nntsuzu/KFTT huggingface dataset:
English: As a dharma (Buddhism) to guide stupid people during the Age of the Final Dharma, it describes 末法弘教の付嘱 against Jiyu Bosatsus such as Jogyo Bosatsu and the protection of believers of the Hokke-kyo sutra and practical benefit in this world by the force of Kanzeon Bosatsu, etc.
Japanese: 末法愚人を導く法(仏教)として上行菩薩等の地湧菩薩たちに対する末法弘教の付嘱、観世音菩薩等のはたらきによる法華経信仰者への守護と莫大な現世利益などを説く。
English: This is based on an episode in which Shakabutsu preached to people using parables, and each chapter of the Hokke-kyo sutra adopts this style in order to be easily understood.
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様子に則しており、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: The Hokke-kyo sutra is considered to have been established more than 500 years after Shakuson's demise, and it is generally estimated as dating from 50 B.C. to 150 B.C. in the present study of Buddhism.
Japanese: 法華経の成立は、釈尊滅後からほぼ500年以上のちのこととされ、現在の仏教学では主にBC50年からBC150年の間に成立したと推定されている。
English: Therefore, the Hokke-kyo sutra isn't a direct teaching of the historical Gotama Siddhartha (Shaka) as well as other Mahayana sutras, but instead it describes that '外道の論議を説くと謂わん' as mentioned above, that is, in the Age of Final Dharma, more people could not believe the Hokke-kyo sutra and criticize it as a heresy (an idea that was not preached by Buddha, 非仏説).
Japanese: したがって法華経の教えは、他の大乗経典と同様、歴史上のゴータマ・シッダールタ（釈迦）が直接的に説いた教えではないが、経典には上記のように「外道の論議を説くと謂わん」と、末世には法華経が信じがたく、外道（非仏説）であると誹謗するものが多くなると説かれる。
English: Additionally, there is a theory that this sutra suggested the social situation faced by the religious organizations that edited this sutra.
Japanese: また、この経典は編纂した教団の置かれていた社会的状況を示唆しているという説もある。
English: Moreover, since many episodes such as Hokke Shichiyu (above) are included in the Hokke-kyo sutras, another theory guesses that it was made by a religious organization that had many believers.
Japanese: なお、法華経には、上記の酔う法華七喩などの説話が多く収録されているため、一般大衆の信者を多く持つ教団によって作られたものであるという説もある。
English: The philosopher Hajime NAKAMURA guesses that the oldest limit of age when Hokke-kyo sutra was written must be 40 B.C., judging by the situation of a dying wealthy man who took an interest in finance, as described in the parable of the wealthy man and the poor son; because there could not be such a wealthy man who was not only a wealthy man but also a capitalist and was scared by kings and utilized them, unless it was in the age when money economy became much more developed.
Japanese: 中村元(哲学者)は、長者窮子の譬喩で金融を行って利息を取っていた長者の臨終の様子から、貨幣経済の非常に発達した時代でなければ、このような一人富豪であるに留まらず国王等を畏怖駆使せしめるような資本家はでてこないので、法華経が成立した年代の上限は西暦40年であると推察している。
English: Additionally, Shoko WATANABE pointed out that it could have been produced in a society that had less influence by Brahmanic culture, judging from the parable that someone who was a garbage man for 20 years was, after 50 years in exile, told that he was the successor of a wealthy man; because there was a strong caste system centered in Brahmin of Indian society since ancient times, so that this parable wasn't realistic.
Japanese: また渡辺照宏も、50年間流浪した後に20年間掃除夫だった男が実は長者の後継者であると宣言される様子から、古来インド社会はバラモンを中心とした強固なカースト制度があり、たとえ譬喩であってもこうしたケースは現実味が乏しく、もし考え得るとすればバラモン文化の影響が少ない社会環境でなければならない、と指摘している。
English: There are many editions in Sanskrit, partly because it was widely disseminated in India.
Japanese: 先ず、インドに於いて広範に流布していたためか、サンスクリット本の編修が多い。
English: It was also translated into Tibetan, Uighur, Tangut, Mongolian, Manchurian, Korean (onmun) and so on.
Japanese: またチベット語訳、ウイグル語訳、西夏語訳、モンゴル語訳、満洲語訳、朝鮮語（諺文）訳などがある。
English: These translations show that this sutra had been extensively read and recited.
Japanese: これらの翻訳の存在によって、この経典が広い地域にわたって読誦されていたことが理解できる。
English: Chigi (Tendai Daishi) of Tendai-san Kokusei-ji Temple in Zhejiang, China, depended on the sutra "Myohorenge-kyo" written by Kumaraju.
Japanese: 中国浙江省に有る天台山国清寺の智顗（天台大師）は、鳩摩羅什の『妙法蓮華経』を所依の経典とした。
English: Because there is a piece of plate on which the Hokke-kyo sutra is written at Shosoin in Japan, it seems that the Hokke-kyo sutra has been popular since ancient times.
Japanese: 日本では正倉院に法華経の断簡が存在し、古くからなじみのあった経典であったことが伺える。
English: There is a description in Nihon Shoki that Prince Shotoku had a lecture on Hokke-kyo sutra in the year 606.
Japanese: 606年（推古14年）に聖徳太子が法華経を講じたとの記事が日本書紀にある。
English: In 615 Prince Shotoku described "Hokke Gisho," a commentary of the Hokke-kyo sutra (see 'Sangyogisho').
Japanese: 615年には聖徳太子は法華経の注釈書『法華義疏』を著した（「三経義疏」参照）。
English: Since the time of Prince Shotoku, Hokke-kyo has generally been regarded as a sutra that is linked by fate to Japan from the standpoint of being the guard of the nation as well as one of the most important sutras of Buddhism.
Japanese: 聖徳太子以来、法華経は仏教の重要な経典のひとつであると同時に、鎮護国家の観点から、特に日本国には縁の深い経典として一般に考えられてきた。
English: The Tendai sect, which was introduced to Japan by Saicho, was greatly admired by the Imperial Court until the Meiji Restoration.
Japanese: 最澄によって日本に伝えられた天台宗は、明治維新までは皇室の厚い尊崇を受けていた。
English: Empress Komyo, who was the empress of Emperor Shomu, built 'a temple that can cancel crimes (法華滅罪之寺（ほっけめつざいのてら）),' calling it a 'provincial nunnery' and believed in the Hokke-kyo sutra.
Japanese: 聖武天皇の皇后である光明皇后は、全国に「法華滅罪之寺（ほっけめつざいのてら）」を建て、これを「国分尼寺」と呼んで「法華経」を信奉した。
English: Saicho, of the Tendai sect, named his sect the 'Tendai Hokke sect' and regarded the Hokke-kyo sutra as the supreme dharma.
Japanese: 天台宗の最澄は、自らの宗派を「天台法華宗」と名づけて「法華経」を至上の教えとした。
English: Ryonin, a founder of the Yuzu nenbutsu sect, which recites Yuzu Nenbustu (融通念仏), insisted on the invocation of the Buddha's name as a pioneer of the later Buddhism of Jodo-sect lineage, and regarded the Kegon-kyo and Hokke-kyo sutras as major sutras (正依) but considered the Three Sutras of the Pure Land, the Jodosanbu-kyo sutra, to be minor sutras (傍依).
Japanese: 融通念仏を唱え融通念仏宗の祖となる良忍は後の浄土系仏教の先駆として称名念仏を主張したが、華厳経と法華経を正依とし、浄土三部経を傍依とした。
English: On the other hand, Honen, a founder of the Jodo sect, as well as Shinran, a founder of the Jodo Shinshu sect, and others regarded the Three Sutras of the Pure Land as major sutras because they thought that the relief of an ignorant, deluded person was written in it, but nothing critical of the Hokke-kyo sutra has been seen.
Japanese: 一方で浄土宗の祖である法然や浄土真宗を開いた親鸞などは、自らさとりに向かうことのできない凡夫の救いは浄土三部経に説かれているとし、それを正依としたが、法華経を批判する言葉は見いだせない。
English: Dogen, a founder of the Soto sect, insisted on mediation of '只管打坐' as a way to implement enlightenment but continuously tried to find theoretical evidence in the Hokke-kyo sutra.
Japanese: 曹洞宗の祖師である道元は、「只管打坐」の坐禅を成仏の実践法として宣揚しながらも、その理論的裏づけは、あくまでも法華経の教えの中に探し求めていこうとし続けた。
English: Nichiren's appearance made a theoretical lineage to try to establish the status of the Hokke-kyo sutra as 'the supreme sutra of Buddhism' and 'the right dharma (正法) (妙法)' appear more radical.
Japanese: 日蓮の登場によって、「仏教の最高経典」｛正法（妙法）｝としての法華経の地位を不動のものにしようとする思想的系譜は一段と先鋭化を遂げた。
English: Nichiren recited the Nichiren chant of 'Namu Myohorenge-kyo' (唱題行) and became a founder of the Hokke sects by teaching that an ignorant, deluded person could have the ability to become a Buddha through belief in Myohorenge-kyo and could trace the path to true enlightenment.
Japanese: 日蓮は、「南無妙法蓮華経」の題目を唱え（唱題行）、妙法蓮華経に帰命していくなかで凡夫の身の中にも仏性が目覚めてゆき、真の成仏の道を歩むことが出来る、という教えを説き、法華宗各派の祖となった。
English: The Hokke sect of Nichiren studies (日蓮教学) placed high value on the five letters of 'Myohorenge-kyo (妙法蓮華経)' in this sutra's title (a formal title of the sutra translated by Kumaraju in Chinese) and considered the recitation of Namu myohorenge-kyo (a chant of five letters or seven letters) as 正行.
Japanese: 日蓮教学の法華宗は、この経の題目（題名）の「妙法蓮華経」（鳩摩羅什漢訳本の正式名）の五字を重んじ、南無妙法蓮華経（五字七字の題目）と唱えることを正行（しょうぎょう）とする。
English: During modern times the Hokke-kyo sutra also influenced many writers and thinkers, mainly through Nichiren.
Japanese: 近代においても法華経は、おもに日蓮を通じて多くの作家・思想家に影響を与えた教典である。
English: It could be said that the common point among modern famous Hokke-kyo sutra believers' lives without regard to leftism or rightism was their unyielding rejection of petit bourgeois glory and the effort to obey only their ideal.
Japanese: 主義の左右を問わず、近代の著名な法華経信仰者の人生に共通するのは、小市民的な栄達を嫌い、どこまでも己の理想のみに殉じていこうとする非妥協的な態度にあると言えそうである。
English: It is said that Kenji MIYAZAWA (a poet and author of children's stories), Chogyu TAKAYAMA (a thinker), Giro SENO (a religious thinker), Ikki KITA (a rightist revolutionary) and Kanji ISHIWARA (a warrior and staff person in the Kwantung army) were well-known examples.
Japanese: 宮沢賢治（詩人・童話作家）や高山樗牛（思想家）、妹尾義郎（宗教思想家）、北一輝（右派革命家）、石原莞爾（軍人・関東軍参謀）らがよく知られたその例といわれている。
English: After the defeat in World War II in 1945, some sects that believed the Hokke-kyo sutra were forced to change their interpretation on dharma, such as a description on the ability of women to become Buddhas in accordance with the intension of the Occupation Army.
Japanese: 昭和20年太平洋戦争での敗戦後、法華経は女人成仏は可か否かなど一部の文言については進駐軍の意向もあり教学上、解釈の変更も一部の宗派では余儀なくされた。
English: Some sects that place high value on the Hokke-kyo sutra as the essential sutra adopt Chigi's teaching that the Hokke-kyo is the secret of Shaka's dharma, 正法（妙法）, which was said to be preached by Shaka in his later years.
Japanese: 法華経を所依の経典として重視する諸派は、法華経を、釈迦が晩年に説いたとする釈迦の法（教え）の極意｛正法（妙法）｝と位置づける智顗の教説を継承している。
English: On the other hand, in the philology there is a theory that the Hokke-kyo sutra was written by a religious organization that was opposed to the monopoly by full-time priests of Hinayana around the beginning of the A.D. epoch or the end of the B.C. epoch.
Japanese: 一方、文献学的研究では、法華経が、西暦紀元前後、部派仏教と呼ばれる専従僧侶独占に反発する教団によって編纂されたと推測する説もある。
English: Considering the results of philology whereby the Hokke-kyo sutra was edited a few centuries later than the age in which Shaka lived, the ways of thinking between Japan and other Mahayana Buddhism countries are different.
Japanese: 法華経の成立が、釈迦存命時より数世紀後だという文献学の成果に対し、日本と他の大乗仏教圏諸国では受容の仕方が異なる。
English: According to the traditional Japanese religious sects, Mahayana sutras such as Hannya-kyo, the Nirvana sutra and the Hokke-kyo, which was considered to have been written in a later age by other sects, are not rootless because it's possible for disciples of existent religious organizations to succeed and develop their master's dharma.
Japanese: 日本の伝統教団では、師の教義を弟子が継承し発展させることは、生きた教団である以上あり得ることから、法華経をはじめ般若経、大般涅槃経など後世の成立とされる大乗経典は根無し草の如き存在ではない。
English: They tend to insist on such eclectic theories that later sutras can be admitted as 'Shaka's dharma' because they have developed in the process of inheriting Shaka's teaching orally, from disciple to disciple.
Japanese: 釈迦の直説を長い時を経て弟子から弟子へと継承される課程で発展していったものとして、後世の経典もまた「釈迦の教義」として認める、という類の折衷的解釈を打ち出す傾向がみられる。
English: There is, however, a theory that the religious organizations and believers of other Mahayana Buddhist countries such as the Eurasian states of China, Nepal, Tibet, Butan, Mongolia, Buryat, Tuva, Kalmyks and Taiwan do not accept this result of philology, which doesn't represent a major problem, but the reason for that theory isn't known.
Japanese: それに対し、中国、インド・ネパール、チベット・ブータン、モンゴル・ブリヤート・トゥバ・カルムイク等のユーラシア大陸諸国そして台湾など、他の大乗仏教圏諸国の教団・信者は、このような文献学の成果を受容せず、信仰を揺るがす問題となっていないという説があるが、その調査等に関する典拠は不明である。
English: The Buddhist invocation is generally to recite 'Namu Amidabutsu' as a devotional exercise in the Jodo-kyo sects of Pure Land teachings.
Japanese: 念仏（ねんぶつ）とは、今日一般的には、浄土教系の宗派教団において、勤行として「南無阿弥陀仏」と称えることをいう。
English: 修定 of Buddhism is basically understood as stopping all conscious activity.
Japanese: 仏教の修定とは、基本的にすべての意識活動を停止することと解されている。
English: 隨念 is a way to stop all other conscious activity by concentrating on a specific subject when it is difficult to stop conscious activity.
Japanese: 隨念とは、意識活動の停止が難しい場合に、何かの対象に意識を集中することによって、他のすべての意識活動を停止しようとする方法である。
English: 見仏' which makes Buddha Body (仏身) (色身) a subject of tenacious belief, 'meditation' and '観仏', which are observation in jhana samadhi (禅定三昧), became to be included in Buddhist invocation.
Japanese: 仏身（色身）を憶念の対象とする「見仏」、禅定三昧の中で観察する「観想」・「観仏」も念仏とするようになった。
English: With the emergence of Mahayana Buddhism, it was regarded as an important ascetic training (Buddhism) to admire the virtue of Buddhas and hold a mass.
Japanese: 大乗仏教初期には、諸仏の徳を讃嘆し供養することが大切な行(仏教)とされた。
English: The Tendai sect performs Jogyo-zanmai as ascetic training at Jogyo-do (Jogyo-zanmai-do, Hanshu-zanmai-do)of Mt. Hiei-zan.
Japanese: 天台宗に比叡山の常行堂（常行三昧堂・般舟三昧堂）における常行三昧がある。
English: The Kanmuryoju-kyo Sutra (meditation sutra), in which Kanso Nenbutsu is described, are not seen in the books translated into Sanskrit or Tibetan, and there are theses that it was edited in China or Central Asia, so that Kanso Nenbutsu was a mainstream at the early stage of Jodo-kyo in China.
Japanese: 観無量寿経では観想念仏が説かれているが、観無量寿経はサンスクリット本やチベット語訳本が発見されておらず、中国もしくは中央アジア編纂説があるように、中国の浄土教では初期は観想念仏が主流であった。
English: In Japan, Kanso Nenbutsu was mainstream in Nara Buddhism (the Hosso sect) and Heian Buddhism (the Tendai sect).
Japanese: 日本でも奈良仏教（法相宗）・平安仏教（天台宗）では、観想念仏が主流であった。
English: In Ojoyoshu, written by Genshin (a priest), Kanso Nenbutsu was accorded high value and was therefore popular among aristocrats during the Heian period.
Japanese: 源信(僧侶)著の往生要集では観想念仏の重視が説かれており、平安貴族に流行した。
English: Given that influence, the style of architecture and art by which to show the Pure Land and Amida-triad (such as Byodoin Temple in Uji and Chuson-ji Temple in Hiraizumi) developed during the Heian period.
Japanese: その影響で、平安時代は極楽浄土や阿弥陀三尊を表現する建築様式（宇治の平等院や平泉の中尊寺など）や美術様式が発展した。
English: Particularly, Zendo insisted that a tenacious belief in Buddha and the invocation of the Buddha's name were the same, and recommended the invocation of the Buddha's name.
Japanese: ことに、善導は憶念と称名とは同一であると主張して、称名念仏を勧めた。
English: It did not need to mediate Amitabha Buddha and the Pure Land in particular, so architected spaces (temples and halls) and religious arts (statues and pictures of Buddha) were not necessary either.
Japanese: 阿弥陀仏や浄土を瞑想することを特に要さないため、特別な修行や浄土を観想するための建築空間（寺院・堂）や宗教美術（仏像・仏画）は不要である。
English: Therefore, since anyone could recite Buddha's name without regard to time or space, it contributed to the prevalence of Buddhist invocation among people from various walks of life.
Japanese: 従って、時間と空間を問わず誰でも称名念仏できるため、幅広い層の民衆に対する念仏の普及に貢献した。
English: The stream of invocation of the Buddha's name was taken over by Ryonin, a founder of the Yuzu Nenbutsu sect, at the end of the Heian period in Japan, and the invocation by the Yuzu Nenbutsu sect recited 'Namu Amidabutsu' and was later called Dai Nenbutsu (大念仏).
Japanese: 称名念仏の流れは、平安時代末期の日本において、融通念仏の祖の良忍に受け継がれ、その後の融通念仏宗では「南無阿弥陀仏」と称え、「大念仏」という。
English: In the Jodo sect, which was founded by Honen, Senju-nenbutsu (meaning the single-minded recitation of 'Namu Amidabutsu') has been incorporated and taken over by the Jodo Shinshu sect founded by Shinran, from the same lineage.
Japanese: 法然が開いた浄土宗では「南無阿弥陀仏」をひたすら称える「専修念仏」を行い、同系宗派の親鸞の浄土真宗にも受け継がれている。
English: Odori Nenbutsu is to recite Buddhist invocation and songs, dancing while beating a drum or ringing a bell.
Japanese: 踊念仏（おどりねんぶつ）とは、太鼓・鉦（かね）などを打ち鳴らし、踊りながら念仏・和讃を唱えること。
English: In the Kamakura period, when Ippen of the Jishu sect visited Tomono of Shinano Province (Saku City, Nagano Prefecture), he performed Odori Nenbutsu after the example of Kuya.
Japanese: 鎌倉時代、時宗の一遍が信濃国の伴野（長野県佐久市）を訪れたとき、空也に倣って踊念仏を行った。
English: After these events, priests of the Jishu and Ikko-shu sects (meaning the lineage of Shunjo IKKO as opposed to the Jodo Shinshu sect, later the Jishu Ikko-ha sect) came to perform it in missionary work, whereby it spread throughout the country.
Japanese: それ以来、時宗・一向宗（一向俊聖の系統の事で浄土真宗とは別宗派、後の時宗一向派）の僧が遊行に用いるようになり全国に広まった。
English: It had a significant influence on Bon Odori dance, Nenbutsu folk dances and the kabuki Odori dance, as begun by IZUMO no Okuni.
Japanese: 盆踊りや念仏踊り、出雲阿国の創始した歌舞伎踊りに大きな影響を与えた。
English: Chinese Tendai Sect is a sect of Mahayana Buddhism, and its eventual founder was Chigi (538 - 597, Tendai Chisha Daishi) who was active in the Sui period.
Japanese: 中国の天台宗は、隋の智ギ（ちぎ）（538年-597年、天台智者大師）を実質的な開祖とする大乗仏教の宗派である。
English: Its first and second founder was Emon of Hokusei and Kozan Eshi (515 - 577) respectively and Chigi was Eshi's disciple (it is also said that the 1st founder was Ryuju, the 2nd was Emon, the 3rd was Eshi and the 4th was Chigi)
Japanese: 初祖は北斉の慧文、第二祖は衡山慧思（515年-577年）であり、慧思の弟子が智ギである（竜樹を初祖とし慧文を第二、慧思を第三、智顗を第三祖とする場合もある）。
English: Chigi was a scholar priest who originated a doctrine based on Hokke-kyo sutra, Makahannya haramikyo sutra and Daichidoron (Commentary on the Great Wisdom Sutra) that were translated by Kumaraju as well as Nehangyo sutra, advocated Kyoso hanjaku (theory on the history of sutra establishment) based on Goji hakkyo, which deems Hoke-kyo sutra as paramount, and preached to become Buddha through shikan (Tendai Meditation).
Japanese: 智ギは、鳩摩羅什訳の法華経・摩訶般若波羅蜜経・大智度論、そして涅槃経に基づいて教義を組み立て、法華経を最高位に置いた五時八教という教相判釈（経典成立論）を説き、止観によって仏となることを説いた学僧である。
English: However, there are views asserting 'Hoke-kyo sutra translated by Kumaraju is substantially different from the existent Sanskrit version and in particular, Hobenbon daini, which Tendai Sect emphasizes might have been modified based on Kumaraju's own doctrine.'
Japanese: しかしながら、「鳩摩羅什の訳した法華経は、現存するサンスクリット本とかなり相違があり、特に天台宗の重んじる方便品第二は羅什自身の教義で改変されている」という説がある。
English: In view of the fact that Kumaraju attached importance to Hoke-kyo sutra, Makahannya haramikyo sutra and Daichidoron, it can be said that the foundation of the Tendai Sect was triggered by Kumaraju.
Japanese: 羅什が法華経・摩訶般若波羅蜜経・大智度論を重要視していたことを考えると、天台宗設立の契機は羅什にあるといえなくもない。
English: Chigi's Hokke gengi (Essentials of the Lotus Sutra), Hokke mongu (Commentary on the Lotus Sutra) and Makashikan (Mahayana Practice of Cessation and Contemplation) are collectively called Sandaibu (the three important scriptures) and are deemed as the essence of Tendai Sect Buddhism.
Japanese: 主に智顗の法華玄義、法華文句、摩訶止観の三大部を天台宗の要諦としている。
English: Shoan Kanjo (561 - 632), 4th founder, recorded and compiled these writings by Chigi.
Japanese: これらの智ギの著作を記録し編集したのが、第四祖章安灌頂（561年-632年）である。
English: After Kanjo, the sect was succeeded by Chii (? - 680), Kanjo's disciple, followed by Ei (634 - 713), Chii's disciple, and Sakei Genro(673 - 754).
Japanese: 灌頂の弟子に智威（？-680年）があり、その弟子に慧威（634年-713年）が出て、その後に左渓玄朗（673年-754年）が出る。
English: As the influence of Tendai Sect declined after Kansho, Sakei Genro is assumed as the 5th founder.
Japanese: 灌頂以後の天台宗の宗勢は振るわなかったため、玄朗が第五祖に擬せられている。
English: Keikei Tannen, 6th founder, who was a disciple of Genro and is deemed as the beginner of the restoration of Tendai Sect, wrote many books concerning the doctrine of the Tendai Sect, including Sandaibu.
Japanese: 玄朗の弟子に、天台宗の中興の祖とされる第六祖、荊渓湛然（711年-782年）が現れ、三大部をはじめとした多数の天台典籍に関する論書を著した。
English: However, the last one is seldom used because it could be confused with Hokke Sect of Nichiren kyogaku (religious doctrine advocated by Nichiren).
Japanese: 但し、最後の呼び名は日蓮教学の法華宗と混乱を招く場合が有るために用いないことが多い。
English: The writings related to the Tendai Sect were initially brought into Japan by Ganjin Wajo, who was a priest of the Ritsu Sect as well as the Tendai Sect.
Japanese: 初め、律宗と天台宗兼学の僧鑑真和上が来日して天台宗関連の典籍が日本に入った。
English: Then, Denkyo daishi Saicho (767 - 822) traveled to Tang (805), visited Mt. Tendai, learned the doctrine of the Tendai Sect, returned to Japan (806) and founded the Japanese Tendai Sect.
Japanese: 次いで、伝教大師最澄（さいちょう、767年-822年）が延暦24年（805年）唐に渡り天台山にのぼり、その教えを受けて翌年（806年）帰国し伝えたのが日本における天台宗のはじまりである。
English: At that time, Nanto rokushu (the six sects of Buddhism which flourished in ancient Nara), such as the Hosso Sect and the Kegon Sect, had already been introduced into Japan, but in China, they were the sects that were founded later than Tendai Sect.
Japanese: この時代、すでに日本には法相宗や華厳宗など南都六宗が伝えられていたが、これらは中国では天台宗より新しく成立した宗派であった。
English: After returning to Japan, Saicho came back to Enryaku-ji Temple on Mt. Hiei and since then, he nurtured many Buddhist monks including Ennin and Enchin.
Japanese: 最澄は日本へ帰国後、比叡山延暦寺に戻り、後年円仁・円珍等多くの僧侶を輩出した。
English: As Saicho advocated the doctrine of Hokke ichijo which asserted all people were able to become Buddha, disputes arose between Nara Buddhism (Nanto rokushu) which stuck to the position of Theravada Buddhism.
Japanese: 最澄はすべての衆生は成仏できるという法華一乗の立場を説き、小乗的立場を堅持する奈良仏教と論争が起こる。
English: His innovative initiatives to establish Daijo kaidan, recognize monks who received Daijokai (the commandment of Mahayana Buddhism) as Tendai Sect monks and train them as Bosatsuso (priests of Mahayana Buddhism) by containing them in Mt. Hiei for 12 years deepened the confrontation between Nara Buddhism, which monopolized, due to vested interests, and Kaidan-in which were authorized to grant Shojokai (commandments of Theravada Buddhism) brought by Ganjin Wajo.
Japanese: また、鑑真和上が将来した小乗戒を授ける戒壇院を独占する奈良仏教に対して、大乗戒壇を設立し、大乗戒を受戒した者を天台宗の僧侶と認め、菩薩僧として12年間比叡山に籠山して学問・修行を修めるという革新的な最澄の構想は、既得権益となっていた奈良仏教と対立を深めた。
English: As Daijokai was deemed at that time as commandments for secular people, not for Buddhist monks (even at present, Daijokai is not recognized as Buddhist precepts under Theravada Buddhism, such as Sri Lanka Theravada Buddhism), the refutation by Nanto (Nara) priests might be reasonable in light of the common sense that then prevailed.
Japanese: 当時大乗戒は俗人の戒とされ、僧侶の戒律とは考えられておらず（現在でもスリランカ上座部など南方仏教では大乗戒は戒律として認められていない）、南都の学僧が反論したことは当時の常識に照らして妥当なものと言えよう。
English: As a result of disputes, imperial sanction concerning Daijo kaidan was given after Saicho's death and the Tendai Sect was formally established, both in name and substance, as an independent religious sect.
Japanese: 論争の末、最澄の没後に大乗戒壇の勅許が下り、名実ともに天台宗が独立した宗派として確立した。
English: Religious sects that deem Nichiren to be the real Buddha in the Mappo era criticize the current Japanese Tendai Sect asserting that it is close to the Shingon Sect because it has substantially incorporated the elements of Esoteric Buddhism and the teaching of Mt. Hiei was distorted by Ennin and Enchin because they incorporated Shingon Esoteric Buddhism after Saicho's death and against his will.
Japanese: 日蓮を末法の本仏とする宗派などは、現在の日本の天台宗は密教を大幅に取り入れているためむしろ真言宗に近く、最澄亡き後、その意向を無視した円仁・円珍などが真言密教を取り入れ比叡山を謗法化（正しい法を信じずそしること）したものだと批判する向きもある。
English: When Tendai daishi Chigi, who is said to be the founder of Tendai Sect in China, advocated Kyoso hanjaku (also called Kyohan for short) based on Goji hakkyo, in which he systemized Buddhism as a whole according to the doctrine of Hokke-kyo sutra, Esoteric Buddhism had not yet been introduced and therefore, it was not included in Kyohan.
Japanese: 当初、中国の天台宗の祖といわれる天台大師智顗が、法華経の教義によって仏教全体を体系化した五時八教の教相判釈（略して教判という）を唱えるも、その時代はまだ密教は伝来しておらず、その教判の中には含まれていなかった。
English: However, Esoteric Buddhism, the latest Buddhism at the time, had already been introduced when Denkyo daishi Saicho, the founder of the Japanese Tendai sect, traveled to Tang.
Japanese: しかし日本天台宗の宗祖・伝教大師最澄が、唐に渡った時代になると最新の仏教である密教が伝えられていた。
English: As Saicho worried that Japanese Esoteric Buddhism was imperfect, he received Kanjo (a ceremony to be the successor) of Esoteric Buddhism from Jungyo and returned to Japan with the intention of systemizing Buddhism as a whole, including Esoteric Buddhism.
Japanese: 最澄はまだ日本では密教が不備であることを憂い、密教を含めた仏教のすべてを体系化しようと考え、順暁（じゅんぎょう）から密教の灌頂を受け持ち帰った。
English: When Kukai returned from Tang one year later after Saicho had returned, Saicho recognized that the Esoteric Buddhism he had learned in Tang from Jungyo was collateral and asked Kukai with the utmost courtesy to take him in as a disciple in order to study Esoteric Buddhism, but he eventually parted from Kukai due to their differences in views on Buddhism.
Japanese: しかし最澄が帰国して一年後に空海が唐から帰国すると、自身が唐で順暁から学んだ密教は傍系のものだと気づき、空海に礼を尽くして弟子となり密教を学ぼうとするも、次第に両者の仏教観の違いが顕れ決別した。
English: Due to the above, incorporation of perfect Esoteric Buddhism into Tendai kyogaku was stopped.
Japanese: これにより日本の天台教学における完全な密教の編入はいったんストップした。
English: However, there is no doubt about the fact that Saicho intended to establish the doctrine of comprehensive Buddhism by integrating Buddhist precepts based on Hokke-kyo sutra, Zen, Nenbutsu (Buddhist prayer) and Esoteric Buddhism and his disciples, including Ennin and Enchin, succeeded Saicho's will, restudied Esoteric Buddhism and completed Tendai kyogaku which had been the earnest desire of Saicho.
Japanese: とはいえ、最澄自身が法華経を基盤とした戒律や禅、念仏、そして密教の融合による総合仏教としての教義確立を目指していたのは紛れもない事実であり、円仁・円珍などの弟子たちは最澄自身の意志を引継ぎ密教を学び直して、最澄の悲願である天台教学の確立を見たのである。
English: Therefore, it can be said that the origin of the current Tendai Esoteric Buddhism is not Ennin and Enchin but Saicho himself.
Japanese: したがって今日の天台密教の系譜は、円仁・円珍に起因するものではなく、そもそも最澄にその源流を見出だすことができる。