nntsuzu/KFTT huggingface dataset:
English: In the Nichiren sect, the honzon (principal object of worship) may be the Great Mandala (the Nichiren chant 'Nam-myoho-renge-kyo' surrounded by the names of Nyorai and Bosatsu), the Issonsisi (Shaka Nyorai and wakiji of four Bosatsu) or the Ittoryosonsisi (hoto (treasure pagoda) surrounded by the Shaka Nyorai, the Taho Nyorai and the four Bosatsu).
Japanese: 日蓮宗において本尊とされるものに大曼荼羅（「南無妙法蓮華経」の題目の周囲に諸尊の名を文字で記したもの）、一尊四士（釈迦如来と脇侍の四菩薩）、一塔両尊四士（宝塔を中心に釈迦如来・多宝如来・四菩薩を表わす）などがある。
English: By the way, it has been argued for a long time whether the Great Mandala, the Issonsisi or the Ittoryosonsisi should be the honzon of the Nichiren sect.
Japanese: ちなみに大曼荼羅・一尊四士・一塔両尊四士のいずれを日蓮宗の本尊と見なすかについては古来議論がある。
English: Although various Bosatsu appear in the Buddhist scriptures and many Bosatsu are painted in the Mandalas, many of them were seldom constructed or made an object of worship as an individual statue.
Japanese: なお、仏教経典には上記以外にもさまざまな菩薩が登場し、密教の曼荼羅にも多数の菩薩が登場するが、これらの中には、単独での造像や信仰がほとんど見られないものも多数存在する。
English: Koshin OTANI (August 12, 1945 -) is the 24th Monshu (the chief priest) of the Hongan-ji school of the Jodo Shinshu sect and the head priest of the religious corporation Hongan-ji Temple.
Japanese: 大谷光真（おおたにこうしん、1945年8月12日-）は、浄土真宗本願寺派第24代門主であり、宗教法人本願寺住職を務める。
English: In contrast with Koshin's father Shonyo (Kosho OTANI), the former Monshu who spent his young adulthood during times of war, Koshin grew up during the years of high economic growth following the war as the Shinmon (successor of the Monshu).
Japanese: 父であり先代門主の勝如（大谷光照）が戦時下に青年期を過ごしたのと対照的に、光真は戦後の高度成長期を新門（門主後継者）として過ごしている。
English: According to the dialog record which was issued in his youth, it seems that he had a high level of interest for social issues and he had been influenced from the student movement of that period.
Japanese: 青年期に出版された各界著名人との対話録では社会問題への高い関心もうかがえ、同時代の学生運動の影響も受けていたと思われる。
English: After he succeeding the Monshu in his thirties, he has been doing energetic actions such as group preaching at 500 places in Japan and he often goes to overseas Buddhist Churches for group preaching.
Japanese: 30代で門主に就任後、全国500余の組巡教を行い、海外の開教区へも度々巡教するなど精力的な活動を行っている。
English: He is known for his positive statements about social issues and international affairs unlike the other leaders of the biggest religious organizations in Japan except the leaders of newly formed religions.
Japanese: 近代の新宗教を除けば日本有数の巨大宗教教団の指導者としては例外的に社会問題や国際情勢に対する積極的な発言をすることで知られている。
English: Especially from the 1990s, about the time the sense of mistrust in religion by society arose because of affairs such as the Aum Shinrikyo, he states his opinion also at the outside of the sect.
Japanese: 特に1990年代以降、オウム真理教問題などの影響で宗教に対する社会の不信感が顕わになった時期と前後して教団外の場でも発言を行っている。
English: In 2006, he attended the Inter Action Council as an observer and presented his recommendation to the leaders of religion and former heads of government over the world.
Japanese: 2006年にはインター・アクション・カウンシルにオブザーバー参加し世界の宗教指導者、政治家OBに向けて提言を行っている。
English: In addition, in 2007, he made dialog with students in the serial lecture of 'Modern society and religion' at Ritsumeikan University.
Japanese: また、2007年には立命館大学で開かれた連続講義「現代社会と宗教」において学生との対話を行っている。
English: Oryoki is tableware, as used by an individual ascetic of the Zen sect of Buddhism.
Japanese: 応量器（おうりょうき）とは、禅宗の修行増が使用する個人の食器のこと。
English: The term "oryoki" is mainly used by the Soto Zen sect, while in the Rinzai Zen sect it is called "jihatsu" (written in Chinese characters as "持鉢" (or "自鉢" in Rinzai Zen's Obaku school)).
Japanese: 応量器は主に曹洞宗の呼び方で、臨済宗では持鉢（じはつ）、黄檗宗では自鉢（じはつ）と呼ぶ。
English: Oryoki comprises a nest of five (or three in Obaku school) bowls, to which various kinds of tableware attach, such as fukusa (napkin), hizakake (lap robe), jokin (lap cloth), suiban (water board), hattan (place mat), hashi (a pair of chopsticks), saji (spoon) and setsu (spatula).
Japanese: 入れ子状に重ねられた5枚（黄檗宗では3枚）の容器からなり、袱紗、膝掛、浄巾（じょうきん）、水板（すいばん）、鉢単（はったん）、箸、匙、箆（せつ）などが付属する。
English: Principally, oryoki should be iron or earthen instead of wooden, but lacquered ware is deemed to be iron so generally black-lacquered ware is used.
Japanese: 材質は鉄または土が本則とされ木製は禁じられているが、漆をかけたものは鉄製とみなすとして一般には黒塗りの漆器である。
English: The table manners are rigid in regard to oryoki, and they're part of the important ascetic practices in the Zen sect.
Japanese: 応量器を用いた食事は厳格な作法が定められており、禅宗における重要な修行のひとつである。
English: Rice porridge should be served in the largest bowl, and soup, kosai (or called tsukemono (Japanese pickled vegetables)), fukusai (side dish) should each be served in a specific bowl.
Japanese: 一番大きな器に粥を受け、以下、それぞれ定められた器に汁、香菜（こうさい＝漬物）、副菜を受ける。
English: The largest bowl is deemed to be the skull of Sakyamuni (the founder of Buddhism), and the bowl is called "zuhatsu."
Japanese: 粥を受ける最も大きな器は、釈迦の頂骨であるとされ、頭鉢（ずはつ）と呼ばれる。
English: Zuhatsu should be handled carefully, so rough handling, such as putting the bowl to one's lips, is strictly forbidden.
Japanese: 頭鉢は特に大切にしなければならず、直接口をつける事、粗略に扱う事は厳禁である。
English: Gokan no ge is gemon, meaning the verses recited before the meal, mainly in the Zen sect of Buddhism.
Japanese: 五観の偈（ごかんのげ）は、主に禅宗において食事の前に唱えられる偈文。
English: It is simply a kind of table manners, but it's quoted by many people in other fields because it has great universality in its morality.
Japanese: 僧侶の食事作法のひとつだが、道徳的普遍性の高い文章であるため禅に限らず多くの分野で引用されている。
English: First, I offer my sincerest gratitude to the many people who took pains to prepare this meal.
Japanese: 一には功の多少を計（はか）り彼（か）の来処（らいしょ）を量（はか）る。
English: Second, I ask myself if my deeds are worthy of my eating this meal.
Japanese: 二には己が徳行（とくぎょう）の全欠を［と］忖（はか）つて供（く）に応（おう）ず。
English: Third, I swear never to be greedy in order to keep a well-balanced mind and avoid wrongdoings.
Japanese: 三には心を防ぎ過（とが）を離るることは貪等（とんとう）を宗（しゅう）とす。
English: Fourthly, I will have this meal as a good medicine to keep my health and gain energy.
Japanese: 四には正に良薬を事とすることは形枯（ぎょうこ）を療（りょう）ぜんが為なり。
English: Fifthly, I will have this meal in order to correctly carry out the Buddha's teachings.
Japanese: 五には成道（じょうどう）の為の故に今此（いまこ）の食（じき）を受く。
English: Firstly, I offer my sincerest gratitude to many people who took pains to prepare this meal.
Japanese: 一つ目には、この食事が調うまでの多くの人々の働きに思いをいたします。
English: Secondly, I ask myself if my deeds are worthy of eating this meal.
Japanese: 二つ目には、この食事を頂くにあたって自分の行いが相応しいものであるかどうかを反省します。
English: Thirdly, I swear never to be greedy in order to keep a well-balanced mind and to avoid wrongdoings.
Japanese: 三つ目には、心を正しく保ち過った行いを避けるために、貪りの心を持たないことを誓います。
English: Fourthly, I will have this meal as a good medicine to keep my health and to gain energy.
Japanese: 四つ目には、この食事を、身体を養い力を得るための良薬として頂きます。
English: Fifthly, I will have this meal to carry out the Buddha's teachings rightly.
Japanese: 五つ目には、この食事を、仏様の教えを正しく成し遂げるために頂きます。
English: According to the Rinzai Zen sect, including Obaku school, the third verse is read as, 'Thirdly, I swear not to indulge myself in excessive greed and other kinds of vice.'
Japanese: 臨済宗、黄檗宗では三句目を「三つには心を防ぎ過貪等を離るるを宗とす」と唱える。
English: It's enshrined in Tahoto pagodas (a "multi-treasure" pagoda), or placed as a honzon (principal object of worship at a temple) together with Sakyamuni-butsu (Shaka Nyorai) on both sides of Tahoto pagodas ("itto ryoson," two objects of worship in one pagoda).
Japanese: 多宝塔に安置したり、多宝塔の両隣に釈迦牟尼仏と合わせて本尊（一塔両尊）にしたりする。
English: Taho Nyorai is one of the former Buddha (a myriad of Buddhas who reached enlightenment before Sakyamuni), and is believed to live in the land called Treasure Purity in an immeasurable thousand, ten thousand million of asamkhyas of worlds to the east ('immeasurable thousand, ten thousand million of asamkhyas of worlds' means 'far-off').
Japanese: 多宝如来は、過去仏（釈尊以前に悟りを開いた無数の仏）の1人であり、東方無量千万億阿僧祇（あそうぎ）の宝浄国に住するという（「無量千万億阿僧祇」とは「無限のかなた」というほどの意味）。
English: There are few examples of Taho Nyorai made as a single statue throughout China, Korean Peninsula, and Japan, and it's mostly represented in pairs with Shaka Nyorai (Sakyamuni) based on the religious belief in Hoke-kyo Sutra.
Japanese: 中国、朝鮮半島、日本を通じて多宝如来単独の造像例はほとんどなく、法華経信仰に基づいて釈迦如来とともに2体１組で表わされる場合がほとんどである。
English: The reason for representing Shaka Nyorai and Taho Nyorai in pairs is based on the following anecdote in Kenhotohon, the 11th chapter of Hoke-kyo Sutra.
Japanese: 釈迦如来と多宝如来を一対で表わすのは、法華経の第11章にあたる見宝塔品（けんほうとうほん）の次の説話に基づく。
English: When Sakyamuni (Shaka) was preaching, a huge hoto (treasure pagoda) decorated with seven treasures (jewels and precious metals) appeared from the ground and floated in the air.
Japanese: 釈尊（釈迦）が説法をしていたところ、地中から七宝（宝石や貴金属）で飾られた巨大な宝塔が出現し、空中に浮かんだ。
English: Taho Nyorai who in the past, reached enlightenment by the teachings of Hoke-kyo Sutra in the land called Treasure Purity in the east pledged to himself, 'If there's anyone anywhere in the world who preaches Hoke-kyo Sutra, I will appear with a hoto and prove its truthfulness.'
Japanese: 過去に東方宝浄国にて法華経の教えによって悟りを開いた多宝如来は「十方世界（世界のどこにでも）に法華経を説く者があれば、自分が宝塔とともに出現し、その正しさを証明しよう」という誓願を立てていたのであった。
English: Based on this anecdote, Shaka Nyorai and Taho Nyorai were made in pairs or as seated statues of Shaka Nyorai and Taho Nyorai sitting next to each other on one pedestal.
Japanese: この説話に基づき、釈迦如来と多宝如来を一対で造像したり、1つの台座に釈迦如来と多宝如来が並んで坐す並坐像（びょうざぞう）が作られた。
English: In the Nichiren sect and Hokke sect, Taho Nyorai is valued second to Shaka Nyorai, as a Buddha who proves the truthfulness of Hoke-kyo Sutra, and the way of enshrinement called, 'itto ryoson' to place Shaka Nyorai and Taho Nyorai on both sides of a hoto is often seen.
Japanese: 日蓮宗・法華宗では、多宝如来は法華経の正しさを証明する仏として、釈迦如来に次いで重視されており、宝塔の両脇に釈迦如来と多宝如来を配した「一塔両尊」という安置形式をしばしば見る。
English: Regarding relics other than the Nichiren sect and Hokke sect in Japan, statues of Shaka Nyorai and Taho Nyorai (the Tang period) which are enshrined in the center pagoda of Todai-ji Kaidan-in Temple in Nara are known.
Japanese: 日本における日蓮宗・法華宗以外の遺品としては、奈良・東大寺戒壇院中央の塔内に安置された釈迦如来・多宝如来像（唐時代）が知られる。
English: Regarding examples made in China, there is a pair of seated bronze statues of Shaka Nyorai and Taho Nyorai owned by Nezu Museum in Tokyo, which has an inscription of 'Taiwa 13' (in 489) of the Northern Wei Dynasty in China and this is valuable as a criterion which identifies the age of the work.
Japanese: 中国における作例としては、東京・根津美術館所蔵の銅造釈迦如来・多宝如来並坐像は、中国・北魏の「太和13年」（489年）の銘があり、制作年代の判明する基準作として貴重である。
English: They are the five Buddhas depicted around the center of Taizokai (or Taizo) Mandala (the Womb Realm Mandala), one of Ryokai Mandala (Mandalas of the two Realms) that geometrically illustrate the world view of Esoteric Buddhism.
Japanese: 密教の世界観を表わした両界曼荼羅のうちの1つ、胎蔵界曼荼羅（胎蔵曼荼羅）の中心に位置する5体の仏のことである。
English: Concretely, the five Buddhas are Dainichi Nyorai (Mahavairocana Tathagata), Hoto Nyorai (Ratnaketu Tathagata), Kaifukeo Nyorai (Samkusumitaraja Tathagata), Muryoju Nyorai (Amitabha Tathagata) and Tenkuraion Nyorai (Divyadundubhimeghairghosa Tathagata).
Japanese: 具体的には、大日如来、宝幢（ほうとう）如来、開敷華王（かいふけおう）如来、無量寿如来、天鼓雷音（てんくらいおん）如来を指す。
English: In Esoteric Buddhism, Kongokai Mandala (Diamond Realm Mandala) and Taizokai Mandala are the most valued of all mandalas, and these two make up the Ryokai Mandala (or Ryobu Mandala).
Japanese: 密教では金剛界曼荼羅と胎蔵界曼荼羅の2つを最も重視しており、これらを合わせて両界曼荼羅（または両部曼荼羅）という。
English: Based on the sutras of Esoteric Buddhism that were established in India around the seventh century, these two mandalas both visualized the world view and the world of spiritual enlightenment in Esoteric Buddhism.
Japanese: これらはいずれも7世紀頃にインドで成立した密教経典に基づいて、密教的世界観、悟りの世界を視覚化したものである。
English: Moreover, the depiction on Taizokai Mandala is based on the theory explained in the Mahavairocana Tantra, and the mandala's name originated from Sanskrit words meaning 'mandala born from maternal mercy.'
Japanese: 胎蔵界曼荼羅は「大毘盧遮那成仏神変加持経」の所説に基づいて作られたもので、サンスクリット語の元の意味は「大いなる慈悲から生じた曼荼羅」である。
English: This shows that the original Sanskrit does not include the word that means 'realm' ('kai' in Japanese), but in Japan the Mandala has been called the 'Taizokai' (Womb Realm) Mandala since the Heian period, because it makes a pair with the 'Kongokai' (Diamond Realm) Mandala.
Japanese: つまり、原語には「界」（世界）を意味する語は含まれていないが、「金剛界」と対になる関係で、日本では平安時代以来「胎蔵界」曼荼羅と称されている。
English: The Taizokai Mandala consists of 12 parts, and at the center of the lotus flower, called the 'central eight-petal court,' Dainichi Nyorai is depicted.
Japanese: 胎蔵界曼荼羅は全部で12の区画に分かれており、そのうち、中心になる「中台八葉院」には蓮華の中央に大日如来が位置している。
English: On the eight petals around Dainichi Nyorai are depicted the above-mentioned four Nyorai (Hoto, Kaifukeo, Muryoju and Tenkuraion) and four Bosatsu (Bodhisattvas), in other words Fugen (Samantabhadra), Monju (Manjusri), Kanzizai (or Kannon) (Guan Yin) and Miroku (Maitreya).
Japanese: その周囲の8つの花弁には宝幢、開敷華王、無量寿、天鼓雷音の四仏と、普賢、文殊、観自在（観音）、弥勒の四菩薩が位置している。
English: Hoto Nyorai: The tathagata is depicted in the east (the top of the Taizokai Mandala; in the Kongokai Mandala, the west is the top) as a symbol of 'hosshin' (which means making up one's mind to seek spiritual enlightenment).
Japanese: 宝幢如来東方（胎蔵界曼荼羅画面では上方　金剛界では西方が上方）に位置し「発心」（悟りを開こうとする心を起こすこと）を表わす
English: Kaifukeo Nyorai: The tathagata is depicted in the south (the right side of the Taizokai Mandara) as a symbol of 'shugyo' (making efforts to achieve spiritual enlightenment).
Japanese: 開敷華王如来　南方（画面では右方）に位置し「修行」（悟りへ向かって努力を積むこと）を表わす
English: Muryoju Nyorai: The tathagata is depicted in the west (the bottom of the Taizokai Mandala) as a symbol of 'Bodai' (realizing spiritual enlightenment).
Japanese: 無量寿如来　西方（画面では下方）に位置し「菩提」（悟りの実感を得ること）を表わす
English: Tenkuraion Nyorai: The tathagata is depicted in the north (the left side of the Taizokai Mandala) as a symbol of 'Nehan' (completing spiritual enlightenment).
Japanese: 天鼓雷音如来　北方（画面では左方）に位置し「涅槃」（悟りが完成すること）を表わす
English: The photograph on the right shows the central eight-petal court, with the venerable image of Dainichi Nyorai depicted at the center and that of Hoto Nyorai depicted above Dainichi Nyorai.
Japanese: （右の写真は中台八葉院で、尊像は中央が大日如来、その真上が宝幢如来である。
English: Then, in clockwise order, Fugen Bosatsu, Kaifukeo Nyorai, Monju Bosatsu, Muryoju Nyorai, Kanzizai Bosatsu, Tenkuraion Nyorai and Miroku Bosatsu are depicted.
Japanese: 以下時計回りに普賢菩薩、開敷華王如来、文殊菩薩、無量寿如来、観自在菩薩、天鼓雷音如来、弥勒菩薩である）
English: Incidentally, old works depicting only the Five Buddhas in the Womb Realm have rarely been found in Japan.
Japanese: なお、日本では胎蔵界五仏のみを造形化した古い遺品はほとんど知られない。
English: In Enryaku-ji Temple's Hokke Soji-in Todo (East Pagoda), which was reconstructed in 1980, the Mandala of Five Buddhas in the Womb Realm, created by Horin MATSUHISA in the early Showa period, is placed.
Japanese: 1980年に再建された、延暦寺の法華総持院東塔には、昭和期の松久朋琳らの作になる胎蔵界五仏が安置されている。
English: The concept of gongen is based on Honji-suijaku setsu, which is the theory that the Japanese Shinto deities are recognized as manifestations of the original Buddhist divinities.
Japanese: 日本の神(神道)は仏教の仏が形を変えて姿を現したものであるという本地垂迹説の考え方に基づいた神号である。
English: Gon' (as a Chinese character, '権') means 'temporary' or 'provisional,' as is used in the words 'Gon Dainagon' (provisional major counselor), and 'gen' (or '現') means 'manifestation,' and therefore 'gongen' literally means the Buddhist divinity's manifestation in the form of a provisional deity.
Japanese: 「権」という文字は「権大納言」などと同じく「臨時の」「仮の」という意味で、仏が「仮に」神の形を取って「現れた」ことを文字で示している。
English: Gongen is shingo, so it is mostly used as the title of the deity to which a specific shrine is dedicated and linked, while it rarely implies the deity as separated from the shrine.
Japanese: 権現は神号であるが、多くの場合具体的な神社の祭神に対して用いられ、通常神社との関係を切り離した状態での神には用いられない。
English: For example, 'Amenokoyane no Mikoto' (a legendary ancestral deity) is also called 'Kasuga Gongen,' because Kasuga-jinja (or Kasuga-taisha) Shrine is dedicated to 'Amenokoyane no Mikoto.'
Japanese: 例えば、「天児屋根命」は、天児屋根命を祀る神社である春日神社（春日大社）の祭神であるから、「春日権現」と呼ばれる。
English: Some shrines each have their own title for gongen, even though these are dedicated to the same deity.
Japanese: また同じ神を祀る神社であっても、神社によってそれぞれ独自の神号をもっている場合がある。
English: In fact, 'gongen' is often used as the title of a shrine too, as is the case with 'Kasuga Gongen.'
Japanese: 実際、「春日権現」のように「～権現」となるのは神社名であることが多い。
English: Moreover, the name of the place in which the shrine is situated is often incorporated into the enshrined deity's name, as is the case with 'Nikko Gongen' (the deity to which Nikko Futarasan-jinja Shrine, situated in Nikko City, Tochigi Prefecture, is dedicated), and a shrine's name itself often comes from a place name.
Japanese: また「日光権現」（栃木の日光にある日光二荒山神社の祭神）のように神社がある場所の地名を用いることも多い（神社名自体が地名によることも多い）。
English: Besides, there are cases in which the number of deities to which a shrine is dedicated is attached to the title of gongen, as is the case of 'Rokusho Gongen' (Six Deities' Gongen); in this case, the six deities are taken as a group.
Japanese: 神社名や地名を用いる以外では、その神社の祭神の数で「六所権現」などと呼ぶこともある（この場合は複数の神をひとまとまりの神としてみている）。
English: One can find cases in which the name of suijakushin (the provisional Shinto deity) is derived from the name Honji-butsu (the original Buddhist divinity), as is the case with 'Zao Gongen' (Avatar Zao) derived from 'Zao Bosatsu' (Zao Bodhisattva), but such cases are rare.
Japanese: 「蔵王権現」のように本地仏（「蔵王菩薩」）の名前がそのまま垂迹神の名前として用いられている例もあるが、まれである。
English: Owing to the government policy of the separation of Buddhism and Shintoism in the early Meiji period, the use of the title of gongen was banned for some time in order to deny Honji-suijaku setsu, but eventually the ban was withdrawn.
Japanese: 明治時代初期の神仏分離政策において、本地垂迹説を否定するために権現号の使用が一時禁止されたが、のちに取り消された。
English: Jihen (date of birth unknown) was a gakuso (scholar monk) of the Tendai sect and a Shintoist who lived during the end of the Kamakura period until the period of the Northern and Southern Courts.
Japanese: 慈遍（じへん、生没年不詳）は、鎌倉時代末から南北朝時代(日本)にかけての天台宗の学僧であり、神道家であった。
English: It is said that his father was Kaneaki Urabe(YOSHIDA), and his brother was Kenko YOSHIDA who wrote 'Tsurezure gusa' ('Essays in Idleness').
Japanese: 卜部（吉田）兼顕の子で、「徒然草」の著者吉田兼好とは兄弟であるという。
English: Since many additions were made to the Urabe clan's family tree by future generations, Jihen's career remains unclear for the most part.
Japanese: 卜部氏の系図などには後世の付加が多く、経歴については不明な部分が多い。
English: At a young age he entered into priesthood as Kojin's disciple; he later served the Tendai-zasu (the head priest of the Tendai sect) Jigen sojo who the Emperor Godaigo confided in, and was appointed hoin (the highest rank in the hierarchy of Buddhist priests).
Japanese: 幼いときに出家して公尋の弟子となり、後に後醍醐天皇の信任の厚かった天台座主慈厳僧正に仕え、法印に任じられた。
English: He sided with the Southern Court and took the stance of regarding the emperor as the eternal monarch of Shinkoku (divine land) Japan.
Japanese: 南朝側につき、天皇を神意に基づく神国日本の永遠の君主とする立場をとった。
English: His writings include 'Kujihongi Gengi,' 'Toyowashihara Shinpuwaki,' and 'Tenchijingi Shinchinyoki.'
Japanese: 著書には「旧事本紀玄義」「豊葦原神風和記」「天地神祇審鎮要記」などがある。
English: Shunkan (1143 - April 17, 1179) was a priest of the Shingon sect of Buddhism in Japan, who lived during the latter Heian period.
Japanese: 俊寛（しゅんかん、康治2年（1143年）-治承3年3月2日(旧暦)（1179年4月10日））は平安時代後期の真言宗の僧。
English: He is also referred to as Shunkan Sozu with sozu (a rank among Buddhist priests) added to his name.
Japanese: 別の呼び名として、僧都と呼ばれる位の名を付け俊寛僧都（しゅんかんそうず）などとも呼ばれる。
English: In 1177, he participated in a plot planned by FUJIWARA no Narichika and Saiko to overthrow the Taira clan, for which a secret meeting was held at Shunkan's mountain villa in Shishigatani (however, according to "Gukansho" (Jottings of a Fool), the secret meeting was held at a mountain villa of Joken, son of Shinzei).
Japanese: 1177年、藤原成親・西光らの平氏打倒の陰謀に加わって鹿ヶ谷の俊寛の山荘で密議が行われた（ただし、『愚管抄』によれば、信西の子・静賢の山荘で密談が行われたとされている）。
English: However, the plot was revealed due to betrayal, resulting in the deportation of Shunkan to the Kikaiga-shima Island (Satsuma Province) along with FUJIWARA no Naritsune and TAIRA no Yasuyori (the Shishigatani plot).
Japanese: だが、密告により陰謀は露見し、俊寛は藤原成経・平康頼と共に鬼界ヶ島（薩摩国）へ配流された（鹿ケ谷の陰謀）。
English: According to "Genpei Seisui ki" (Rise and Fall of the Minamoto and the Taira clans), Narichika kyo (minister) used two tenjo warawa (noble child of the court), Matsu no mae and Tsuru no mae, to make Shunkan take part in the Shishigatani plot.
Japanese: 『源平盛衰記』によると、成親卿は松の前・鶴の前という二人の殿上童を使って、俊寛を鹿ケ谷の陰謀に加担させたという事になっている。
English: Matsu no mae was beautiful but was lacking in affection, while Tsuru no mae was not beautiful, but was full of affection.
Japanese: 松の前は美人だが愛情の足りない女で、鶴の前は不美人だが愛情に溢れた女であった。
English: When Narichika kyo made the two accompany Shunkan for drinking, Shunkan fell for Tsuru no mae and made her pregnant, from which a girl was born.
Japanese: 成親卿がこの二人に俊寛の酒の相手をさせた所、鶴の前に心をよせて女児を生ませた。
English: Completely losing his heart to Tsuru no mae, Shunkan is said to have agreed to participate in the rebellion.
Japanese: すっかり鶴の前に心を奪われた俊寛は、謀反に加担する事を同意したのだ、という。
English: According to "Heike Monogatari" (The Tale of the Heike), after being deported to the Kikaiga-shima Island, Shunkan and the two others spent days longing for home, and Naritsune and Yasuyori came up with an idea to make one thousand stupas and release them in the sea, but Shunkan did not participate in this act.
Japanese: 『平家物語』によると、鬼界ヶ島に流された後の俊寛ら三人は望郷の日々を過ごし、成経と康頼は千本の卒塔婆を作り海に流すことを発心するが、俊寛はこれに加わらなかった。
English: Impressed by this act, TAIRA no Kiyomori granted a pardon to pray for a smooth delivery for Taira no Tokuko, the empress of Emperor Takakura.
Japanese: これに心を打たれた平清盛は、高倉天皇の中宮平徳子の安産祈願の恩赦を行う。
English: Although a ship arrived at the Kikaiga-shima Island in the following year, 1178, only Naritsune and Yasuyori had been granted a pardon, with Shunkan left alone on the island for the reason that he was the main plotter of the meeting.
Japanese: 翌1178年に船が鬼界ヶ島にやって来るが成経と康頼のみが赦されており、俊寛は謀議の張本者という理由から赦されず島に一人とり残された。
English: In the following year, 1179, Ario, who was a jido (page) of Shunkan, visited the Kikaiga-shima Island and was reunited with Shunkan, whose appearance had completely changed.
Japanese: 翌1179年、俊寛の侍童だった有王が鬼界ヶ島を訪れ、変わり果てた姿の俊寛と再会した。
English: Genju KEIAN (1427-July 8, 1508) was a priest of the Rinzai sect of Buddhism in Japan, who formed the Satsunan School (school of Neo-Confucian in Satsuma).
Japanese: 桂庵玄樹（けいあんげんじゅ、1427年（応永34年）-1508年6月28日（永正5年6月1日(旧暦)））は、薩南学派を形成した臨済宗の僧侶。
English: After that, he went to Manju-ji Temple in Bungo Province for study, and in 1467, went across the sea to Ming to study in Suzhou City and other places.
Japanese: その後、豊後国万寿寺に赴いて学問を学び、1467年には明に渡海して蘇州市などを遊学する。
English: He returned to Japan in 1473, but escaped to Iwami Province to avoid the ravages of the Onin War.
Japanese: 1473年、日本に帰国したが、応仁の乱による戦禍から逃れるため、石見国に避難した。
English: In 1478, he was invited by Tadamasa SHIMAZU to become a chief priest of the Shoko-ji Temple in Osumi Province and the Ryugen-ji Temple in Hyuga Province.
Japanese: 1478年、島津忠昌に招かれて大隅国正興寺、日向国竜源寺の住持となる。
English: He became famous as the founder of the Satsunan School as he was committed to the propagation of Sogaku (Neo-Confucianism) by publishing "Daigaku shoku" with Shigesada IJICHI in 1481.
Japanese: また、伊地知重貞と『大学章句』を刊行（1481年）して宋学の普及に努めたことから、薩南学派の祖として名を成した。
English: "Bunshi-ten" are guiding marks for rendering Chinese into Japanese, that were created by Kiyo Hoshu, the first in Japan to lecture on "Shisho Shicchu" by Chu His, and these were then corrected by Genju KEIAN and revised by Bunshi Gensho.
Japanese: 日本で初めて朱熹の『四書集註』を講義した岐陽方秀が施した訓点を玄樹が補正し、更にそれを文之玄昌が改訂したのが「文之点」である。
English: Later, Genju KEIAN became the chief priest of Kennin-ji Temple and Nanzen-ji Temple, constructed Toki-an in Satsuma in 1502, and lived there.
Japanese: その後、建仁寺や南禅寺の住持となり、1502年に薩摩に東帰庵を営んで同地に住んだ。
English: Terauke seido was a system introduced in 1664, during the early modern age, by the Edo shogunate in order to ban Christianity and the belief of Fujufuse Group (Not Receive and Not Give Group), and to force the believers to convert.
Japanese: 寺請制度（てらうけせいど）とは、近世初期の1664年（寛文4年）に江戸幕府がキリスト教や不受不施派を禁制として、信徒に対し改宗を強制することを目的として制定された制度。
English: Terauke seido was also called danka seido or jidan seido.
Japanese: 檀家制度（だんかせいど、だんけせいど）、寺檀制度（じだんせいど）とも言う。
English: Specifically, it was the system that had every person obtain the certification of their Buddhist faith from a temple.
Japanese: 具体的には、仏教の檀信徒であることの証明を寺院から請ける制度である。
English: The establishment of terauke seido forced the public to choose a certain temple as their bodaiji (family temple) and to become danka (supporters of the temple).
Japanese: 寺請制度の確立によって民衆は、いずれかの寺院を菩提寺と定め、その檀家となる事を義務付けられた。