nntsuzu/KFTT huggingface dataset:
English: "Bussetsu Amida-kyo Sutra:" One volume, translated by Kumaraju in the late Quin era (around 402).
Japanese: 『仏説阿弥陀経』1巻後秦の鳩摩羅什（くまらじゅう）訳（402年ごろ訳出）。
English: It is one of the fundamental sacred scriptures of the Japanese Jodo (Pure Land) sect; together with Bussetsu Muryoju-kyo (the Sutra of the Buddha of Immeasurable Life) (translated by Koso) and "Bussetsu Kanmuryoju-kyo" (The Sutra of Contemplation on the Buddha of Immeasurable Life) (translated by Kyoryoyasha) they are collectively called 'The Jodo Sanbu-kyo' (the three main sutras of the Pure Land sect).
Japanese: 浄土教日本の根本聖典の一つで、『仏説無量寿経』（康僧鎧訳）、『観無量寿経』（畺良耶舎訳）とともに「浄土三部経」と総称される。
English: Next, it exhorts to embrace the name of Amida Buddha in order to leave this world and be born in the Pure Land.
Japanese: 次にその浄土に往生するために阿弥陀仏の名号を執持（しゅうじ）することを勧める。
English: "Bussetsu Sho Muryoju-kyo" (Lesser Sutra of the Buddha of Immeasurable Life): One volume, translated by Gunabadara of Sung (the Southern Court) (around 455).
Japanese: 『仏説小無量寿経』1巻宋(南朝)の求那跋陀羅（ぐなばだら）訳（455年ごろ訳出）
English: "Shosan Jodo Butsu Shoju-kyo" (Sutra on Pure Land and expounding method through the Grace of Buddha): One volume, translated by Genjosanzo of Tang (in 650).
Japanese: 『称讃浄土仏摂受経』1巻唐の玄奘三蔵（げんじょう）訳（650年訳出）。
English: Tan-luan was a Buddhist monk who lived during the period of the Northern and Southern Dynasties in China.
Japanese: 曇鸞（どんらん、tán-luán）は、中国南北朝時代(中国)の僧侶。
English: After Tan-luan became a monk, he read many books including Four Treatise ("Madhyamaka-karika [Fundamental Verses on the Middle Way]," "Dvadasanikaya Shastra [Twelve Gate Treatise]," "Commentary on the Great Wisdom Sutra, " and "Shatashastra [One Hundred Verses Treatise]") by Nagarjuna and his disciples, and the Sutra of the Great Nirvana, to learn about buddhata.
Japanese: 出家して、龍樹系の四論（『中論』、『十二門論』、『大智度論』、『百論』）や『涅槃経』の仏性義を学んだ。
English: He kept studying, and became the chief priest of Daigan-ji Temple(大巌寺) in Bingzhou, moved to the Xuanzhongsi Temple in Shibi, then to Yozan-ji Temple (遥山寺) in Mt. Pingyao (平遥山) of Fenzhou, where he died.
Japanese: 研鑚に勤め、并州の大巌寺に住し、後に石壁の玄中寺に入り、さらに汾州平遥山の遥山寺に移って没した。
English: "Muryoju-kyo Ubadaisha Ganshoge-chu" (Commentary on Upadeśa on the Sutra of Immeasurable Life) is usually abbreviated to "Jodo ron chu" (Commentary on Treatise on the Pure Land), or "Ojo ron chu" (往生論注), or more simply, "Ron chu" (論註).
Japanese: 『無量寿経優婆提舎願生偈註』…一般には、略して『浄土論註』、『往生論註』と呼び、『論註』とも呼ぶ。
English: This is a commentary on "Treatise on the Pure Land" (its formal name: "Muryoju-kyo Ubadaisha Ganshoge" [Upadesa on the Sutra of Immeasurable Life]) written by Tenjin (Seshin) (Vasubandhu).
Japanese: 天親（世親）撰述の『無量寿経優婆提舎願生偈』（正式名『無量寿経優婆提舎願生偈』）の註釈書である。
English: (To be precise, "Treatise on the Pure Land" itself was the commentary on "Sutra of Immeasurable Life"; Tan-luan annotated the commentary again.)
Japanese: （正確には、『浄土論』自体が『無量寿経』の注釈書なので、再註釈にあたる。）
English: He argued that in the days of mappo (the end of the Dharma) without a buddha, one could attain nirvana only through Birth in the Pure Land by believing in Tariki (Other Power).
Japanese: 末法無仏の時代には、他力の信心による浄土往生による成仏以外にないと説いたものである。
English: At the end of the second volume, he proved that Other Power was the source of everything so logically and explicitly that one would feel as if one was watching the dominoes falling down one after another.
Japanese: ことに下巻の末尾にすべてが他力のはたらきであると論証していく論調は、さながらドミノ倒しのような明快さである。
English: The priests who followed him such as Tao-chuo and Shan-dao as well as Genshin, Honen, and Shinran in Japan adopted Tan-luan's logic in their own theories because of its persuasiveness.
Japanese: このため、続く道綽・善導、さらに日本の源信_(僧侶)・法然・親鸞はこの論書によって論を進めている。
English: He declared that one should discard the Difficult Path and take the Easy Path where one entrusts everything to Amida's power described in the Original Vow.
Japanese: 難行道を捨てて本願力にすべてを任せてしまう易行道につくべきことを宣言した。
English: When, at age 48, he saw Donran's inscription at Genchu-ji Temple and realized, then abandoned self-training, became a believer of the Jodo sect and stayed at the temple.
Japanese: 48歳のとき玄中寺の曇鸞の碑文を見て感じ、自力修行の道を捨て、浄土教に帰依し同寺に滞在する。
English: Generally, the word is used to mean a sign of good or bad things happening in the future, and terms such as 'engi wo katsugu' (be superstitious), 'engi ga yoi' (sign of a good thing happening in the future) and 'engi ga warui' (sign of a bad thing happening in the future) are used.
Japanese: 一般には、良いこと、悪いことの起こるきざし・前兆の意味で用いられ、「縁起を担ぐ」、「縁起が良い」、「縁起が悪い」などと言う。
English: From these meanings, manners and customs such as 'enginaoshi' (to change one's luck) and 'engimono' (lucky charm) can be seen.
Japanese: このような意味から、「縁起直し」、「縁起物」などという風俗や習慣がうかがわれる。
English: It is also used to mean origin and history, and it shows the histories of shrines and temples, as well as the legends of merits appearing in those shrines and temples.
Japanese: 故事来歴の意味に用いて、神社寺院の沿革や、そこに現れる功徳利益などの伝説を指す。
English: Engi in Buddhism (Sanskrit: pratiitya-samutpaada; Pali: paTicca-samuppaada) is one of the fundamental ideas in Buddhism, and its meaning is the idea that everything in this world is related to the other in direct and indirect ways, changing and disappearing in the relationship.
Japanese: 仏教における縁起(えんぎ、サンスクリット：pratiitya-samutpaada、パーリ語：paTicca-samuppaada)は、仏教の根幹をなす思想の一つで、世界の一切は直接にも間接にも何らかのかたちでそれぞれ関わり合って消滅変化しているという考え方を指す。
English: The word is an abbreviation for 'innenshoki' (fate and occurrence), 'in' (因) meaning the cause and 'en' (縁) meaning the condition.
Japanese: 縁起の語は「因縁生起」（いんねんしょうき）の略で、「因」は原因、「縁」は条件のことである。
English: The ｐrinciple of engi which I came to embrace is deeply mysterious and subtle at the same time, and as such, it is hard to grasp and realize its true meaning for an ordinary person.
Japanese: 私の悟った縁起の法は、甚深微妙にして一般の人々の知り難く悟り難いものである。
English: It is also said that he mentioned the principle of engi (as shown below); he said that engi is a principle of nature in this world, and that he simply acknowledged it.
Japanese: またこの縁起の法については以下のように述べ、縁起はこの世の自然の法則であり、自らはそれを識知しただけであるという。
English: There is only one thing to do: nyorai must seek this principle (of engi) on his/her own accord and attain enlightenment, and he/she must unravel it to the ordinary people by explicating and demonstrating.
Japanese: 如来は、この法を自ら覚し、等正覚（とうしょうがく）を成じ、諸の衆生のために分別し演説し開発（かいほつ）顕示するのみなり
English: As a famous poem to express engi, it is preached in "Jisetsu-kyo" (sutra what Shakyamuni preached by himself with nobody asking questions) as shown below.
Japanese: 縁起を表現する有名な詩句として、『自説経』では、以下のように説かれる。
English: In engi, it can be simply stated in the two theorems, 'if there is shi, there is hi,' and 'if there is no shi, there is no hi.'
Japanese: 縁起は、「此があれば彼があり、」「此がなければ彼がない。」という二つの定理によって、簡潔に述べられうる。
English: The two phrases of existence and nothingness put together is neither a rhetorical ornament nor a literary expression.
Japanese: このような有と無と二つの文句が並べられるのは、修辞学的な装飾や、文学的な表現ではない。
English: These two phrases are logically connected, and the proof of the statement, 'if shi exists, hi exists' is the statement, 'if there is no shi, there is no hi.'
Japanese: この二つは論理的に結び付けられており、「此があれば彼がある」ということの証明が、「此がなければ彼がない。」ということなのである。
English: As a concrete example, two phrases; 'if there is life, aging and death exist,' and 'if there is no life, aging and death don't exist' can be shown.
Japanese: 具体的な例としては、「生がある時、老いと死がある」「生がない時、老いと死がない」の二つがあげられる。
English: It is because if someone is not born, he can neither age nor die.
Japanese: なぜなら、生まれることがなければ、老いることも死ぬこともないからである。
English: As is seen above, the latter statement, 'if there is no shi, there is no hi' is necessary to prove and complete the former statement, 'if there is shi, there is hi.'
Japanese: このように後者の「此がなければ彼がない。」は、前者の「此があれば彼がある」ことを証明し、補完する、必要不可欠なものである。
English: Initially, engi was preached by Shaka as the 12 innen (destinies) of a person's life.
Japanese: まず縁起は、釈迦によって、人間の生存についての、十二因縁として説かれた。
English: As creeds developed in the latter years, Gokan Engi (a Buddhist theory of Engi; every phenomenon in this world are occurred by goin (right or wrong conduct which can be a cause of the happiness or trouble in the future) of all living things), Raya Engi (a Buddhist theory of Engi; every phenomenon in this world are occurred by arayashiki (to store consciousness, consciousness forming the base of all human existence)), Nyoraizo Engi (a Buddhist theory of Engi; every phenomenon in this world are occurred by Nyoraizo (the Buddhist nature)), fate (destiny), Rokudai Engi (Six major Buddhist theories of Engi) and so on are preached as the main principles of each creed.
Japanese: 後代に発展した教義としては、業感縁起・頼耶縁起・如来蔵縁起・法界縁起・六大縁起などが、それぞれの教学の中心として説かれる。
English: Engi is sometimes interpreted as a preaching that corresponds to people's wish to be taught, or 'kien sekki.'
Japanese: 縁起は、「機縁説起」として、衆生の機縁に応じて説を起こす、と解釈されることもある。
English: This means that even though enlightenment can't be explained in words since it transcends language and thought, in order to answer people's wish to be taught an explanation is made for this unexplainable enlightenment.
Japanese: これは、さとりは、言語や思惟をこえて不可説のものであるが、衆生の機縁に応じるため、この説けないさとりを説き起すことをさす。
English: The 'Namu' of Namu amidabutsu is a transcription of namo (Sanskrit), meaning 'I'm becoming a believer' and 'amidabutsu' employs amita (Sanskrit) is abbreviated from 'amitaayus (Great Buddha with infinite longevity)' and 'amitaabha (Great Buddha with infinite light),' meaning 'immeasurable' in Sanskrit.
Japanese: 南無阿弥陀仏（なむあみだぶつ、南無阿弥陀佛、南無阿彌陀佛）とは、「南無」はnamo(sanskrit)の音写語で「わたくしは帰依します」と意味し、「阿弥陀如来」は、そのサンスクリット語の「無量の寿命の大仏(amitaayus)」「無量の光明の仏(amitaabha)」の「はかることのできない」という部分のamita(sanskrit)を略出したものである。
English: Given that the description in "The Ippen hijiri-e (Painting of St. Ippen)" states 'Namo amitafu,' it seems to have been pronounced 'Namo amidabu' during the Kamakura period.
Japanese: 『一遍聖絵』には「なもあみたふ」と表記されているので、鎌倉時代には「なもあみだぶ」と発音していたようである。
English: Amida Buddha made the Original Vow to lead those who honor its own myogo (name of the Buddha) to the Pure Land, and completed all the merits for going to the heaven, which mankind must pursue, on their behalf, as included in the myogo (Namu amidabutsu) for eko (Buddhist thoughts of outgoing and returning) for mankind.
Japanese: 阿弥陀仏は、みずからの名号を称える者を浄土に往生せしめると本願に誓い、衆生の積むべき往生行の功徳のすべてを代って完成し、これを名号（南無阿弥陀仏）に収めて衆生に回向している。
English: Shandao clarified the interpretation (Interpretation of the Six Characters) in six letters combining two letters of 'Namu (南無)' and four letters of 'amidabutsu (阿弥陀仏).'
Japanese: 善導は、「南無」の二字と「阿弥陀仏」の四字、合わせて六字に関する釈義（六字釈）で明らかにしている。
English: Accordingly, Shinran said that because 'Namu amidabutsu' is the cause for mankind to go to the Pure Land, they must listen to and believe the origin of the myogo, 'the calling of the Buddha, saying, trust it and it will save you.'
Japanese: 親鸞はこれから「南無阿弥陀仏」は衆生が浄土に往生する因であるから、名号のいわれである「まかせなさい。必ず救うぞという仏の呼び声」を聞信すべきであるという。
English: Additionally, because Shinran pronounced '南無' as 'Namo,' the Hongan-ji school of the Jodo Shinshu (True Pure Land) sect customarily calls it 'Namo amidabutsu.'
Japanese: ちなみに、親鸞は「南無」を「なも」と発音しているから、浄土真宗本願寺派では「なもあみだぶつ」と呼び習わしている。
English: It is a theory that since they have both become 'Namu amidabutsu,' the 'vow to attain enlightenment' and 'practices of Bodhisattva,' which Bodhisattva must pursue, are contained in the myogo.
Japanese: この双方が「南無阿弥陀仏」と仕上がっているので、菩薩が行わなくてはならない「発願」と「菩薩行」の2つが、名号に完備しているという説。
English: It is a term that shows the doctrine of Tariki Hongan (salvation through the benevolence of Buddha), which Yuzu Nenbutsu (reciting the name of Amida Buddha), the Nishiyama school of the Jodo (Pure Land) Sect, the Jodo Shinshu sect and the Jishu sect all preach.
Japanese: 融通念仏、浄土宗西山派、浄土真宗および時宗で説く、他力本願の教義を表す要語。
English: It is an interpretation that Ki of mankind and Ho of Amida Buddha have inseparably united and become 'Namu amidabutsu.'
Japanese: 衆生の機と阿弥陀仏の法が一体不離となって「南無阿弥陀仏」となっているとする解釈。
English: Sometimes Shomyo indicates that shobutsu (many buddhas) chant the name of Amida Buddha with admiration and praise (Shobutsu Shomyo is in the seventeenth of the forty-eight vows made by Amida Buddha).
Japanese: 時には、諸仏が阿弥陀仏の名を称揚し讃歎することをさす（諸仏称名は阿弥陀仏の四十八願中の四十八願第十七願）。
English: Zendo (Shan-dao) read '乃至十念若不生者不取正覚' in the Hongan (the eighteenth of the Forty-eight Vows) made by Amida as ' If, when I attain Buddhahood, the sentient beings of the ten quarters say my Name even ten times but do not attain birth, may I not attain the supreme enlightenment,' and interpreted it as the vow of Shomyo ojo (literally, people's birth in the Pure Land by the power of Shomyo).
Japanese: 善導は、阿弥陀仏の本願（四十八願第十八願）に「乃至十念若不生者不取正覚」とあるのを、「我が名字を称すること下十声に至るまでもし生れずは正覚を取らじ」と読み、称名往生を誓ったたものと解釈した。
English: Ryonin, who perfected Ohara Shomyo (Buddhist liturgical chant of Ohara), also established Yuzu Nenbutsu (Yuzu means 'circulating,' and Nenbutsu means reciting the name of Amida) or Dai (large) Nenbutsu and preached, 'one's own recitation of the Nenbutsu influences all others and that other people's recitation of the Nenbutsu influences oneself, interacting to help bring about the Birth of all in the Pure Land.'
Japanese: 大原声明の完成者でもある良忍は、「一人の念仏が万人の念仏と交わる」という融通念仏（大念仏）を説いた。
English: According to Honen, the reason why Amida tathagata chose the sole act, Shomyo, was that while other deeds were difficult and inferior, Shomyo was the easiest and best deed.
Japanese: 法然は、如来が称名一行を選び取られたのは、余行は難劣であるのに対して称名は最勝にして至易なる行だからであるといわれている。
English: Shinran explained, 'Faith is the proper cause of the birth in the Pure Land, and one invokes Amida's name in order to repay the benevolence of Amida Buddha.'
Japanese: 親鸞は、「信心が浄土に生まれる正しい因であり、称名はその阿弥陀仏の恩に報いるため」とする。
English: In a broader sense, Shomyo other than Namu Amida butsu include: Namu Shaka muni butsu (Sakyamuni or Buddha), Namu Kanzeon Bosatsu (Avalokitesvara or Kannon Bodhisattva), and Namu daishi henjo kongo (the posthumous name of Kukai).
Japanese: 称名は広義には、南無阿弥陀仏のほか、南無釈迦牟尼仏、南無観世音菩薩、南無大師遍照金剛などもさす。
English: Other than Buddhism, one can find many descriptions about the belief that one can escape suffering and receive relief by invoking the names of gods and buddhas in the sacred books of Taoism.
Japanese: なお、神仏の名を称えることによって苦難を逃れ救済を得られるという信仰は、道教の経典の中にも多く見られる。
English: The Edo, as opposed to Jodo, is also called Ekoku (defiled land), a land filled with Eaku (impurities).
Japanese: 浄土と対となる語である穢土とは、穢国ともいわれるように穢悪（えあく）に満ちた世界である。
English: The Bukkokuhon (the chapter of Buddha-land) "Yuimagyo (Vimalakirti Sutra)" describes that 'there are hillside, mine-pit halls, thorns, a million stones, earth and sand, many mountains and all filled with impurities.'
Japanese: 『維摩経』仏国品では、「丘陵、坑坎、荊棘、沙礫、土石、諸山ありて、穢悪充満せり」という。
English: The volume of "Muryoju-kyo Ubadaisha Ganshoge-chu" (Commentary on [Vasubandhu's] Upadesa on the Sutra of Immeasurable Life) says 'When you see three existences (past, present and future) of Edo, there is the dimension of the fallacious, the dimension of rotation and the dimension of infinitude, like an inchworm that circles or like a silkworm which ties itself in a cocoon.'
Japanese: 『無量寿経優婆提舎願生偈註』巻上では、「三界を見るに、これは虚偽の相であり、これは輪転の相であり、これは無窮の相であり、尺蠖の循環するが如く、蚕繭の自縛するが如し」という。
English: It means that Edo is the world of the fallacious, protean, where people circle around a ring like an inchworm does, and suffer by tying themselves up like a silkworm does within their cocoon.
Japanese: 虚偽の世界、流転の世界、尺取虫が丸くなって丸いものを廻るように流転し、蚕の繭の如く自らを縛りつけ苦しむ世界が穢土だという。
English: As opposed to Edo, where people can not feel any material and spiritual well being, Jodo (Pure Land) is a pure clean land.
Japanese: 精神的物質的に何らの潤いを感ずることのない穢土に対して、浄土とは清浄で清涼な世界である。
English: "Yuimagyo" says 'following that spirit being pure, hence the land of Buddha is pure', and "Shinjikan-gyo Sutra" also describes that 'Because the spirit is pure, the world becomes pure and because the spirit is impure, the world becomes impure.'
Japanese: 『維摩経』には「その心浄きに随って、すなわち仏土浄し」といい、また『心地観経』には「心清浄なるが故に世界清浄なり、心雑穢（ぞうえ）なるが故に世界雑穢なり」とある。
English: Hence, the legitimate Jodo is the place Buddha resides, and the land of Bosatsu (Bodhisattva) who is devoted to becoming a Buddha.
Japanese: そこで、真実の浄土は仏の住居する処であり、成仏せんがために精進する菩薩の国土である。
English: However, Ashuku-butsu's (Aksobhya Buddha) "Toho Myoki Sekai (the Eastern world of Delight)", Yakushi-butsu's "Toho Joruri Sekai (Eastern Pure Land)" and Shakamuni-butsu's "Musho Shogonkoku" are also well known.
Japanese: しかし、この外に阿&x95A6仏（あしゅくぶつ）の東方妙喜世界、薬師仏の東方浄瑠璃世界、釈迦牟尼仏の無勝荘厳国など知られている。
English: If you ask what Jodo exists for, it is for Buddha himself to obtain the Horaku (pleasure of a pious life) as well as to lead people to this land and provide the Buddhist benefits in order for them to be spiritually awakened.
Japanese: 浄土は何のためにあるのかといえば、仏自らが法楽を受用するためと共に、人々をその国に引接して化益をほどこし、さとりを開かせるためである。
English: That is why each Buddha leads one to Jodo and provides these Buddhist benefits in order to make it easier to do ascetic training.
Japanese: そこで、諸仏は修行が容易であるように、人々を浄土に引接して化益する。
English: These Jodo are not in this world that we live in, but built in another world.
Japanese: これらの浄土は、ただちにこの世界ではなく、別の世界において設立されたものである。
English: People only go there when their life ends in this world, hence, the concept of Ojo Jodo (Birth in the Pure Land) exists.
Japanese: したがって、人々はこの世界での命が終わってからゆくので、往生浄土という考えがみられる。
English: Significantly, the Amida-Buddha's Seiho Gokuraku Jodo forms the Jodo sect which takes the position of the Ojo Jodo.
Japanese: ことに阿弥陀仏の西方極楽浄土は、往生浄土を立場とする浄土教を形成する。
English: There is another school of thought that, rather than teaching about the building of Jodo in another world, teaches that the world will shift to Jodo as is.
Japanese: 別世界に浄土の建立を説くのではなく、この世界をそのまま浄土に変現するという考え方がある。
English: More specifically, "Yuimagyo" states that if the spirit is pure then even soil is pure, and even in this world there could be the soil of pureness.
Japanese: すなわち、心浄なれば土も浄とする『維摩経』の趣旨によれば、この世界にありながらこの世界がそのまま清浄の土でありうる。
English: For example, "Hokkekyo (Lotus sutra)" preaches to alter this corrupt world to the land of lapis lazuli of the Jodo world (Shabasoku jakko).
Japanese: たとえば、『法華経』に、この裟婆世界を変じて瑠璃地の清浄世界と変ずと説くものである（裟婆即寂光）。
English: This concept was taken by the Ryozen Jodo of Shaka (Shkyamuni) and the Lotus Matrix World of Birushana-butsu (Vairocana).
Japanese: この考え方に立つのが、釈迦の霊山（りょうぜん）浄土、毘盧舎那仏（びるしゃなぶつ）の蓮華蔵世界である。
English: Places worshipped, like the Buddha-land, includes the inner temple of Tosotsuten (The fourth of six heavens in the world of desire) of Miroku Bosatsu (Buddha of the Future, Bodhisattva of the Present), and the Hodarakusen (Potalaka) of Kannon Bosatsu (Kannon Bodhisattva).
Japanese: また、仏土のように慕われたものに弥勒菩薩の兜率天（とそつてん）の内院、観音菩薩の補陀落山（ほだらくせん）などがある。
English: The predominant feature of Jodo is the concept that besides the existence of Jodo in this world, Jodo was built by Buddha.
Japanese: 最も浄土として特色のあるのは、この世界とは別に、仏によって建立せられた浄土があるという考え方である。
English: To go to that Jodo, and attain enlightenment through being led by Buddha, is the belief of Jodo.
Japanese: その浄土へ往って仏に導かれて自分も悟りをうるとする浄土の考え方である。
English: Gokuraku-bashi Bridge (many bridges with the same name exist, such as a bridge over the inner moat of Osaka-jo Castle, which separates Yamazato-maru and Nino-maru, a bridge that is the origin of the name of Gokurakubashi Station on the Nankai-Koya Line of Nankai Electric Railway, and a bridge in Kanazawa-jo Castle).
Japanese: 極楽橋（大坂城の山里丸・二の丸を隔てる内堀に架かる橋、南海電気鉄道南海高野線極楽橋駅の名の由来の橋、金沢城の橋、等同名の橋は各地に数多存在する）
English: Gokuraku' and 'sukhaavatii' are Sanskrit words used to refer to the Jodo (Pure Land) that Amida Nyorai established.
Japanese: 極楽（ごくらく、サンスクリット語：sukhaavatii）とは、阿弥陀如来の浄土に名づけるものである。
English: Sukhaa' is added to 'vat' to form a word in Sanskrit, 'sukhaavatii,' which means 'a place of happiness' or 'a place filled with happiness.'
Japanese: サンスクリット語「スクヮーヴァティー」は「スクヮー」(sukhaa)に「ヴァト」(vat)を加えたもので「幸福のあるところ」「幸福にみちみちてあるところ」の意味。
English: The transcript was written as Shukamadai, Sokabattei, Shumadai and so on, and was translated as Anraku, Gokuraku, Myoraku, and so on.
Japanese: 須呵摩提（しゅかまだい）、蘇珂帝（そかばってい）、須摩提（しゅまだい）、須摩題などと音表され、安楽、極楽、妙楽などと訳出された。
English: In "Amida-kyo Sutra," it is said that 'the place is called gokuraku, since there is no shuku but only shoraku (all kinds of enjoyment).'
Japanese: 『阿弥陀経』には「衆苦あることなく、ただ諸楽を受くるが故に極楽と名づく」という。
English: Also, since in Bonzobun (translation of Abhidhamma (ancient Buddhist works)) it is said that shuku is various painful feelings and the body and that shoraku (all kinds of enjoyment) is the basis of happiness, Gokuraku is a place where feeling and body are away from pain and only the basis of happiness exists.
Japanese: また梵蔵文では、衆苦を身心の諸々の苦といい、諸楽を楽の材料というから、極楽とは身心が共に苦(仏教)を離れていて、幸福の材料だけがあるところの意味。
English: Gokuraku' is that peaceful Pure Land, where joy is always around and pain does not come near.
Japanese: 「極楽」と申すはかの安楽浄土なり、よろづのたのしみつねにして、くるしみまじはらざるなり。
English: That place is called Anyo, and Donran Kasho said that 'with praise, I call the place Anyo.'
Japanese: かのくにをば安養といへり、曇鸞和尚は、「ほめたてまつりて安養と申す」とこそのたまへり。
English: Also, in "Ron" (Muryoju-kyo Ubadaisha Ganshoge-chu (Commentary on [Vasubandhu's] Upadesa on the Sutra of Immeasurable Life)), it is called 'Rengezo Sekai' (the Lotus Matrix World) or 'Mui.'
Japanese: また『論』（無量寿経優婆提舎願生偈）には「蓮華蔵世界」ともいへり、「無為」ともいへり。
English: In 'Nehankai,' perplexity without light is changed to satori (enlightenment) with Mujonehan (absolute nirvana).
Japanese: 「涅槃界」といふは無明のまどひをひるがへして、無上涅槃のさとりをひらくなり。
English: In other words, Gokuraku, relatively speaking, is a peaceful place for feeling and the body, as opposed to pain in the real world.
Japanese: つまり極楽とは、相対の立場では四苦や八苦のような現実苦と相対する身心共に楽な世界ということ。
English: Because the atmosphere of Gokuraku is described with particular detail in "Bussetsu Amida-kyo" (The Sutra of Amida Buddha), the summary of it is described below based on this sutra.
Japanese: 中でも極楽の模様は『仏説阿弥陀経』に詳しく説かれているので、この経に依り概要を説明する。
English: The time goes up before ten kalpa, and Amida Nyorai completed the path to becoming a Buddha by attaining enlightenment and established Jodo at a place over a billion Buddha-lands in the west.
Japanese: いまをさること十劫の昔、阿弥陀如来は成道して西方十万億の仏土をすぎた彼方に浄土を構えられた。
English: This Buddha-land called Gokuraku is a very broad world without borders, and the glory in the undergrounds, grounds and the air is extremely exquisite.
Japanese: この極楽という仏土は広々としていて、辺際のない世界であり、地下や地上や虚空の荘厳は微をきわめ、妙をきわめている。
English: The ponds of flowers, jeweled castles and pavilions, and treasure trees in this Jodo are all enchased with gold, silver, and jewels, and are richly decorated with Shichiho (seven kinds of treasures in Buddhism), or a million treasures.
Japanese: この浄土にある華池や宝楼、宝閣などの建物もまた浄土の宝樹も、みな金銀珠玉をちりばめ、七宝乃至は百千万の宝をもって厳飾されている。
English: People can get any clothing and food they would like, and since the climate is in harmony, neither too cold nor too hot, it is a very pleasant place in which to live.
Japanese: 衣服や飯食は人々の意のままに得ることができ、寒からず暑からず、気候は調和し、本当に住み心地のよいところである。
English: The sound people can hear is like the constantly preached myoho (the teaching of Buddhism that is so deep it can't be explained in words), and the water, birds, trees and forest all make a Buddhist sound with Buddha's myoho.
Japanese: また、聞こえてくる音声は、常に妙法を説くがごとく、水鳥樹林も仏の妙説と共に法音をのべる。
English: In this world, all the people have Muryoju (immeasurable life) and Muryoko (immeasurable light), like Buddha, and there is no limit to their wisdom and mercy.
Japanese: この世界では仏の無量寿、無量光と同じく、一切の人々もまた無量寿、無量光であり、智慧と慈悲とにきわまりがない。
English: People always receive horaku (pleasures of pious life), make kuyo (offerings) to various Buddha, and save people from pain when they go outside this world, and they make keyaku (lead people to good by teaching and giving them merits) for them.
Japanese: 常に法楽をうけ、諸仏を供養し、出でては苦の衆生を救済し、化益することができるのである。
English: Moreover, this land is mui nehankai, which is a world corresponding to the logic of Buddhism, and it is explained that this is a world made by Buddha to lead and save all lives.
Japanese: しかも、この国土は法性の理に応ずる無為涅槃界であり、一切の衆生を導き救うために仏によって構えられた世界であると説かれている。
English: As for this Gokuraku, some people see it as Hodo, or a land of Hojinbutsu (Buddha who have earned their bodies in this world by completing their wishes in the common world), and others see it as Kedo (Transformed Land), or a land of Ogeshin (Buddha who changed his appearance, such as that of a person, in order to save people).
Japanese: この極楽を、報身仏の国として報土とみるか、応化身の国土として化土とみるかに異論がある。
English: In summary, people in the Jodo sect see Gokuraku as Hodo; moreover, common people can also enter this Hodo.
Japanese: これを大きくまとめれば、浄土教系の人々は、極楽は報土であるとし、しかもこの報土へ凡夫も往生することができるとする。