nntsuzu/KFTT huggingface dataset:
English: It becomes one hundred realms because the ten realms share the other nine realms (Jikkaigogu, Mutual Containment of the Ten Realms), and since there are Junyoze (Buddhism Ten Factors of Life) in each of the hundred realms, it becomes senyoze (a thousand factors).
Japanese: 十界が互いに他の九界を具足しあっている（十界互具）ので百界、その百界にそれぞれ十如是があるから千如是となる。
English: Since senyoze exist in the three types of worlds: the five skandhas, kemyo, and kokudo; and therefore, there are three thousand.
Japanese: 千如是は五蘊（ごうん、ごおん、五陰とも）世界・仮名（けみょう、衆生とも）世間・国土（こくど）世間の三種世間の各々にわたるので三千世間となる。
English: In the Tendai sect, ichinen sanzen suggest the uniform way of viewing the universe from the small to big; in a practical meaning, it indicates to view the spiritual realm of Buddhahood in one's own mind.
Japanese: 天台宗ではこれを、極小から極大の相即した統一的な宇宙観を示し、実践的には自己の心の中に具足する仏界を観法することをいう。
English: Although Chigi was the actual founder of the Tendai sect, there is another theory to regard Ryuju as the founder, Emon Zenji (Master of Zen Buddhism) as the secondary founder and Nangaku Eshi Zenji as the tertiary founder.
Japanese: 天台宗の実質的な開祖は智顗であるが、竜樹を開祖とし、第二祖を慧文禅師、第三祖を南岳慧思禅師とする場合もある。
English: It is said that the secondary founder Emon read the Madhyamaka-karika (Fundamental Verses on the Middle Way) written by Ryuju, and attained isshin sangan (threefold contemplation in a single mind).
Japanese: そしてその第二祖といわれる慧文が竜樹の中論を読み、一心三観を会得したといわれる。
English: Isshin sangan means to accept the three dogmas of "Ku (mind that is not bound by anything), Ke (or difference, a thought that things exits temporally) and Chu (or totality)" although the mind of an ordinary person keeps changing all the time.
Japanese: 一心三観とは、凡夫・衆生の心にはつねに一瞬一瞬で変化するが、その中に「空・仮・中」の三諦で観ずることをいう。
English: According to the Tendai sect zensho (compendium) vol. 9, when Emon Zenji wanted to decide from whom he would learn Mahayana Buddhism, and asked in front of Daizo-kyo Sutra (the Tripitaka).
Japanese: この件は、天台宗全書9巻によると、慧文禅師は大乗教の肝要を誰を師として学ぶか考え、大蔵経の前で願を発した。
English: Emon put his hands on his back, and decided that if he takes the sutra, he would choose Buddha, and if he takes the Ron (abhidharma), he would choose Bosatsu (Bodhisattva).
Japanese: 手を背にして経を取れば仏を師とし、論を取れば菩薩を師とすることに決めた。
English: According to Madhyamaka-karika, Ryuju saw the line of 因縁所生法、我説即是空、亦名為仮名、亦是中道義, and entered Funihomon in those letters, attained kanpo (meditative training to reach enlightenment) in the isshin sangan (threefold contemplation in a single mind), and gave it to Nangaku Eshi.
Japanese: それを読むと因縁所生法、我説即是空、亦名為仮名、亦是中道義の文を見て、その文字の中に不二法門に入り、一心三観の観法を開悟会得し、それを南岳慧思に授けた、とされている。
English: Chigi developed Jikkaigogu on the premise of "isshin sangan," which lead to the thought of ichinen sanzen.
Japanese: 智顗はこの「一心三観」を前提として十界互具を展開し、それがまた一念三千の思想へとつながっていった。
English: Chigi created a number of education and learning that had a great influence on the Buddhist region in the later generations, such as "Jikkai" (the Ten Realms), the view of the world.
Japanese: 智顗は「十界」という世界観など、後世の仏教界に多大なる影響を与える教学を数多く創始した。
English: However, Chigi explained about ichinen sanzen only once in the first half of the volume 5 of his book "Makashikan" (Mahayana Practice of Cessation and Contemplation).
Japanese: しかし、この一念三千は智顗自身は自らの著書である「摩訶止観5の上」でたった一度しか説明していない。
English: Therefore, in the Buddhist Studies, Chigi is not regarded as the person who first promoted and developed the principle of ichinen sanzen.
Japanese: したがって仏教学的には、一念三千は智顗が宣揚展開した教理とは考えられていない。
English: It is thought that the reason why ichinen sanzen came to be regarded as the ultimate principle is because Tannen the Myoraku Daishi, who was the sixth generation from Chigi (ninth from Ryuju), interpreted that ichinen sanzen was Chigi's "final and ultimate theory"in "Shikan Bugyoden Guketsu Vol. Five" and preached people to follow it.
Japanese: 一念三千が仏法の極理、とまでされるになったのは、智顗から数えて六祖（竜樹から数えると九祖）である妙楽大師・湛然が、「止観輔行伝弘決5」で一念三千が智顗の「終窮・究竟の極説」と配釈し、これを指南とするように説いたことがその始とされる。
English: Also, Junyoze (Buddhism Ten Factors of Life), which is a component of the principle of ichinen sanzen, cannot be found in materials other than the original Sanskrit Text or the Lotus Sutra translated by Kumaraju.
Japanese: なお、一念三千の理論構成の一つである十如是は、梵文（サンスクリット語）原典や鳩摩羅什が訳出した法華経以外には見られないものである。
English: Although ichinen sanzen was originally created and developed by the Tendai sect, Nichiren succeeded the principle of ichinen sanzen and regarded it as the ultimate principle of the Buddhism.
Japanese: 一念三千は、本来は天台宗によって創始、発展されたものであるが、日蓮はこの一念三千の理法を受け継ぎ、やはり仏法の極理であるとした。
English: He also said that ichinen sanzen would be complete by the essential teaching of the Lotus Sutra (Honmon), which is embodied into honzon (principal image of Buddha), and that the way to practice it is the sutra chanting of the Nichiren chant.
Japanese: 一念三千は法華経の本門によって完全となり、それを具象化したものが十界曼荼羅の本尊であり、この本尊を具体的に実践するのは題目を唱えることだと説いた。
English: Especially, the line in "Kaimokumyo" which says "the teachings of ichinen sanzen is the true teaching of the Lotus Sutra, and written in the Juryobon" (Longevity Chapter) is famous.
Japanese: 特に「一念三千の法門は、ただ、法華経の本門、寿量品の文の底に沈めたり」という「開目抄」の一文は有名である。
English: However, in the each school of the Nichiren sect, there is an argument over this line whether to regard Shakyamuni or Nichiren as the Honbutsu (Primordial Buddha).
Japanese: しかし、日蓮宗各派では、この一文は釈迦を本仏とするか日蓮を本仏とするかの論争の一点となっている。
English: Consequently, it is the schools of the Nichiren sect rather than the Tendai sect which currently promote ichinen sanzen as the ultimate principle of the Buddhism.
Japanese: したがって、現在、この一念三千を仏法の極理だとして盛んに宣揚しているのは、天台宗よりも日蓮宗系宗派が主である。
English: Bokan is an organization which was in charge of the household management of the supreme leader of a temple (betto [administrator of a Buddhist temple] or sango [three monastic positions with management roles at a temple]) and so on, or the monks who belonged to such an organization in and after the Heian period.
Japanese: 坊官（ぼうかん・房官）とは、平安時代以後に寺院の最高指導者（別当・三綱）などの家政を担当した機関及びそこに属した僧侶のこと。
English: Especially the monks who were in charge of personal care and assisting the clerical work of betto or sango at the sobo, were called bokan.
Japanese: 特に別当や三綱が居住する僧房内において身の回りの世話や事務の補助を行う僧侶を坊官（房官）と称した。
English: Later, mandokoro for court nobles and samurai families began to have similar positions such as betto (chief administrator) (betto here is a different position from that in Buddhist temples), koto (a secretary) or azukari (an additional post to the chief of Naizenshi).
Japanese: 後に別当（寺院における別当とは別のもの）以下、勾当・預(官職)などの公家や武家の政所の同様の役職が派生するようになった。
English: Especially when the young people in the Imperial family or court nobles began to join temples as monzeki (successor of a temple), important posts came to be succeeded by these monzeki.
Japanese: 特に皇族や公家の子弟が門跡として入るようになると、寺院の要職はこうした門跡による継承によって固定化された。
English: In addition, monzeki exercised their right under Eisenji (decree allowing certain rights permanently) and granted sokan (official positions given to Buddhist priests by Imperial Court) such as hokkyo (the third highest rank for Buddhist priests), hogen (the second highest rank for Buddhist priests) or hoin (the highest rank in the order of priesthood) to such bokan to secure their loyalty.
Japanese: 更に永宣旨による権限を行使して、本来ならば一定の資格を必要とする法橋・法眼・法印などの僧官を彼らに与えてその忠誠を確保した。
English: On the other hand, hereditary bokan families appeared who were familiar with the works conducted by bokan since the family successively served as bokan.
Japanese: その一方で、代々坊官を務めた事によって実務に精通した世襲坊官（坊官家）も出現するようになった。
English: Therefore, only the monks who served monzeki and were in the highest rank came to be called bokan and other lower rank monks came to be categorized into shodaibu, hokumen or samurai; such categorization formed a hierarchy similar to that of court nobles.
Japanese: 近侍の僧侶でも最上級のもののみを坊官と呼び、以下を諸大夫・北面・侍などと公家と同様の家臣形成をしていくようになる。
English: Rakkei (落慶) refers to celebration of new construction or the completion of repairs to temples and shrines.
Japanese: 落慶（らっけい）とは、寺社などの新築、また修理の完成を祝うことである。
English: 落' means '落成' (completion), which was a festivity when the Imperial Court was completed in China.
Japanese: 「落」とは「落成」のことで、中国で宮廷ができた時の祭りのことであった。
English: This was extended to use when temples and shrines are constructed and newly built for a diversion.
Japanese: これが転じて寺院などを建築し新しく完成したときに転用されて言われるようになった。
English: And the ceremony to be held on that occasion is called Rakkei hoyo, Rakusei keisane or Rakusei shiki, and so on.
Japanese: またその時に執行される式典を落慶法要（らっけいほうよう）、落成慶讃会（らくせいけいさんえ）、落成式（らくせいしき）などという。
English: In Rakkei hoyo, the Buddha statue as the honzon (principal image of Buddha) (or Mandala (a diagram that depicts Buddhist deities according to certain geometric formats and illustrates the Buddhist world view) and so on) is enshrined, and Kaigen hoyo (Eye-opening ceremony) is held as a ceremony to put the spirit into the honzon in order to celebrate the completion of the work, or to pray to and congratulate the Buddha, the founder of the religious sect or the ancestors related to the temple as it stands.
Japanese: 落慶法要では、本尊である仏像（または曼荼羅など）を安置し、本尊に魂を入れる儀式として開眼法要を行い、その工事の完成を祝い仏や宗祖、またはその寺院に機縁する祖先などに表白（ひょうびゃく）し、慶賀讃嘆するのが常となっている。
English: It is said that the sky often has a good sign such as 'saiun' (glowing clouds), 'nichiun' (ring around the sun) or 'rainbow' on such an auspicious event.
Japanese: また、このような慶事には、大空に「彩雲」や「日暈」、また「虹」といった吉祥（吉兆）の相がよく現れるといわれる。
English: Kaigen refers to enshrining a Buddha statue or Buddhist painting newly made in a temple or hall to welcome the spirit.
Japanese: 開眼（かいげん）とは、新たに作られた仏像や仏画などを寺院伽藍また堂に安置し、魂を請じ入れることである。
English: It is also called Nyubutsu kaigen, Kaimyo or Kaikomyo.
Japanese: 入仏開眼（にゅうぶつかいげん）、また開明（かいみょう）、開光明（かいこうみょう）などともいう。
English: A ceremony for these is called Kaigen hoyo (also known as Kaigen kuyo).
Japanese: これらの儀式を開眼法要（供養）（かいげんほうよう・くよう）などという。
English: Further, opening Chie no Me (wisdom-eye) and awakening to the truth of Buddhism, or achieving enlightenment, is sometimes called 'kaigen' as well.
Japanese: また、智慧の眼を開いて仏法の真理に目覚める、つまり悟ることも「開眼」という場合がある。
English: Having held the kaigen of the Great Buddha at Todai-ji Temple in Nara in 752 is cited as a famous example.
Japanese: 有名な例では、752年に奈良の東大寺にて大仏の開眼を行ったことが挙げられる。
English: 表記を変えました。
Japanese: 四度加行、諸尊法、作法部、灌頂部、諸大事、印信の部に分けられ、浅から深へと区切って伝えるようになっている。
English: It cannot officially be said that a person mastered the practice unless a person learns the whole practice of the school such as Chuin school taught in Mt. Koya, Sanboin Kenjingata lineage of Ono school (Ono school has several styles including Kajuji school, Zuishinin school, Daigo Sanboin school), Hirosawa school (Nishinoin school) and Chisan school in Kyoto, and Denpoin school of Buzan school.
Japanese: 高野山の中院流、京都の小野（勧修寺流、随心院流、醍醐三宝院流）広沢（西院流）智山の三宝院流憲深方、豊山の伝法院流などを一通り受法しておかなければ、正式と言えない。
English: Ryoen (August 24, 1179 - February 26, 1220) was a priest of Kofuku-ji Temple during the late Heian period through the early Kamakura period.
Japanese: 良円（りょうえん、治承3年7月13日(旧暦)（1179年8月17日）-承久2年1月14日(旧暦)（1220年2月19日）は、平安時代末期から鎌倉時代前期にかけての興福寺の僧。
English: Ryoen entered into priesthood at Kofuku-ji Temple in 1189 following his father's will, and learned Dharmalogy of the Hosso Study from his master Shinen, who had just resigned from the position of betto (chief officer).
Japanese: 1189年（文治5年）に父の意向で出家し興福寺に入り、別当職を辞したばかりの信円に師事して法相教学を受けた。
English: Because of his excellent talent, not only his master Shinen and his father Kanezane, but also Gaen who was the younger brother of MINAMOTO no Michichika (he was Kanezane's political enemy) had high expectations to Ryoen, and assumed the position of betto from Gaen at Kofuku-ji Temple in 1207.
Japanese: その優れた才能故に師である信円や父である兼実のみならず、父の政敵であった源通親の弟である雅縁などからも将来を嘱望され、1207年（承元元年）に雅縁の跡を襲う形で興福寺別当職に就いた。
English: However, since he was born weak and could not handle the hard work of betto, in the following year 1208, Ryoen resigned from the position in just over a year.
Japanese: しかしながら生来病弱であったらしく別当職の激務に耐えられず、翌1208年（承元2年）にわずか1年あまりでその職を辞した。
English: In 1218, he became Sojo (high-ranking Buddhist priest) and assumed the position of betto from Gaen, who had taken the position again, but died in 1220 at the Ichijo-in Temple while he was still in the position.
Japanese: 1218年（建保6年）に再度別当職に就いていた雅縁の後継として別当職に補され僧正となったものの、在任中の1220年（承久2年）に一条院で没している。
English: Sesshin (接心) is sometimes described as 攝(摂)心, and it means concentration of a confused heart.
Japanese: 接心（せっしん）とは、攝（摂）心とも書き、散乱する心を一つに摂むることをいう。
English: In the Zen sect, Sesshin means to do a meditation, have the spirit focus on one subject, and not to be distracted.
Japanese: 禅宗においては、坐禅を修して、精神を一つの対象に集中させ散乱させないことである。
English: Later in the Zen sect, people came to use the word Sesshin especially to describe an ascetic practice in which a person constantly does a meditation for a certain period of time regardless of day and night.
Japanese: 禅宗では後々、特に一定の期間、昼夜を問わず絶え間なく坐禅をする修行をいうようになった。
English: In Shinjoen, which is said to be one of the new religions that branched out from the traditional Buddhism, doing meditation and manas regarding the behavior and belief of the everyday life based on the 'spiritual word' given by a medium is called 'Uso Sesshin.'
Japanese: なお、伝統仏教の流れを汲みつつ新宗教の一つともいわれる真如苑では、霊能者から与えられた「ご霊言」をもって日常生活の態度や信心のあり方を瞑想思惟することを「有相接心（うそうせっしん）」という。
English: In addition, exemplifying the given spiritual word in everyday life and social activities is called 'Muso Sesshin.'
Japanese: またその与えられたご霊言を思惟して日常生活や社会生活で体現することを「無相接心（むそう）」と呼称している。
English: Esan kiitsu (Esan kiichi) means that learning ichijo (Single Vehicle) through understanding sanjo (the Three Vehicles carrying sentient beings to the world of enlightenment).
Japanese: 会三帰一（えさん・きいつ、きいち）とは、「三乗を会（え）して一乗に帰す」と読み、仏教で三乗の教えを会して一乗の教えに帰せしめること。
English: It is an interpretation created by the Tendai sect, but is quoted in different sects such as schools in the Nichiren sect.
Japanese: 天台宗によって創始せられた解釈であるが、日蓮宗各派などでも引用される。
English: Shakuson (Shakyamuni) made various preachings during his life of 40 years, which can be summarized into three: for shomon, engaku, and bosatsu.
Japanese: 釈尊はその生涯40年余りに渡り様々な教えを説いたが、それを要約すると声聞・縁覚・菩薩のために分けてその教えを説いた。
English: In other words, he preached shomon for people who were seeking it, engaku for people who were seeking it, and bosatsu for people who were seeking it; he made different types of preaching's to different people.
Japanese: つまり声聞の教えを求める者に声聞の教え、縁覚の教えを求める者に縁覚の教え、菩薩の教えを求める者に菩薩の教えと、それぞれ性格の異なる教えを説いた。
English: In the Muryo gikyo (Sutra of Immeasurable Meanings), which is a Kai-kyo (sutra read before the main sutra) of the Lotus Sutra, there is a description which says 四十余年未顕真実.
Japanese: 法華経の開経（前説の経典）である無量義経で、四十余年未顕真実とある。
English: It means that the preaching Shakuson made in his life of 40 years still does not present the truth, and those preachings became hobenbon (the way to attain the enlightenment), and had been made temporarily as just a way of guiding all living things.
Japanese: これは釈尊がその40年余の生涯において説いた教えが、いまだ真実をあらわしていないということであり、法華経の方便品に至って、それらの教えはすべて衆生を導くために説いた仮の教えであり一つの手段に過ぎなかった、とされる。
English: It was revealed that, therefore, the preaching of sanjo was a way to preach ichijo.
Japanese: したがって三乗の教えは一乗の教えを説くための方便だった、と明かした。
English: In the first half of the hobenbon in the Lotus Sutra, Junyoze (Buddhism Ten Factors of Life) was preached and sanjo was briefly established, and then the preaching of ichijo was made.
Japanese: 法華経の方便品の前半で、十如是を説いて、ほぼ要略して三乗を開いて一乗の教えを解き明かした。
English: Sanjo was established with a wide range through doctrine, hiyu (analogy), or fate from the latter half of Hobenbon chapter two through gakumugakuninkihon chapter nine.
Japanese: 方便品第2の後半から学無学人記品第9までで、法理や譬喩、因縁を通して広く三乗を開いて解き明かした。
English: As stated above, esan kiitsu was created by the Tendai sect, which regards the Lotus Sutra as the highest, and was adopted by various schools in the Nichiren sect.
Japanese: 上記のように、会三帰一は、法華経を最高と定めた天台宗によって創始され、それが日蓮宗各派でも採用された解釈である。
English: First of all, the Hosso sect preached goshokakubetsu (five natures distinction) based on the Gejinmitsu-kyo Sutra, and established a theory that there are distinctions among the people and not everyone is soon able to become a Buddha.
Japanese: まず、法相宗は解深密経などを根拠として五性各別を説き、そもそも衆生には差別があり誰でもがすぐに成仏できるものではないとした。
English: In the Tendai sect, it is said that a disciple of Saicho cut off the argument claiming that Saicho outdebated Tokuitsu's theory (it is to note that the Kegon sect joined the controversy and denied the goshokakubetsu based on the doctrine of Sendaijobutsu in the Nehan-gyo Sutra [The Sutra of The Great Nirvana], and agreed to the Ichijo-jobutsu).
Japanese: 天台宗では最澄の弟子が徳一の主張を最澄がことごとく論破したとして論争を打ち切ったとされる（ただし、華厳宗もこの論争に加わり、涅槃経の闡提成仏の義を根拠に法相宗の五性各別を否定し、最終的に一乗成仏を認めている）。
English: However, in Buddhist Studies, it is pointed out that there is not much of a basis behind the esan kiitsu because although the Lotus Sutra set a goal of 'learning ichijo through understanding sanjo,' it is not clearly explained how these different people can be treated equally in accordance with the preaching of ichijo, in addition to the fact that there is an academic theory that the Lotus Sutra has no content.
Japanese: しかし、仏教学においては法華経無内容説という学説的な主張に加え、また法華経が「三乗を会して一乗に帰す」という目標を示してはいるものの、三乗の差別ある者たちがどうやって一乗の教えに平等に帰すことができるのか明らかに説かれておらず、その根拠に乏しいという指摘もある。
English: It is also pointed out that actually Nehangyo rather than Lotus Sutra explains the bussho josho (one of the Buddhist teachings about the status of reaching the Nirvana and its eternity) of sanjo as well as the logical reason of esankiitsu ("Bukkyo fukyo taikei" and so on).
Japanese: またこれに従って、法華経に対し涅槃経の方が、三乗の同一仏性の常住を説いて会三帰一の理論的根拠を説いているという指摘もなされている（「仏教布教体系」など）。
English: Docho (1544 - May 12, 1608) was a Buddhist priest in the Sengoku Period (Period of Warring States).
Japanese: 道澄（どうちょう、天文(元号)13年（1544年）-慶長13年3月28日(旧暦)（1608年5月12日））は、戦国時代(日本)の僧侶。
English: He entered the Buddhist priesthood with his uncle Dozo, Monzeki of Shogoin Temple, and he successively served as Chori (chief priest) of Onjo-ji Temple, Kumano Sanzan Kengyo (inspector of the three Kumano Shrines), Sojo (high-ranking Buddhist priest) and Jugo (honorary rank next to the three Empresses: Great Empress Dowager, Empress Dowager, and Empress).
Japanese: 叔父の聖護院門跡道増に付いて得度し、園城寺長吏、熊野三山検校、僧正、准后を歴任。
English: In 1560, he left the capital for Echigo Province following through on his promise with Kagetora NAGAO (also known as Kenshin UESUGI), and also accompanied Kagetora's dispatch troops to Kanto region in the following year.
Japanese: 永禄3年（1560年）、長尾景虎（上杉謙信）との約束に従って越後国へ下向、翌年の景虎の関東出兵にも同道している。
English: Terauke shomon was a certificate issued by Buddhist temples to danka (supporter of a Buddhist temple) in order to prove that they were actually the danka of the relevant temple under the Terauke seido (the system in which the public should be registered in any one of the designated temples to prove their Buddhist faith) in Edo period.
Japanese: 寺請証文（てらうけしょうもん）は、江戸時代の寺請制度において、寺院が檀家に対して自己の檀家であることを証明するために発行した文書のこと。
English: Under the danka seido (parishioner system), Shumon-Ninbetsu-Aratame-Cho (The Village People Register of Religious Faith and Relationship) was created every year based on the annual survey and declaration.
Japanese: 檀家制度では、毎年1回の調査・申告によって宗門人別改帳が作成された。
English: When a person moved to a different place due to service, marriage or other reasons, the person's age, sex, the temple he or she belonged to and religious Doctrine were entered in the Terauke shomon and sent to the new danka temple along with the Okuri issatsu (expository writing) made by village officers as a procedure for relocation.
Japanese: 人々が奉公や結婚その他の理由で他の土地に移る場合には、移動するものの年齢・性別・所属・宗旨などを記載して村役人の送一札とともに移転先にある新たな檀家寺に送付して移転の手続とした。
English: The shomon sent from the original place of living to the new place was called Shushi Okuri (literally, letters of transmittal concerning his or her doctrines of a religious sect) or Tera Okurijo (literally, letters of transmittal by a temple), while the shomon sent from the new place to the original place to prove the identification of the person was called Hikitori issatsu.
Japanese: 移動元から移動先に送る証文を宗旨送・寺送状と呼び、本人確認後の証明として移転先から移転元に送る証文を引取一札（ひきとりいっさつ）と呼んだ。
English: Mangan refers to completion of the period determined to be spent praying for Shinto or Buddhist deities or to practice asceticism.
Japanese: 満願（まんがん）とは、日数を定めて神仏に祈願、または修行し、その日数が満ちることをいう。
English: The period of the prayer or practice is separated into three parts; Kaibyaku (literally, to start from zero), Chugan (literally, the middle of term of a vow; also called Chunichi) and Kechigan (literally, expiration of term of a vow).
Japanese: 祈願や修行の期間は、開白（かいびゃく）・中願（ちゅうがん、中日とも）・結願（けちがん）の3つに分けられる。
English: Kannodoko means connections between a Buddha and a human being, or between a teacher and a learner.
Japanese: 感応道交（かんのうどうこう）とは、仏と人間の気持ち、また教える者と教えられる者の気持ちが通じ合うこと。
English: In a broad sense, the word could be used when describing the establishment of understanding with someone close; however, it originally meant connection with someone in a different position such as a master and pupil.
Japanese: 広義では、身近な人と分かり合うことを指していう場合もあるが、本来は師匠と弟子などといった立場の違いがある。
English: Enso is a type of calligraphic technique in Zen calligraphy, which is a circle painted with a single stroke.
Japanese: 円相（えんそう）は、禅における書画のひとつで、図形の丸印（円形）を一筆で描いたもの。
English: It is also called as 'Ichienso' or 'Ensozu.'
Japanese: 「一円相（いちえんそう）」「円相図（えんそうず）」などとも呼ばれる。
English: It is thought to be a symbol of enlightenment, truth, bussho (the Buddhist nature) or the whole universe, but the interpretation is left to each person.
Japanese: 悟りや真理、仏性、宇宙全体などを円形で象徴的に表現したものとされるが、その解釈は見る人に任される。
English: Also, sometimes the Chinese characters 円窓 is used for enso, which means 'a window that shows your heart.'
Japanese: また、円窓と書いて「己の心をうつす窓」という意味で用いられることもある。
English: Hokke Shichiyu means the seven parables of Hoke-kyo Sutra (the Lotus Sutra).
Japanese: 法華七喩（ほっけしちゆ）とは、法華経に説かれる7つのたとえ話のこと。
English: This was based on the manner Sakya-muni Buddha enlightened Shujo (all living things) in plain language using parables, and this manner was used in the sections of the Hoke-kyo Sutra in which the teachings were plainly expounded,.
Japanese: これは釈迦仏がたとえ話を用いてわかりやすく衆生を教化したスタイルに則しており、法華経の各品でもこの様式を用いてわかりやすく教えを説いたものである。
English: Children in the house were so absorbed in playing that they did not become aware of fire and did not try to get out of the house despite the Choja's persuasion.
Japanese: 中にいた子供たちは遊びに夢中で火事に気づかず、長者が説得するも外に出ようとしなかった。
English: Then the Choja said to the children, "Sansha (the three carts) of Yosha (sheep cart), Rokusha (deer cart) and Gosha (bull cart) are outside the gate," which the children had wanted to have, and lead the children to the outside.
Japanese: そこで長者は子供たちが欲しがっていた「羊の車(ようしゃ)と鹿の車(ろくしゃ)と牛車(ごしゃ)の三車が門の外にあるぞ」といって、子供たちを導き出した。
English: In this story, the Choja is Buddha, the burning house was Sangai (three realms) full of earthly desires, the children were all Shujo in the Sangai, Sansha of Yosha, Rokusha and Gosha were the three divisions of the teachings of Buddha for Shomon (vehicle of the hearers), Engaku (solitary-Buddha vehicle) and Bosatsu (enlightenment-bound vehicle) (Sanjo [the Three Vehicles carrying sentient beings to the world of enlightenment]).
Japanese: この物語の長者は仏で、火宅は苦しみの多い三界、子供たちは三界にいる一切の衆生、羊車・鹿車・牛車の三車とは声聞・縁覚・菩薩（三乗）のために説いた方便の教えである。
English: This story indicated that the people's Kikon (grounding and capability to understand the teachings of Buddha) was adjusted by Sanjo, then Ichijo (One Vehicle teaching) which was Daibyakugosha was given.
Japanese: それら人々の機根（仏の教えを理解する素養や能力）を三乗の方便教で調整し、その後に大白牛車である一乗の教えを与えることを表している。
English: The title of Kazuo DAN's novel, "Person in burning house" came from this Sanshakataku.
Japanese: なお檀一雄の「火宅の人」のタイトルは、この三車火宅を由来としている。
English: After he wandered abroad for 50 years and suffered from dire poverty, he, without knowing it, came to the front of the gate of his father's residence.
Japanese: 彼は50年の間、他国を流浪して困窮したあげく、父の邸宅とは知らず門前にたどりついた。
English: The father felt certain that the poor man he saw by chance was his son and ordered a servant to bring him in, however, his son who knew nothing went away not to be caught.
Japanese: 父親は偶然見たその窮子が息子だと確信し、召使いに連れてくるよう命じたが、何も知らない息子は捕まえられるのが嫌で逃げてしまう。
English: The Choja worked out a plan for a servant to dress shabbily and lure his son proposing, "As there is a rewarding job, why don't you join me to work?" and finally brought him into the residence.
Japanese: 長者は一計を案じ、召使いにみすぼらしい格好をさせて｢いい仕事があるから一緒にやらないか｣と誘うよう命じ、ついに邸宅に連れ戻した。