nntsuzu/KFTT huggingface dataset:
English: The electronic music "Telemusik" by German composer Stockhauzen is the work in which the sounds collected by the composer himself around the world are blended with the electronic sounds and as a symbolic sound of Japan the sound of gagaku and Shomyo of Omizutori are chosen.
Japanese: ドイツの作曲家シュトックハウゼンの電子音楽「テレムジーク」は、作曲者によって採集された世界各地の音を電子音と融合させた作品であるが、日本を代表する音として雅楽とお水取りの声明が選ばれている。
English: In fact, Stockhauzen visited Nara in 1966 and watched Omizutori.
Japanese: 実際にシュトックハウゼンは1966年に奈良を訪れお水取りに立ち会っている。
English: It is a theater piece (chorus drama), where, in addition to Shomyo of Todai-ji Temple, a part of Kegon-kyo Sutra or the haiku of Issa KOBAYASHI, Ryota OSHIMA and Basho MATSUO are used as texts, and Tokyo Philharmonic Chorus, which is delegated to play, firstly performed it in the same year.
Japanese: 東大寺の修二会の声明のほかに、華厳経の一部や小林一茶、大島蓼太、松尾芭蕉の俳句をテクストに用いたシアターピース（合唱劇）で、委嘱した東京混声合唱団によって同年に初演された。
English: Japanese singer and songwriter Masashi SADA composed the musical composition "Shuni-e" whose theme is this event (songwriting : Masashi SADA, packed in the album "Aimite no") in 1993.
Japanese: 日本のシンガーソングライター、さだまさしは1993年、この行事をテーマにした楽曲「修二会」を製作している（作詩・作曲：さだまさし　アルバム『逢ひみての』収録）。
English: SADA composed many works whose motif is classical, ethnical and Buddhistic and this song is one of them.
Japanese: さだは日本の古典的、民族的、仏教的なモチーフの作品を数多く作っているが、この曲もその1つである。
English: SADA has a link with the chief abbot of Todai-ji Temple and so on and when the statue of Birushana Buddha in Todai-ji Temple was drastically repaired during the Showa period, he held a rakkei hoyo (a memorial service to celebrate the construction of a temple) concert.
Japanese: また、さだは東大寺の管長らとも縁があり、東大寺盧舎那仏像の昭和の大修理の際、落慶法要コンサートを行っている。
English: When watching Dattan no gyobo, the critic Hideo KOBAYASHI said one word "Bach."
Japanese: 評論家の小林秀雄(批評家)は達陀の行法に接して一言「バッハだ」と言った。
English: As for photographers, Taikichi IRIE had watched Shuni-e for more than thirty years from around 1946 and photographed it.
Japanese: 写真では入江泰吉が昭和21年ごろから30年以上修二会に通いつめ撮影を行なった。
English: After such photographing, IRIE published the photo album called "Omizutori" by Sansaisha (publishing company) in 1968 and the one "Todaiji Temple and Omizutori" by Shueisha Inc. in 1981.
Japanese: こうした撮影活動の末、入江は写真集『お水取り』昭和43年三彩社、『東大寺とお水取り』昭和56年集英社を刊行する。
English: The photographer Ken DOMON photographed Shuni-e in Todai-ji Temple in 1967 and next year the photographs appeared on the feature article in January issue of the magazine "Taiyo (the sun)" by Heibonsha Limited, Publishers.
Japanese: また写真家土門拳は1967年東大寺修二会を撮影し、翌年、平凡社「太陽」1月号に特集記事として掲載された。
English: Shuni-e in Yakushi-ji Temple, commonly called "Hanae-shiki," is Yakushi keka ho (the keka (confession of one's sins) dedicated for Yakushi nyorai) which is held from March 30 to April 5 every year.
Japanese: 通称「花会式（はなえしき）」と呼ばれる薬師寺の修二会は例年、3月30日から4月5日にかけて行われる薬師悔過法である。
English: As Shuni-e in Yakushi-ji Temple is called Hanae-shiki, ten kinds of imitation flowers are dedicated to the honzon Yakushi Nyorai (the Healing Buddha).
Japanese: 薬師寺の修二会は、花会式と称されるように、十種の造花が本尊薬師如来にささげられる。
English: When Emperor Horikawa's Empress became sick and they prayed for her curing to the honzon in Yakushi-ji Temple and she got well again in 1107, they gratefully dedicated ten kinds of imitation flowers of Japanese apricot, peach, Japanese cherry and so on, made with Japanese paper, which is said to have been the origin of this event.
Japanese: これは嘉承2年（1107年）、堀河天皇の皇后が病気になり、その平癒を薬師寺の本尊に祈願したところ回復したので、これに感謝して修二会に梅、桃、桜など和紙の造花を十種類の造花を供えたのが始まりであるといわれている。
English: The black, blue and red parents and children of Oni (demons) with Taimatsu torches appear and shout and run around the temple.
Japanese: 松明を持った黒、青、赤の親子の鬼が堂外にあらわれ、大声で叫び堂をかけめぐる。
English: Shusho-e is held from January 1 to 15 and Kissho keka (keka dedicated for Kissho tennyo), whose honzon is Kisshotennyo (Lakshmi), is held.
Japanese: なお、修正会は1月1日から15日にかけて行われ、吉祥天女を本尊とする吉祥悔過を行う。
English: In Shin-Yakushi-ji Temple, on April 8 which is the festival day of the honzon Yakushi Nyorai, Yakushi keka ho (keka dedicated for Yakushi nyorai) is held.
Japanese: 新薬師寺では、本尊薬師如来の縁日である4月8日に薬師悔過が行われる。
English: Eleven priests hold Buddhist memorial service of "nicchu" in collaboration with Todai-ji Temple from five o'clock in the evening and from seven o'clock eleven big Taimatsu torches do gyodo (the circular walk about a Buddha statue or stupa) in the temple.
Japanese: 夕方5時から東大寺の協力を得て11人の僧侶が「日中」の法要を行い、7時から大松明が11本境内を行道する。
English: In Saien-do, black Oni, blue Oni and red Oni throw a Taimatsu torch, and Bishamonten appears and drives them out.
Japanese: 西円堂で黒鬼、青鬼、赤鬼が松明を投げ、毘沙門天が現れて鬼を追い払う。
English: This event has continued since 768 when it was held for the first time and is Kissho keka which is the keka dedicated for Kisshoten (Laksmi).
Japanese: この行事は神護景雲2年（768年）にはじめて行われて以来続いており、吉祥天に向かって懺悔する吉祥悔過である。
English: Buddhist memorial services of jinjo, nicchu, nichimotsu, shoya, hanya and goya are done for seven days and they pray for peace of the nation, affluent life for the national and prosperity of temples.
Japanese: ７日間にわたり、晨朝、日中、日没、初夜、半夜、後夜の法要が行われ、国家安隠、万民豊楽、寺門興降の祈願を祈願する。
English: In Hase-dera Temple, Keka Hoyo to the honzon Eleven-faced Kannon is held from February 8 to 14 for seven days every year.
Japanese: 長谷寺では毎年2月8日から14日まで7日間、本尊十一面観音に対する悔過法要が行なわれる。
English: On February 14 of Kechigan, while the sounds of conch shells and drums resonate, "Dadaoshi," where Oni of red, blue and green color with a Taimatsu torch run around the temple, is held.
Japanese: 結願の2月14日、ほら貝や太鼓が響く中、松明をもって本堂の周囲を赤・青・緑の鬼が走り回る「だだおし」が行なわれる。
English: There is a theory which claims that "Dada" of "Dadaoshi" has the same word origin as "Dattan" held in Todai-ji Temple.
Japanese: 「だだおし」の「だだ」は東大寺で行なわれる「達陀（だったん）」と同語源であるという説がある。
English: Makura-kyo (also referred to as makura-gyo) is one of the services held immediately after a person's death to offer sutra chanting to the dead person for the first time.
Japanese: 枕経（まくらきょう、まくらぎょう）とは、死後すぐに行われる儀式の1つで、死者に初めて経を聞かせるという意味がある。
English: In recent years, many people die in the hospital, in which case the makura-kyo is recited after the body is returned home or taken to a funeral home.
Japanese: 最近は病院で死亡するケースが多いので、病院で死亡した場合は遺体を自宅または葬祭場へ搬送した後で行う。
English: A table covered with a white cloth is placed by the pillow or along one side of the futon, and a simple set of butsugu (Buddhist altar fittings called Sangusoku and Rin) is set out.
Japanese: 枕元あるいは布団の脇に白布を掛けた机を置き簡単な仏具（三具足、鈴）を整える。
English: Also, it is a general rule to hang up a picture (hanging scroll) by the pillow depicting Fudo Myoo (Acala, one of the Five Wisdom Kings) sitting on a shitsushitsuza pedestal.
Japanese: また、枕元に瑟瑟座（しつしつざ）に坐する（坐像）の不動明王の絵像（掛け軸）を掛けるが慣わしとなっている。
English: However, because morticians usually prepare and set up the temporary altar and other fittings at actual funerals, a hanging scroll depicting Namu Daishi Henjo Kongo (Gohogo) is usually hung if the deceased is a secular individual.
Japanese: しかし、実際は葬祭業者が枕飾の道具などを持ち込んだり、設置するのがほとんどなので、故人が一般信徒の場合は「南無大師遍照金剛」（御宝号）の掛け軸が掛けられることが多い。
English: This happens due to a lack of knowledge as to the correct hanging scroll to be hung by the pillow on the part of the mortician.
Japanese: これは葬祭業者側に枕飾に用いる掛け軸についての知識が乏しいためである。
English: When the deceased is a priest, the hanging scroll is usually prepared by the temple and as a result a picture hanging scroll of Fudo Myoo is usually hung.
Japanese: 故人が僧侶の場合は、寺側で枕飾の掛け軸を用意することが多いので、おのずと不動明王の絵像（掛け軸）であることが多い。
English: In the Nichiren Sho sect, a Doshi Honzon (a honzon, or principal image of Buddha, for Sokushin Jobutsu (attaining Buddhahood with the present body) for the deceased, is placed at the back of the altar during the tsuya (wake, all-night vigil over a body) and the funeral ceremony), is also placed by the pillow, and the priest, usually belonging to that temple, who is a doshi (officiating monk), conducts the makura-kyo, during which incense is burnt.
Japanese: 日蓮正宗の場合、さらに枕元に導師本尊（故人の即身成仏のための本尊、通夜・葬儀では祭壇奥に掲げる）を掲げ、僧侶（原則として所属寺院の住職）の導師によって行われ、読経の途中で焼香をする。
English: The origin of tsuya is commonly believed to stem from the story that when Buddha died, the disciples of Buddha read his teachings throughout the night in grief while protecting his body, although there is another view that it originated from the funeral of Ameno Wakahiko, which is depicted in the Kojiki, a record of ancient matters.
Japanese: 起源は、釈迦の入滅後、悲しんだ弟子たちが遺体を守りながら夜通し説法を行ったという故事によるのが通説だが、『古事記』に記された天若日子（あめのわかひこ）の葬送を起源とする説もある。
English: Tsuya were traditionally held throughout the night, but in modern times they are usually shortened to a half-tsuya, which is held from around six to nine pm, open to all mourners and having the priest reading from the Buddhist script only once.
Japanese: 通夜は本来、夜通しで行うとされるが最近では夜6時ごろから9時ごろまで一般の参列者を招き僧侶の読経も1回のみという形の『半通夜』にする場合が多くなってきている。
English: After the half-tsuya, it is the custom for family members to take turns being with the dead until the funeral the next day.
Japanese: その後は、翌日の葬儀まで、近親者が夜通し付き添うのが習わしになっている。
English: Consequently, rather than someone having to stay awake to make sure that the candles and incense do not burn out, it is more appropriate to say that they do not have time to burn out.
Japanese: よって線香、蝋燭を絶やしてはならないから起きておかねばならないというのは逆で、絶える間が無いとあるべきである。
English: In recent times, it is true that some moshu (hosts of the funeral) feel unhappy about being short of sleep for the funeral, but this is really an example of getting one's priorities wrong.
Japanese: 近年、葬儀当日に寝不足になることを不満に持つ喪主が増えている事も事実であり、まさに本末転倒である。
English: There is now a tendency to lessen the burden on the family, for example by using mosquito incense, which lasts throughout the night, in place of the established incense.
Japanese: 現在では線香を一晩持つ蚊取り線香で代用するなど、負担が減らされる傾向にある。
English: Tsuya are now often conducted in a temple or a funeral hall, so after the body is placed in a coffin at the home or sosaijo (funeral house), the coffin is driven to where the tsuya will be held and placed at the altar.
Japanese: 最近は寺院や葬儀専用ホールなどで行われることが多く、自宅あるいは葬祭場などで遺体を納棺した後、寝台車で式場へ搬送し祭壇に安置する。
English: In the Orthodox church, there is a memorial service for the deceased called panikhida, which has its linguistic roots in a Greek word meaning praying throughout the night.
Japanese: 正教会にはギリシャ語の語源で「夜通しの祈り」を意味する、「パニヒダ」という永眠者の為の式典がある。
English: Since the origins of the words are similar, the Orthodox Church of Japan does not avoid calling a panikhida a tsuya.
Japanese: 語源の語義が似通っている事から日本正教会では葬式前晩のパニヒダを通夜と呼ぶ事を忌避していない。
English: There are regions where tsuya are not performed, such as in some parts of Akita Prefecture.
Japanese: 地方によっては、通夜を行わない風習を持つ地域もある（秋田県の一部など。
English: In Akita City it is common to have the tsuya and funeral after the cremation.
Japanese: 秋田市では一般的に火葬を行ってから、通夜（逮夜）・告別式を行うケースが多い）。
English: There are regions, such as in some parts of Hokkaido, where it is common for non-family members to attend only the tsuya and not the funeral as it is more difficult to attend funerals because of work.
Japanese: また、昼間に勤務などで葬儀に参列できないなどで、近親者以外は通夜のみ出席をし、葬儀には出席しないのが一般的な地域もある（北海道の一部の地域など）。
English: On the other hand, in other regions, such as in some parts of northeastern Japan, it is more common for the funeral to be open to all mourners, with tsuya attended only by family members.
Japanese: 逆に通夜は近親者のみ出席をし、一般の参列者は葬儀にのみ出席するのが一般的な地域もある（東北地方の一部の地域など）。
English: A Meinichi usually describes the exact date and month of a person's death, called Shotsuki Meinichi after the first anniversary.
Japanese: 通常は、一周忌以後の当月の命日である「祥月命日（しょうつきめいにち）」をさすことが多い。
English: In Japanese Buddhism, a memorial service is conducted twelve times a year, on the Tsuki Meinichi of each month, and anniversary services are conducted in certain anniversary years.
Japanese: 日本の仏教では、年12回の月命日に故人の供養を行い、一定の年数の命日には年忌法要（法事）が営まれる。
English: After the fiftieth Meinichi, a memorial service used to be held every fifty years, but in recent times it is more common for a Tomuraiage, a final service, to be held either on the thirty-third or fiftieth anniversary, with the afterlife name moved to the family register and the bones returned to the earth.
Japanese: 五十回忌以降は、50年毎に行っていたが、近年では、三十三回忌または五十回忌をもって「弔い上げ」（戒名を過去帳に移し、お骨を土に返す）とするのが一般的になって来た。
English: In the Zen sect, a disciple who was acknowledged as having attained enlightenment had his master's portrait drawn by a painter; the master then wrote his preaching on the portrait based on the style of Chinese poetry called "gemon", and this portrait was used as a kind of diploma.
Japanese: 禅宗では、悟りを開いたと認められた弟子の僧侶が、師の肖像を絵師に描いてもらい、師はその肖像の上に「偈文」という漢詩の形を取った説法をしたため、これを一種の卒業証書とした。
English: Similarly, inka are given to pupils in martial arts (such as the art of swordmanship, spearmanship, and Japanese traditional self-defense martial arts), sado (tea ceremony), sanjutsu (arithmetic), and the like.
Japanese: これに倣い武道（剣術、槍術、柔術など）、茶道、あるいは算術などにおいても印可が与えられる。
English: Rankei Doryu (1213 - August 13, 1278) was a Zen priest and the founder of the Daikaku-ha school who came to Japan from China at the time of the Southern Sung Dynasty in the middle of the Kamakura Period.
Japanese: 蘭溪道隆（らんけいどうりゅう、建保元年（1213年）-弘安元年7月24日(旧暦)（1278年8月13日））は、鎌倉時代中期の南宋から渡来した禅僧・大覚派の祖。
English: He became a priest at the age of 13, studied under Bushun Shiban and Hokukan Kyokan, and then assumed the principles of Wu-ming Hui-hsing (Mumyo Esho) who in turn assumed the principles of Songyuan (Shogen Sugaku).
Japanese: 13歳で出家し、無準師範、北礀居簡に学んだ後、松源崇岳の法嗣である無明慧性の法を嗣ぐ。
English: In 1246 when he was 33 years old, he met Gatto Chikyo, a priest at Sennyu-ji Temple who came to Sung, and through his relationship with Gatto he came to Japan with his disciples.
Japanese: 1246年(寛元4年)33歳で、入宋した泉涌寺僧、月翁智鏡との縁により、弟子とともに来日。
English: In 1253 when Kencho-ji Temple was built, he was invited to the temple by regent Tokiyori HOJO to become kaisan (the founder of the temple and first chief priest).
Japanese: 1253年（建長5年）北条時頼によって建長寺が創建されると招かれて開山となる。
English: For a period of time, following his exile to Kai Province (present-day Yamanashi Prefecture) due to a false charge, he restored Toko-ji Temple (located in Yamanashi Prefecture).
Japanese: 一時、讒言により甲斐国(現山梨県)に配流され、東光寺(山梨県)などを再興。
English: Ango is an ascetic practice conducted for a specified period at one place by a group of Buddhist monks who have been engaged in separate activities.
Japanese: 安居（あんご）は、それまで個々に活動していた僧侶たちが、一定期間、一カ所に集まって集団で修行すること。
English: Ango originally meant to abstain from going out (outdoor ascetic practice) and stay in a place in the rainy season to prevent futile destruction of life, because plants grow rapidly and many small creatures, such as insects and snakes, become active in the rainy season.
Japanese: 本来の目的は雨期には草木が生え繁り、昆虫、蛇などの数多くの小動物が活動するため、遊行（外での修行）をやめて一カ所に定住することにより、小動物に対する無用な殺生を防ぐ事である。
English: Because ango takes place during the summer having the rainy season, it came to be called geango (summer ango), or uango (rain ango).
Japanese: 後に雨期のある夏に行う事から、夏安居（げあんご）、雨安居（うあんご）とも呼ばれるようになった。
English: It is said to have started during the era when Shakyamuni was alive, and to have been introduced to China and Japan along with Buddhism.
Japanese: 釈尊在世中より始められたとされ、その後、仏教の伝来と共に中国や日本に伝わった。
English: Ango came to be conducted not only in summer, but also in winter (toango), and the number of conducted ango was counted towards one's career in the Buddhism world, giving it much significance and making it a criterion for future promotion.
Japanese: 夏だけでなく冬も行うようになり（冬安居）、安居の回数が僧侶の仏教界での経験を指すようになり、その後の昇進の基準になるなど、非常に重要視された。
English: Even today, ascetic Zen monks conduct ango and undergo a hard ascetic practice, staying in the temple's precinct from Kessei, which is the start of ango, until gege, which is the end of ango.
Japanese: 現在でも禅宗では、修行僧が安居を行い、安居に入る結制から、安居が明ける解夏（げげ）までの間は寺域から一歩も外を出ずに修行に明け暮れる。
English: Although the term 'hyakusho-ango' is seen in the article on the Emperor Seimu in Nihonshoki (Chronicles of Japan), it is unknown whether ango has the same meaning in the literature.
Japanese: 日本書紀の成務天皇の項で、「百姓安居」という言葉が見られるが、これを指した物であるかどうかは定かではない。
English: Also, the article on the Emperor Temmu in 683 depicts episodes of a plurality of ango conducted in the imperial court.
Japanese: また、683年の天武天皇の項から、宮中で安居が行われたとの記録が複数見られる。
English: Mokujiki (1718 - 1810) was a Buddhist practitioner and sculptor of Buddhist statues during the late Edo period.
Japanese: 木喰（もくじき1718年（享保3年）-1810年（文化(元号)7年）は、江戸時代後期の仏教行者・仏像彫刻家。
English: He was the sculptor of 'Mokujiki-butsu' Buddhist statues a huge amount of which were left all over the country.
Japanese: 日本全国におびただしい数の遺品が残る、「木喰仏」（もくじきぶつ）の作者である。
English: Such priests who never belonged to specific temple, sect or school and continued their training while on pilgrimage across the country were called 'Yugyo-so' (wandering priests).
Japanese: 特定の寺院や宗派に属さず、全国を遍歴して修業した仏教者を行者あるいは遊行僧（ゆぎょうそう）などと称した。
English: Mokujiki was a typical 'yugyo-so' and he also pilgrimaged all over Japan and dedicated wooden Buddhist statues carved from one piece of wood to the places he visited.
Japanese: 木喰はこうした遊行僧の典型であり、日本全国を旅し、訪れた先に一木造の仏像を刻んで奉納した。
English: Although Mokujiki's style was completely different from traditional sculptures, the way his chiseled work was left on the statues depicted his profound religious feelings within simple expression without any frivolity.
Japanese: 木喰の作風は伝統的な仏像彫刻とは全く異なった様式を示し、ノミの跡も生々しい型破りなものであるが、無駄を省いた簡潔な造形の中に深い宗教的感情が表現されている。
English: Enku who worked actively about a century before Mokujiki's time is well-known as a 'yugyo-so' who also left Buddhist statues all over Japan.
Japanese: 日本各地に仏像を残した遊行僧としては、木喰より1世紀ほど前の時代に活動した円空がよく知られる。
English: However, the style of Mokujiki-butsu is more gentle with smiles on their faces in contrast to Enku's rough and wild style.
Japanese: が、円空の荒削りで野性的な作風に比べると、木喰の仏像は微笑を浮かべた温和なものが多いのも特色である。
English: He was born into the Ito family, the village headman of Maruhata Village, Higashikawachi-ryo, Kai Province (today's Furuseki Aza Maruhata, Minobu-cho, Minamikoma-gun, Yamanashi Prefecture) in 1718.
Japanese: 1718年（享保3年）、甲斐国東河内領丸畑村（現在の山梨県南巨摩郡身延町古関字丸畑）の名主伊藤家に生まれる。
English: Although his childhood name is unknown, his life can be traced back in detail in visitor's books, records of copies of sutras at temples, and inscriptions on the back of the statues he left.
Japanese: 幼名は不明だが、彼の生涯については自身の残した宿帳や奉経帳記録や、各地に残した仏像背銘などから、かなり詳細にたどることができる。
English: In 1731, he left his home for Edo saying 'I'm going out to do some farm labor' to his family in his fourteenth year (ages in this article are described by the traditional Japanese system).
Japanese: 1731年（享保16年）、14歳（数え年、以下同）の時、家人には「畑仕事に行く」と言い残して出奔（家出）し、江戸に向かった。
English: Although not very much about the details of his youth are known, he became a priest at Oyama-dera Temple (Isehara City), a branch temple that belonged to Kogi Shingon (Old Shingon) sect in Sagami Province (Isehara City, Kanagawa Prefecture), in his twenty-second year in 1739.
Japanese: その後、青年期のことはあまり詳しくわかっていないが、1739年（元文4年）、22歳の時に相模国（神奈川県伊勢原市）の古義真言宗に属する大山寺(伊勢原市)で出家している。
English: He began to call himself 'Mokujiki' in 1762, after more than twenty years since he first became a priest, and he was already in his forty-fifth year.
Japanese: 「木喰」と名乗るようになるのはそれから20年以上を経た1762年（宝暦12年）、彼はすでに45歳になっていた。
English: In this year, he received mokujiki-kai under his mentor priest Mokujiki Kankai at Rakan-ji Temple of Shingon sect in Hitachi Province (Mito City, Ibaraki Prefecture).
Japanese: この年、彼は常陸国（茨城県水戸市）の真言宗羅漢寺で、師の木食観海から木食戒（もくじきかい）を受けた。
English: Kai' means commandments Buddhist priests should keep and 'mokujiki' means a strict commandment not to eat the five main cereals (rice, wheat, foxtail millet, Japanese millet, and millet) or the ten main cereals (the five main cereals plus corn, buckwheat, soybean, adzuki bean and black bean) and to eat only wild vegetables and raw nuts.
Japanese: 「戒」とは仏教者として守るべき規律のことであり、「木食」とは五穀（米、麦、アワ、ヒエ、キビ）あるいは十穀（五穀＋トウモロコシ、ソバ、大豆、小豆、黒豆）を絶ち（穀断ち）、山菜や生の木の実しか口にしないという、厳しい戒律である。
English: There were many priests who were called Mokujiki shonin (high priest Mokujiki) since ancient times, and famous among them was Mokujiki Ogo, who endeavored to revive the temples at Mt. Koya and was trusted by Hideyoshi TOYOTOMI.
Japanese: 古来、木食上人と呼ばれた人物は他にも複数おり、豊臣秀吉に重用され、高野山の復興に尽力した木食応其（もくじきおうご）上人は中でもよく知られている。
English: However, Mokujiki shonin, who was the sculptor of Mokujiki-butsu, is easy to distinguish from other 'Mokujiki shonin' because his name used# '喰' for "jiki" that has a left-hand radical of '口' or "kuchi" in kanji characters.
Japanese: が、木喰仏の作者である木喰上人の場合は、「口へん」の「喰」の字を使用する点で他の「木食上人」と区別しやすい。
English: He called himself 'Mokujiki Gyodo' at first, and later changed his name to 'Mokujiki Gogyo Bosatsu' in his seventy-sixth year and then further changed his name to 'Mokujiki Myoman Sennin' in his eighty-ninth year.
Japanese: 当初「木喰行道」と称したが、76歳の時に「木喰五行菩薩」、さらに89歳の時に「木喰明満仙人」と改めている。
English: When he left for a training tour around all of Japan in 1773, after more than ten years after he received mokujiki-kai and he was in his fifty-sixth year.
Japanese: 木喰が廻国修行（日本全国を旅して修行する）に旅立つのは、木食戒を受けてからさらに10年以上を経た1773年（安永2年）、56歳の時である。
English: His tracks with his disciple Mokujiki Byakudo extended literally country-wide from the foot of Mt. Usu in Hokkaido at the northern end and to Kagoshima Prefecture at the south end, and he left Buddhist statues at many places along the way.
Japanese: 以後、彼の足跡は、弟子の木食白道とともに北は北海道の有珠山の麓から、南は鹿児島県まで、文字通り日本全国にわたっており、各地に仏像を残している。
English: His earliest certified Buddhist statue was produced in the Ezochi (southern part of Hokkaido) in 1778 when he was in his sixty-first year.
Japanese: 確認できる最初期の仏像は1778年（安永7年）、61歳の時、蝦夷地（北海道南部）で制作したものである。
English: The relics show that Mokujiki started producing Buddhist statues when he was in his sixty-first year until thirty years later, when he was in his ninety-first year.
Japanese: つまり、仏像彫刻家としての木喰のスタートは61歳であり、30年後の91歳の時まで制作を続けていたことが、遺品から確認できる。
English: He did not stay in one place for long and wandered about the whole country, with the exception of four years on Sadoga-shima Island and seven years in Hyuga (today's Miyazaki Prefecture).
Japanese: この間、佐渡島に4年間、日向（宮崎県）に7年間留まったのを例外として、1つの土地に長く留まることなく、全国を遍歴した。
English: Mokujiki-butsu generally have a unique smile on their faces, however, his earlier works produced in Ezochi were awkward and have gloomy faces.
Japanese: 木喰仏と言えば、特有の微笑を浮かべた仏像が多いが、蝦夷地で制作した初期の作品では、まだ作風もぎこちなく、表情も沈うつなものが多い。
English: He came home in 1800 when he was in his eighty-third year just after completing his round trip of Japan that he strongly desired to do.
Japanese: 83歳の1800年（寛政13年）の帰郷は、念願であった日本一周を果たした後であった。
English: He built Shikoku-do hall in his home village, Maruhata and produced eighty-eight Buddhist statues for eighty-eight holy places in Shikoku Island where people pilgrimage, and he placed the statues in the hall.
Japanese: 木喰は、故郷丸畑に四国堂を建て、四国八十八箇所霊場にちなんで88体の仏像を制作し、安置した。
English: It is known from his relics that even in his eighty-fifth year, he left his home village on a wandering journey and kept on sculpturing statues until 1808, when he was in his ninety-first year.
Japanese: 木喰は故郷に安住することなく、85歳にしてまたも放浪の旅に出、91歳の1808年（文化5年）まで、仏像を彫っていたことが遺品からわかっている。
English: When in his ninety-first year, he produced and left Seven Kannon Statues (destroyed by fire in a Kofu air-raid) at Kyoan-ji Temple in Kofu (Kanente-cho, Kofu City,) and created an Amida Nyorai-zu (a picture of Amitabha Tathagata) at Kai-Zenko-ji Temple and then he disappeared.
Japanese: 91歳の時、甲府（甲府市金手（かねんて）町）の教安寺に七観音像（甲府空襲で焼失）を残し、甲斐善光寺において阿弥陀如来図を書き残してから木喰は消息を絶った。
English: According to records brought to his remaining family in his home village, it is said that he died in his ninety-third year in 1810.
Japanese: 故郷の遺族にもたらされた記録によれば、1810年（文化7年）、93歳でこの世を去ったことになっている。
English: Although it is not certified, it is said that he might have died at Rakan-ji Temple in Mito where he received mokujiki-kai.
Japanese: 最期の地は、木喰戎を受けた水戸の羅漢寺ではなかったかと言われているが、確証はない。
English: There is a Mokujiki-no-sato museum in commemoration of his achievements in his home, Minobu-cho, Yamanashi Prefecture.
Japanese: 木喰の故郷である山梨県身延町には、彼を記念して木喰の里微笑館が建てられている。
English: It was an art historian and promulgator of the folk art movement, Muneyoshi YANAGI (1889 – 1961), who rediscovered Mokujiki.
Japanese: 木喰を再発見したのは、美術史家で民芸運動の推進者であった柳宗悦（やなぎむねよし、1889年－1961年）であった。
English: Yanagi visited the home of the mayor of Ikeda Village (today's outskirts of Kofu City), in Yamanashi Prefecture and the local history researcher, Seizo KOMIYAMA in January 1924 to research Korean ceramic ware of the Komiyama family.
Japanese: 柳は1924年（大正13年）1月に山梨県池田村（現在の甲府市郊外）村長で郷土史研究者の小宮山清三の自宅を訪れ、小宮山家所蔵の朝鮮陶磁の調査をしていた。