nntsuzu/KFTT huggingface dataset:
English: Goso jojin kan is an original practice to endow devotees with discovering the wisdom of Nyorai: This practice involved having the impure hearts of disciples attain the knowledge of Nyorai (Tathagata; perfected one) through yoga methods of contemplation; as they realized the pure figure of Nyorai, they would realize the prajna (insight leading to enlightenment), that it could become nothing else and they could become one with Nyorai.
Japanese: 五相成身観とは、行者(ぎょうじゃ)の汚れた心を、瑜伽(ゆが)の観法を通じて見きわめ、その清浄(しょうじょう)な姿がそのまま如来の智慧(ちえ)に他ならないことを知り、如来と行者が一体化して、行者に本来そなわる如来の智慧を発見するための実践法である。
English: Commentaries by three great scholars of Yuga Esoteric Buddhism in the 8th century, Buddhaguhya, Anandagarbha, and Sakyamitra, remain as translations in Tibetan.
Japanese: 8世紀の瑜伽部密教の三大学匠といわれるブッダグヒヤ、アーナンダガルバ、シャーキヤミトラなどの注釈書がチベット訳として残る。
English: Listed below are four commentaries which still exist today that attached to the Tibetan translation of "Kongocho-kyo" (also known as Shinjitsusho-gyo).
Japanese: 『金剛頂経（真実摂経）』のチベット語訳には注釈書が付随し、現存するものを以下に四つ挙げる。
English: "Comments Against the Integration of the Truth, Solemnity of Koala:" Compiled by Sakyamitra.
Japanese: シャーキャミトラ（Sakyamitra）撰　『コーサラの荘厳という真実の集成に対する注釈』
English: "Comments and Truth of Light Against Tantra, Which is Named Agenda of Mahayana, the Integration of the Truth of Nyorai:" Compiled by Anandagrbha.
Japanese: アーナンダガルバ（Anandagarbha）撰　『一切如来の真実の集成である大乗の現観と名づけるタントラの注・真実の燈明』
English: "Ship Entering the Sea of Yuga Tantra:" Compiled by Bu ston rin chen grub.
Japanese: プトゥン（Bustonrinchengrub）撰　『瑜伽タントラの海に入る船』
English: Also, as commentary against "Tantra Ginyu" by Buddhaguhya, there is "Commentary of Tantra Ginyu" by Padmavajra.
Japanese: また、ブッダグヒヤの『タントラ義入』にはパドマヴァジュラによる再注釈書『タントラ義入釈』がある。
English: Kenshun (962 - year of death unclear) was a priest of the Shingon sect in the late Heian period.
Japanese: 兼俊（けんしゅん、康平5年（962年）-没年不詳）は、平安時代後期の真言宗の僧。
English: Mugen TSUNODA (year of birth unknown - 1809) was a calligrapher in the Edo era.
Japanese: 角田無幻（つのだむげん、？-文化(元号)6年（1809年））は、江戸時代の書道家。
English: Nichiryu (1385 - 1464) was a Nichiren sect priest in the middle of the Muromachi period.
Japanese: 日隆（にちりゅう、1385年-1464年）は、室町時代中期の日蓮宗の僧。
English: First, he was admitted at Onjo-ji Temple, and he performed the ascetic practices by studying under Nissei at Myohon-ji Temple in Kyoto.
Japanese: 初め越中国遠成寺に入り、18歳で京都妙本寺日霽（にっせい）に師事して修学した。
English: Honno-ji Temple, which was renamed to Honno-ji with different Chinese characters in 1433, had been founded in 1429 with the support of a wealthy merchant Sojun KOSODEYA in Rokkakudo-cho, and the temple became one of the main temples for the Happon school together with Honko-ji Temple in Amagasaki (Amagasaki City), which was founded under the auspices of Mitsumoto HOSOKAWA.
Japanese: 1429年（永享元年）京都六角堂町の豪商小袖屋宗句の援助により本応寺（1433年に本能寺と改称される）は、細川満元の庇護を受けて創建された尼崎本興寺(尼崎市)とともに八品派の中心的な寺院となった。
English: Baisao (also sometimes pronounced "Maisao", meaning "Old Man Tea-Seller", July 8, 1675 - August 24, 1763) was a Buddhist monk of the Obaku sect in the Edo-period.
Japanese: 売茶翁（ばいさおう、まいさおう、延宝3年5月16日(旧暦)（1675年7月8日）-宝暦13年7月16日(旧暦)（1763年8月24日）は、江戸時代の黄檗宗の僧。
English: Baisao's father, Mokunoshin SHIBAYAMA, worked for the Nabejima clan of Hasuike domain as the lord's physician, while he was the third son born to his mother Miya.
Japanese: 蓮池藩・鍋島氏に仕える御殿医であった父、柴山杢之進と、母、みやの三男として生まれる。
English: When he was thirteen, he visited Manpuku-ji temple in Uji City with his teacher Kerin, and was given a gatha (ritual Buddhist poem) by his mentor Kerin's own mentor, Dokutan Shokei.
Japanese: 13歳で、師とともに宇治市の萬福寺を訪れ、師の師である独湛性ケイ禅師から偈を与えられる。
English: This was considered evidence that Dokutan recognized his genius and potential, even though Gekkai (that is, Baisao) was still young.
Japanese: これは、月海が年少であっても異才のあることを、独湛が見抜いたためであるという。
English: When he was twenty-two, he suffered from severe diarrhea, and that roused him to travel through Mutsu province; thereafter, he began visiting Buddhist teacher-guides all over the country.
Japanese: 22歳の時、痢病を患ったことで、発憤して陸奥国に遊方し、その後、諸方の善知識のもとを訪れた。
English: When he was 57, his mentor Kerin passed away, so he suddenly left and traveled to Kyoto, leaving Ryushin-ji temple in the hands of his disciple Daicho.
Japanese: 57歳のとき、師の化霖が遷化すると、突如、龍津寺を法弟の大潮に任せ、京都に上洛する。
English: Reaching the age of 61, he built the Tsusentei retreat in Kyoto's Higashiyama district, and taking it upon himself to bear the burden of assembling the requisite tea utensils, he created a seated establishment, much like a regular tea-house, along the capital's main thoroughfare, where he would entertain guests with a conversation that fused elements of Zen with commoner culture as he served them green tea, and as they drank it, he would engage them in excellent dialogues and give lectures on different worldviews, people's ways of being and the tainted hearts of the worldly, encouraging them to continuously abandon their besmirched selves and embrace an ascetic life in order to gradually achieve a simple lifestyle of honorable poverty.
Japanese: 61歳で、東山に通仙亭を開き、また自ら茶道具を担い、京の大通りに喫茶店のような簡素な席を設け、禅道と世俗の融解した話を客にしながら煎茶を出し、茶を喫しながら考え方の相違や人のあり方と世の中の心の汚さを卓越した問答で講じ、簡素で清貧な生活をするが為に次第に汚れていく自己をも捨て続ける行を生涯つづけようとしている。
English: By the advice of recording the content of his discussions and lectures by one of his closest customers, Daiten Kenjo, who was famous as an expert in Chinese poetry at Shokoku-ji temple, Baisao did begin to do so, but soon involved Daiten in and in the end, Daiten recorded these conversations.
Japanese: その内容を書き留めてゆくというものをしたらどうかと馴染み客でもあり相国寺で漢詩の得意な大典顯常にいわれて始めてみたが、あっさり売茶翁に飲み込まれ、大典が結局書き残すことになる。
English: Therefore, the idea of boasting about my Buddhist virtue, as shown by my monk's robe, or burning with the desire to receive alms from the people, these are foreign to my heart," he said, and in that way he was said to have entered into Baisao's daily life.
Japanese: そも、袈裟の仏徳を誇って、世人の喜捨を煩わせるのは、私の持する志とは異なっているのだ」と述べ、売茶の生活に入ったという。
English: When Baisao was seventy, he returned to his native province under the law that one had to return once every ten years, and himself requested that he be allowed to return to secular life, obtaining permission to do so from the provincial authorities.
Japanese: 70歳の時、10年に一度帰郷するという法度によって故国に戻り、自ら還俗を乞い、国人の許しを得る。
English: Thereafter, still called "Baisao" by everyone, he continued with his abrupt decision-making style, declaring that if his feelings on the matter one day changed, on that day he would immediately close the tea-house; naturally, he lived in great poverty, continuing his selling of green tea in order to be able to keep running his tea-house.
Japanese: 以後も、「売茶翁」と呼ばれながら、気が向かなければさっさとその日は店を閉じますというスタイルで、当然貧苦の中、喫茶する為の煎茶を売り続けていく。
English: In 1755, having reached the age of eighty-one, Baisao stopped selling tea, and also incinerated his beloved tea utensils.
Japanese: 1755年（宝暦5年）、81歳になった売茶翁は、売茶業を廃業、愛用の茶道具も焼却してしまう。
English: At that time, he said "After I die, if these utensils suffered the shame of falling into some vulgar, worldly person's hands, you would surely resent me.
Japanese: この時、「私の死後、世間の俗物の手に渡り辱められたら、お前たちは私を恨むだろう。
English: That's why I've decided to destroy them by fire," leaving behind writings that showed his Zen dilemma due to having anthropomorphized his tea utensils to the point that his own spirit dwelt within them.
Japanese: だから火葬にしてやろう」と禅の窮地に立った擬人化を行い茶道具には和心が生きているという文章を残す。
English: Around that time, he had been afflicted with lower back pain, and added to the fact that he was of such advanced age, he seemed to have felt that the time of his own death was drawing near.
Japanese: この頃は腰痛に悩まされ、高齢のせいもあり、死期の近づいたことを感じていた模様である。
English: The 113th abbot of Shokokuji, Daiten Kenjo, had been very close to Baisao, and so he wrote "Baisao den" ("The Life of Baisao"), whose first section was entitled "the gatha (Buddhist poems) of Baisao."
Japanese: 親交の深かった相国寺第113世大典顯常によって『売茶翁伝』が書かれ『売茶翁偈語』の巻頭となっている。
English: There is a surviving portrait of Baisao, done by another of his intimate friends, Jyakuchu ITO; in the portrait, he as an old, thin man, depicted with a broad forehead and somewhat wavy white hair
Japanese: 親交のあった伊藤若冲が描いた肖像画が残るが、広い額に、やや縮れた白髪を蓄えた、痩せた老人の姿で描かれている。
English: Baisao's actions were in sharp opposition to the typical behavior of Zen priests of his day, leading some to say he practiced the true way of Zen.
Japanese: 売茶翁の行動は、当時の禅僧の在り方への反発から、真実の禅を実践したものであったと言われる。
English: Thanks to the 1671 ordinance compelling commoners to register with a Buddhist temple, Buddhist priests, including Zen priests, had a guaranteed steady source of income in alms, allowing them to enjoy lives of idleness and leisure.
Japanese: 禅を含む仏教は、1671年（寛文11年）につくられた寺請制度により、お布施という安定した収入源を得て安逸に流れつつあった。
English: And although the way of tea, and especially Matcha (powdered green tea), remained one of Zen priests' most basic elements, to the fiercely critical and discerning eye of Baisao, it appeared to be a mere empty formality.
Japanese: また禅僧の素養として抹茶を中心とした茶道があったが、厳しい批判眼を持つ売茶翁の目には、形式化したものに映った。
English: This was said to be why he wanted to return to the basic essence and soul of tea, and devoted himself to spreading the custom of drinking green tea.
Japanese: そのため茶本来の精神に立ち返るべく、煎茶普及の活動に傾注したとも言われる。
English: Kenson (March 5, 1564 - April 12, 1595) was the 17th head priest of Kosho-ji Temple.
Japanese: 顕尊（けんそん、永禄7年1月22日(旧暦)（1564年3月5日）-文禄4年3月3日(旧暦)（1595年4月12日））は、興正寺第17世門主。
English: In 1575, when he officially entered the Buddhist priesthood under the guidance of his father Kennyo as kaishi (a priest who imparts the Buddhist commandments,) he was assigned to hogen (the second highest rank in the hierarchy of Buddhist priest.)
Japanese: 1575年に父・顕如を戒師として正式に得度すると、直ちに法眼に任じられた。
English: In the Ishiyama war, he managed to ferry supplies from outside into the besieged Ishiyama Hongan-ji Temple to support his father who was holding the temple, in conspiracy with Terumoto MORI of Aki Province.
Japanese: 石山戦争では、外部から父の籠る石山本願寺を支えて、安芸国の毛利輝元と図って兵糧を石山本願寺に運び入れる工作を行う。
English: After his father retired from Ishiyama Hongan-ji Temple, Kenson followed his father and migrated to various places such as Saginomori Hongan-ji Temple in Kii Province, Kaizuka City in Izumi Province, and Ozaka Tenma in Settsu Province.
Japanese: 父が石山本願寺を退去するとこれに従い、紀伊国鷺森本願寺・和泉国貝塚市・摂津国大坂天満と移り住む。
English: Two years later, when his father Kennyo restored Nishi Hongan-ji Temple at Shichijo-dori Street, Kyoto, through mediation of Hideyoshi TOYOTOMI, Kenson was given land next to the Nishi Hongan-ji Temple, where he reconstructed Kosho-ji Temple.
Japanese: その2年後に顕如が豊臣秀吉の斡旋で京都七条通に西本願寺を再興すると、その南隣に土地を与えられ興正寺を再建した。
English: In the race for the successor of his father Kennyo, Kenson supported his younger half brother Junnyo, whom his daughter Ako married as a lawful wife.
Japanese: 父・顕如の死後の後継者争いでは、異母弟の准如を支援して自分の娘の阿古をその正室とした。
English: It is also called "yakozei," "yakoshin" and "namazen."
Japanese: 野狐精（やこぜい）、野狐身（やこしん）、また生禅（なまぜん）ともいう。
English: As seen in the phrase 'Buppo (the principle of Buddhism) is in muga selflessness,' the true Buddha should be sensed through selflessness after emptying the ego.
Japanese: 「仏法は無我にて候」として真実の仏陀は自我を空じた無我のところに自覚体認されるはずのものである。
English: A Yakozen refers to a self-satisfactory taigazensha (one who practices zen but has an enormous ego), who uselessly proclaims they have earned shokaku (true enlightenment) even though there is no proof, also called "misho-isho."
Japanese: なのに、徒（いたずら）に未証已証（みしょう・いしょう、いまだ証していないのに既に証覚を得た）という、独り善がりの大我禅者をいう。
English: In a koan (a Zen question for use in meditation) within the 'Hyakujonoyako,' the second rule of 'Mumonkan,' there is a story about an old man who lived in Mt. Hyakujo in a previous life who claims that those who have once reached enlightenment do not 'fall into inga (cause and effect; karma).' Instead, by concentrating only on a state of 'ku' (emptiness) and ignoring the principle of inga, they fall into a state of chikushodo (the realm of animals) as a yako for five-hundred lifetimes.
Japanese: 「無門関」第2則の「百丈野狐」の公案には、前世に百丈山にいた老人が、かつて覚った者は「因果に落ちない」と言い、「空」の境涯のみを持ち上げて因果の理法を無視したが為に、五百生の間、野狐身の畜生道に堕したという話がある。
English: In this story, a caution is made through an example of self-satisfactory conceited zen, that by being caught in a mental state of 'ku,' it is possible to mistake that one has reached enlightenment, even though they have not reached the state of true myou (mysterious or wondrous manifestations) and myoyu (mysterious influence; mysterious effect).
Japanese: この話からいったんの「空」の無相の境涯に捉われて、真に妙有・妙用（みょうう・みょうゆう）の境地に達しないのに、自ら覚り終ったとする独り善がりの増上慢（ぞうじょうまん）の禅をたとえて言ったものである。
English: Nichiren said that the reason for the criticism was due to the Zen sect not being based on Buddhist scriptures and having the principles of kyouge-betsuden and furyu-monji (both meaning that the principles are inside one's heart, not on scriptures), but it is believed that his criticism was on the aspect of a person possibly falling into yakozen.
Japanese: その理由を教外別伝・不立文字で経典に依らないからとしているが、おそらく野狐禅に陥るという一面を取り上げて批判したものと考えられる。
English: Shomyo Nenbutsu is one practice of praying to the Buddha (nenbutsu (Buddhist invocation)), and is a way to chant the name of the Buddha such as 'namuamidabutsu.'
Japanese: 称名念仏（しょうみょうねんぶつ）とは、仏を念ずる行（念仏）の一つであり、「南無阿弥陀仏」のように仏の名号（みょうごう）を唱える行をさす。
English: Nenbutsu in Sanskrit is buddhānusmṛti, and is an original word as one of the Rokunen (the six repetitions of prayers; nenbutsu, nenbo (recollection of the dharma), nenso (to be mindful of the samgha), nenkai (mindfulness of morality), nense (mindful of charity) and nenten (desire heaven)).
Japanese: 念仏とは、サンスクリット語ではbuddha-anusmRtiであり、六念（ろくねん念仏、念法、念僧、念戒、念施、念天）の一つとしての念仏の原語である。
English: Through these limitless powers, one must believe in easing the pain of all living things and pray to become one in the same as the Buddha.
Japanese: 神通も無量であって、それによって、衆生の苦を救うと思い、自分もまたそのような仏とならねばならないと仏を念ずることを意味する。
English: In nenbutsu, there is a method of contemplation where the mind is suspended to see things more correctly called 'gojoshinkan' (five approaches to meditation) wherein 'Nenbutsukan' (observation of mindfulness of the Buddha) is included.
Japanese: 念仏については、さらに正しく物を見るために、五停心観（ごじょうしんかん）という、心を停止する観法があり、その中にも「念仏観」がある。
English: It is said that Nenbutsukan in this case is a way to manipulate and calm the mind against hindrances such as sleep and stress.
Japanese: この場合の念仏観は、睡眠とか逼迫の障りを対論して心を静止せしめるための方法をいう。
English: Within the word "Nen" there are meanings such as 'okunen' (something one always remembers), 'shinen' (thoughts), 'shinnen' (thoughts and concentration), 'kannen' (observation and contemplation) and 'shonen' (shomyo and nenbutsu; literally: "naming the Buddha"), and within the word "butsu" there is the meaning of busshin (the body of the Buddha) and butsumyo (the name of the Buddha).
Japanese: 念とは「憶念」「思念」「心念」「観念」「称念」などの意味があり、仏には仏身、仏名の意味づけがなされている。
English: When contemplating 'the Buddha' as Busshin (the body of the Buddha), such as looking at tangible images of the Buddha or Buddhist statues, or when meditating on the Buddha as Hosshin (dharma body or Buddhism's highest form of existence) appearing as an essential truth of reality, the meaning of 'Nen' naturally changes to the meaning of Butsu (Buddha).
Japanese: 「仏」を仏身とみる場合、具体的な仏の相好（そうごう）とか仏像とかとみる時と、仏の本質的な実相の理をあらわす法身（ほっしん）とみる時とでは、「念」の意味もおのずから変わってくる。
English: When contemplating Hosshin (dharma body), a person is 'seeing a principle' and the word "Nen" holds the meaning as it is used in okunen, shinen shinnen and so on.
Japanese: 法身を念ずる場合は、それは「理を観ずる」のだから、念は憶念、思念、心念などの意味である。
English: When looking at concrete images of the Buddha, because one is looking at the shape of a real body or statue, Nen takes on the meaning as it used in Kannen (conception).
Japanese: 具体的な仏や仏の相好にむかえば、それは生身や像身の色相（すがたかたち）を観ずることであるから、念は観念の意味が強い。
English: When contemplating the Buddha as Butsumyo (the name of the Buddha), since a name is a word used to call a thing, the meaning of Nen should be seen as Shonen.
Japanese: 仏を仏名とみれば、名は称えよぶものであるから、念は称念の意味とみるべきである。
English: As seen above, within the word Nenbutsu as well, not just one, but various meanings are attached in to it in Buddhism.
Japanese: このように、同じ念仏という語にも、仏教ではいろいろの意味づけがなされて、一義ではない。
English: It is possible to say that the spreading of the word Nenbutsu corresponds to the spreading of images of the Buddha.
Japanese: 念仏のこのような展開は、仏陀観の展開にも呼応するものといえるであろう。
English: In old sutras, as Buddhist disciples are said to chant 'namubutsu' as a nenbutsu for remembering the living Buddha Shakyamuni, nenbutsu is an actual prayer.
Japanese: 古い経典で、仏弟子たちが「南無仏」と唱えたといわれるのは、現存の仏陀釈尊に対する追憶の念仏であり、また祈りの念仏である。
English: Before long, this kind of nenbutsu was to consider Shakyamuni as a master, and by turning their entrance to nirvana (death) as an occasion, one image was spread, and nenbutsu for the Buddha through religious principles began to be preached.
Japanese: やがて、このような念仏が師としての釈迦の入滅を機として、一つの展開をとげて、法を介しての仏への念仏が説かれるようになる。
English: Nenbutsu in this case does not ignore Shakyamuni as a person, but dharma as a principle, rather than a Buddha that simply exists in the real world.
Japanese: この場合の念仏も決して人格的な釈迦を無視するのではないが、単に現存の仏に対してでなく、法を仲介としている。
English: However, as the image of Shakyamuni gradually becomes vague among Buddhist disciples, they begin to pray to the Buddha purely as 'a principle.'
Japanese: ところが、現実の釈迦へのイメージが仏弟子の後継者たちからだんだんぼやけて来ると、仏を純粋に「法」として念ずるようになる。
English: In this case, nenbutsu begins to have nearly the same meaning as 'nenbo,' but as long as it is a nenbutsu, it is different from a simple nenbo.
Japanese: この場合、念仏は「念法」と同じような意味あいになるが、それが念仏であるかぎり、単なる念法とは異なる。
English: In going so far as to make statues or drawings of the Buddha, the statue or appearance of the Buddha is being created by kannen (observation and contemplation), and it becomes kanzo (looking at an image) or kanso (meditation or contemplation).
Japanese: さらに仏像や仏の相好を描き出すと、仏像や相好を観念することになり、観像、観想の念仏となる。
English: Within the spread of nenbutsu, there was a desire in believers to try to tangibly perceive the Buddha by chanting the name Nenbutsu, like 'namubutsu' in an original sutra.
Japanese: このような念仏の展開の中に、原始経典の「南無仏」のように口称念仏として仏の名を呼ぶことによって、仏を具体的に感得しようとする信者たちの思いがあった。
English: What has always been connected to the practices of believers is the 'nenbutsu for Amida Buddha.'
Japanese: 常に信者たちの実践と結びついていたのは「阿弥陀仏への念仏」であった。
English: In ancient times, nenbutsu of Amida Buddha was preached as a representative of Shobutsugenzenzanmai (various forms of the Buddha appearing in meditation) in the "Hanju Zanmai-kyo Sutra" (sutra of the meditation to behold the Buddhas), and this became the basis of jogyo zanmai (constantly walking samadhi) in the Tendai sect.
Japanese: 古くは『般舟三昧経』に説かれる諸仏現前三昧の代表として阿弥陀仏の念仏が説かれ、これが天台宗の常行三昧のよりどころとなった。
English: In China, three popular lineages of nenbutsu are the Eon (Eastern Jin) of Byakuren-sha, nenbutsu by Shandao and nenbutsu of Jimin-ryu by Enichi.
Japanese: ことに中国では、念仏の流れとして慧遠(東晋)の白蓮社の念仏、善導による念仏、慧日による慈愍流の念仏の三流が盛んである。
English: In particular is the nenbutsu by Shandao which was introduced to Japan and became as fundamental as the Jodo sect.
Japanese: とくに善導による念仏は、日本に伝わり浄土教の根幹をなすこととなった。
English: These three lineages of nenbutsu each have their own characteristics: Nenbutsu of Byakuren-sha mainly having characteristics as a kanso nenbutsu (to contemplate Buddha (especially Amitabha) in the mind and repeat his name), nenbutsu of Shandao having characteristics as kosho nenbutsu (invocatory prayer), and nenbutsu in Jimin-ryu having the characteristics of zen.
Japanese: これらの念仏の三流は、それぞれ特徴をもち、白蓮社の念仏は観想念仏を主とし、善導の念仏は口称念仏、慈愍流の念仏は禅観的念仏であるなどである。
English: As described, there are various forms of nenbutsu within the nenbutsu of Amida Buddha, and the prevailing account of kosho nenbutsu is by chanting the six character name of nenbutsu '南無阿弥陀仏' (namuamidabutsu).
Japanese: このように阿弥陀仏の念仏についてもいろいろの形の念仏があるが、この口称念仏の主流を占めたのが、六字の名号「南無阿弥陀仏」を唱えることである。
English: It has been preached that if a person chooses a way to recite omyogo (the name of the Buddha), they will be able to understand the teachings of Buddha even in a Jokuse (a world stained with defilements) of Mappo (latter day of Buddhism).
Japanese: 御名号（おみょうごう）を唱える道を歩めば、末法の濁世でも世尊の教えを理解できると説かれたのである。
English: Among the shomyo nenbutsu, within gestures and movements attempting to grasp a tangible Buddha came the appearance of odori nenbutsu (dancing nenbutsu).
Japanese: その中で称名念仏において、具体的にこれを身振りや動作の上に把握しようとする中に、踊り念仏のようなものもあらわれてくる。
English: For those who seek for the basic strength to the foundation of life in human lives through a pure form of nenbutsu, there is the Yuzu Nenbutsu (interpenetrated recitation) by Ryonin and further teachings by Honen and Shinran.
Japanese: この称名念仏を純粋な形で人間生存の根底にすえ生きる力を求めたのは、良忍の融通念仏であり、さらに法然や親鸞の教えであった。
English: Hozan Kenchin (1394 - February 14, 1442) was a priest during the Muromachi Period.
Japanese: 宝山乾珍（ほうざんけんちん、応永元年（1394年）-嘉吉元年12月25日(旧暦)（グレゴリオ暦1442年2月5日））は室町時代の僧。
English: He was a youngest son of Tadafuyu ASHIKAGA, whose sons were reportedly all priests except the oldest one, Fuyuuji ASHIKAGA.
Japanese: 足利直冬の末子といわれ、長兄足利冬氏を除き兄弟は皆僧籍にあったと伝わる。
English: After being a chief priest of Keitoku-ji Temple, Toji-ji Temple and so on, he became the 44th chief priest of Sokoku-ji Temple at the age of 39 on May 8, 1432.
Japanese: 景徳寺、等持寺などの住持を経て、永享4年（1432年）3月29日、39歳の時、相国寺第44世住持となる。
English: This pace of advancement was extraordinarily fast, though it is not clear whether this is because of his origin or because of his endowment.
Japanese: これは異例の早さであり、足利氏という出自によるものか、乾珍個人の資質によるものか明らかでない。
English: Even after that, he was assigned to tassu (a priest who takes care of a sub-temple) of Shokoku-ji Rokuon-in Temple on October 11, 1433, to the 94th chief priest of Tenryu-ji Temple on November 3, 1435, and again to the chief priest of Shokoku-ji Temple on April 19, 1436.
Japanese: その後も、永享5年（1433年）8月19日、相国寺鹿苑院塔主、永享7年（1435年）10月4日、天竜寺第94世住持、翌年3月24日に相国寺住持（再任）に任ぜられている。
English: In 1441, when the Kakitsu War began and his nephew Yoshitaka ASHIKAGA was backed up by Mitsusuke AKAMATSU during the war, Yoshitaka's younger brother Yoshimasa ASHIKAGA (secular name) was beheaded and his head was sent to Kyoto at the end of July, since Kenchin resigned as the head of Rokuon-in Temple.
Japanese: 嘉吉元年（1441年）に起きた嘉吉の乱で甥にあたる足利義尊が赤松満祐に擁立され、義尊の弟（俗名足利義将）の首級が京都に送られて来た7月末以降に鹿苑院主を辞任。
English: Jugyuzu is a set of ten drawings of cows which depict the path leading to the enlightenment of Zen meditation.
Japanese: 十牛図（じゅうぎゅうず）は、禅の悟りにいたる道筋をウシを主題とした十枚の絵で表したもの。
English: To the city... It depicts the practitioner of austerities (his appearance has changed from a child to Hotei osho (a legendary monk called Hotei, who is said to have lived during the Tang period in China)), who has achieved enlightenment, going out into the town and playing with another child; it represents Hotei osho leading the path to enlightenment.
Japanese: -まちへ．．．　悟りを得た修行者(童子から布袋和尚の姿になっている)が街へ出て、別の童子と遊ぶ姿を描き、人を導くことを表す。
English: While some jugyuzu are of Chinese origin, most were created by monks who lived during or after the Muromachi period in Japan, or by painters of various schools of paintings.
Japanese: 中国伝来のものもあるが、日本の室町時代以後の禅僧、また絵画の各派の画人によって制作されたものが多い。
English: "Honbutsu" means the Primordial Buddha among numerous Buddha (Nyorai.)
Japanese: 本仏（ほんぶつ）とは、無数の仏（如来）の中で、根本となる仏（如来）のこと。
English: Originally in Buddhism, as may be seen in the legend of Kako-shichibutsu (seven Buddhas in the past), Shakyamuni Buddha was believed to have successfully established such a great religion as Buddhism not within his generation, but as a result of the accumulated good conduct of his many predecessor Buddhas who had attained enlightenment and Buddhahood in the past world.
Japanese: もともと仏教では、過去七仏にみられるように釈迦仏が仏教という大宗教を成したのは単に釈迦一代のみの事業ではなく、過去においてすでに成道し成仏した仏陀たちの前世の功徳が累積した結果であるという思想があった。
English: A group of Buddhists of the Devadatta school regarded as heretical had known that they had not recognized Shakyamuni as Buddha and, instead, worshipped Kengo no San-butsu (the last three Buddhas of one thousand Buddhas who appeared during the period before Shakya-muni's generation.)
Japanese: また異端とされる提婆達多派の仏教集団は釈迦を仏と認めず、それ以前に出現した賢劫の三仏を信仰の対象としていたことでも知られる。
English: In ancient India, after Mahayana Buddhism became popular there, not only Shakyamuni, but also many other persons were respected and adored as Buddha.
Japanese: 大乗仏教が広まってからの古代インドにおいては、仏は釈尊だけではなく、多くの人々が仏として尊崇されてきた。
English: Those Buddha other than Shakyamuni were called shaku-butsu, which were regarded as temporary figures of Honbutsu.
Japanese: それらの仏達を迹仏（しゃくぶつ）と呼び、すべては本仏が仮の姿を現したものとする。