nntsuzu/KFTT huggingface dataset:
English: Nikko came down from Kuon-ji Temple on Mt. Minobu, received donations from the Nanjo clan, constructed Taiseki-ji Temple but handed this over to Nichimoku, and after 2, 3 years, he constructed Omosu Dansho (Omosu Honmon-ji Temple).
Japanese: 日興は身延山久遠寺を降りて、南条氏の寄進を受けて大石寺を建立したがこれを日目に譲り、2、3年後には重須談所（重須本門寺）を建立した。
English: Nichidai was thrown out from Omosu, later founded Nishiyama Honmon-ji Temple, and assumed the position of the first chief priest there.
Japanese: 日代は重須を追い出され、後に西山本門寺を開き、初代住職となっている。
English: Also, since there is the name of Nichikaku recorded on the family register of deaths in Nishiyama Honmon-ji Temple, it is supposed that both temples had exchanges with each other.
Japanese: また西山本門寺の過去帳には越後本成寺の9代日覚の名が記されていることから、両寺には互いに交流があったものと推測される。
English: It is said to be a transcription of Nika Sojo in Omosu which was ordered to be transcribed by Nisshin in Kyoto Yobo-ji Temple to his disciple Nichiyo in 1556, and exists in Nishyama Honmon-ji Temple.
Japanese: 1556年（弘治(日本)2年）、京要法寺の日辰が弟子の日耀に重須の二箇相承を臨写させたと伝えられているもので、西山本門寺に現存する。
English: The characteristics are that the date in Minobu Sojo is written as 'October (blank)' and does not have the date 22, and Mt. Minobu is written as Mt. Mito.
Japanese: 身延相承の日付は「九月　日」となっていて13日の日付が無く、身延山のところが身遠山と書かれているのが特徴である。
English: The contents of Nikkobon cannot be confirmed, but since it is written as Mt. Minobu in Nikkyobon which is located at the same temple, Juhon-ji Temple, it is said that Mt. Mito is simply a mistake in transcription.
Japanese: 日廣本は内容が確認できないが、おなじ住本寺の日教本には身延山となっており、身遠山は単なる写し間違いではないかといわれている。
English: However, in the transcription by Nisshu, the 14th chief priest of Taiseki-ji Temple (the period as chief: 1573 - 1586), which is handed down in Taiseki-ji Temple, it is written as 'Mt. Mito,' and the Taiseki-ji Temple side assumes that there is a possibility that the original document was written as 'Mt. Mito.'
Japanese: ただし、大石寺に伝わる第14世日主（在位：1573年-1586年）の写本は「身遠山」となっており、大石寺側は、正本が「身遠山」であった可能性もあるとしている。
English: In April 14, 1581, 300 years after the death of Nichiren, vessels of Katsuyori TAKEDA raided Omosu, and robbed Nika Sojo (Fujishu Gaku Yoshu (Teachings of Nichiren sects), volume 9 - 17 and 20).
Japanese: 1581年（天正9年）3月、聖滅300年、武田勝頼の臣重須を襲い二箇相承等を奪う（要9－17・20）
English: Nika Sojo documents were robbed by the army of Katsuyori TAKEDA and were transmitted as being lost in the disturbance by TAKEDA, and books were wrote about the story of Nika Sojo's loss by Nichiga and others in Hota Myohon-ji Temple, but there is a record stating that Ieyasu TOKUGAWA read the Nika Sojo thirty years after the disturbance.
Japanese: 二箇相承書は武田勝頼軍によって奪われ、武田の兵乱によって失われたと伝承され、保田妙本寺の日我等が二箇相承紛失の顛末を著しているが、その30年後に徳川家康が拝したとの記録がある。
English: In 1617, Nichiyo, the 24th chief priest of Mt. Kanama, went to Omosu and read Nika Sojo.
Japanese: 1617年（元和(日本)3年）、要山24代日陽、重須に至り二箇相承を拝す。
English: On June 13, 1877, read them at Okazeire (summer airing) at Omosu (Kitayama Honmon-ji Temple).
Japanese: 1877年（明治10年）6月13日、重須（北山本門寺）の御風入（虫干し）にて奉拝。
English: Since the record of Nika Sojo in Omosu after that is not certain, it is also said that they still are concealed in Omosu.
Japanese: その後の重須の二箇相承の記録は定かでは無いため、現在も重須で秘匿されているとも言われる。
English: There are documents other than Nika Sojo such as 'Hyaku Rokka Sho' (One Hundred and Six Articles, also known as Kechimyakusho) and 'Honinmyosho' (Honin-myo Sho (On the Mystic Principle of the Original Cause, also known as Hokkehonmonshu Kechimyakusojonokoto (document about the inheritance of blood lineage in Hokke Honmon Sect)), which are also called Ryokan Kechimyaku (blood lineage of two books), but both are criticized by other sects within Nichiren sects that they are fake books.
Japanese: 二箇相承以外にも、両巻血脈といわれる「百六箇抄（血脈抄）」「本因妙抄（法華本門宗血脈相承事）」などがあるが、いずれも同門他派からは疑義の強い書として批判されている。
English: Daishi is a kind of honorific title in China and in Japan bestowed to priests with high virtue by the Imperial Court, and many of them are okurina (posthumous names).
Japanese: 大師（だいし）は、中国・日本において、高徳な僧に朝廷から勅賜の形で贈られる尊称の一種で、多くは諡である。
English: In China, according to chapter 'Shishigo' (bestowment of title to high virtue monks) in the final volume of "Daiso Soshiryaku" (The Essential History of Great-Sung Monks) by Zanning in the beginning of the Northern Sung Dynasty, the origin is when shigo (title for high virtue priest) 'Sanei Daishi' was Imperially bestowed to Unko of east area of Changan and 'Joko Daishi' was to Sotetsu of west area of Changan in discussion in Engyosetsu (延慶節) on December 10, 870, in the reign of Emperor Iso, in the latter half of the Tang Dynasty.
Japanese: 中国では、北宋初の賛寧による『大宋僧史略』巻下「賜師号」によれば、その始まりは、唐の後半、懿宗(唐)皇帝の咸通11年（870年）、旧暦11月14日の延慶節の談論の際に、左街の雲顥に「三慧大師」、右街の僧徹に「浄光大師」の師号を賜った時であるとする。
English: It states that after that, since bestowment of Daishigo (same meaning as Daishi) and shie (purple robe bestowed Imperially) was issued excessively at the end of the Tang Dynasty, a command to prohibit them was officially announced in 921.
Japanese: その後、唐末に大師号と紫衣が濫発されたため、後梁の龍徳元年（921年）に禁止令が発せられたという。
English: It concludes that even at the beginning of the Sung Dynasty, Daishigo was never bestowed until 979.
Japanese: 宋初においても、太平興国4年（979年）まで、大師号が下賜されることは無かった、と結んでいる。
English: However, at least in the reign of Shino (King of Jin), an example of Emperor Yodai of Sui Dynasty bestowing the Daishigo 'Chisha' to Zhi-yi when the Emperor had received Bosatsukai (Bodhisattva Precepts) from him can be seen, so actually, the origin of Daishigo can be thought to go back before that time.
Japanese: 但し、少なくとも、隋の煬帝が晋王時代に、智ギから菩薩戒を受けた時に「智者」の大師号を賜った例が見えるので、実際には、その起源は、それ以前に遡るものと考えられる。
English: In Japan, in August of 866 in the reign of Emperor Seiwa, Daishigo 'Denkyo' and 'Jikaku' were bestowed to Saicho and Ennin respectively, for the first time.
Japanese: 日本では清和天皇の貞観_(日本)8年（866年）7月、最澄に「伝教」、円仁に「慈覚」の大師号が初めて贈られた。
English: Gachirin Daishi Shunjo (1166 - 1227): Founder of Sennyu-ji Temple, which is family temple for successive Emperors.
Japanese: 月輪大師俊じょう（1166年-1227年）歴代天皇の菩提寺泉涌寺の開基。
English: Bimyo Daishi Juo Sohitsu (1296 - 1380): Remonstrated Emperor Godaigo in the Kenmu Restoration.
Japanese: 微妙大師授翁宗弼（1296年-1380年）建武中興で後醍醐天皇を諫める。
English: Precise Daishigo were Enko, Tozen, Ejo, Kokaku, Jikyo, Meisho, and Wajun Daishi (7 Daishigo).
Japanese: 正確な大師号は、円光・東漸・慧成・弘覚・慈教・明照・和順大師（7つ）。
English: Jetavana Vihara (the formal name is "Jetavana Anathapindadasya-arama" in Sanskrit) was a temple at Sravasti in Middle India, where Buddha preached sermons.
Japanese: 祇園精舎（ぎおんしょうじゃ）、正式名称祇樹給孤独園精舎（ぎじゅぎっこどくおんしょうじゃ、サンスクリット：JetavanaAnathapindadasya-arama）は、中インドのシュラーヴァスティー（舎衛城）にあった寺院で、釈迦が説法を行ったとされる場所。
English: The name is composed of two elements, 'Jetavana' (a tree-clad land belonging to Prince Jeta) and 'Anathapindada' (to give charity to people with no relatives), and originates from the following episode.
Japanese: 名称の意味は「祇陀（ジェータ）太子の森（Jetavana）」と、「身寄りのない者に施しをする（Anathapindada）」という言葉を並置した物であり、以下の由来による。
English: There was a wealthy person named Sudatta in Sravasti, India, who was widely called 'Anathapindada' because he, out of a sense of pity, provided people without a family with food.
Japanese: インドのシュラーヴァスティーにスダッタ（須達多）という、身寄りのない者を憐れんで食事を給していたため、人々から「給孤独者（anathapindada）」と呼ばれていた富豪がいた。
English: After listening to Buddha's sermon one day, Sudatta decided to convert and become a believer and donate to Buddha a temple for preaching.
Japanese: ある日、スダッタは釈迦の説法を聞いてこれに帰依し、彼に説法のための寺院を寄付しようと思い立った。
English: In jest Prince Jeta said to Sudatta who asked him to cede the land, 'If you should cover the land with gold coins, I will give it to you.'
Japanese: その土地の譲渡を望むスダッタに対して、ジェータ太子が「必要な土地の表面を金貨で敷き詰めたら譲ってやろう」と戯れで言った。
English: On seeing Sudatta starting to spread gold coins, Prince Jeta was so surprised that he not only gave Sudatta the land, but also supported the construction of the temple by donating trees.
Japanese: しかしスダッタが本当に金貨を敷き詰め始めたため、ジェータ太子は驚いて、そのまま土地を譲渡し更に自らも樹木を寄付して、寺院建設を援助した。
English: Therefore, the land contributed to Buddha was called Jetavana Anathapindada by adopting both of the names of Prince Jeta and Anathapindada Sudatta, and the temple established in the land was called Jetavana Anathapindadasya-arama.
Japanese: これ故、この僧園はジェータ太子と給孤独者スダッタ両者の名を冠して祇樹給孤独園と呼ばれ、そこに建てられた精舎を祇樹給孤独園精舎と称するようになった。
English: Jetavana Vihara is well-known in Japan from the introduction to "Heike Monogatari" (The Tale of the Heike) which runs 'The sound of the temple bell in Jetavana Vihara echoes as if it is telling us that all things existing in our world are not eternal.'
Japanese: 『平家物語』の冒頭で「祇園精舎の鐘の声、諸行無常の響あり」と詠われている所から、特に日本ではよく知られている。
English: Moreover, the name of Gion, a famous Hanamachi (entertainment area and geisha district in Kyoto), originates from the fact that the area it covers was a Monzen-machi (temple town) built around Yasaka-jinja Shrine, formerly called Gion-sha Shrine.
Japanese: また、京都の有名な花街である祇園は、もと祇園社と称した八坂神社の門前町であることからその名を得た。
English: Myocho SHUHO (1282 - January 21, 1338) was a priest of Rinzai Sect in the last Kamakura period.
Japanese: 宗峰妙超（しゅうほうみょうちょう、弘安5年(1282年)-延元2年/建武(日本)4年12月22日(旧暦)(1338年1月13日)）は、鎌倉時代末期の臨済宗の僧。
English: He was born as a child of Ikkoku URAKAMI, who was a member of the Urakami clan, which was Gozoku (local ruling family) in Urakami no sho Manor in the same Province, and the vassal of the Akamatsu clan, then shugo (provincial constable) of the province.
Japanese: 同国浦上荘の豪族で、守護・赤松氏の家臣・浦上氏の一族・浦上一国の子として生まれた。
English: He joined Engyo-ji Temple on Mt. Shosha, a big temple at his birthplace, and started to study teachings of Tendai Sect when he was 11 years old, but later on, he became aware of the Zen sect and studied Zen teachings under Kennichi KOHO in Kamakura and Jomin NANPO (Daio Kokushi; 1235 - 1308) in Kyoto.
Japanese: 11歳の時、地元の大寺院である書写山円教寺に入り、天台宗を学ぶが、のち禅宗にめざめ、鎌倉の高峰顕日（こうほうけんにち）、京都の南浦紹明（なんぽじょうみん；大応国師。1235年-1308年）に参禅。
English: When Jomin NANPO moved to Kencho-ji Temple in Kamakura, Shuho also moved to Kamakura and obtained Inka (Certification of spiritual achievement) from his mentor in 1307 when he was 26 years old.
Japanese: 南浦紹明が鎌倉の建長寺に移るにしたがって宗峰も鎌倉入りし、徳治2年（1307年）、26歳のとき、師から印可を得た。
English: After Shiho (inheriting the dharma from a priest master), he practiced kotsujiki-gyo (begging for offerings from community members) for about 20 years at a tea hut in Kyoto.
Japanese: 嗣法の後、約20年草庵にあって京都で乞食行（こつじきぎょう）をする。
English: With the devotion of Norimura AKAMATSU (Enshin), who shared birthplace with him, Shuho constructed a small temple at Murasakino of Rakuhoku (north of the capital of Kyoto) in 1315 (or 1319).
Japanese: 正和4年(1315年)（元応元年＝1319年とも）、同郷の赤松則村（円心）の帰依を受け、洛北紫野の地に小堂を建立した。
English: Emperor Hanazono (1297 - 1348) devoted to Shuho and he issued an imperial command to make Daitoku-ji Temple a place of prayer in 1325.
Japanese: 花園天皇(1297年-1348年)は宗峰に帰依し、正中(日本)2年（1325年）、大徳寺を祈願所とする院宣を発している。
English: When Myocho became seriously ill in 1337, he recommended Egen KANZAN as the Zen priest who was to be the mentor of the Cloistered Emperor Hanazono after Myocho died, upon the request of the Cloistered Emperor Hanazono,.
Japanese: 建武4年(1337年)、妙超は病に伏し重態となるが、花園法皇の求めに応じて、妙超没後に花園法皇が師とすべき禅僧として、弟子の関山慧玄を推挙した。
English: In addition, when the Cloistered Emperor Hanazono converted his detached palace at Hanazono into a Zen temple, Myocho named it Myoshin-ji Temple on Mt. Shobo and he died on January 21 of the same year.
Japanese: また、花園法皇が花園の離宮を禅寺とするにつき、その山号寺号を正法山妙心寺と命名し、その年の12月22日、妙超は死去。
English: The founding year of Myoshin-ji Temple was 1337 and Egen KANZAN, who received Myocho's last words, was its founder.
Japanese: 妙心寺では、この建武4年を開創の年とし、妙超の遺命を受けた関山慧玄が開山となっている。
English: Zen Style emphasized to attainment of one's own enlightenment through strict, severe and relentless ascetic practice and it intended to revive the Zen Style prevailed in the period of the Tang Dynasty.
Japanese: 禅風は厳格で、容赦ない厳しさをもって人に接し、深く自己の悟境を掘り下げていくことを重視し、唐代の禅風の復活を志向した。
English: Myocho nurtured his disciples with his own Zen conundrums and made a frontal challenge to the essence of Zen without using hoben (expedients).
Japanese: 自ら公案をつくって弟子を育成し、教化においてはほとんど方便を使わず、正面より禅の極みを打ち出した。
English: The Buddhist lineage from Jomin NANPO (Daio Kokushi), Myocho's mentor, through Myocho SHUHO (Daito Kokushi) to Egen KANZAN is called 'otokan' (literally means Daio, Daito and Kanzen) which all of the current Rinzai Sects in Japan belong to.
Japanese: 師の南浦紹明（大応国師）から宗峰妙超（大灯国師）を経て関山慧玄へ続く法系を「応灯関」といい、現在、日本臨済宗はみなこの法系に属する。
English: When Emperor Hanazono came to know that Myocho was in the group of beggars, he instructed a government officer to post a notice stating that oriental melons would be given to beggars free of charge on a certain day.
Japanese: 妙超が乞食の群れの中にいることを知った花園天皇は役人に高札を立てさせ、某日まくわうりを乞食にただで与える旨を布告した。
English: On that day, when an officer told the group of beggars to 'come here without using your feet,' one of the beggars immediately responded with 'give it to me without using your hands' and as a result, the beggar in question was identified as Myocho.
Japanese: 当日、役人がまくわうりを求める乞食の群れに向かって「脚なくして来たれ」というと、乞食の一人がすかさず「無手で渡せ」と答えたので妙超であることがわかってしまった。
English: As Myocho stood tall when he first met with Emperor Hanazono, the Emperor said 'A Buddhist priest is strange because you stand tall even when meeting with the emperor,' but Myocho immediately responded 'The emperor is strange because you stand tall even when meeting with a Buddhist priest.'
Japanese: 妙超が花園天皇と初めて対座したとき、あまりに妙超が堂々としているので、天皇が「仏法不思議、王法と対坐す」というと、妙超はすかさず「王法不思議、仏法と対坐す」とやりかえした。
English: Ejo KOUN ((1198 - September 26, 1280) was a priest of the Zen Sect in the Kamakura period.
Japanese: 孤雲懐奘（こうんえじょう、建久9年（1198年）-弘安3年8月24日(旧暦)（1280年9月19日））は鎌倉時代の禅宗僧侶。
English: He was the second founder of the Soto Sect and the second chief priest of Eihei-ji Temple (the period of his term; August 1253 - 1267).
Japanese: 曹洞宗の第2祖、永平寺の第2世（在任、建長5年（1253年）7月-文永4年（1267年）。
English: Although he excelled in scholarship and was a promising priest, he left the temple because of his mother's admonition saying 'You should endeavor to enlighten people as an inconspicuous priest by preaching to them whilst wearing a sedge hat and no sandals, rather than by pursuing high status only through studying.'
Japanese: 学識に優れ将来を嘱望されるが、実母に「学問だけをして偉くなるよりも、黒衣の非俗として菅笠裸足で往来し、済度衆生を果たしなさい」と諭され下山。
English: When he was 24 years old, he completed the study of teaching of Jodo Sect under the guidance of Shoku, a priest of the Seizan school of the Jodo Sect, but he was not persuaded and when he was 26 years old, he started to study Zen under the guidance of Kakuan, a priest of the Nihon Daruma Sect who resided at Tonomine in Yamato Province.
Japanese: 24歳で浄土宗西山派の証空について浄土教学を修めるが得心せず、さらに26歳の時、大和国多武峯（とうのみね）に日本達磨宗の覚晏を訪ね禅を学ぶ。
English: Ejo obtained Inka (Certification of spiritual achievement) from Kakuan and became his leading disciple, but in 1228 he was forced to evacuate because of a fire set by many priests of Kofuku-ji Temple.
Japanese: 懐奘は覚晏より印可を受け高弟となるが、安貞2年（1228年）、興福寺衆徒の焼き討ちを受け避難を余儀なくされる。
English: Under such a chaotic situation, he heard about the reputation of Dogen, who stayed at Kennin-ji Temple after returning from Sung (dynasty), and challenged Dogen to a doctrinal debate.
Japanese: このような混乱の中、宋(王朝)から帰り建仁寺に寄寓していた道元の評判を聞き、法戦を挑む。
English: After several days of the doctrinal debate, he finally admitted that Dogen's views were superior to his and asked for Dogen's guidance, although Dogen was younger than him by 2 years.
Japanese: 法戦は数日に及んだが、ついに道元の所見が優れていることを認め、道元の方が2歳年下ではあったが、師事を願いでる。
English: In 1234, Ejo visited Dogen, who had left Kennin-ji Temple and was staying at his tea hut located at Fukakusa in Yamashiro Province, and asked for his guidance once again and was allowed.
Japanese: 文暦元年（1234年）、建仁寺を出て山城国深草に草庵を結んでいた道元を訪ね、再び師事を願いでて許される。
English: In 1236, when Dogen founded Kosho-ji Temple, Ejo was assumed the position of shuso (the leader of monks practicing asceticism) and became the patriarch of believers.
Japanese: 嘉禎2年（1236年）、道元が興聖寺を開山すると首座に任じられ大衆の長老となる。
English: Since then, he served Dogen at all times and strived to record and spread Dogen's teachings.
Japanese: 以後、常に道元の身辺に随身し、道元の教えを記録し広めることにつとめた。
English: Since he put most of Dogen's writings "Shobogenzo" (Treasury of the Eye of True Teaching) in order and transcribed them, all existent "Shobogenzo" are based on Ejo's manuscript copy.
Japanese: 道元の著作『正法眼蔵』のほぼ全てを整理・筆写し、現在残されている同書は全て懐奘写本を底本としている。
English: He also wrote "Shobogenzo-zuimonki" which was a compilation of Buddhist sermons that Dogen usually preached to people (according to the commonly-accepted view at present, this book is believed to have been edited and completed by his leading disciples based on Ejo's posthumous manuscript).
Japanese: また、道元が日ごろ大衆に語った法語をまとめた『正法眼蔵随聞記』を著した（現在の研究では懐奘の書き残した遺稿を、没後、高弟達が編集し完成させたとするのが定説になっている）。
English: This book is deemed first-class material in order to study the philosophy of Dogen as well as the state of things in the Zen Sect at that time.
Japanese: 同書は道元の思想や当時の禅界の事情を知る上で欠くことのできない一級資料とされている。
English: "Komyozozanmai" (Samadhi of the Treasury of the Radiant Light), another book written by Ejo, is valued as excellent Zen literature and Soseki NATSUME acclaimed it by saying 'the contents of this book were written by a person who knows things. It is real common sense.'
Japanese: 懐奘のもう一つの著作『光明蔵三昧』は優れた禅文学として評価され、夏目漱石は「コレハわけノ分カッタ人ノ云条ナリ。真ノ常識ナリ‥‥」と賛辞を残している。
English: Although it is not clear to what extent Ejo was involved in their conversion, it can easily be surmised that he played a not small role.
Japanese: この改宗に懐奘がどの程度関与していたのかは明確ではないが、少なからぬ役割を果たしていたことは容易に推測される。
English: Within Eihei-ji Temple at that time, there was a conflict between conservative priests who stuck to Dogen's old traditions and reformist priests who tried to introduce, for the purpose of educating people, ritual rules that Dogen had insisted unnecessary (most of them belonged to the school of Nihon Daruma Sect) and under such circumstances, Ejo constantly had to strive to mediate and conciliate both groups.
Japanese: 当時の永平寺は、道元の遺風を守ろうとする保守派と、衆生教化のために道元が不要とした法式も取り入れようとする開放派（その多くが日本達磨宗の法系に属していた）が対立し、懐奘は常に双方の調停・融和に努めなければならなかった。
English: In 1267, he handed over the position of chief priest to Gikai TETTSU, who was his disciple from the period of the Nihon Daruma Sect, but the conflict between two groups became intensified (Sandai Soron (third-generation differentiation)).
Japanese: 文永4年（1267年）4月、日本達磨宗時代からの法弟である徹通義介に住職を譲るが、両派の対立が激化（三代相論）する。
English: Due to such a situation, Gikai resigned and left the temple in March 1272 and Ejo was reappointed.
Japanese: このため、文永9年（1272年）2月、義介が辞任下山し、懐奘が再任する。
English: Even after assuming the position of the chief priest of Eihei-ji Temple, Ejo is said to have kept the attitude of being an attendant of Dogen throughout his life, built his residence next to the mausoleum of Dogen and served Dogen's effigy in the same manner as he had done while Dogen had been alive.
Japanese: 永平寺の住職となった後も道元の侍者であるとの姿勢を終生変えず、道元の霊廟の脇に居室を建て、道元の頂相に生前同様に仕えたといわれる。
English: Further, as he was afraid that he might be enshrined in the same category as Dogen as one of the successive chief priests, he left a will saying 'My remains should be buried at the place of Dogen's attendants and on the anniversary of my death, a memorial service and sutra chanting should be conducted while facing the tomb of Dogen.'
Japanese: また、自分が歴住として道元と同列に祀られることをおそれ「自分の遺骨は先師（道元）の墓所の侍者の位置に埋め、忌日には先師の墓前に向かい供養読経するべし」と遺言した。
English: As he disliked a special memorial service for himself, he hoped his memorial service would be conducted on a certain day during the 8-day memorial service conducted on the anniversary of Dogen's death and his hope was realized.
Japanese: 自分のために特別に法要が営まれる事を厭い、8日間営まれる先師道元の忌日法要の1日の回向に与ることを願い、願い通りになった。
English: At Eihei-ji Temple, keeping the entrance door of Shoyoden (mausoleum of Dogen) slightly open is a custom.
Japanese: 永平寺では承陽殿（道元の廟所）入口の扉を常に少し開けておく事が慣例となっている。
English: This is because even at present, Ejo is believed to make the rounds of Dogen's mausoleum.
Japanese: これは現在でも懐奘が道元の廟所を見廻りに上るとされているためである。
English: Also, inspection of yakuryo (inspection of the temple premises conducted by a responsible monk) is said to be conducted at times other than midnight in order not to meet Ejo.
Japanese: また、夜中の役寮点検（責任者の山内巡視）は懐奘と行き当たる事のないよう、子の刻（午前0時）を外して行われているという。
English: Jiun (August 24, 1718 - January 22, 1805) was a Buddhist priest of the Shingon Sect in the late Edo period.
Japanese: 慈雲（じうん　享保3年7月28日(旧暦)(1718年8月24日)-文化(元号)元年12月22日(旧暦)(1805年1月22日)）は江戸時代後期の真言宗の僧侶。
English: He was born at Kurayashiki (Warehouse-residence) of Takamatsu clan's located in Osaka Nakanoshima (Osaka Prefecture) (present Kita-ku Ward, Osaka City) as a son of Yasunori KOZUKI, became a priest at Horaku-ji Temple in Settsu Province (Higashi-Sumiyoshi-ku Ward, Osaka City) at his age of 13 in accordance with his father's will and studied Esoteric Buddhism and Sanskrit under the guidance of Sadanori SHINOBITSUNA, the chief priest of the temple.
Japanese: 大阪中之島(大阪府)（現、大阪市北区(大阪市)）の高松藩蔵屋敷で上月安範の子として生まれ、父の遺言により13歳の時に摂津国の法楽寺（大阪市東住吉区）で出家、同寺の住職・忍網貞紀に密教と梵語（サンスクリット）を学ぶ。
English: In the following year, he travelled to Nara to study Exoteric Buddhism, Esoteric Buddhism and the Shinto Religion and thereafter he started to study Buddhist precepts at Nonaka-dera Temple (Habikino City) in Kawachi Province under the guidance of Shugen and was bestowed Gusokukai (taking the full precepts) in 1738.
Japanese: 翌年に奈良に遊学し、顕教、密教、神道と宗派を問わず学び、河内国の野中寺（羽曳野市）で秀厳の教えを受けて、戒律の研究を始め、1738年(元文3年)、具足戒を受けた。
English: In the following year, he received kanjo (a ceremony to be the successor) from Shinobitsuna and assumed the position of the chief priest of Horaku-ji Temple, but he handed over the position to a fellow priest two years later.
Japanese: 翌年には忍網から灌頂を受け、法楽寺の住職となったが、2年後に住職を同門に譲った。
English: In 1744, he restored Choei-ji Temple (Higashiosaka City) in Kawachi, assumed the position of the chief priest and conducted his first lecture on Buddhist precepts, and thereafter he continued ascetic training and lectures on Mt. Koya and other places in the Kinki region.
Japanese: 1744年(延享元年)、河内の長栄寺（東大阪市）を再興して住職となり、初めて戒律の講義を行なったのを皮切りに、高野山や近畿の各地で修行と講演を続ける。
English: From 1758, he stayed at a tea hut called Soryuan on Mt. Ikomayama, concentrated on studying and wrote 1,000 volumes of "Bongakushinryo", a book of Sanskrit research.
Japanese: 1758年(宝暦8年)から生駒山中の雙龍庵という草庵に隠居して研究に専念し、千巻にも及ぶ梵語研究の大著『梵学津梁』を著す。
English: In this book, he rejected the magical interpretation of Sanskrit which was prevalent in the world of Esoteric Buddhism and tried to correctly understand the contents of the original Buddhist scriptures written in Sanskrit, by studying Sanskrit grammar.
Japanese: その内容は、密教で行われてきた梵字の呪術的解釈を排し、梵語の文法を研究して、梵文で書かれた仏教教典の原典の内容を正しく読解しようとするものであった。
English: The contents of "Bongakushinryo" were highly valued by Silvain Revie, a French researcher of Sanskrit who came to Japan during the Meiji period.
Japanese: この『梵学津梁』の内容は、明治時代に来日したフランス人のサンスクリット研究家シルヴェン・レヴィから高く評価されたほどであった。
English: With the support of Yasumitsu YANAGISAWA, a feudal lord of the Koriyama clan, he repaired the temple buildings of Koki-ji Temple and selected this temple as the head temple of Shoboritsu.
Japanese: 郡山藩主・柳沢保光の支援を受け、高貴寺の堂舎を整備し、この寺を正法律の本山と定めた。
English: It is said that as Yasumitsu was a devout believer in Jiun, he buried his hair beside Jiun's tomb when he took the tonsure after the death of Jiun.
Japanese: 保光は慈雲に深く帰依し、慈雲の死後に保光が剃髪した際には毛髪を慈雲の墓のそばに埋めたほどであったと伝えられる。
English: The Shinto religion which Jiun advocated was called 'Unden Shinto' in later years.
Japanese: 慈雲の提唱した神道はのちに「雲神神道（うんでんしんとう）」と呼ばれた。
English: He is said to have studied Hosso Sect, Sanron Sect and Esoteric Buddhism at Daian-ji Temple, but he is also said to have studied under the guidance of Gyoho, the mentor of Saicho who was the founder of the Nihon-Tendai Sect, and Soei of the Shingon Sect.
Japanese: 大安寺で法相宗・三論宗・密教を学び、また日本天台宗の祖最澄の師行表や、真言宗の宗叡に師事したともいう。
English: Upon the recommendation of Shinga, he was dispatched to Usa-Hachimangu Shrine in Kyushu in 858 in order to pray for the enthronement of Imperial Prince Korehito (later Emperor Seiwa), a grandchild from a daughter of FUJIWARA no Yoshifusa, who married into another family.
Japanese: 天安(日本)2年（858年）真雅の推挙により、藤原良房の外孫惟仁親王（のちの清和天皇）の即位を祈祷するため、九州の宇佐八幡宮へ派遣されることとなった。
English: In 859, the following year, he once again confined himself for 90 days in Usa-Hachimangu Shrine to pray for the protection of the Emperor since Imperial Prince Korehito was enthroned soon after.
Japanese: しかし、親王がまもなく即位したことから、翌貞観_(日本)元年（859年）改めて天皇護持のため宇佐八幡宮に90日間参篭した。