nntsuzu/KFTT huggingface dataset:
English: Shaka, then preached Hodo-kyo Sutra (Vaipulya Sutra) and Hannya-kyo Sutra (Great Perfection of Wisdom Sutra) depending on peoples' level of understanding and during the final 8 years, he preached Hoke-kyo Sutra and Nehan-gyo.
Japanese: 人々の理解の割合に応じて、方等経、般若経を説き、最後の8年間で法華経と涅槃経を説いたとする。
English: As a conclusion, this thesis asserted that Hoke-kyo Sutra, which Shaka finally preached, was the most important teaching.
Japanese: そして最後に説いた法華経が釈迦のもっとも重要な教えであるとしている。
English: Based on duration, Eza (place where Shaka preached) and scripture, D are sorted out as follows.
Japanese: 五時を、説法した期間・会座（えざ＝説法の場所）・経典などを分類すると次の通り。
English: Eza - Gion-shoja (the Jetavana monastery) at Sravasti, Venuvana Monastery in Magadh and Amrapali in Vaisali
Japanese: 会座-舎衛城の祇園精舎、マガダ国の竹林精舎、ヴェーサリー国のアンバーパリー園など
English: Scripture - Gon-daijo-kyo (sutras to explain Mahayana Buddhism) including Amida-kyo Sutra, Dainichi-kyo Sutra (Mahavairocana Sutra), Konkomyo-kyo Sutra Konkomyo-kyo Sutra (Golden Light Sutra), Yuima-kyo Sutra (Vimalakirti Sutra), Shoman-kyo Sutra (Srimala Sutra) and Gejinmitsu-kyo Sutra (Samdhinirmocana-sutra).
Japanese: 経典-阿弥陀経、大日経、金光明経、維摩経、勝鬘経、解深密経など権大乗経
English: Contents - Shoso (Curds), Zen-kyo (including Himitsu-kyo and Fujo-kyo) that advocates the comparison of 4 teachings of Daizo-kyo, Tsu-kyo (Shared Teaching), Betsu-kyo and En-kyo and the teaching of danka (to scold).
Japanese: 位-生酥、蔵通別円の4教を対比して説く漸教（秘密・不定教もあり）、弾訶の教え
English: Contents - Jukuso (Butter), Zen-kyo that advocates En-kyo with Tsu-kyo and Betsu-kyo mixing (including Himitsu-kyo and Fujo-kyo) and the teaching of tota (to select).
Japanese: 位-熟酥、円教に通別を帯ばしめて説く漸教（秘密・不定教もあり）、淘汰の教え
English: Eza - 3 meetings at 2 places including Ryojusen Mountain nearby Rajagrha in Magadh (Hoke-kyo Sutra) and under a sal tree along the Ajitavati River in Kushinagar (Nehan -gyo Sutra).
Japanese: 会座-マガダ国のラージャガハ附近の霊鷲山など、2処3会（法華経）、クシナガラのアジタパティー河辺の沙羅双樹の下（涅槃経）
English: However, the above time-series classification was made simply based on the time, descriptions relevant to time and places that are described in scriptures together with their contents, it does not necessarily mean that Shaka actually preached in this order.
Japanese: ただしこれは、経典に書かれている時間・時期的な記述や場所、またその内容から、あくまでも順序だてて分けただけで、必ずしも釈迦が絶対的に必ずその順番で説いたわけではない。
English: In this connection, Nichiren said in his Shugo Kokka-ron (Treatise on protection of the nation); 'The above is a summary of voluminous sutra.
Japanese: そのことは、日蓮も守護国家論で、「大部の経、大概（おおむね）是の如し。
English: Concerning various sutras of Mahayana and Hinayana other than this, their histories are definitely confirmed and there is a possibility that Shaka preached Kegon-kyo Sutra after Agon-kyo Sutra or he preached Hodo-kyo Sutra and Hannya-kyo Sutra after Hoke-kyo Sutra.
Japanese: 此れより已外（いげ）諸の大小乗経は次第不定（しだいふじょう）なり、或は阿含経より已後に華厳経を説き、法華経より已後に方等般若を説く。
English: Therefore, attention should be paid to the fact that Shaka preached his teachings taking into account people's patience (ability to listen to or understand his teachings) and as the term taiki-seppo (the best suitable expression of the teaching for the target audience) and Rinki Ohen (the best suitable action according to circumstances) indicate, he preached not necessarily in sequence.
Japanese: したがって、対機説法（たいきせっぽう）、臨機応変という言葉が示すように釈迦仏が衆生の機根（教えを聞ける器、度合い）に応じて、教法を前後して説いたことを留意しなくてはならない。
English: From the viewpoint of the thesis that the Mahayana teachings do not stem from the historical Buddha as well as the history of scriptures, attention also should be paid to the fact that even Nichiren admitted the history of sutras was not confirmed while he adopted the Fivefold Periods thesis which Chigi had determined.
Japanese: また智顗が分類した五時説を日蓮が採用しつつも、次第不定で前後していることを既に認知していたという事実があることを、大乗非仏説及び経典成立史の観点から留意しなくてはならない。
English: Therefore, although some members of the current Buddhist community reject the Fivefold Periods thesis as wrong, it cannot be denied completely.
Japanese: したがって今日の仏教学では五時説は間違いであるとして否定する向きもあるが、完全に否定されるものともいえない。
English: In this connection, Chigi asserted that the content of Nehan-gyo Sutra was almost the same as that of Hoke-kyo Sutra, and its truth had already been clarified in Hoke-kyo Sutra and therefore, it was preached only for the purpose of rescuing people who had been left out from Hoke's rescue.
Japanese: なお、智顗は、涅槃経に対しては、法華経とほぼ同内容で、その真理は既に法華経で明かしており、法華の救いに漏れた者達のために説かれた教えにすぎないと位置づける。
English: Based on this standpoint, Chigi further asserted that, rather than separating Nehan (nirvana) and Hoke, he classified them together in the 'Hoke-Nehan period' because Nehan was preached only for one day and one night, while Hoke was preached for 8 years; judging from the content and the place of preaching while the period of preaching from the Kegon-kyo and Hoke-kyo sutras were unknown, however, the Nehan-gyo Sutra are the only teachings that Shaka preached when he was dying.
Japanese: そうした位置づけのうえで、涅槃は一日一夜の説法なので法華の八年間に摂したため、法華と涅槃とを分けず「法華涅槃時」としたが、華厳経から法華経までは次第不定に説かれたのに対して、涅槃経は経典の内容や場所から判断して唯一、釈迦が入滅の時に至って説いた教法である、としている。
English: Chigi also linked Fivefold Periods, Kegon, Agon, Hodo, Hannya and Hoke-Nehan, to Five Flavors, fresh milk, cream, curds, butter and ghee, that are advocated by Nehan-gyo Sutra as Gomisosho-no-tatoe.
Japanese: また智顗は、華厳・阿含・方等・般若・法華涅槃の五時を涅槃経に説かれる、乳酥・酪酥・生酥・熟酥・醍醐の五味である五味相生の譬（ごみそうしょうのたとえ）に配釈した。
English: However, the above description of Nehan-gyo Sutra solely advocates that Nehan-gyo Sutra is the ultimate and supreme sutra among all sutras and strictly speaking, Hoke-kyo Sutra does not appear in this description.
Japanese: しかし、この涅槃経の記述は、あくまでも、あらゆる経典の中で涅槃経が最も最後であり優れたものである、ということを説いたもので、厳密にいえば、そこに法華経の名称は見当たらない。
English: By people belonging to the Buddhist academy, however, much criticism has been raised against his interpretation which judges that Nehan-gyo Sutra is inferior to Hoke-kyo Sutra, asserting that he twisted the argument too much in favor of Hoke-kyo Sutra from his standpoint regarding Hoke-kyo Sutra's superiority.
Japanese: しかし法華優位の立場から涅槃経を劣ると判じるその解釈については、やや牽強付会（けんきょうふかい）であった、という指摘が仏教学において多く提示されている。
English: Eight teachings are divided into Kegi-no-shikyo (Shakamuni's four modes of instruction) and Keho-no-shikyo (Shakamuni's four kinds of teaching the content of the Truth, accommodated to the capacity of his disciples).
Japanese: 八教（はちきょう）は、化義(けぎ)の四教と、化法(けほう)の四教に分けられる。
English: Kegi-no-shikyo is the categorization of Shaka's teachings based on the form of teaching to guide people (such as rites) with the calling of such form as Gi.
Japanese: 化義の四教とは、人々を導くための形式（儀式など)を義と呼び、釈迦の教えを形式の上から分類したもの。
English: Ton-kyo (ton means immediately and Ton-kyo are the teachings which Buddha preached immediately after he attained Satori regardless of people's patience)
Japanese: 頓教（とん、頓とは速やかの意で、仏が悟りを開いた直後、衆生の機根に関係なくすぐに説いた教え）
English: Zen-kyo (zen means gradually and Zen-kyo is the teaching which Buddha preached stepwise from shallow teachings to deep teachings depending on people's patience)
Japanese: 漸教（ぜん、漸とは次第にの意で、浅い教えから深い教えと次第し順序を追って衆生の機根に応じて説いた教え）
English: Himitsu-kyo (Its correct name is Himitsu Fujo-kyo and it is the teaching which Shaka preached in order to give indefinite benefits separately (individually) to people whose patience is different while keeping the difference in teachings a secret (confidentially))
Japanese: 秘密教（ひみつ、正しくは秘密不定教といい、機根の違う衆生同士に説法の違いを知られず（秘密）に、各々別々（各別）に応じた不定の得益がある法を説いた教え）
English: Fujo-kyo (correct name is Kenro Fujo-kyo and it is the teachings which Shaka preached in order to give indefinite benefits separately (individually) to people whose patience is different while revealing the difference of the teachings)
Japanese: 不定教（ふじょう、正しくは顕露（けんろ）不定教といい、機根の違う衆生同士でも説法の違いを知り（顕露）ながらも、各々別々（各別）に応じた不定の得益がある法を説いた教え）
English: These four correspond to Fivefold Periods as Ton-kyo to the Period of Kegon-kyo, Zen-kyo to three periods of Agon-kyo, Hodo-kyo and Hannya-kyo, Himitsu-kyo and Fujo-kyo to a part of Kegon and Agon, Hodo and Hannya and neither Ton-kyo, Zen-kyo, Himitsu-kyo nor Fujo-kyo correspond to the Period of Hoke-Nehan-kyo.
Japanese: これを五時と配釈すると、頓教は華厳時、漸教は阿含・方等・般若の三時、秘密教と不定教は華厳の一部と阿含・方等・般若となり、非頓非漸・非秘密非不定が法華涅槃時とする。
English: Keho-no-shikyo is the categorization of Shaka's teachings based on their contents and such teachings (such as the Four Axioms, and so on) are called ho (teaching).
Japanese: 化法の四教とは、教えそのもの(四諦など)を法と呼び、釈迦の教えを内容から分類したもの。
English: It is also called Hinayana and it advocates the necessity of attaining enlightenment of Kuri (abstract or impracticable theory) in order to renounce worldly desires but as it regards every substance as a part of Ku (mind that is not bound by anything), it is called 'Tanku-no ri' (the theory of only Ku) or 'Henshin no Kuri' (the abstract or impracticable theory of prejudicial truth) because it is a prejudiced truth.
Japanese: 小乗教ともいい煩悩を断ずるために、空理を悟るべきことを説くが、すべての実体をただ空の一辺のみと見るので「但空（たんくう）の理」といい、また偏った真理なので「偏真の空理」ともいう）
English: It advocates Taikukan which regards the substances of various Ho as Ku, but while clever Bodhisattva attained 'Futanku-no-ri' which contains Chudo-no-myori (profound reasons of moderation) that is not mere Ku from it, stupid Bodhisattva, shomon (Sharavakia) and Engaku (or paccekabuddha, who has come to Bodhi independent of any other person) attained only 'Tanku' which could be attained from Zo-kyo).
Japanese: 諸法の本体に即しそのまま空とする体空観（たいくうかん）を説くが、利根な菩薩は、ただ単なる空ではないという中道の妙理を含む「不但空の理」を悟るも、鈍根な菩薩や声聞・縁覚は蔵教と同じく「但空」を悟るに止まった）
English: Betsu-kyo (unlike Zo-kyo and Tsu-kyo above or En-kyo below, it is the teachings which Shaka separately preached to Bodhisattva only.
Japanese: 別教（べつ、前の蔵・通二教や後の円教と違い、菩薩のみに別に説かれた教え。
English: While the above two teachings advocate only Kuri, it advocates the three axioms of Ku, Ke (or difference, a though that things exits temporally) and Chu (or totality) but as the three axioms are not united and separated, it is called 'Kakureki-no-sandai' (three separate axioms) and it advocates only discrimination, rather than harmonization, concerning all things.
Japanese: 前の二教が空理のみを説くのに対し、空・仮・中の三諦を説くが、三諦は互いに融合せず、各々が隔たるので「隔歴の三諦」といい、一切の事物について差別のみが説かれて、融和を説いていない。
English: Although it also advocates the axiom of Chudo (moderation), it is called 'Tanchu-no-ri' (the theory of only Chudo) because what it advocates is mere Chudo that is separated from two axioms of Ku and Ke.
Japanese: また中道諦も説くが、空・仮二諦を離れた単なる中道なので「但中の理」という。
English: Further, it advocates the three delusions (illusions from imperfect perception, illusion and temptation through the immense variety of duties in saving men, illusions and temptations that arise from failure philosophically to understand things in their reality) and, to renounce them, it advocates the 52 steps of ascetic practices for Bodhisattva.
Japanese: また三惑（見思惑・塵沙惑・無明惑）を説き、これを断ずるために、菩薩の五十二位の修行の段階を説く。
English: In view of the above, Betsu-kyo is deemed an imperfect teaching since it lacks Sandai Enyu (The Perfectly Integrated Three Truths) and Jikkaigogu (Mutual Containment of the Ten Realms)).
Japanese: したがって別教は三諦円融や十界互具（じゅっかいごぐ）の義もない不完全な教えとされる）
English: These four teachings correspond to Fivefold Periods as Zo-kyo to Agon and Hodo, Tsu-kyo to Hodo and Hannya, Betsu-kyo to Kegon, Hodo and Hannya and En-kyo to Kegon, Hodo, Hannya and Hoke-Nehan respectively.
Japanese: これを五時と配釈すると、蔵教は阿含・方等、通教は方等・般若、別教は華厳・方等・般若、円教は華厳・方等・般若・法華涅槃となる。
English: However, Kegon, Hodo, Hannya and Nehan-kyo are Zatsu-En (En-kyo that is mixed with other teachings) that is mixed with Hoben-kyo (tentative teachings that aim to induce people into real teachings) of Zo-kyo, Tsu-kyo and Betsu-kyo and therefore, they are not pure Enkyo.
Japanese: しかし華厳・方等・般若と涅槃経は蔵・通・別の方便教が混じる雑円の教えであり、純粋な円教ではない。
English: Therefore, Hoke-kyo is called the teachings of 'transcending eight - Daigo' because it transcends the eight teachings of Kegi (Shakamuni's four modes of instruction) and Keho (Shakamuni's four kinds of teaching the content of the Truth, accommodated to the capacity of his disciples).
Japanese: したがって、法華は化儀と化法の八教を超越しているので「超八･醍醐」の教えという。
English: The word 'sanmon' (lit. mountain gate) is a remnant from the time when Buddhist temples were originally built on mountains, so that now even such gates of temples located on flatland are referred to as sanmon (please refer to 'Sanmon' and 'shichido garan.').
Japanese: 寺院は本来山に建てられ山号を付けて呼んだ名残りで平地にあっても山門という→「三門」及び「七堂伽藍」を参照。
English: Onjo-ji Temple at the base of Mt. Hiei is referred to as the 'Jimon' whereas Enryaku-ji Temple located on Mt. Hiei is referred to as 'Sanmon' (please refer to 'Enryaku-ji Temple' and 'Mt. Hiei').
Japanese: 比叡山の麓にある園城寺を寺門、山上にある延暦寺を山門と呼んで対比した→「延暦寺」及び「比叡山」を参照。
English: The name ordinarily given to the 'Nanzenji Sanmon' scene of the second act of the kabuki play "Sanmon Gosan no Kiri" when performed independently (refer to 'Sanmon Gosan no Kiri').
Japanese: 歌舞伎『楼門五三桐』二幕目返し「南禅寺山門の場」を単独で上演するときの通称→『楼門五三桐』を参照。
English: Monkan (1278 - November 29, 1357) was a priest who lived from the Kamakura period to the period of the Northern and Southern Courts.
Japanese: 文観（もんかん、弘安元年（1278年）-正平(日本)12年/延文2年10月9日(旧暦)（1357年11月21日））は、鎌倉時代から南北朝時代の僧である。
English: In 1302, he was a priest of the Risshu sect at Hannya-ji Temple and learned Shingonritsu at temples related to Saidai-ji Temple (Nara City) such as Hojo Joraku-ji Temple in Harima Province (Kakogawa City, Hyogo Prefecture) and Kasayama Chikuzan-ji Temple in Yamato Province (Kasa, Sakurai City, Nara Prefecture).
Japanese: 1302年（正安2）には般若寺の律宗の僧で、西大寺(奈良市)に属する播磨国北条常楽寺（兵庫県加古川市）、大和国笠山竹山寺（奈良県桜井市笠）などで真言律を学ぶ。
English: He was also known as a priest of Tachikawa school (Mikkyo, Esoteric Buddhism), the Shingon sect, which was considered as a heretical religion, and he was a priest who renounced the world and relieved the poor with Enkan (Echin).
Japanese: 邪教とされていた真言宗立川流(密教)の僧としても知られ、円観（恵鎮）とともに遁世僧で貧民救済なども行っている。
English: In 1324, he made the statue of Monju Bosatsu (Manjusri Bodhisattva associated with wisdom, doctrine and awareness) at Hannya-ji Temple and it was brought to light that he had implemented rituals to attempt to destroy the Kamakura Shogunate, by FUJIWARA no Kishi, chugu (the second consort of an emperor) of Godaigo from 1326, so he was arrested in 1331 and was sentenced to deportation to Io-jima Island (Kagoshima Prefecture).
Japanese: 1324年（元亨4）には般若寺に文殊菩薩像を造り、1326年から後醍醐中宮藤原禧子の御産祈願と称して鎌倉幕府の調伏などを行っていた事が発覚し、1331年（元徳2）には逮捕され硫黄島(鹿児島県)へ流罪となる。
English: When the Kamakura Shogunate was subverted after the Genko Incident in 1333, he went back to Kyoto, and he also moved to Yoshino in attendance of Godaigo and became Chief Abbot of To-ji Temple and daisojo (a Buddhist priest of the highest order).
Japanese: 1333年（正慶2/元弘3）に元弘の変の後に鎌倉幕府が滅亡すると京都へ戻り、建武の新政から南北朝時代となっても後醍醐方に属して吉野へ随行し、東寺長者、大僧正となる。
English: He died at Kongo-ji Temple on Mt. Amano in Kawachi Province (Kawachinagano City, Osaka Prefecture) at the age of 80.
Japanese: 河内国天野山金剛寺(河内長野市)（大阪府河内長野市）で没、享年80。
English: He was also considered as having promoted Toshimoto HINO and to mediate between Masashige KUSUNOKI, who was known as Akuto (a villain in medieval times) in Kawachi, and Emperor Godaigo.
Japanese: 日野俊基の抜擢や河内の悪党として知られる楠木正成と後醍醐天皇を仲介した人物とも考えられている。
English: Myoha SHUNOKU (1311 - November 9, 1388) was a Zen priest of the Rinzai sect in the Muromachi period.
Japanese: 春屋妙葩（しゅんのくみょうは、応長元年（1311年）-元中5年/嘉慶(日本)2年10月2日(旧暦)（1388年11月9日））は、室町時代の臨済宗の禅僧である。
English: He became the chief priest of Tenryu-ji Temple and advised the Shogunate to build Romon (Sanmon, temple gate) of Nanzen-ji Temple, the first temple of gozan (Zen temples highly ranked by the government), which the Shogunate sponsored.
Japanese: 天龍寺の住職となり、幕府に対して五山第一の南禅寺の楼門（山門）新築を提言し、幕府は楼門建設の援助をしていた。
English: Together with the Monto (followers) of Mt. Hiei, Onjo-ji Temple, which was in conflict with Nanzen-ji Temple, protested against the construction of the Romon, requesting its removal and Myoha's banishment, and this resulted in the conflict becoming a political issue.
Japanese: 楼門建設には南禅寺と紛争状態であった園城寺が抗議し、比叡山の門徒もこれに加わり楼門撤去や妙葩の配流を求め、紛争は政治問題にまで発展する。
English: Myoha, who opposed Yoriyuki, resigned as the chief priest of Tenryu-ji Temple and retired at Shokoin Temple and later at Unmon-ji Temple in Tango Province.
Japanese: 妙葩は頼之と対立して天龍寺住職を辞して勝光院、さらに丹後国の雲門寺に隠棲する。
English: Yoriyuki asked Myoha to see him for reconciliation, but Myoha rejected this, and Yoriyuki stripped Monto of the title of priest.
Japanese: 頼之は妙葩との和解のために会談を求めるが妙葩は拒絶し、頼之は門徒の僧籍剥奪を行う。
English: Myoha went back to Kyoto after Yoriyuki fell from power in the Koryaku Coup in 1379, and returned to be the chief priest of Nanzen-ji Temple.
Japanese: 1379年(康暦元/天授(日本)5)の康暦の政変で頼之が失脚した後に入京し、南禅寺住職として復帰する。
English: Since Myoha had left Tango before Yoriyuki fell from power, he may have been involved in this political change.
Japanese: 妙葩は頼之が失脚する直前に丹後を出立しており、政変への関与も考えられている。
English: He was trusted by the third Shogun Yoshimitsu ASHIKAGA, and became the first Soroku (highest-ranking priest of the Gozan, the leader of the Zen sect) on November 27, 1379.
Japanese: 3代将軍足利義満の帰依を受け、康暦元年10月10日_(旧暦)初代の僧録となる。
English: In addition, he fostered many disciples, who played roles as diplomatic counselors in the trade between the Ming Dynasty and Japan.
Japanese: また多くの弟子を育て、彼らは日明貿易を行う際に幕府の外交顧問となった。
English: As it can be read as 'feeding hungry ghosts' in the kun-doku (the word-for-word translating method from Chinese to Japanese), it means the rites to feed living things who fell into Gaki-do (world of hungry ghosts) specially after their death among Bonpu (unenlightened persons) in the worlds of Rokudo rinne (Rebirth in the Six Worlds) and holding a mass for their spirits.
Japanese: 訓読すれば「餓鬼に施す」と読めることからも分かるように、六道輪廻の世界にある凡夫の中でも、死後に特に餓鬼道に堕ちた衆生のために食べ物を布施し、その霊を供養する儀礼を指す。
English: This Buddhist mass is usually held on July 15 (old lunar calendar) as Urabon festival (a Festival of the Dead or Buddhist All Soul's Day, around the 15th of July or August, depending on local customs).
Japanese: 法会の時期は、盂蘭盆として旧暦の7月15日に行われるのが一般的である。
English: In the case of the Obon festival (a Festival of the Dead or Buddhist All Soul's Day) in Japan, each ancestor's spirit called Oshorai-sama is considered to come back to the Buddhist altar in each house once a year so that people place Bonku (offerings) during the Obon period.
Japanese: 日本におけるお盆の場合、お精霊さま（おしょらいさま）と呼ばれる各家の祖霊が、一年に一度、家の仏壇に戻ってくるものとして、盆の期間中、盆供として毎日供物を供える。
English: At the same time, there is a custom to place segakidana (rack for carrying the dead), gakidana (shelf for holding a deceased person) or Shoryoma (conveyance for the spirits of the deceased) for hungry ghosts who are wandering in this world as muen botoke (a person who died leaving nobody to look after his (her) grave).
Japanese: それと同時に、無縁仏となり、成仏できずに俗世をさまよう餓鬼にも施餓鬼棚（せがきだな）、餓鬼棚（がきだな）や精霊馬（しょうりょううま）を設ける風習がある。
English: In the Soto sect, it is commonly called Urabon-e Segaki, but the title of 'Segaki-e' was changed to 'Sejiki-e' because the high or the low and lord or loon should not be distinguished between the people who feed and those who are fed.
Japanese: 曹洞宗においては、俗に盂蘭盆会施餓鬼と言っているが、施す者と施される者の間に尊卑貴賤の差があると、厳に戒むべきものだとして、「施餓鬼会」を「施食会」（せじきえ）と改めて呼称している。
English: In addition, Segaki is usually held during the period of Urabon, but fundamentally it should not be held only at a specific time (that is, Urabon).
Japanese: また、施餓鬼は盂蘭盆の時期に行われるのが通例となっているが、本来は特定の時期（つまり盂蘭盆）の時だけに限定して行われるものではない。
English: It is said that this has been commonly misconceived because the legends of the honorable priests of Mokuren and Anan (Ananda) were similar (as following).
Japanese: これは、目連尊者の伝説と、阿難尊者の伝説が似ていることから、世間において誤解が広まったものとされている（後述）。
English: According to this sutra, when the honorable priest Mokuren, who was one of the Judai deshi (The Ten Chief Disciples of the historical Buddha, Sakyamuni) and called the top of divine power, looked for the whereabouts of his late mother, she became skin and bones in Gaki-do and was going through hell.
Japanese: この経典によると、釈迦仏の十大弟子で神通第一と称される目連尊者が、神通力により亡き母の行方を探すと、餓鬼道に落ち、肉は痩せ衰え骨ばかりで地獄のような苦しみを得ていた。
English: Mokuren tried to feed his mother by his divine power, but she could neither eat nor drink because not only food but also water were burned out.
Japanese: 目連は神通力で母を供養しようとしたが食べ物はおろか、水も燃えてしまい飲食できない。
English: Then, Shaka said to him, 'Your mother is highly guilty. She has not done any favors to others and has been so selfish that she fell into Gaki-do.' and 'Prepare something special and recite sutra on July 15 after many priests finish the 90 days ascetic trainings of rainy season, and pray for her from the heart.'
Japanese: すると釈迦は『お前の母の罪はとても重い。生前は人に施さず自分勝手だったので餓鬼道に落ちた』として、『多くの僧が九十日間の雨季の修行を終える七月十五日に、ご馳走を用意して経を読誦し、心から供養しなさい。』と言った。
English: This is considered to be the origin of Urabon (However, it is influential that this sutra is a false sutra created later in China).
Japanese: これが盂蘭盆の起源とされる（ただしこの経典は後世、中国において創作された偽経であるという説が濃厚である）。
English: When the honorable priest Anan, who was one of the Judai deshi and was called the top ability of Tamon (to hear lots of sutras and to keep good behavior), was practicing meditation at a quite place, a hungry ghost named Enku appeared.
Japanese: 釈迦仏の十大弟子で多聞第一と称される阿難尊者が、静かな場所で坐禅瞑想していると、焔口（えんく）という餓鬼が現れた。
English: He was an ugly hungry ghost who fell away to a shadow and caught fire from the mouth with thin throat, wild hair and shining eyes.
Japanese: 痩せ衰えて喉は細く口から火を吐き、髪は乱れ目は奥で光る醜い餓鬼であった。
English: The hungry ghost said to Anan, 'You will die after three days and undergo rebirth as an ugly hungry ghost like me.'
Japanese: その餓鬼が阿難に向かって『お前は三日後に死んで、私のように醜い餓鬼に生まれ変わるだろう』と言った。
English: It said, 'If you feed all suffering living things in Gaki-do and hold a mass for the 3 treasures of Buddhism: Buddha, sutras and the priesthood, you will take a fresh lease of life and we will escape from suffering as well.'
Japanese: 餓鬼は『それにはわれら餓鬼道にいる苦の衆生、あらゆる困苦の衆生に対して飲食を施し、仏・法・僧の三宝を供養すれば、汝の寿命はのび、我も又苦難を脱することができ、お前の寿命も延びるだろう』と言った。
English: Then, Sakyamuni Buddha said, 'There is a secret spell of Kanzeon Bosatsu (the Goddess of Mercy). If you serve food on a dish and perform Kaji (incantation) by reciting this "Kajionjiki Dharani" (literally, incantation for food and drink), the food will become an immeasurable amount of food for all hungry ghosts to feel full enough, and immeasurable sufferings will be relieved, and you can live longer and get a certificate of Buddhism by that good deed.'
Japanese: すると釈迦仏は『観世音菩薩の秘呪がある。一器の食物を供え、この『加持飲食陀羅尼」』（かじおんじきだらに）を唱えて加持すれば、その食べ物は無量の食物となり、一切の餓鬼は充分に空腹を満たされ、無量無数の苦難を救い、施主は寿命が延長し、その功徳により仏道を証得することができる』と言われた。
English: It is said that these two legends were confused and many temples came to hold Segaki during the period of Urabon.
Japanese: この2つの話が混同され、多くの寺院において盂蘭盆の時期に施餓鬼が行われるようになったといわれる。
English: Shingon Risshu sect is one sect which practices the commandments of Vajrayana based on the dharma of Shingon Esoteric Buddhism.
Japanese: 真言律宗（しんごんりっしゅう）は、真言密教の宗義に基づいて金剛乗の戒律を修学する一派。
English: Eison implemented Jukai (handing down the precepts), a procedure which was limited to what had been defined by the state, by himself with Kakujo in the Risshu sect because he criticized the degraded existing Buddhism (vow by oneself and Jukai).
Japanese: 叡尊は荒廃した既存仏教に対する批判から律宗の覚盛とともにこれまで国家が定めた手続きによる方法しか認められていなかった授戒を自らの手で行った（自誓授戒）。
English: After that he made a clear distinction from Kakujo because of differences in the idea of commandments, but he accepted Kakujo's request to restore Saidai-ji Temple (Nara City), engaged in the restoration of temples such as Hokke-ji Temple and Hannya-ji Temple subsequently, and an placed independent Kaidan (Buddhist ordination platform) without the permission of the Imperial Court.
Japanese: その後、戒律に対する考え方の違いから覚盛と一線を画するが、彼の依頼による西大寺(奈良市)再興を引き受けて、続いて法華寺・般若寺などの再興に従事して、朝廷の許可なくして独自の戒壇を設置した。
English: Continuously, his disciple Ninsho appeared and built Gokuraku-ji Temple in Kamakura City, showing the wit of propagandism against the people, which Eison could not have achieved fully.
Japanese: 続いて弟子の忍性が登場して叡尊が十分に達せられなかった民衆への布教に才覚を示して、鎌倉に極楽寺(鎌倉市)を建立した。
English: This is the origin of the Shingon Risshu sect, but at that time Eison himself and his disciples tried to restore the Risshu sect as a part of renaissance of the Shingon sect and they identified themselves as the 'Saidai-ji Temple school,' one school of the Shingon sect.
Japanese: これが真言律宗の起源であるが、当初叡尊自身やその門人は真言宗の再興の一環として律宗再興を図ったものであり、自らを真言宗の一派である「西大寺流」として規定して行動していた。