nntsuzu/KFTT huggingface dataset:
English: In due course, 20 years had passed and the Choja in his last moments entrust the management of his property to his son and disclosed their real parent-child relationship.
Japanese: やがて20年経ち臨終を前にした長者は、窮子に財産の管理を任せ、実の子であることを明かした。
English: This story in which the Choja was Buddha and the poor man was Shujo indicated that all Shujo could realize their being children of Buddha and became a Buddha by Buddha's enlightenment of all kinds.
Japanese: この物語の長者とは仏で、窮子とは衆生であり、仏の様々な化導によって、一切の衆生はみな仏の子であることを自覚し、成仏することができるということを表している。
English: Kusaki (vegetation) growing on the earth are different from each other in their kinds and sizes, however, if a huge cloud rises and the rain pours down, then Kusaki equally get a good soaking.
Japanese: 大地に生える草木は、それぞれの種類や大小によって異なるが、大雲が起こり雨が降り注がれると、すべての草木は平等に潤う。
English: In this story, huge cloud was Buddha, the rain was teachings, short grass was human beings and heavenly gods, middle grass was Nijo (two vehicles) of Shomon and Engaku, high grass was Bosatsu who has gone through the Nijo teachings, short tree was Bosatsu who had understood the Daijo (Mahayana Buddhism) teachings and tall tree was Bosatsu who had understood the esoteric point of Daijo teachings.
Japanese: この説話の大雲とは仏で、雨とは教え、小草とは人間や天上の神々、中草とは声聞・縁覚の二乗、上草とは二乗の教えを通過した菩薩、小樹とは大乗の教えを理解した菩薩、大樹とは大乗の教えの奥義を理解した菩薩である。
English: This story indicated that Buddha, with great pity and compassion, had given Shujo teachings of the true nature of Ichimi (another name of Ichijo) to confer benefits upon Shujo although these Shujo understood Ichijo teachings twofold or threefold based on their Kikon.
Japanese: それら衆生は各自の機根に応じて一乗の教えを二にも三にも聞くが、仏は大慈悲をもって一味（一乗の異名）実相の教えを衆生に与え、利益で潤したことを例えた。
English: There were many people who traveled a long distance of 500 Yojana (an ancient Indian scale: seven miles or nine miles) to the place where treasure is kept.
Japanese: 宝のある場所（宝処）に向かって五百由旬という遥かな遠路を旅する多くの人々がいた。
English: There was a Doshi (guru) among these people, who incarnated a visionary castle by Hobenriki just after they passed 300 Yojana point and made them take a rest there to relieve their fatigue.
Japanese: そこの中に一人の導師がおり、三百由旬をすぎた処で方便力をもって幻の城を化現させ、そこで人々を休息させて疲れを癒した。
English: Seeing the people satisfied there, the Doshi (guru) disclosed that the castle was a visionary image and let them leave for the treasure spot leading them finally to the real treasure spot.
Japanese: 人々がそこで満足しているのを見て、導師はこれは仮の城であることを教えて、そして再び宝処に向かって出発し、ついに人々を真の宝処に導いた。
English: In this story, the Doshi (guru) was Buddha, the travelling people were Issai Shujo (all creatures), 500 Yojana road was harshness and difficulty of Buddhism ascetic practice, Kejo was Nijo enlightenment and the treasure spot was Ichijo enlightenment.
Japanese: この物語の導師は仏で、旅をする人々は一切衆生、五百由旬の道のりは仏道修行の厳しさや困難、化城は二乗の悟り、宝処は一乗の悟りである。
English: This story taught that Nijo persons dissatisfied at their enlightenment continued their Buddhism ascetic practice and reached the border with Ichijo by Buddha's kedo (enlightenment).
Japanese: 仏の化導によって二乗がその悟りに満足せずに仏道修行を続けて、一乗の境界に至らしめることを説いている。
English: Hoke-kyo Sutra (the Lotus Sutra) indicated that people who had not been able to believe Buddhism and had intended to stop believing when Daitsuchi-sho-butu had been born a long time ago, had been reborn in the era of Sakya-muni Buddha, who for 40-odd years had expounded his various teachings showing tentative enlightenment to make them understand the teachings and train themselves and had lead them to the real treasure, Ichijo teachings.
Japanese: 法華経では、遥か昔の大通智勝仏が出世された時、仏法を信じられず信心を止めようと思った人々が、再び釈迦仏の時代に生まれて仏に見（まみ）え、四十余年の間、様々な教えを説いて仮の悟りを示し理解して、また修行により真の宝である一乗の教えに到達させることを表している。
English: His best friend happened to have to leave the house due to an urgent word from a distant place and tried to wake up the sleeping man in vain.
Japanese: 親友は遠方の急な知らせから外出することになり、眠っている男を起こそうとしたが起きなかった。
English: After the man woke up without knowing anything about what had happened and realized his friend was not there, he returned to his poor life, wandering abroad and being satisfied with small amount of income.
Japanese: 男はそれとは知らずに起き上がると、友人がいないことから、また元の貧乏な生活に戻り他国を流浪し、少しの収入で満足していた。
English: The man met his best friend again after a lapse of time and was told about the gem from his best friend, where he realized it for the first time and finally obtained the gem.
Japanese: 時を経て再び親友と出会うと、親友から宝珠のことを聞かされ、はじめてそれに気づいた男は、ようやく宝珠を得ることができた。
English: This story indicated that Shomon who had been satisfied with his enlightenment by the Nijo teachings had met again with Buddha and had come to know for the first time the teachings of true Ichijo, the gem.
Japanese: 二乗の教えで悟ったと満足している声聞が、再び仏に見え、宝珠である真実一乗の教えをはじめて知ったことを表している。
English: Tenrinjoo (universal ruler) (ideal king who reigns over the world not by armed force but by Buddhism) gave soldiers castles, clothes, treasures and so on according to feats they achieved.
Japanese: 転輪聖王（武力でなく仏法によって世界を治める理想の王）は、兵士に対してその手柄に従って城や衣服、財宝などを与えていた。
English: However, he did not recklessly grant gem he held in his Mage/Motodori (hair bundled up on the top of the head) not to cause all people to be surprised and be suspicious.
Japanese: しかし髻(まげ、もとどり)の中にある宝珠だけは、みだりに与えると諸人が驚き怪しむので容易に人に授与しなかった。
English: This story indicated that Tenrinjoo was Buddha, soldiers were disciples, treasures given according to various feats were Nizenkyo (various teachings before Hoke-kyo Sutra) and a brilliant gem in the king's top-knot was Hoke-kyo Sutra.
Japanese: この物語の転輪聖王とは仏で、兵士たちは弟子、種々の手柄により与えられた宝とは爾前経（にぜんきょう＝法華経以前の様々な教え）、髻中の明珠とは法華経であることを表している。
English: The excellent physician returned home, compounded a medicine, which was given to the children, and half of the children, due probably to low toxicity, took without reservation the medicine their father prepared and recovered their conscience.
Japanese: そこへ帰った良医は薬を調合して子供たちに与えたが、半数の子供たちは毒気が軽減だったのか父親の薬を素直に飲んで本心を取り戻した。
English: Then, the excellent physician worked out a plan for him to leave home and make a messenger inform them that their father died on his trip.
Japanese: そこで良医は一計を案じ、いったん外出して使いの者を出し、父親が出先で死んだと告げさせた。
English: The children who heard about their father's death felt very sad and took the good medicine their father had left, which made them recover.
Japanese: 父の死を聞いた子供たちは毒気も忘れ嘆き悲しみ、大いに憂いて、父親が残してくれた良薬を飲んで病を治すことができた。
English: This story indicated the excellent physician was Buddha, the children suffering from poisoning were Shujo, the excellent physician's return and rescue of suffering children was Buddha's rescue of Issai Shujo and the death of the excellent physician was death as a Hoben (means).
Japanese: この物語の良医は仏で、病で苦しむ子供たちを衆生、良医が帰宅し病の子らを救う姿は仏が一切衆生を救う姿、良医が死んだというのは方便で涅槃したことを表している。
English: Through Shishisosho (the transfer of a master's teaching to a disciple), this person receives Buddha's Dharma and Inka (a Certification of spiritual achievement) from his/her master, and then passes that on to his/her disciple.
Japanese: 師資相承（ししそうしょう）により、師から仏の法と印可を継承し、またその法を後の弟子に伝える人。
English: He was devoted to the study of the Tendai Sect, especially, the Eshin-ryu Branch, and became the founder of a branch called Mudoji-ryu or Sugiu-ryu in his later years.
Japanese: 天台宗学、特に恵心流の探究に邁進し、後世において無動寺流、椙生流と称される一派の開祖となった。
English: He taught Hangen (rumored to be the biological child of Kokaku) and Koen among others, and authored works such as "Ichidaishinchisho," "Goji Guketsu," "Sanjushikakotogaki," "Sanjujo Kudensho," "Sugiu makurasoshi," and "Honkaisho."
Japanese: 門下には範源（一説に皇覚の実子とも伝わる）、皇円らを育て、著書としては『一代心地抄』、『五時口決』、『三十四箇事書』、『三十条口伝抄』、『椙生枕双紙』、『本懐抄』などを遺している。
English: Winning the full confidence of Tadazane, he is also known to have played a key role in Kuyo (services held for the deceased) at Mi-do Hall of Uji Joraku-in Temple, in Issaikyoe at Uji Byodo-in Temple, and in the funeral of Kayano-in FUJIWARA no Taishi, a daughter of Tadazane.
Japanese: 忠実の厚い信任の下、宇治成楽院御堂供養や宇治平等院一切経会、あるいは忠実の息女である高陽院藤原泰子の葬儀において、中心的な役割を担ったことでも知られている。
English: Nisshin (1561 - 1617) was a high priest of the Nichiren sect of Buddhism during the periods of Warring States (in Japan) and Azuchi-Momoyama period.
Japanese: 日禎（にっしん、永禄4年（1561年）-元和(日本)3年（1617年））は戦国時代(日本)、安土桃山時代の日蓮宗の高僧。
English: In 1595 he did not attend the ceremony of thousand priest mass at the Great Buddha Hall of the Hoko-ji Temple built by Hideyoshi TOYOTOMI, observing the doctrine of fujufusegi (that required the followers of Nichiren Buddhism neither to give any alms to, nor to take any alms from the non-followers of the sect).
Japanese: 1595年、豊臣秀吉が建立した方広寺大仏殿千僧供養に不受不施義の教義を守って出仕しなかった。
English: In April 1596 he resigned from the Honkoku-ji Temple and made a pilgrimage to the sacred site on the Sado Island associated with Nichiren the founder of the sect.
Japanese: 文禄5年（1596年）4月に本國寺を発ち、開祖の日蓮の佐渡の霊跡を巡拝した。
English: Having gained the profound trust of the townspeople in Kyoto, he was given the land in Mt. Ogura in Saga by Ryoi SUMINOKURA who was a wealthy merchant.
Japanese: 京の町衆の篤く信頼されており、豪商角倉了以が嵯峨の小倉山の土地を寄進した。
English: As an apprentice of Taa, who was a disciple of Ippen, Jokai built the Kankiko-ji Temple along the Nishikikoji-dori Street, Kyoto, in 1291.
Japanese: 一遍の弟子他阿真教の徒弟として、正応4年（1291年）に京都錦小路通に歓喜光寺を建てた。
English: In 1299, Jokai edited the Twelve-Scrolls of "Ippen Shonin Eden" (the Illustrated Biography of Ippen), and requested Hogen (the second highest rank in the hierarchy of Buddhist priests) Eni to draw illustrations for the scroll.
Japanese: 正安元年（1299年）には『一遍上人絵伝』12巻を撰し、法眼円伊にこれを描かせた。
English: Ennei OTANI (November 14, 1914 - January 28, 2008) was a priest of Jodo shinshu sect (True Pure Land Sect Buddhism).
Japanese: 大谷演慧（おおたにえんねい1914年（大正3年）11月14日-2008年（平成20年）1月28日）は、浄土真宗の僧。
English: Ennei was born as the first son of Eijun OTANI, who was the eleventh son of Koei OTANI (Gennyo), the twenty-second chief priest of Higashi Hongan-ji Temple, and served as Kagiyaku and the chief priest of Hakodate Betsuin.
Japanese: 東本願寺第二十二代法主・大谷光瑩（現如）の十一男で鍵役や函館別院住職を務めた大谷瑩潤の長男として生まれる。
English: In 1947, he took the position of Kagiyaku, and in 1972, he became the chief priest of Hakodate Betsuin on behalf of his father, Eijun.
Japanese: 1947年（昭和22年）に鍵役に就任し、1972年（昭和47年）には父・瑩潤に代わって函館別院住職に就任した。
English: It is said that when a conflict (Higashi-sodo Strife) occured from 1965 to 1974 between Naikyoku (intra-ministerial bureau) of the religious school led by the reformers and the Otani family over the interpretation of creed, operation of doctrine, and property issues, Ennei exhibited an understanding to the reformers, held important positions such as Sanmu (equivalent to the minister) and Shikimu-bucho (general manager of the Ceremony Performance Division) in Naikyoku of the reformers, and then played a coordinating role between Naikyoku and the Otani family.
Japanese: また、昭和40年代に教義解釈や宗門の運営、財産問題などを巡り、改革派が主導する宗派内局（当局）と大谷家との間に激しい対立（お東騒動）が生じると、演慧は改革派にも理解を示し、改革派内局のもとで参務（大臣に相当）や式務部長などの要職にも就き、内局と大谷家との調整役を果たしたといわれる。
English: On April 13, 1993, Kocho OTANI, the twenty-fourth chief priest, passed away, and Korin OTANI, who was Shinmon, succeeded to Kocho.
Japanese: そして、1993年（平成5年）4月13日、第24世法主（門首）・大谷光暢の逝去により新門であった大谷光輪が門首に就任した。
English: On January 31, 1996, the position of the chief priest became vacant since Narishige, who was the chief priest at that time, along with his father, Chojun OTANI, declared their withdrawal from the religious school.
Japanese: また、1996年（平成8年）1月31日、門首であった業成が、父・大谷暢順らとともに宗派からの離脱を宣言し、門首不在となった。
English: After that, Ennei worked as the acting chief priest as was determined until Choken OTANI, the third son of Kocho, succeeded to the twenty-fifth chief priest on July 31. 1996.
Japanese: その後も引き続き門首代行に就くことが決められ、同年7月31日に光暢の三男・大谷暢顕が第二十五代門首を継承するまでの間、その任に当たった。
English: Ennei also played an active role in the worlds of model airplane and ultralight power machinery (microlight plane), and took positions as Honorary Chairman of the Kansai Modelers Club Association (KMA), Director of the Japan Radio Control Safety Association, Chairman of the Japan Microlight Aeronautic League, and Administrator of the Japan International Birdman Rally.
Japanese: また、模型飛行機や超軽量動力機（マイクロライト）の世界でも活躍し、関西模型クラブ連合会名誉会長や財団法人日本ラジコン電波安全協会理事、日本マイクロライト航空連盟会長、また鳥人間コンテスト選手権大会の大会役員も務めた。
English: Ryoko (born in 1142; year of death unknown) was a priest of the Ono school of the Shingon Sect during the late Heian period.
Japanese: 良弘（りょうこう、康治元年（1142年）-没年未詳）は、平安時代後期の真言宗小野流の僧。
English: In 1178, at the rank of Gon Shosozu (a provisional junior rank in the second highest managerial position), Ryoko prayed for safe birth for the child of Kenreimonin Tokuko at her Ochakutai (a ceremony for the donning of a maternity belt).
Japanese: 権少僧都の任にあった治承2年（1178年）には建礼門院徳子の御着帯に際して安産祈願を行う。
English: During the Rising of Prince Mochihito in 1180, Ryoko prayed for defeat of the arch enemy, and was praised and rewarded with a promotion to the rank of Gondaisozu.
Japanese: 治承4年（1180年）の以仁王の挙兵の際には怨敵退散の祈願を行い、その褒賞として権大僧都に進む。
English: When Tokuko's son, Imperial Prince Tokihito was enthroned as Emperor Antoku, Ryoko was appointed as a Gojiso (a priest who protects the Emperor through prayer), resulting in his closer relationship with the Taira Clan.
Japanese: 徳子の産んだ言仁親王が安徳天皇として即位するとその護持僧に任じられ、さらに平家一門と密接な関係を持つに至った。
English: Therefore, when the Taira Clan was exiled from Kyoto by MINAMOTO no Yoshinaka in 1183, Ryoko followed them to the Saikai region (provinces on the Western Seacoast of Japan).
Japanese: このため、寿永2年（1183年）に源義仲に追われて平家一門が都落ちした際には、これと行動をともにして西海に赴く。
English: Two years later, in 1185, when the Taira Clan suffered the final defeat at the Battle of Dan no ura, Ryoko was among many priests and retainers of the Imperial Court, such as TAIRA no Tokitada, to be taken captive.
Japanese: さらに二年の後、平家が最終的な敗北を喫した元暦2年（1185年）の壇ノ浦の戦いにおいて、平時忠ら多くの廷臣や僧侶とともに捕虜となる。
English: Ryoko was pardoned in 1188, but his whereabouts remains unknown after his return to Kyoto.
Japanese: 文治4年（1188年）に赦免され都に戻ったが、その後の足跡は不明である。
English: Chukai (born in 1162; died on April 10, 1227) was a priest of the Tendai Sect during the late Heian period and early Kamakura period.
Japanese: 忠快（ちゅうかい、応保2年（1162年）-嘉禄3年3月16日(旧暦)（1227年4月3日））は、平安時代末期から鎌倉時代初期にかけての天台宗の僧。
English: This is a doctrine of the Tendai Sect which divides into three stages the process from the sowing of the seeds of Buddhahood in people's field of the mind by Buddha to Gedatsu (being liberated from earthly desires and the woes of man).
Japanese: 仏が衆生の心田（しんでん）に成仏の種を蒔いてから解脱するまでの順序を3つに分類した天台宗の教義である。
English: The seed of Daitsuchisho-butsu, a Buddha in the past life of sanzen-jin-tengo who was mentioned in Kejoyubon of the Lotus Sutra, was sown in the field of the mind of his sixteenth son, Shaka.
Japanese: 法華経の化城喩品に説く三千塵点劫という過去世における大通智勝仏がその第16番目の王子であった釈迦へ下種した。
English: In Zhiyi's explanation of the Three Teachings (the Three Characteristic Teachings in the Lotus Sutra) in "Hokke Gengi" (Essentials of the Lotus Sutra), his second point mentioned the procedure of guiding sentient beings to the other shore of liberation through the Three Stages of Benefit, i.e., geshu yaku, chojuku yaku and gedatsu yaku, spanning sanzen-jin-tengo (an immensely long period of time).
Japanese: 智顗は『法華玄義』1上で、すなわち三種の教相（法華経にある3つの特徴的な教説）を立てる中の2つ目に三千塵点劫にわたる「化道始終不始終相」を述べた。
English: He also selected kuon geshu (receiving the seed of Buddhahood from the eternal Buddha), chukan juku (literally, "ripening in the middle"), kinsei datsu (literally, "liberation in recent times") (also known as kyo datsu (literally, "liberation of today")), chukan geshu (literally, "receiving the seed of Buddhahood in the middle"), takyo juku (literally, "ripening by another sutra"), hokke datsu (literally, "liberation by the Lotus Sutra"), konse geshu (literally, "receiving the seed of Buddhahood in this world"), jise juku (literally, "ripening in the next world") and mirai tokudatsu (literally, "attaining enlightenment in the future") from san yaku in three world, that is, the past, present and future, so as to explain them in Hokke mongu (Commentary on the Lotus Sutra).
Japanese: また『法華文句』1上で、過去現在未来の三世にわたる三益の中から特選して、久遠下種・中間熟・近世脱（今日脱とも）、中間下種・他経熟・法華脱、今世下種・次世熟・未来得脱を説いた。
English: He believed that it is essential for ordinary people in Mappo, who do not have the seed of Buddhahood, to sow the seed of Buddhahood through Shakubuku (a method of propagating Buddhism which was practiced by Nichiren Daishonin) and make a connection with a future enlightenment.
Japanese: 仏の種がない末世の凡夫衆生には、折伏により下種して未来に得脱の縁を結ばせることが肝要であるとした。
English: Eijun OTANI (1890-May 23, 1973) was a priest of the Jodo Shinshu (the True Pure Land Sect of Buddhism) of Buddhism
Japanese: 大谷瑩潤（おおたにえいじゅん、1890年（明治23年）-1973年（昭和48年）5月23日）は、浄土真宗の僧。
English: From 1941 to 1945 he served as the head of the temple office.
Japanese: 1941年（昭和16年）～1945年（昭和20年）には宗務総長を務めた。
English: In 1953 he founded 'the Memorial Committee for Martyred Chinese Captives' together with other priests of the School.
Japanese: 1953年（昭和28年）には、真宗大谷派の他の僧侶らと「中国人俘虜殉難者慰霊実行委員会」を設立。
English: As the president of the committee he endeavored to return the bones of Chinese captives who died in Japan where they had been forced to live during the Sino-Japanese War.
Japanese: 会長として日中戦争で日本に連行され現地で没した中国側捕虜の遺骨の送還をすすめた。
English: In May 2000 a stone monument commemorating his achievements was erected in the precincts of Xuanzhongsi Monastery in Jiaocheng Country, Shanxi Province, China.
Japanese: 2000年（平成12年）5月にはこの事績を顕彰する石碑が山西省交城県の玄中寺境内に建立されている。
English: Eijun OTANI as a politician successfully ran in the 23rd general election for the House of Representatives under the large-constituency system in 1947.
Japanese: 政治家としては、1947年（昭和22年）の第23回衆議院議員総選挙に大選挙区制から出馬し当選。
English: In June 1950 he stood in the national constituency for the second regular election for the House of Councillors and won a seat.
Japanese: 1950年（昭和25年）6月の第2回参議院議員通常選挙に全国区で出馬し当選。
English: He did not become a cabinet member though he served as Vice-Minister for the National Public Safety Commission under the third Hatoyama administration.
Japanese: 入閣の機会はなかったが、第3次鳩山内閣時代に国家公安委員会政務次官を務めた。
English: In 1960, however, he left the party and joined Sangiin Doshikai (a fraction in the Upper House) in protest of the revision of the Japan - U.S. Security Treaty.
Japanese: だが1960年（昭和35年）の日米安全保障条約改定に反対して離党、参議院同志会に属した。
English: The term "Nyushutsu Nimonge" refers to a gatha (geju) (poetic verse of a scripture) written by Shinran.
Japanese: 『入出二門偈（にゅうしゅつにもんげ）』とは、親鸞が著わした偈頌（げじゅ）である。
English: In this verse, he admires the "Muryoju-kyo Ubadaisha Ganshoge" ([Vasubandhu's] Upadeśa on the Sūtra of Immeasurable Life) by Tenjin (Seshin, Vasubandhu) and commentaries thereon by Donran (Tanluan), Doshaku (Daochuo) and Zendo (Shandao).
Japanese: 世親（てんじん）の『無量寿経優婆提舎願生偈』と、それを解釈した曇鸞・道綽・善導の解釈を讃嘆したものである。
English: He comments on the writings of Tenjin and Donran, especially on the 'Gonenmon' (Five Practice-Gates of Mindfulness) by Tenjin.
Japanese: 世親と曇鸞の解釈を中心に、ことに世親の「五念門」を中心に(している)。
English: The Five Meritorious Gates consisting of four entry gates, Gon mon (proximate entry), Daie shumon (entry of the great assembly), Taku mon (entry of one's abode) and Oku mon (room entry) for the purpose of raihai (reverence), santan (admiration), sagan (making the vow) and kanzatsu (meditation), and an exit gate, onrin yuge jimon (exit to wander in the forest) for the purpose of eko (dedication of merit), were integrated into 'Nyushutsu Nimon' (Two Gates of Entering and Leaving), on which he commented in this verse.
Japanese: 礼拝・讚嘆・作願（さがん）・観察（かんざつ）に応じる近門・大会衆門・宅門・屋門の入の四門と、回向に応える園林遊戯地門の出の第五門の五つの功徳門をあわせて「入出二門」として解釈する。
English: While they had been originally argued as subjects for practitioners of austerities in order to be reborn in the Pure Land, Shinran argued that Hozo bosatsu (Dharmakara Bodhisattva) had finished practicing all of them.
Japanese: 本来、往生する人の修行として論じられていたものを、親鸞はすべて法蔵菩薩が修行し終わったものであると論じた。
English: A commentary of this kind had been already written in "Muryo-jukyo Ubadaisha Ganshoge-chu" (Commentary on [Vasubandhu's] Upadeśa on the Sūtra of Immeasurable Life) (also known as Ojoronchu (Commentary on Treatise on Rebirth)) by Donran.
Japanese: このような解釈は、曇鸞が『無量寿経優婆提舎願生偈註（往生論註）』の中ですでに論じられている。
English: The term "Jodo Monrui Jusho" refers to a theoretical treatise in which Shinran wrote about the fundamental thoughts of Jodo Shinshu (the True Pure Land Sect of Buddhism).
Japanese: 『浄土文類聚鈔』（じょうどもんるいじゅしょう）は、親鸞が著わした浄土真宗の根本思想を書き記した論書である。
English: He cites the Jodo Sanbu-kyo (the Three Main Sutras of the Pure Land Sect) and theorical treatises by Ryuju (Nāgârjuna), Tenjin (Seshin) (Vasubandhu), Donran (Tanluan) and Zendo (Shandao) with the "Jodo Monrui Jusho."
Japanese: 内容としては、浄土三部経と龍樹・世親・曇鸞・善導の論書を引用している。
English: Shinran explains the teachings of the Jodo (Pure Land) Sect, the method to be reborn in the Pure Land, and his central idea of the Aspect of Going and the Aspect of Returning.
Japanese: 浄土教の教えと、浄土への往生の方法と、親鸞の中心思想である往相還相について述べている。
English: However, in "Kyogyoshinsho," Shinran provides a detailed explanations with citations not only from Buddhist scriptures, but also from a vast array of books.
Japanese: それに対して、『教行信証』は仏典だけでなく多くの典籍を引用することで詳説されている。
English: Zazenwasan is the commentary on the nature and purpose of Zazen in Japanese which used to be written in classical Chinese and the easy explanation to understand for people.
Japanese: 坐禅和讃（ざぜんわさん）とは、漢文表記であった坐禅の本質・目的を日本語で解説したもので、民衆にも分かりやすく説いたものである。
English: It always appeared in "Scriptures" for believers of the Rinzai sect, especially Myoshin-ji Temple school.
Japanese: 臨済宗、とくに妙心寺派では、檀信徒向けの『聖典』には必ず掲載されている。
English: Various good deeds such as charity to others, warning to ourselves, enshrining the ancestors and reflecting on ourselves are all included in Zenjo.
Japanese: 布施や持戒の諸波羅蜜念仏懺悔修行等そのしな多き諸善行みなこの中に帰するなり
English: Once we hear this thankful precept, a person who praises so much, believes and accepts is sure to gain his/her happiness.
Japanese: かたじけなくもこの法をひとたび耳にふるるとき讃歎随喜するひとは福をうることかぎりなし
English: If you continue to pray and chant personally and feel yourself, you can separate from the ideas of affection and evil thought at that moment without discrimination of living or death and gender.
Japanese: いわんやみずから回向して直に自性を証すれば自性すなわち無性にてすでに戯論をはなれたり
English: Mappo mukai is the education and learning of various Nichiren schools with a concept to deny the validity of precepts in the Final Dharma Age.
Japanese: 末法無戒（まっぽうむかい）とは、末法の世には細かい戒律は必要がないという、日蓮宗諸派の教学である。
English: Jodo Shinshu (the True Pure Land Sect of Buddhism) has the same concept, so it allowed meat-eating and matrimony (Buddhism).
Japanese: また浄土真宗も同じ考え方があり、この理由から肉食妻帯が許されていた。
English: It preached that every little precept established in Shobo (age of the Right Dharma) and Zobo (age of the Semblance Dharma) was totally in futility for practices of Buddhism in the Final Dharma Age.
Japanese: 末法の世における仏道の修行では、正法や像法に成立した諸々の細かい戒律はまったく無益であるということ。
English: "Mappo Tomyo Ki" which is said to be selected by Saicho (this might be wrong) shows that 'Mappo has only Biku, Buddhist priest in name only'.
Japanese: 最澄撰といわれる（偽撰説もある）『末法燈明記』に「末法には、ただ名字（みょうじ）の比丘のみあり。」
English: Nichiren cited this "Mappo Tomyo Ki" and persuaded that Goharamitsu of Mappo is useless, describing in "Shishin gohon sho" (On the Four Stages of Faith and the Five Stages of Practice) that 'For the question what the beginner of practices should pay attention, the answer is that it is important to stop Goharamitsu and continue to chant Nam Myoho Renge-kyo Sutra (Devotion to the Law of Hoke-kyo (the Lotus Sutra)) as well as the title, by which Ichinenshingesyozuiki can be felt.'
Japanese: 日蓮はこの『末法燈明記』を引用し、『四信五品抄』で「問うて曰く末代初心の行者何物をか制止するや、答えて曰く檀戒等の五度（五波羅蜜）を制止して一向に南無妙法蓮華経と称せしむるを一念信解初随喜（いちねんしんげしょずいき）の気分（けぶん）と為すなり」と述べて、末法の五度は無用であることを説得した。
English: "Kanjin Honzon Sho" (Spiritual Contemplation and the Most Venerable One) also shows 'The two laws of Ingyo and Katoku by Sakyamuni put armors on five characters of 妙法蓮華経 ('Myohorenge-kyo).'
Japanese: また『観心本尊抄』でも「釈尊の因行果徳の二法は法華経の五字に具足す。」
English: According to the description 'If we remember the teachings of honzon (principal image of Buddha) this five characters of 妙法蓮華経, we can natually receive pious act by Sakyamuni.', remembering the teachings of Sandaihiho, The Three Great Secret Dharmas is the only precept in Fujimon school such as Nichiren Sho Sect, which is said to Juji soku jikai.
Japanese: 「我等此の五字を受持すれば自然に彼の因果の功徳を譲り与え給う」と述べていることから、日蓮正宗などの冨士門流では三大秘法の本尊を受持することが末法に於ける唯一の戒律とされ、これを受持即持戒という。
English: Kongohokikai cannot be commited transgression once it is accepted.
Japanese: また金剛宝器戒（こんごうほうきかい）といい、この戒律は一度受時すれば破ろうとしても破戒することはできないとされる。