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Hoshikuzu

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{ "en": "Maitreya means 'amicable, friendly and merciful (person)' in its derived adjective and noun.", "ja": "マイトレーヤはその派生形容詞/名詞で「友好的な、友情に厚い、慈悲深い(者)」の意味となる。" }

{ "en": "In Okinawa Miroku Bosatsu is called 'the milk god' or 'Milk-san,' and the belief in Miｒoku is popular.", "ja": "沖縄では、「ミルク神」、「ミルクさん」と呼び、弥勒信仰が盛んである。" }

{ "en": "While in India Miroku Bosatsu was shaped as a statue having suihei in his hand, in China it was shaped as a statue sitting cross-legged on a chair until the Tang and was shown as a corpulent figure of Hotei, an incarnation of Miroku after the Yuan and Ming dynasties.", "ja": "弥勒菩薩像はインドでは水瓶を手にする像として造形されたが、中国においては、唐までは足を交差させ椅子に座る像として造像され、元明時代以降は弥勒の化身とされた布袋として肥満形で表された。" }

{ "en": "It is a figure meditating with the right foot on the left knee and the right hand softly on the cheek, being seated on a chair.", "ja": "椅坐して左足を下ろし、右足を上げて左膝上に置き、右手で頬づえを付いて瞑想する姿である。" }

{ "en": "The gold-and-bronze statue of Yachu-ji Temple in Osaka (an important cultural property) is the oldest hanka-shiyui image having the inscription 'Miroku Bosatsu.'", "ja": "大阪・野中寺の金銅像（重文）が「弥勒菩薩」という銘文をもつ最古の半跏思惟像である。" }

{ "en": "The Miroku Bosatsu statue of Koryu-ji Temple in Kyoto (a wooden statue) is especially well known and is designated as a national treasure (see Bangasayusang).", "ja": "京都の広隆寺の弥勒菩薩像（木像）は特によく知られており、国宝に指定されている（→弥勒菩薩半跏思惟像）。" }

{ "en": "In the Heian and Kamakura periods, no hanka-shiyui image would be seen, but standing or seated images were produced.", "ja": "平安時代・鎌倉時代には、半跏思惟像は見られなくなり、立像や坐像として表されるようになる。" }

{ "en": "The statues of Miroku Nyorai, such as the wooden statue of Todai-ji Temple in Nara (known as the 'Great Buddha of Trial,' an important cultural property) mentioned above, and the statue of Taima-dera Temple Kondo (made during the Nara period and now a national treasure) and the wooden statue shaped by the Unkei group of Kofuku-ji Temple Hokuendo (a national treasure) are known.", "ja": "弥勒如来像としては、前述の奈良の東大寺の木像（通称「試みの大仏」）（重文）や、当麻寺金堂の塑像（奈良時代、国宝）、興福寺北円堂の運慶一門作の木像（国宝）などが知られる。" }

{ "en": "The priest Hotei-son, who is known in Japan as one of the seven deities of good luck, is considered to be an incarnation of Miroku in China; he is enshrined and depicted as a relaxed figure with a smile and a fat stomach, as Miroku Nyorai appeared in this world at the front of the Buddhist hall.", "ja": "日本では七福神の一人として知られる布袋尊和尚は、中国では、弥勒の化身とされ、下生した弥勒如来として仏堂の正面にその破顔と太鼓腹で膝を崩した風姿のまま祀られている。" }

{ "en": "The Nichiren chant is the words of Namu Myohorenge-kyo, which are recited in the Buddhist religious services held by religious organizations such as Nichiren and the Hoke-kyo Sutra sect.", "ja": "題目（だいもく）とは、日蓮系・法華経系の宗教団体などにおいて勤行の際に用いられる南無妙法蓮華経（なむみょうほうれんげきょう）の文句のことである。" }

{ "en": "Originally, it meant a title and five letters of Myohorenge-kyo (translated by Kumaraju), constituting the translated title (phonetic equivalent) of Hoke-kyo Sutra, and it is called the 'Nichiren chant' even when the two letters of Namu (meaning \"of becoming a believer\") are added.", "ja": "元来は題名の意であり、法華経（サッダルマ・プンダーリカ・スートラ）の翻訳題（あて字）である妙法蓮華経（鳩摩羅什【くまらじゅう】による訳）の五字のことを指しているが、南無（帰依するの意）を加えて七字にしても「題目」と呼ぶ。" }

{ "en": "Nichiren chant (title) of Hoke-kyo Sutra Part 1, Volume 8, Chapter 28, which Kumaraju translated into Chinese characters, consists of five letters, 'Myohorenge-kyo (妙法蓮華経).'", "ja": "鳩摩羅什（クマーラ・ジーヴァ）が漢字に翻訳した法華経一部八巻二十八品の題目（題名）は、「妙法蓮華経」の五字である。" }

{ "en": "Namu Myohorenge-kyo' means to become a believer in the rule (Buddhism) and the teaching of Myohorenge-kyo (the Hoke-kyo sutra).", "ja": "「南無妙法蓮華経」とは、妙法蓮華経（法華経）の法(仏教)｛御教え（みおしえ）｝に帰依（きえ）することである。" }

{ "en": "The training needed to recite Nichiren chant continuously is an ascetic training by which to declare one's belief in and willingness to follow the teaching of the Hoke-kyo sutra.", "ja": "題目を連続して唱える行は、法華経の教えを信じ、従うことを宣言する修行である。" }

{ "en": "The continuous recitation of five or seven letters of Nichiren chant (which are translated into Chinese characters) is regarded as being the same pious act as reading and practicing all sutras.", "ja": "この漢字に翻訳された五字・七字の題目を連続的に唱えることで、経典のすべてを読み実践するのと同じ功徳があるとされている。" }

{ "en": "Moreover, from the viewpoint of a person who tries to regard the Nichiren chant of five Chinese characters as Myogo (Amida's name) of the Original Buddha, the way of practice on teaching in five letters of the Nichiren chant is not Volume 8 Chapter 28 but instead the seven-letter Nichiren chant, which is, 'Namu Myohorenge-kyo (南無妙法蓮華経).'", "ja": "また、漢字翻訳によるこの五字の題目を本仏の名号と見なして南無（帰命）しようとする立場の者から見れば、五字の題目に込められた教えの実践法とは八巻二十八品ではなく、七字の題目すなわち「南無妙法蓮華経」となる。" }

{ "en": "The Tendai sect in the mid-Heian period came to recite the Nichiren chant already affected by the invocation of the Buddha's name, but it simply didn't incorporate Nichiren chant into dharma.", "ja": "既に平安中期の天台宗では称名念仏の影響で題目も唱える様になってたが、題目そのものが教義に組み込まれることは無かった。" }

{ "en": "The ascetic training to recite 'Namu Myohorenge-kyo' continuously is called 'Shodai (唱題（しょうだい）).'", "ja": "連続して「南無妙法蓮華経」と繰り返し唱える修行を「唱題（しょうだい）」という。" }

{ "en": "The Hoke-kyo sects call this 'Shodaigyo (唱題行)' as 'Shogyo(正行（しょうぎょう）)' among various kinds of ascetic training and accord it the highest value.", "ja": "法華経系の宗門では、様々な修行の中、この「唱題行」を「正行（しょうぎょう）」と呼び、最も重視している。" }

{ "en": "Other types of ascetic training, such as standing under a waterfall, fasting or keeping silent are called 'Jogyo (助行（じょぎょう）)' and are regarded as auxiliary measures.", "ja": "他に、滝に打たれたり、断食行や無言の行を行ったりしても、それは「助行（じょぎょう）」と呼ばれ、補助的な修行方法に過ぎない。" }

{ "en": "When believers of the Nichiren sect (mainly Icchi-ha sect) recite the Nichiren chant, they pronounce 'Namumyohorengekyo.'", "ja": "唱題の際、日蓮宗(主に一致派)などでは「なむみょうほうれんげきょう」と発音している。" }

{ "en": "Believers of the Fujimon-ryu sect (Nichiren Shoshu sect) and Soka Gakkai, which is a lay religion, pronounce 'Nanmyohorengekyo.'", "ja": "富士門流（日蓮正宗など）や在家宗教系である創価学会などでは、「なんみょうほうれんげきょう」と発音する。" }

{ "en": "Additionally, in the Buddhist religious services of Nichiren Shoshu sect there is a manner called 'Hiki-daimoku' other than Shodai, in which way each sound is recited longer as 'Na-mu-myo-ho-ren-ge-kyo.'", "ja": "また、日蓮正宗の勤行には、唱題とは別に「引き題目」と呼ばれる作法もあり、この時は「なーむーみょーほーれんーげーきょー」と一音一音が長く引き伸ばされて唱えられる。" }

{ "en": "Although it is not seen now, a few years ago believers of Soka Gakkai recited by extending the sound of 'ren' as 'Na-mu-myo-ho-re-nge-kyo-na-mu-,' but Nikken Hoshu recites it as 'Ren-.'", "ja": "今では使われてないが、数年前の創価学会では「なーむーみょーほーれーんげーきょーなーむー･･･」と「れん」を伸ばして唱えていたが、日顕法主は「れんー」と唱えている。" }

{ "en": "Moreover, Buddhists respect the number three, such as three treasures, three studies and three secret processes so that the way of 'reciting the Nichiren chant three times' is used broadly at the beginning and end of Buddhist religious services or memorial ceremonies as a means of showing respect to the main image.", "ja": "また、仏教においては三宝・三学・三大秘法など数字の3を尊ぶところから、本尊への礼式として勤行や法要の始まりと終わりには「題目三唱」の化儀が広く用いられている。" }

{ "en": "While believers of the Nichiren sect lineage recite each phrase in one breath, such as 'Namumyohorengekyo, Namumyohorengekyo, Namumyohorengekyo,' believers of many Fujimon-ryu sect lineages recite the first and second phrases continuously and recite the third phrase after taking in a breath, such as 'NamumyohorengekyoNamumyohorengekyo, Namumyohorengekyo.'", "ja": "日蓮宗系では、「なむみょうほうれんげきょう、なむみょうほうれんげきょう、なむみょうほうれんげきょう」と一息に一唱ずつ区切って唱えるが、富士門流系の多くでは「なんみょうほうれんげきょうなんみょうほうれんげきょう、なんみょうほうれんげきょう」と、一唱目と二唱目を連続して唱えて後に息継ぎし、三唱目を唱えている。" }

{ "en": "However, Fuji Taiseki-ji Kensho-kai is an exception among the Fujimon-ryu sect lineages; it adopts an original way of pronunciation as 'Nanmyo, Hoi-re-nge-kyo, Nanmyo, Hoi-re-nge-kyo, Nanmyo, Hoi-re-nge-kyo' and a manner such as 'making a bow twice while reciting 'Nanmyohorengekyo' twice in small voice, reciting the Nichiren chant three times, reciting the Nichiren chant three times again, and bowing twice in the same way as the first' (called 'greeting'), the origin of which is unknown.", "ja": "ただし富士門流系の中でも冨士大石寺顕正会だけは例外で、「なんみょー、ほぃーれーんげーきょー、なんみょーほぃーれーんげーきょー、なんみょーほぃーれーんげーきょー」という独自の発声法、「小声で二度『なんみょうほうれんげきょう』と唱えながら礼を二回・題目三唱・もういちど題目三唱・最初と同様に礼を二回」という起源不明の作法（「ご挨拶」と呼ばれる）などが採用されている。" }

{ "en": "The invocation of the Buddha's name by the sects of the Pure Land faith is considered to mean that Amitabha Buddha comes forth from people's mouths in order to let people know they can go to paradise by Amida's true wish, and they place a high value on it as the thing that gives people peace of mind.", "ja": "浄土信仰の宗門の称名は、阿弥陀仏が、この身が阿弥陀仏の本願により、そのまま極楽往生がかなう身であることを人々に知らせるため人々の口から出て下さっているものと捉えられ、人々に今の安心を与えるものとして大切にされている。" }

{ "en": "It is also regarded that living with that peace of mind is a true joy and relief, and that reciting 'Namu Amidabutsu' doesn't require pious acts but is instead a type of training to show gratitude.", "ja": "そしてその安心の中に生きることこそ真のよろこびであり、救いであるとされ、「南無阿弥陀仏」の口称は、功徳を求めるものではなく、感謝の行であるとされている。" }

{ "en": "Shakanyorai, 'Namu Syakamuni-butsu,' in 'Myogo (Amida's name),' which is recited in the invocation of the Buddha's name, is considered a real person in authentic history.", "ja": "称名で唱える「名号」のうち、「南無釈迦牟尼仏」の釈迦如来は、確かに正史においても実在の人物とされている。" }

{ "en": "For this reason there is a view that denies the existence of 'Amidabutsu' of 'Namu Amidabutsu' as a fictional, imaginary figure.", "ja": "そのことから「南無阿弥陀仏」の「阿弥陀仏」という如来は架空の存在で想像上の産物（フィクション、虚構）などと否定的に捉える見解がある。" }

{ "en": "On the other hand, some people think that 'Amidabutsu' was preached by the historical Shaka as having no figure, being immeasurable and showing eternal 'truth,' so that Shaka's true intension is included in 'Amidabutsu.'", "ja": "一方で、そもそも「阿弥陀仏」とは、姿かたちなく、無量であり不朽である「真実」を表すものとして歴史上の人物である釈迦により説かれたものであるから、釈迦の真意はむしろ「阿弥陀仏」に込められていると考える人もいる。" }

{ "en": "On the contrary, Shodai in the sects of the Hoke-kyo faith has an affirmative directivity (directivity for this world) to survive in this world, because they think this world is important.", "ja": "これに対し、法華経信仰の宗門の唱題は現世こそ重要、というわけで現世を逞しく乗り切る、という積極的指向性(現世指向)が有る。" }

{ "en": "(However, directivity for this world is not inherent with the Nichiren sects but is seen in the Shingon and Tendai sects.)", "ja": "(但し、現世指向は日蓮系固有のものではなく、真言宗や天台宗にもある。)" }

{ "en": "The Nichiren chant recited in Shodai is the title of a sutra, so that a subject of faith exists as a sutra.", "ja": "唱題で唱える題目は経典の題名であり、信仰の対象が経典として実在する。" }

{ "en": "Hoke-kyo (Myohorenge-kyo), when written in Chinese characters, can be seen as the enumeration of Chinese characters at least so that its existence as letters gives people peace of mind.", "ja": "漢文の法華経（妙法蓮華経）ならば、漢字の羅列には見えるはずであり、文字として存在する安心感がある。" }

{ "en": "Even if the content of a sutra is fictional or a lie, it can be said that the letters of the sutra exist clearly and are the truth.", "ja": "仮に経の内容が架空ないし嘘でも、経典の文字が明らかに実在することは正しいと言え、真実と言える。" }

{ "en": "Odaimoku is sometimes used in the same sense of Nichiren chant mentioned above, but in other cases it is used without religious meaning.", "ja": "上記の題目と同様の意味で使われることもあるが、上記の宗教的な意味を離れて使用される場合もある。" }

{ "en": "Odaimoku, in that case, often means one's public stance or nominal terms and implies 'being different from the actual condition.'", "ja": "その場合のお題目は、建前、名目などの意味で使用され、実態と異なるという含みがあることが多い。" }

{ "en": "Hokke-kyo (Hokke-kyo Sutra) is a collective term for the Mahayana Buddhism sutra, 'saddharmapundariika-suutra ('a white lotus flower as right teaching)' in Chinese translation.", "ja": "法華経（ほけきょう、ほっけきょうとも）は、大乗仏教の経典「サッダルマ・プンダリーカ・スートラ(saddharmapuNDariika-suutra)」（「正しい教えである白い蓮の花」の意）の漢訳での総称。" }

{ "en": "When the character '経' is excluded, '法華' remains, which is generally pronounced 'Hokke.'", "ja": "経の字をはずすと「法華」になるが、これは一般に「ほっけ」と発音する。" }

{ "en": "The meanings of 'saddharmapundariika-suutra' are as follows: sad means 'right,' 'strange' and 'good'; dharma means 'teaching' and 'truth'; pundarika means '因果倶時 and pure white lotus'; and suutra means 'a sutra that Buddha preached.'", "ja": "それぞれの意味はsad「正しい」「不思議な」「優れた」など、dharma「教え」「真理」、puNDariika「因果倶時・清浄な白蓮華」、suutra「仏の説いた経典」。" }

{ "en": "It is said that there were 16 kinds of translations to Chinese for this sutra, but currently the following three translations remain complete: \"the Lotus Sutra\" (translated by Hogo JIKU, Zhu Fahua in the second century), \"\"(translated by Kumaraju in the fifth century), \"添品妙法蓮華経\"(translated by Jnana-gupta and Dharmagupta in the seventh century).", "ja": "この経典に対する漢訳は十六種類が行われたとされるが、完訳が現存するのは『正法華経』（竺法護訳、2世紀）、『』（鳩摩羅什訳、5世紀）、『添品妙法蓮華経』（闍那崛多・達磨笈多共訳、7世紀）の三種である。" }

{ "en": "In the countries where Buddhism sutras were translated into Chinese, \"Myohorenge-kyo\" (translated by Kumaraju) was considered to be 'the best translation' and was used as the essential sutra for Tendai sects and many other sects, so that the name 'Hokke-kyo sutra' is in some cases used as an abbreviation for 'Myohorenge-kyo.'", "ja": "漢訳仏典圏では、鳩摩羅什訳の『妙法蓮華経』が、「最も優れた翻訳」として、天台宗教学や多くの宗派の信仰上の所依として広く用いられており、「法華経」は「妙法蓮華経」の略称として用いられる場合もある。" }

{ "en": "Moreover, Kanzeon Bosatsu Fumonhon No. 25 of \"Myohorenge-kyo,\" as translated by Kumaraju, has become widespread as the Kannon-gyo sutra.", "ja": "なお、鳩摩羅什訳『妙法蓮華経』観世音菩薩普門品第二十五は観音経として普及している。" }

{ "en": "According to Chigi's teachings (Tendai Daishi), which are widely used at present, the first 14 chapters are called Shakumon (the Trace Gate) and the last 14 chapters are called Honmon (the Source Gate).", "ja": "現在、広く依用されている智顗（天台大師）の教説によると、前半14品を迹門（しゃくもん）、後半14品を本門（ほんもん）と分科する。" }

{ "en": "Shakumon describes that Buddha appeared as a tentative figure in this world in order to teach people, and Honmon describes that Shakamuni did not become Buddha under the lime tree for the first time but had been Buddha since ancient times.", "ja": "迹門とは、出世した仏が衆生を化導するために本地より迹（あと）を垂れたとする部分であり、本門とは釈尊が菩提樹下ではなく久遠の昔にすでに仏と成っていたという本地を明かした部分である。" }

{ "en": "Many sects depend on and use this theory, although there are some differences such as that the Tendai sect and Hokke sect Icchi-ha put the same high value on Shakumon and Honmon, while the Hokke sect Shoretsu-ha places a higher value on Honmon of Hokke-kyo in particular, regarding Honmon as the superior part and Syakumon as the inferior part.", "ja": "後世の天台宗や法華宗一致派は両門を対等に重んじ、法華宗勝劣派は法華経の本門を特別に重んじ、本門を勝、迹門を劣とするなど相違はあるが、この教説を依用する宗派は多い。" }

{ "en": "Additionally, from the point of Sanbun, Hokke-kyo can be divided into three parts (one sutra of three parts) such as Jobun (Johon), Shojubun (from Hobenbon to the first part of Funbetsuhon) and Ruzubun (from Funbetsuhon to Kanbotsuhon).", "ja": "また、三分（さんぶん）の観点から法華経を分類すると、大きく分けて（一経三段）、序品を序分、方便品から分別品の前半までを正宗分、分別品から勧発品までを流通分と分科する。" }

{ "en": "And if it is subdivided (two sutras of six parts), each Shakumon and Honmon is divided into Jobun, Shojubun and Ruzubun.", "ja": "また細かく分けると（二経六段）、前半の迹・本の二門にもにもそれぞれ序・正宗・流通の三分があるとする。" }

{ "en": "The first part is called Shakumon and states that Nijo can become Buddha (二乗作仏) over Mahayana Buddhism, as taught by the Hannya-kyo sutra.", "ja": "前半部を迹門（しゃくもん）と呼び、般若経で説かれる大乗を主題に、二乗作仏（二乗も成仏が可能であるということ）を説く。" }

{ "en": "Nijo is a person with higher income and good deeds from the living things, and there is a description that a wealthy Bosatsu worshiped Buddha with followers, so that various kinds of people served to embellish Hokke-kyo majestically around Buddha.", "ja": "二乗は衆生から供養を受ける生活に余裕のある立場であり、また裕福な菩薩が諸々の眷属を連れて仏の前の参詣する様子も経典に説かれており、説法を受けるそれぞれの立場が、仏を中心とした法華経そのものを荘厳に飾り立てる役割を担っている。" }

{ "en": "Additionally, it showed the teaching of egalitarianism as 'all people can be Buddhas some day' from the values of that time, like 未来成仏(悪人成仏) of Daidatta, and emphasized this through representations such as the appearance of a treasure tower in which Tahonyorai appeared and clarified the correctness of Hokke-kyo, 虚空会 and 二仏並座.", "ja": "さらに提婆達多の未来成仏（悪人成仏）等、”一切の衆生が、いつかは必ず「仏陀」に成り得る”という平等主義の教えを当時の価値観なりに示し、経の正しさを証明する多宝如来が出現する宝塔出現、虚空会、二仏並座などの演出によってこれを強調している。" }

{ "en": "There is a viewpoint of 'passion play,' which forecasts that the priests who believe this teaching and are in charge of missionary works are inevitably oppressed by the public, which are common in Semitic monotheistic religions such as Judaism and Christianity.", "ja": "そして、この教えを信じ弘める行者は必ず世間から迫害されると予言するキリスト教やユダヤ教等セム系一神教にも共通する「受難劇」の視点も見られる。" }

{ "en": "It mainly states that Shakamunibutsu was not awakened in this world for the first time but had already become Buddha in an immeasurable past time.", "ja": "釈迦牟尼仏は今生で初めて悟りを得たのではなく、実は久遠の五百塵点劫の過去世において既に成仏していた存在である、という主張）の宣言が中心テーマとなる。" }

{ "en": "From the viewpoint of Honmon, Buddha is not simply an individual, historical shaka.", "ja": "本門ではすなわちここに至って仏とはもはや歴史上の釈迦一個人のことではない。" }

{ "en": "Once a life begins to learn the Hokke-kyo sutra, it enters the path of belief despite the difficulties and will open its immeasurable ability.", "ja": "ひとたび法華経に縁を結んだひとつの命は流転苦難を経ながらも、やがて信の道に入り、自己の無限の可能性を開いてゆく。" }

{ "en": "Therefore, the length of life is understood to last forever in an immeasurable future over the superficial life and death.", "ja": "したがってその寿命は、見かけの生死を超えた、無限の未来へと続いていく久遠のものとして理解される。" }

{ "en": "Therefore, this corrupt world is a place in which Buddha, who has eternal life, always exists and guides people to relief forever.", "ja": "そしてこの世（娑婆世界）は久遠の寿命を持つ仏が常住して永遠に衆生を救済へと導き続けている場所である。" }

{ "en": "It describes that the teaching that 'all people can inevitably become Buddhas someday' is not only a logic or an ideal but a fact with a definite promise.", "ja": "それにより”一切の衆生が、いつかは必ず仏に成り得る”という教えも、単なる理屈や理想ではなく、確かな保証を伴った事実であると説く。" }

{ "en": "Additionally, it describes that the one who hears this dharma (such as Buddha) is an existence having eternal life but can attain large good deeds only by believing it joyfully (一念信解・初随喜).", "ja": "そして仏とは久遠の寿命を持つ存在である、というこの奥義を聞いた者は、一念信解・初随喜するだけでも大功徳を得ると説かれる。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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).", "ja": "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。" }

{ "en": "Additionally, there is a theory that this sutra suggested the social situation faced by the religious organizations that edited this sutra.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "There are many editions in Sanskrit, partly because it was widely disseminated in India.", "ja": "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。" }

{ "en": "It was also translated into Tibetan, Uighur, Tangut, Mongolian, Manchurian, Korean (onmun) and so on.", "ja": "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。" }

{ "en": "These translations show that this sutra had been extensively read and recited.", "ja": "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。" }

{ "en": "Chigi (Tendai Daishi) of Tendai-san Kokusei-ji Temple in Zhejiang, China, depended on the sutra \"Myohorenge-kyo\" written by Kumaraju.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "There is a description in Nihon Shoki that Prince Shotoku had a lecture on Hokke-kyo sutra in the year 606.", "ja": "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。" }

{ "en": "In 615 Prince Shotoku described \"Hokke Gisho,\" a commentary of the Hokke-kyo sutra (see 'Sangyogisho').", "ja": "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）。" }

{ "en": "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.", "ja": "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。" }

{ "en": "The Tendai sect, which was introduced to Japan by Saicho, was greatly admired by the Imperial Court until the Meiji Restoration.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "Saicho, of the Tendai sect, named his sect the 'Tendai Hokke sect' and regarded the Hokke-kyo sutra as the supreme dharma.", "ja": "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。" }

{ "en": "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).", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "During modern times the Hokke-kyo sutra also influenced many writers and thinkers, mainly through Nichiren.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "The Buddhist invocation is generally to recite 'Namu Amidabutsu' as a devotional exercise in the Jodo-kyo sects of Pure Land teachings.", "ja": "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。" }

{ "en": "修定 of Buddhism is basically understood as stopping all conscious activity.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }

{ "en": "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.", "ja": "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。" }