nntsuzu/KFTT huggingface dataset:
English: This was called 'the Tripitaka in Shu edition' in old times; today, however, it is generally called 'Kaihozo' based on the era name at the time of the first block or as the 'rescript edition' because it was carved by the founder's imperial rescript.
Japanese: これは古くは「蜀版大蔵経」と呼ばれていたが、現在では開版の年号をとって「開宝蔵」、あるいは太祖の詔勅に基づいて開版されたため「勅版」と呼ばれるのが一般的である。
English: It was a rolled book in which each line consisted of 14 letters standardized by 'Shu big letter book (蜀大字本)' at that time.
Japanese: 当時の「蜀大字本」の規格の文字により、毎行14字の巻子本形式であった。
English: This was a project for good deeds by Sung, and was given to neighboring countries such as Xi Xia, Goryeo and Japan.
Japanese: これは宋朝の功徳事業で、西夏、高麗、日本などの近隣諸国に贈与された。
English: Chonen, a priest of Todai-ji Temple who went to Sung in 983, was given 481 boxes and 5,048 volumes of Tripitaka and 40 volumes of Buddhist sutras newly translated; he brought them back to Japan, but because they were placed at Hojo-ji Temple, which was built by FUJIWARA no Michinaga, they vanished in smoke along with the temple.
Japanese: 983年に入宋した東大寺僧のちょう然（ちょうねん）は、新撰の大蔵経481函5048巻と新訳経典40巻などを下賜され、日本に持ち帰ったが、藤原道長が建立した法成寺に施入したために、寺と共に焼失してしまった。
English: However, since it was hand-copied eagerly as the newly arrived Tripitaka, copies remain in various places.
Japanese: ただ、新しく請来された大蔵経ということで盛んに書写されたため、その転写本が各地に幾らか残っている。
English: Twelve original books of Kaihozo have been discovered worldwide, among which in Japan each book has been in the possession of Nanzen-ji Zen Temple in Kyoto and the Shodo Hakubutsukan Museum in Tokyo.
Japanese: 開宝蔵の原本は、世界で12巻が確認されており、日本では京都・南禅寺および東京・書道博物館に1巻づつ所蔵されている。
English: During the Jin period, the 'Jin edition' was produced from 1147 to 1173.
Japanese: 金(王朝)の時代には、1147年-1173年にかけての時期に、「金版」が作られる。
English: It was for a long time a phantom Tripitaka, but in 1933 it was discovered at a temple in Chogi-ken, Shanxi Province.
Japanese: 長らく幻の大蔵経であったが、1933年に山西省の趙城県にある寺で発見される。
English: Since 1984, "Chuka Daizo-kyo Sutra (Chinese Tripitaka)中華大蔵経" (facsimile edition) has been published, having this Tripitaka as a copied text.
Japanese: 1984年より、この蔵経を底本にして『中華大蔵経』（影印版）が発刊される。
English: Additionally, during the Yuan period it had been repaired several times (repaired edition in Yuan).
Japanese: また、元(王朝)の時代に数次にわたって補刻が行なわれている。（元代補修版）
English: In the 16 prefectures of Yan Yun that were ceded to Kitai from Jin, it was published as a national project by referring to a text of Sekkyo (Sekkei) (The Scriptures Inscribed on Stone), which had been kept at Fangshan since the time of Sui.
Japanese: 契丹が後晋から割譲された燕雲十六州の地方で、この地にあった隋以来の房山の石経のテキストも参考にして、国家事業として行なわれた印刷事業であった。
English: Although this Tripitaka was a phantom Tripitaka as well as a Jin edition, the 12 volumes of the Kitai edition were discovered in 1982 from a Buddha statue located at the wooden tower in Bukkyu-ji Temple, an old temple at Yingxian, in Shanxi Province.
Japanese: この大蔵経も金版と同様に幻の大蔵経であったが、1982年に山西省の応県にある古刹、仏宮寺の木塔に安置された仏像内から、12巻の契丹版が発見された。
English: With this discovery it was confirmed that the Kitai edition had a relationship with Sekkyo of Fangshan, and it was verified to have been written following the standard form of 17 letters in each line.
Japanese: この発見から房山の石経との関係などが確認され、毎行17字の標準形式であったことが実証された。
English: The first edition was 'Tokaku Zenin Temple (等覚禅院) edition' (1075-1112), which was begun at Tokaku Zenin Temple in FuZhou (Fujian Province) at the end of the eleventh century.
Japanese: それは、福州（福建省）等覚禅院で11世紀末に開始された「等覚禅院版」（1075年-1112年）に始まる。
English: This was a project to publish a private edition through the dedication of believers, as opposed to publication as a national project like the Northern Sung dynasty edition or the Kitai edition.
Japanese: これは、北宋版系や契丹版系の国家事業としての開版とは異なり、信者の寄進による私版の事業であった。
English: After that, the following Daizo-kyo were published continuously: 'KaiYuanSi Temple edition' of FuZhou (1112-1151), 'Shikei-ban edition (思渓版)' of Huzhou (1126-1132), 'Shaseki-ban edition (磧砂版)' carved in Suzhou City (1232-1305), and the 'Puning edition' of Hang Zhou (1277-1290).
Japanese: 以後、同じく福州「開元寺版」（1112年-1151年）や湖州の「思渓版」（1126年-1132年）、蘇州市で開版された「磧砂版」（1232年-1305年）、杭州の「普寧版」（1277年-1290年）といった蔵経の印刷が続いた。
English: At the end of the Ming dynasty, 'Banreki-ban Daizo-kyo Sutra (Kinzan-zo) (万暦版大蔵経（徑山蔵）)' was published, having a new style of dual-page print as opposed to the former rolled book.
Japanese: 明末になると、それまでの巻物ではない新しい形式の袋綴じ本の「万暦版大蔵経」（徑山蔵）が出版された。
English: Ryuzo (龍蔵),' the Tripitaka of Ching and the above-mentioned Tetsugen edition and Manjizo (卍字藏) in Japan are classified as being of this lineage.
Japanese: 清朝の大蔵経である「龍蔵」や、後述の日本の鉄眼版、卍字藏は、この系統に属する。
English: In Goryeo the reprinted edition of 'Kaihozo' was published in 1010 (Korai Hatsucho-bon, 高麗初雕本), and after its wood blocks were burned in a battle with Yuan forces it was carved again as Korai Saichobon (高麗再雕本) in 1236.
Japanese: 高麗では、1010年に「開宝蔵」の覆刻版を出し（高麗初雕本）、その版木が元(王朝)軍による兵火で焼失すると、1236年には高麗再雕本を完成させた。
English: At this time, Shuso (Moriso, 守其), who was responsible for this edition and edited "Korai New Tripitaka Revision Record (高麗国新雕大蔵経校正別録)," revised the first edition by referring to the Kitai edition.
Japanese: この時、編纂の責任者であり、『高麗国新雕大蔵経校正別録』を撰した守其が、契丹版によって初雕本の誤りを改めている。
English: The revised book, "Tripitaka Koreana," the wood blocks for which are still housed in Haeinsa Temple, has a few false entries but is considered to be the best text that remains as an old form, so that it was adopted as a copied text in compact editions of Tripitaka in the Meiji and Taisho periods as well as the above-mentioned "Taisho Shinshu Daizo-kyo Sutra" because 'it is superior to other books' by conflating the Northern Sung dynasty edition with the Kitai edition.
Japanese: 今も海印寺に板木を収蔵する再雕本の『高麗八萬大蔵経』は誤雕も少なく、古い姿をとどめる最良のテキストとされ、明治・大正時期の縮刷蔵経や後述の『大正新脩大蔵経』では、北宋版系と契丹版系との校合を「他本に勝る所以である」として、底本に採用された。
English: However, Shuso conflated only the Kaihozo, Korai Hatsucho-bon and Kitai editions, and Kaihozo was original as opposed to the Korai Hatsucho-bon, which was a reprinted edition, so that their texts basically indicate the same lineage.
Japanese: しかし守其が校合したのは、開宝蔵・高麗初雕本・契丹版の三者のみであり、開宝蔵と高麗初雕本とは原本と覆刻版の関係にあり、基本的に同一系統のテキストである。
English: Later, in accordance with the progress of text critique, it came to be said that the reputation of 'the best text that remains an old form' was the illusion by 'the first published Tripitaka.'
Japanese: 後にテキスト・クリティークが進むにつれ、「古い姿をとどめる最良のテキスト」という評価が「最初に印刷された大蔵経」であるということによる思い込みであったということが言われるようになってきた。
English: In fact, the Tripitaka in the Scriptures Inscribed on Stone at Fangshan as well as in the Kitai edition, which were the local texts of places such as Beijing (in Hebei Province) and Shanxi Province, or the Southern Sung edition, 'Shikei Shifuku-zo (思渓資福蔵)' and Yuan edition, 'Funei-zo,' which were lineages of the Issai-kyo sutra manuscripts of Choan (the capital from the Han through Tang dynasties) are often better texts.
Japanese: 実際、北京を中心とした河北省・山西省の地域のテキストである房山石経・契丹版や、或いは漢代から唐代の都長安の一切経写本の系統を引く、南宋版「思渓資福蔵」や元版「普寧蔵」等の大蔵経の方がより良いテキストである場合が多く、
English: As opposed to those texts, there is a theory that the texts of 'Kaihozo (rescript edition)' and the 'Korean Edition (高麗版)' lineage keep only the contents of the Issai-kyo sutra, which was a lineage of manuscript spread throughout Shu (Sichuan Province).
Japanese: それに対して「開宝蔵（勅版）」「高麗版」系統のテキストは、蜀（四川省）の地域に流布していた写本系列の一切経の姿をとどめているに過ぎないという説が出されている。
English: However, another theory asserts that the edition of Choan, the center of Buddhism, had been reformed with each collection of manuscripts and became sophisticated as a text, so that the Shu edition of the local version has kept the original form adversely.
Japanese: しかし、仏教の中心であった長安の方が写経のたびに改編され、テキストとして洗練の度を加えていったため、逆に地方版である蜀地のテキストの方が原形を留めているという説もある。
English: For example, regarding a description of the beginning of "Maka Hannya Haramitsu-kyo Sutra" translated by Kumaraju, in Kaihozo it was written as "如是我聞一時 佛住・・・," while in 'Shikei Shifuku-zo' and 'Funei-zo'; but later, in 'Kinzan-zo,' it was written as "如是我聞一時婆伽婆住・・・," so that as this example shows, it was sometimes revised following the new style of Chinese Buddhist sutra that emerged during the era.
Japanese: 例えば鳩摩羅什訳『摩訶般若波羅蜜経』の冒頭、開宝蔵で『如是我聞一時佛住・・・』が、「思渓資福蔵」「普寧蔵」や後の「徑山蔵」では『如是我聞一時婆伽婆住・・・』になっている例が見られるように、新しい時代層の漢訳経典のスタイルに合わせて改編されている場合もあるのである。
English: Additionally, in a printed book, "Taisho New Daizo-kyo," there is information on the castigation of such texts as the above 'Shikei Shifuku-zo' (Sung book), 'Funei-zo' (Yuan book) and 'kizan-zo' (Ming book) against a copied text of 'Tripitaka Koreana.'
Japanese: なお、刊本『大正新脩大蔵経』には、底本「高麗大蔵経」テキストに対する上記「思渓資福蔵」（宋本）、「普寧蔵」（元本）「徑山蔵」（明本）等のテキストとの異同の校訂情報が載せられている。
English: In Japan, the approximately 5,000 volumes that Genbo brought back in 735 were assumed to be the authorized Tripitaka at that time.
Japanese: 日本では、天平7年（735年）玄ボウ（げんぼう）が将来した五千余巻は、当時の欽定大蔵経と推定される。
English: From the end of the Heian period to the Kamakura period, "Issai-kyo Sutra in Sung Edition" was introduced to Japan through the efforts of priests who went to Sung, such as Eisai, Chogen Shunjobo and Keisei.
Japanese: 平安時代末から鎌倉時代にかけては、栄西、俊乗坊重源、慶政その他の入宋僧の努力で、『宋版一切経』が輸入された。
English: 1648: The "Kanei-ji Temple edition (Tenkai edition)" was completed by Nankobo Tenkai with support from the Tokugawa shogunate.
Japanese: 慶安元年（1648年）、南光坊天海による『寛永寺版（天海版）』が徳川幕府の支援をうけて完成。
English: 1681: Doko TETSUGEN completed "the Obaku-ban Tripitaka (Tetsugen edition)."
Japanese: 天和(日本)元年（1681年）、鉄眼道光が『黄檗版大蔵経（鉄眼版）』を完成。
English: It is famous because it was adopted in the textbook on morals (修身) in Japan before World War II as the Tripitaka that the Zen master TETSUGEN had completed through trials and tribulations, but it has errors in terms of the characters used, mostly among the successive Tripitakas.
Japanese: 鉄眼禅師が艱難辛苦の後に完成させた大蔵経として、第二次世界大戦前の日本の修身の教科書にも採用されて著名なものではあるが、歴代の大蔵経中で、最も誤字が多い。
English: This is because it was published based on the reversed and split actual text of the Tripitaka in the Ming edition.
Japanese: これは、明版の大蔵経の現物をバラバラにして、それを裏返して元版としたことによる。
English: 1885: "The Dainihon Revised Tripitaka Compact Edition (大日本校訂大藏經縮刷藏本) (The Tripitaka in Compact Edition) (Tokyo Kokyo Shoin)" was published.
Japanese: 1885年、『大日本校訂大藏經縮刷藏本』（縮刷大蔵経、東京弘教書院）を刊行。
English: Although it is criticized as having many insufficient castigations, what contributes to the world of Buddhism and the research on Buddhism is the 100 volumes of "Taisho Shinshu Daizo-kyo Sutra" (Taisho Issai-kyo Kanko-kai, 大正一切経刊行会) produced under the editorship of Junjiro TAKAKUSU and Kaikyoku WATANABE.
Japanese: 校訂不備多しとの批判はあるものの、世界における仏教界や仏教研究に寄与しているのは、高楠順次郎・渡辺海旭監修の『大正新脩大蔵経』（大正一切経刊行会）100巻である。
English: It took 10 years (from 1924 to 1934) to conflate various books with a copied text of Korean Haeinsa Temple, and it consists of Shozo (55 volumes), Zokuzo (30 volumes), Showa Hobo Mokuroku (three volumes) as well as pictures and images (12 volumes).
Japanese: 高麗海印寺本を底本として諸本と校合、1924年から1934年にいたる歳月を費やし、正蔵（55巻）、続蔵（30巻）、昭和法宝目録（3巻）、図像部（12巻）を収める。
English: Buddhist sutras in Chinese were also translated into Japanese, such as "Kokuyaku Tripitaka," "Kokuyaku Issai-kyo Sutra (国訳一切経)," and "Showa Shinshu Kokuyaku Daizo-kyo Sutra."
Japanese: 漢訳経典の日本語訳も行われ、『國譯大藏經』『国訳一切経』『昭和新修国訳大蔵経』などがある。
English: Additionally, the text database of "Taisho Shinshu Daizo-kyo Sutra" of Tokyo University (SAT) and other projects such as the Chinese Buddhist Electronic Text Association (CBETA) have been promoted in order to produce an electronic text of Taisho Shinshu Daizo-kyo Sutra, and they are open to the public with certain restrictions.
Japanese: また、近年東京大学の『大正新脩大藏經』テキストデータベース（SAT）や、台北の中華電子佛典協會（CBETA）といったプロジェクトが大正新脩大藏經の電子テキスト化を推進していて、一定の制約内でその使用が開放されている。
English: Jodo-kyo is a teaching for people to become Buddha in the Land of Bliss of Amitabha Buddha.
Japanese: 浄土教（じょうどきょう）は、阿弥陀仏の極楽浄土に往生し成仏することを説く教え。
English: The word 'Jodo' originated in China, but ideologically it was first modeled on the 'Buddha Lands' in the early Mahayana Buddhism of India, and each Jodo of many Buddhas was explained.
Japanese: 「浄土」という語は中国での認識であるが、思想的にはインドの初期大乗仏教の「仏国土」がその原型であり、多くの仏についてそれぞれの浄土が説かれている。
English: However, in China and Japan, in accordance with the prevalence of the faith for Amitabha Buddha, Jodo generally has meant Jodo of Amitabha Buddha.
Japanese: しかし、中国・日本においては阿弥陀仏信仰の流行にともない、浄土といえば一般に阿弥陀仏の浄土をさす。
English: The word 'Jodo-kyo,' which Zendo of the Tang dynasty described as 'I want to listen to Jodo-kyo carefully' ("Hojisan (Tengyogyodogan Ojo Jodo Hojisan)," is used in the same sense.
Japanese: その意味は、唐代の善導が「念念に浄土教を聞かんことを思い」（『法事讃（転経行道願往生浄土法事讃）』）という場合の「浄土教」がそれである。
English: Jodo-kyo was established in the age when Mahayana Buddhism was evoked in India, and it started with the editing of "Muryoju-kyo Sutra" and "Amida-kyo Sutra" in around 100 A.D.
Japanese: 浄土教が成立したのはインドにおいて大乗仏教が興起した時代であり、およそ紀元100年頃に『無量寿経』と『阿弥陀経』が編纂されて始まる。
English: There exist many theories of Mahayana Buddhism on Amitabha Buddha and the Land of Bliss, among which the theories emphasizing the concept of a belief in Jodo after death are shown below:
Japanese: 阿弥陀仏や極楽浄土に関説する大乗経論は非常に多く、浄土往生の思想を強調した論書としては以下がある。
English: "Jujubibasharon (Basharon)," which is said to have been written by Ryuju around 150-250, ('Igyo-hon No. 9' of Vol. 5 in all 17 volumes).
Japanese: 龍樹（150年-250年頃）作と伝える『十住毘婆沙論（婆沙論）』（全十七巻の内、巻第五の「易行品第九」）
English: Meanwhile, the original Sanskrit text of "Kanmuryoju-kyo Sutra" has not been discovered, so it is assumed that its broad outline was established in Central Asia around 4-5 A.D. and that factors related to China were added during the process of translation.
Japanese: なお、『観無量寿経』は、サンスクリットの原典が発見されておらず、おそらく4-5世紀頃中央アジアで大綱が成立し、伝訳に際して中国的要素が加味されたと推定される。
English: In China, Jodo-kyo sutras were transmitted beginning in the latter half of the second century, and Eon (the Eastern Jin) (334-416) of Mt. Rozan founded Byakuren-sha, an association of Nenbutsu, based on "Hanju Zanmai-kyo Sutra" at the beginning of the fifth century.
Japanese: 中国では2世紀後半から浄土教関係の経典が伝えられ、5世紀の初めには廬山の慧遠(東晋)（334年-416年）が『般舟三昧経』にもとづいて白蓮社という念仏結社を作った。
English: Doran (476-542), centered at Xuanzhongsi Temple in Shanxi Province, wrote "The Commentary of Muryoju-kyo Ubadaisha Ganshoge (The Commentary of Oji-ron),"
Japanese: 山西省の玄中寺を中心とした曇鸞（476年頃-542年頃）が『無量寿経優婆提舎願生偈註（往生論註）』を
English: so that Jodo-kyo was established with a central focus on Invocation of the Buddha's Name, which was appropriate to the world of Mappo (Age of the Final Dharma) of Gojoku Akuse (五濁悪世).
Japanese: それぞれ著し、五濁悪世の末法の世に適した称名念仏を中心とする浄土教が確立された。
English: Later, Enichi (680-748), Hossho (? - around 777) of Goe Nenbutsu (五会念仏) and others enforced the tendency to integrate Jodo-kyo in other groups such as the Zen sect.
Japanese: のちに慧日（680年-748年）や五会念仏の法照（?-777年頃）らが出て、浄土教を禅宗などの諸宗と融合する傾向が強くなった。
English: In Japan, Jodo-kyo (Jodo-shiso) was transmitted in around the first half of the seventh century, and Ennin (794-864) transmitted the way of nenbutsu-zanmai (nenbutsu samadhi, or mental absorption in the nenbutsu) of Mt. Wutai Shan in China to Mt. Hiei-zan in the first half of the ninth century.
Japanese: 日本では7世紀前半に浄土教（浄土思想）が伝えられ、9世紀前半には円仁（794年-864年）が中国五台山の念仏三昧法を比叡山に伝えた。
English: Soon Ryogen (912-985) wrote "Gokurakujodo Kuhon Ojo-gi" and Genshin (942-1017) wrote "Ojoyoshu (Collection on the Essentials for Birth)," and as a result the Tendai Jodo sect became prevalent.
Japanese: やがて良源（912年-985年）が『極楽浄土九品往生義』、源信_(僧侶)（942年-1017年）が『往生要集』を著して、天台浄土教が盛行するにいたった。
English: Jodo-shiso in the Heian period was believed mainly by the aristocracy of Kyoto, but Kuya (903-972) preached Jodo-kyo to the grass roots as well and was called the "saint of the city."
Japanese: 平安時代の浄土思想は主に京都の貴族の信仰であったが、空也（903年-972年）は庶民に対しても浄土教を広め、市の聖と呼ばれた。
English: Ryonin (1072-1132) preached Yuzu Nenbutsu (融通念仏) (Dai Nenbutsu), which said 'one Nenbutsu is integrated in all other people's Nenbutsu,' and became a founder of the Yuzu Nenbutsu sect.
Japanese: 良忍（1072年-1132年）は「一人の念仏が万人の念仏と融合する」という融通念仏（大念仏）を説き、融通念仏宗の祖となった。
English: In the other sects (except for the Tendai sect) there also existed Nenbutsu priests such as Eikan (1033-1111) of the Sanron sect and Kakuban (1095- 1143) of the Shingon sect.
Japanese: 天台以外でも三論宗の永観(僧)（1033年-1111年）や真言宗の覚鑁（1095年-1143年）のような念仏者を輩出した。
English: From the end of the Heian period to the Kamakura period, by writing "Senchaku Hongan Nenbutsu-shu (Senchaku-shu)" Honen (1133-1212) established Jodo sect and determined the basic sutras by adding "Jodo-ron" of Tenjin to "Three Sutras of the Pure Land," namely "Muryoju-kyo Bussetsu Muryoju-kyo Sutra" (translated by Sogi Kosogai), "Bussetsu Kan Muryoju-kyo Sutra" (translated by Ryuso Kyoryoyasha) and "Bussetsu Amida-kyo Sutra" (translated by Yoshin Kumaraju) ('Three Sutras and One Theory').
Japanese: 平安末期から鎌倉時代に入ると、法然（1133年-1212年）は、『選択本願念仏集（選択集）』を著して浄土宗を開創し、根本経典を『無量寿経仏説無量寿経』（曹魏康僧鎧訳）、『仏説観無量寿経』（劉宋畺良耶舎訳）、『仏説阿弥陀経』（姚秦鳩摩羅什訳）の「浄土三部経」に、天親の『浄土論』加え制定した（「三経一論」）。
English: Shinran (1173-1262), a disciple of Honen, wrote "Kenjodoshinjitsukyogyoshomonrui" and others, developed the Jodo sect and later became a founder of the Jodo Shinshu sect.
Japanese: 法然の弟子の親鸞（1173年-1262年）は、『顕浄土真実教行証文類』等を著して継承発展させ、後に浄土真宗の祖となる。
English: The Yuzu Nenbutsu sect, Jodo sect, Jodo Shinshu sect and Jishu sect, which began from the latter half of the Heian period to the Kamakura period, developed in a later age and formed extensive lineages in Japanese Buddhism up to the present.
Japanese: 平安時代後期から鎌倉時代にかけて興った融通念仏宗・浄土宗・浄土真宗・時宗は、その後それぞれ発達をとげ、日本仏教における一大系統を形成して現在に及んでいる。
English: "Heart of Great Perfect Wisdom Sutra (Hannya Shingyo, Prajñā-pāramitā-hṛdaya in Sanskrit)" is one of the Buddhist sutras that preaches the Ku (Buddhism) of Mahayana Buddhism and Prajna thought.
Japanese: 『般若心経』（はんにゃしんぎょう、サンスクリットPrajñā-pāramitā-hṛdaya）は大乗仏教の空(仏教)・般若思想を説いた経典の1つ。
English: There are various names depending on the sect, so it is also called Bussetsu Maka Hannya Haramitashin-gyo Sutra, Maka Hannya Haramitashin-gyo Sutra and Hannya Haramitashin-gyo Sutra.
Japanese: 宗派によって呼び方は様々あり、この他に仏説摩訶般若波羅蜜多心経、摩訶般若波羅蜜多心経、般若波羅蜜多心経と言う。
English: Additionally, a Chinese title accompanies the word '経 (sutra),' but in the title of Sanskrit text there is no word 'sutra' that corresponds to '経.'
Japanese: なお、漢訳には題名に「経」が付されているが、サンスクリットテキストの題名には「経」に相当する「スートラ」の字句はない。
English: It is said that in the text of less than 300 characters the essence of Mahayana Buddhism is preached, and it has been used as one of the sutras for recitation without regard to whether one is a priest or a lay person (except for certain sects).
Japanese: 僅か300字足らずの本文に大乗仏教の心髄が説かれているとされ、一部の宗派を除き僧侶・在家を問わず、読誦経典の1つとして、永く依用されている。
English: "Hannya Shingyo" is generally said to be the essence or a representation of the 600 volumes of "Mahaprajnaparamita-sutra (Daihannyaharamitta-kyo Sutra)," but it consists of the abstract from "the Mahaprajnaparamita-sutra" ("Dai-Hannya-kyo Sutra") and "Maka Hannya Haramitsu-kyo Sutra"("Mahaprajnaparamita-sutra") with the addition of a litany (Sktdhāranī), which is included in "Darani Jikkyo Sutra" at the end.
Japanese: 『般若心経』は一般には600巻に及ぶ『大般若波羅蜜多経』のエッセンス等といわれているが、『大般若波羅蜜多経』（『大般若経』）及び『摩訶般若波羅蜜経』（『大品般若経』）からの抜粋に『陀羅尼集経』に収録されている陀羅尼（Sktdhāranī）を末尾に付け加えたものである。
English: While it summarizes the themes of the Prajnaparamita-sutras as 'Ku (Buddhism),' it preaches its importance and glorifies the attainment of enlightenment; moreover, it emphasizes the magical aspect of Buddhism, especially with the litany added at the end.
Japanese: 般若経典群のテーマを「空(仏教)」の1字に集約して、その重要性を説いて悟りの成就を讃える体裁をとりながら、末尾に付加した陀羅尼によって仏教の持つ呪術的な側面が特に強調されている。
English: The 'Heart' of Hannya Shingyo is a translation of 'hṛdaya' in Sanskrit (which means 'heart'), or an important thing, but it also means magic (litany, mantra).
Japanese: 般若心経の「心」とは、サンスクリットで心臓＝重要な物を意味する「hṛdaya」（フリダヤ）の訳語であり、同時に呪（陀羅尼、真言）をも意味する語である。
English: Therefore, while Hannya Shingyo is said to be a Buddhist sutra that preaches the view of Ku, it is also said to be a Buddhist sutra of litany.
Japanese: そのため、般若心経は空観を説く経典であるとされる一方、陀羅尼の経典であるともいわれている。
English: Generally speaking, the Prajnaparamita sutras do not include magical words except for what became Mikkyo (Esoteric Buddhism) in the latter stage.
Japanese: 一般に般若経典には、後期の密教化したものは別として、呪文などは含まれていない。
English: Considering the above, "Hannya Shingyo" is extremely peculiar as one of the Prajnaparamita sutras.
Japanese: それを考慮すると、『般若心経』は、般若経典としては極めて特異なものと言える。
English: Additionally, there is a theory that since the original title of the Sanskrit text does not include the word "sutra," an invocation text made for litany (soji, 総持) came to be considered as a sutra in China.
Japanese: またサンスクリット・テキストの原題には経という語はないため、陀羅尼（総持）のために作られた唱文が、中国で経として扱われるようになったのではないかという説もある。
English: Moreover, in "Shuri Shu-kyo Mokuroku" (mostly included in "Shutsu Sanzo Kishu, the Chu sanzang ji ji" edited by Soyu, a priest of Liang (Nanchao)) edited by Doan SHAKU in eastern Jin, the oldest catalog of Buddhist sutra, there are titles of "Maka Hannya Haramitsu Shinju Vol. 1" and "Hannya Haramitsu Shinju Vol. 1, alternative version"; thus there is a theory that a magic ritual had been established before Hannya Shingyo was established as a sutra.
Japanese: なお、最古の経典目録（経録）である東晋の釈道安撰『綜理衆経目録』(梁(南朝)の僧祐撰『出三蔵記集』にほぼ収録)には、『摩訶般若波羅蜜神咒一巻』及び『般若波羅蜜神咒一巻　異本』とあり、経としての般若心経成立以前から、呪文による儀礼が先に成立していたという説もある。
English: Additionally, while in the dainibun-Kudokuhon (第二分功德品) No. 32 of "the Mahaprajnaparamita-sutra (Dai-Hannya-kyo Sutra)," 'Hannya Haramita' (a word or an idea itself) is considered to be the great spell (大明呪), in "Hannya Shingyo," the phrase 'Hannya Haramita Shu' is set in to add the litany of Zo-mitsu (Mixed Esoteric Buddhism).
Japanese: また『大般若波羅蜜多経』（大般若経）では、第二分功德品第三十二に「般若波羅蜜多」（という語句・概念自体）が大明呪（偉大な呪文）であると説かれているが、『般若心経』では、雑密の陀羅尼を付加するために「般若波羅蜜多咒」という語句が挿入されている。
English: Various theories on the meaning of litany have been proposed by such people as Shoko WATANABE and the philosopher Hajime NAKAMURA, but there is no authorized translation.
Japanese: 陀羅尼の意味については渡辺照宏説、中村元(哲学者)説など多いが、定訳はない。
English: It is said that Ryuju in India wrote "Daichidoron," a commentary on the Prajnaparamita-sutras during the second to third centuries, and there is a theory assuming that Hannya Shingo was established around this time.
Japanese: 西暦2～3世紀にインドの龍樹が般若経典の注釈書である『大智度論』を著したとされ、般若心経もこの頃に成立したものと推定する説がある。
English: However, the oldest existing Sanskrit book is the Baiyo-bon edition housed at Horyu-ji Temple, which is said to be a manuscript from the latter part of the eighth century (introduced in 609 according to a legend), and it was written in a later age than the time when Buddhist sutras were translated into Chinese.
Japanese: しかしながら、現存する最古のサンスクリット（梵字）本は、法隆寺所蔵の8世紀後半（伝承では609年請来）の写本とされる貝葉本であり、漢訳経典より時代を下る。
English: Moreover, manuscripts that remain in Tibet and Nepal were also made in a subsequent age and their original forms aren't known, so it is suspected that they might be fake sutras.
Japanese: また、現在チベットやネパール等に伝わる写本も、それ以降の時代のものであり原形については不明であり、偽経説もある。
English: According to the documents of a later age, "Maka Hannya Haramitsu Shinju Vol. 1" was translated by Zhi Qian, who came from Central Asia in the third century, and "Hannya Haramitsu Shinju Vol. 1, alternative version" was translated by Kumaraju; however, "Shuri Shu-kyo Mokuroku" states that their translators are unknown, so it is doubtful that they were translated by these people.
Japanese: 『摩訶般若波羅蜜神咒一巻』及び『般若波羅蜜神咒一巻　異本』は、後世の文献では前者は3世紀中央アジア出身の支謙、後者は鳩摩羅什の訳とされているが、『綜理衆経目録』には訳者不明（失訳）とされており、この二人に帰することは信憑性にとぼしい。
English: The former no longer exists, and the latter is regarded as "Maka Hannya Haramitsu Daimyo Jukyo" translated by Raju included in Tripitaka, but since Raju began to translate in 402 it could not have been translated in 385, when Doan SHAKU died.
Japanese: 前者は現存せず、後者は大蔵経収録の羅什訳『摩訶般若波羅蜜大明咒經』とされるが、羅什の訳経開始が402年であるため、釈道安の没年385年には未訳出である。
English: Additionally, the majority of the text corresponds to the text of "Maka Hannya Haramitsu-kyo Sutra" translated by Kumaraju of Tripitaka in the Sung, Yuan and Ming editions, but since So-ban Daizo-kyo Sutra (Tripitaka in the Sung edition) was published in the latter part of the twelfth century it is doubtful that this text was translated by Raju.
Japanese: またそのテキストの主要部は宋・元・明大蔵経版の鳩摩羅什訳『摩訶般若波羅蜜経』のテキストと一致するが、宋版大蔵経の刊行は12世紀後半であるため、このテキストが羅什訳であるということも疑われている。
English: It is said that Genjo, who had returned from India in 649, also translated "Hannya Shingyo."
Japanese: 649年、インドより帰還した玄奘もまた『般若心経』を翻訳したとされている。