nntsuzu/KFTT huggingface dataset:
English: In ordinary practice, homyo-jiku of your parents (or any other person who died recently) should be hanged on the right hand side of an altar as you face it, and on the left hand side, so-homyo-jiku covering all homyo names of your ancestors.
Japanese: 平時は、仏壇の向かって右側面に、親（もしくは直近に亡くなった人の）の法名軸を掛け、向って左側面には、代々の法名を記した総法名軸を掛ける。
English: The reason why homyo-jiku are hanged on the inner sides of altar is explained as, in the Jodo Shinshu school, any altar is considered to represent jodo (a pure land) where all the deceased, being treated as Buddha, face toward Amida Nyorai (Amidabha) in the center.
Japanese: 側面に掛ける理由は、浄土真宗の仏壇は浄土をあらわしたものであり、故人も諸仏として、その中心にいる阿弥陀如来へ向いていると考えるからである。
English: In ordinary days, each individual homyo-jiku is rolled up, (except for laymen's houses where homyo-jiku are not rolled up but placed in boxes), while on the occasions of anniversaries of the death of ancestors, they are exposed to be hung in front of altars.
Japanese: 個々の法名軸は、平時は巻いておき（在家用の軸は、箱などに収め巻かない）、祥月命日・年忌に出し、仏壇前に掛ける。
English: If the principal image is covered by damask, homyo-jiku made of damask is better used than that of gold brocade.
Japanese: 御本尊が緞子表装の場合、金襴表装の法名軸は用いずに、緞子表装の法名軸を用いた方がよい。
English: In some local places, kuridashi-ihai (a box-type mortuary tablet container) is used, but the head temple recommends use of homyo-jiku instead.
Japanese: 地域により繰出位牌が用いられる場合もあるが、本山は法名軸を用いる事を推奨している。
English: Although many Buddhist altars contain both homyo-jiku and kakocho (a family register of deaths), kakocho is an informal item to be kept in the altar's drawers in ordinary days.
Japanese: 法名軸と過去帳の両方を用いている仏壇が多いが、過去帳は略式であり平時は仏壇の引出しなどに収めておくものである。
English: Fuju-fuse-gi is a concept of the Nichiren sect of Buddhism; "fuju" means refusing offerings from those who don't believe in the Hokekyo (Lotus Sutra) and "fuse" means giving no offerings to priests who propagates beliefs other than Hokekyo.
Japanese: 不受不施義（ふじゅふせぎ）とは、日蓮宗における思想の1つでの不受とは法華経の信者以外からは施しを受けず、不施とは法華経以外の教えを広める僧侶には施しをしないということ。
English: During the Muromachi period, while expanding its influence, the attitudes of the believers of the Nichiren sect had gradually deviated from the founder's pure belief in the Hokekyo, and the Nichiren followers started to compromise with other sects or to receive offerings from the believers of other sects without hesitation.
Japanese: 日蓮の法華経に対する純粋な姿勢も、室町時代に入ると宗派が勢力を拡大していく過程の中で、他宗派との妥協や他宗派の信者からの施しを平気で受けるなど、次第に変質していった。
English: In such situation, Nisshin, who was nicknamed "Nisshin putting on a pot," supported Fuju-fuse during the era of Yoshinori ASHIKAGA, the sixth Shogun of the Muromachi Shogunate.
Japanese: このような状況の中で、室町六代家足利義教の頃「鍋かむりの日親」とあだ名された日親が不受不施を主張した。
English: In the Azuchi-Momoyama Period, the Nichiren sect was divided into two sub sects, Jufuse (receive offerings from nonbelievers, but not give) and Fuju-fuse, the latter was led by Nichio, over whether they should attend senso-kuyo (a memorial service conducted by one thousand priests) ordered by Hideyoshi TOYOTOMI.
Japanese: 日蓮宗は安土桃山時代に豊臣秀吉が命じた千僧供養に出仕するかどうかで、受不施派と日奥らの不受不施派に分裂した。
English: Later, Fuju-fuse sect was labeled 'Jasumon (Heresy)' just like Christianity and persecuted throughout the Edo period.
Japanese: その後不受不施派はキリスト教と同じく「邪宗門」と位置付けられて江戸時代を通じて禁圧を受けた。
English: Under such circumstances, the sect was torn by internal strife and split into two groups: Doshi school led by Nichigyo that was later revived in the Meiji period as Nichiren shu Fujufuse ha and Fudoshi school (Komon school) led by Nikko that was later revived in the Meiji period as Fujufuse Nichiren Komon sect.
Japanese: そのような状況の中でも派内で内紛が生じ、明治時代になって日蓮宗不受不施派として再興される日堯らの導師派の系統と、同じく明治時代に不受不施日蓮講門宗となる日講らの不導師派（講門派）の系統に分裂した。
English: "Heizei-gojo" is a Buddhist term of Jodo Shinshu Buddhism (the True Pure Land Buddhism,) which means that any person must complete preparation for rebirth in heaven while he is still alive.
Japanese: 平生業成（へいぜいごうじょう）は、「平生に業事成弁（生きている平生に、往生の業事が、完成（成弁）する）」という意味の浄土真宗の言葉である。
English: Sometimes, however, the term 'Heizei Gojo' is mistakenly used to imply ordinary behaviors of any person.
Japanese: 「平生業成」と聞くと、平生の行いのように使われる場合があるが、誤用である。
English: The doctrine of Jodo Shinshu is often misunderstood that any person may go to gokuraku (the Buddhist paradise) after his death only if he repeats recitation of nenbutsu (the Buddhist invocation) while he is alive.
Japanese: 浄土真宗の教えは、念仏を称えたら死んだら極楽へゆけるものと誤解されている場合が多くある。
English: But the doctrine implies that any person may be rescued right now while he lives, as the term "Heizei-gojo" explains.
Japanese: しかしそれは、平生業成からもわかるように、生きている今、救われるということである。
English: The characters of 'Heizei Gojo' appear in "Shoshinge Taii" ("Summary of the Shoshinge Sutra") and "Ofumi" ("letters") both written by Rennyo (a priest of the Jodo Shinshu school).
Japanese: 「平生業成」の文字そのものは、蓮如の『正信偈大意』『御文』に出てくる。
English: The term "Ofumi" refers to letters of sermons written in kana by Rennyo, the eighth chief priest of Hongan-ji Temple of Jodo Shinshu Buddhism, which were dispatched to followers throughout the country as a means of propagation.
Japanese: 御文（おふみ）は、浄土真宗本願寺八世蓮如が、その布教手段として全国の門徒へ消息（手紙）として発信した仮名書きによる法語。
English: These letters of Rennyo are called 'Gobunsho' by the Hongan-ji sect of the Jodo Shinshu school, 'Ofumi' by the Otani sect of the Shinshu school, and 'Gokansho' by the Kosho sect of the Shinshu school.
Japanese: 浄土真宗本願寺派では「御文章（ごぶんしょう）」といい、真宗大谷派では「御文」、真宗興正派では「御勧章（ごかんしょう）」という。
English: Ennyo, a grandson of Rennyo, selected eighty letters out of two hundred and several dozen letters, and compiled them into five books which were called "Gojo Ofumi" ("Letters in Five Books.")
Japanese: 蓮如の孫である円如が、二百数十通の中から80通を選び五帖に編集した物を『五帖御文（ごじょうおふみ）』という。
English: Therefore, the last letter contained in the fourth book, which was the fifteenth letter, 'Establishment of Osaka,' is regarded as the last letter written by Rennyo himself.
Japanese: そのため、4帖目の最後、第15通「大坂建立」は、蓮如の真筆では最後の御文。
English: In addition, there existed "Geno Ofumi" (literally, "Letters of the Summer") and "Gozokusho Ofumi" (literally, "Letters written under Secular Names.")
Japanese: その他に、『夏御文（げのおふみ）』、『御俗姓御文（ごぞくしょうおふみ）』がある。
English: Letters which were not included in the "Gojo Ofumi" were collectively called "Jogai Ofumi" (literally, "Extra Letters,") except those included in the "Geno Ofumi" and "Gozokusho Ofumi."
Japanese: 『帖外御文（じょうがいおふみ）』は、『五帖御文』から漏れたもの（『夏御文』『御俗姓御文』を除く）を総称する。
English: Enga TERAMOTO (1872 - 1940), born in Kaito-gun, Aichi Prefecture, was a priest of Higashi Hongan-ji Temple and the third Japanese who entered Tibet.
Japanese: 寺本婉雅（てらもとえんが、1872年（明治5年）-1940年（昭和15年））は、愛知県海東郡出身で、日本人として3番目にチベットに入った東本願寺の僧である。
English: Dates are expressed under the Senmyo calendar (a variation of the old lunar calendar, that was created in ancient China), except for the dates of his birth and death, in order to ensure consistency with descriptions in the concerned documents.
Japanese: 日付は、文献との整合を保つ為、旧暦（宣明暦）表示（生歿年月日を除く）とした。
English: In around 1253, he went to Togoku (the eastern part of Japan; particularly, the Kanto region) together with his father, Zenran, to be engaged in missionary work in Mutsu Province.
Japanese: 建長5年（1253年）頃、父・善鸞と共に東国（関東）に赴き、陸奥国において布教活動を行った。
English: In 1256, Zenran was disowned by Shinran, but he remained in Mutsu Province to continue propagation.
Japanese: 建長8年（1256年）に、善鸞は親鸞によって義絶されるが、陸奥国に残り布教活動を続けた。
English: In Oami, Mutsu Province (currently, Furudono-machi, Ishikawa-gun, Fukushima Prefecture,) he constructed a thatched hut (now, left as the remains of Nyoshin-shonin Gannyu-ji Temple) and made it a base from which to continue his mission.
Japanese: 陸奥国の大網（現、福島県石川郡(福島県)古殿町）に草庵（現、如信上人願入寺跡）を構え拠点とする。
English: In this place, his activities successfully created a very large company of followers, which was called Oami Monto (followers in Oami area.)
Japanese: この地での活動は、非常に大きな門徒集団を形成する事となり、大網門徒と呼ばれた。
English: In 1280, at the request of Kakushinni (the youngest daughter of Shinran, and the aunt of Nyoshin) and her son, Kakue, Sinnyo succeeded the light of Buddhism at Otani-byodo Mausoleum (which was the mauseleum of Shinran, and later became Hongan-ji Temple.)
Japanese: 弘安3年（1280年）、覚信尼（親鸞の末娘、如信の伯母）とその子覚恵の依頼により、大谷廟堂（親鸞の廟処。後の、本願寺）の法灯を継ぐ。
English: On his way back to Oami, upon request of his disciple, Jozenbo-shinkai, Shinnyo stayed at Taishi-do Hall (currently, Horyu-ji Temple) in Kamikanesawa, Hitachi Province (now, Daigo-machi, Ibaraki Prefecture) for propagation.
Japanese: その帰路の際、門弟乗善房信海より請われ、常陸国の上金沢（現、茨城県大子町）の太子堂〈現、法龍寺）に入り布教活動する。
English: Around the Enpo era (1673), Mitsukuni TOKUGAWA, the Lord of Mito Domain, moved Ganryu-ji Temple to the current address of Iwafune, Oarai-machi, Higashi-ibaraki County, Ibaraki Prefecture.
Japanese: 延宝の頃に水戸藩藩主徳川光圀によって、茨城県東茨城郡大洗町岩船に移される。
English: Gannyu-ji Temple, which had burnt out in the late Edo period, was rebuilt in 1962, and became the current Gannyu-ji Temple (Isohama-cho, Oarai-machi) as the Head Temple of Original Shin Buddhism
Japanese: 江戸末期には焼失するものの、昭和37年（1962年）に再建され、現在は、原始眞宗大本山願入寺（大洗町磯浜町）。
English: On February 2, 1300, Nyoshin entered nirvana in a thatched hut in Kamikanesawa, Hitachi province.
Japanese: 正安2年（1300年）1月4日(旧暦)、常陸国上金沢の草庵にて入滅する。
English: While Hoon-ko (a memorial service for his grandfather Shinran) began around 1294, Nyoshin made a trip to Kyoto in each anniversary month of Shinran's death, and initiated Kakunyo into the doctrine of the Jodo Shinshu school (the Pure True Land Buddhism.)
Japanese: 祖父である親鸞の祥月忌（報恩講が営まれ始めたのは永仁2年〈1294年〉頃より）には上洛し、覚如に宗義を伝授した。
English: Legend has it that Shinran died in the priest's lodge of Jinu called 'Zempobo' in 1262.
Japanese: 1262年に親鸞が死去した場所は、尋有の住坊「善法坊」と伝えられる。
English: Rensei (1455 - September 17, 1521) was a priest of Jodo Shinshu (the True Pure Land Sect of Buddhism) who lived from the mid Muromachi period to the Sengoku Period (Period of Warring States).
Japanese: 蓮誓（れんせい、康正元年（1455年）-大永元年8月7日(旧暦)（1521年9月7日））は、室町時代中期から戦国時代_(日本)にかけての浄土真宗の僧。
English: It is said that he was later sent to Yoshizaki Gobo, which was the destination of Rennyo who fled from persecution by Enryaku-ji Temple and decided to propagate in Echizen Province, as a hostage (attestant) of followers in Echizen who were preparing for Rennyo's settlement.
Japanese: 後に蓮如が延暦寺の迫害を逃れて越前国での布教を決意した時、移住準備を進めていた越前の門徒への人質（証人）として移住予定地であった吉崎御坊へ送られたとされる。
English: Later, in 1476, when Rennyo conflicted with Masachika TOGASHI, who held the position of Kaga no Shugo, he contacted his oldest brother Junnyo to extricate their father.
Japanese: 後に蓮如と加賀守護富樫政親が対立した文明_(日本)7年（1476年）には、長兄の順如と連絡を取って父を脱出させた。
English: After staying in Yoshizaki for a while, he joined his second older brother Renjo who had fled to Ecchu Province.
Japanese: その後、暫く吉崎に滞在したものの、やがて越中国に逃れていた次兄蓮乗と合流した。
English: It is said that he practically lead the ikko ikki (an uprising of Ikko sect followers) in Ecchu in 1481, in place of his sickly older brother.
Japanese: 文明13年（1481年）の越中における一向一揆では、病気がちであった兄に代わって実際の指揮を執ったとされている。
English: After Hongan-ji Temple took control of Kaga in 1488, Kokyo-ji Temple of Rensei, along with Matsuoka-ji Temple of Renko, who was his older brother, and Honsen-ji Temple of Rengo, who was his younger brother and the successor of his older brother Renjo, came to be called 'Three Temples of Kaga' or 'Three Mountains of Kaga', and became the deputy governing institutions of Hongan-ji Temple in Kaga.
Japanese: 長享2年(1488年)の本願寺による加賀支配確立後には蓮誓の光教寺は兄蓮綱の松岡寺・弟で兄蓮乗の後継となった蓮悟の本泉寺と並んで「賀州三ヶ寺」または「加賀三山」と呼ばれて加賀における本願寺の代行統治機関となった。
English: However, because Rensei was linked to Ecchu monto (followers of Ecchu Province), the province was practically governed by the 'Goryozan' system by the two temples other than Kokyo-ji Temple, and Rensei assumed the position of an assistant.
Japanese: ただし、蓮誓は越中門徒にも関与していたため実際には光教寺以外の2寺による「両御山」体制が取られて蓮誓はその補佐役となった。
English: However, after Rennyo, who was his father, died, it is said that Jitsunyo, who was Rennyo's successor and Rensei's paternal half-brother, and Rensei didn't get along with each other and Rensei collaborated with Renjun, who was his younger brother, to transfer the head temple to Kaga.
Japanese: だが、父蓮如が死ぬと、後を継いだ異母弟実如との仲は上手く行っていなかったと言われており、弟の蓮淳と図って本山を加賀に移そうと計画したといわれている。
English: But Kensei, who was his successor, son, and a renowned great scholar of the sect along with Rengo, was persecuted by Renjun's Hossu (the head of a Buddhist sect) empowerment policy and excommunicated.
Japanese: だが、後を継いだ息子顕誓は蓮悟と並んで宗派を代表する碩学の一人と称えられながら、その蓮淳による法主強化政策による弾圧（大小一揆）によって破門となった。
English: Although he restored his position later by the will of Renjun, he was confined due to an internal strife 17 years later, and led a turbulent life, until he died in 1570 at the age of 72.
Japanese: その後蓮淳の遺言によって復帰が許されるも、その17年後には内紛によって今度は幽閉されて元亀元年（1570年）に72歳で病死するという波乱の生涯を送る事になった。
English: Myoho (1184 - December 4, 1251) was a priest of Jodo Shinshu (the True Pure Land Sect of Buddhism) who lived in the Kamakura period.
Japanese: 明法（みょうほう、元暦元年（1184年）-建長3年10月13日(旧暦)（1251年11月27日））は、鎌倉時代の浄土真宗の僧。
English: It is said that after he rushed to the soan (a hermitage built with a simple structure with a thatched roof) in Inada (paddy field) and met Shinran, he immediately repented and became a disciple of Shinran.
Japanese: 稲田の草庵に押し掛けたところ、親鸞に対面するやいなや懺悔して弟子になったという。
English: "Sanjo-wasan" is a collective term for Jodo-wasan (hymns of the Pure Land school), Koso-wasan (hymns about high-ranked priests), and Shozomatsu-wasan (hymns about three stages of the history of Buddhism), all of which were written in Japanese by Shinran.
Japanese: 三帖和讃（さんじょうわさん）とは、親鸞の著作である浄土和讃、高僧和讃、正像末和讃の総称である。
English: Jodo-wasan (118 verses) and Koso-wasan (119 verses) are considered to have been written around 1248, and Shozomatsu-wasan (116 verses) is assumed to have been writtem around 1257.
Japanese: 浄土和讃(118首)、高僧和讃は(119首)は宝治2年（1248年）頃の作、正像末和讃(116首)は正嘉1年（1257年）頃の創作とされる。
English: Subsequently, they were often revised partially and also transcribed, until they were newly published by Rennyo together with Shoshin Nenbutsuge (the right version of verses for prayers) so that followers may use the publications at their devotional exercises in the morning and evening.
Japanese: その後も加筆、書写が数多くなされたが、後に蓮如によって正信念仏偈とともに三帖和讃が開版され、門徒の朝夕の勤行に用いられるようになった。
English: The Tahoto pagoda (also referred to as hoto, a "multi-treasure" pagoda), on which Nichiren chant is written, is placed at the center, Shakamuni butsu and Taho Nyorai (Prabhuta-ratna) are placed on the left and right of Tahoto viewed from the conductor of rituals, and the Nichiren statue is placed on the lower display shelf.
Japanese: 中心に題目の書かれた多宝塔（宝塔）を据え、両脇に祭祀者から見て左右に釈迦牟尼仏と多宝如来を安置し、その下に日蓮像を置く。
English: The itto ryoson comprising the Tahoto pagoda and Niseson (two world-honored ones) represents Nibutsubyoza, which is described in Chapter Fifteen, Jujiyujutsuhon (Emerging from the Earth) of Hoke-kyo Sutra (the Lotus Sutra).
Japanese: 宝塔と二世尊が一塔両尊になっており、法華経（妙法蓮華経）の従地湧出品第十五の章の二仏並座（にぶつびょうざ）を表す。
English: Although only the elements described above are placed in Buddhist alters of lay believers, Jogyo Bosatsu (Superior Practice Bodhisattva), Muhengyo Bosatsu (Limitless Practice Bodhisattva), Jogyo Bosatsu (Pure Practice Bodhisattva), and Anryugyo Bosatsu, which are Hongeshidaibosatsu (four Bosatsu (Bodhisattva) enlightened by True Buddha) of Hokke sect are additionally placed on shumidan (An altar made of fine timber, generally with panelling, hame) in Hokke sect temples.
Japanese: 在家の仏壇には上述のもののみであるが、法華宗寺院の須弥壇では二世尊のほか、上行菩薩（じょうぎょうぼさつ）、無辺行菩薩（むへんぎょうぼさつ）、浄行菩薩（じょうぎょうぼさつ）、安立行菩薩（あんりゅうぎょうぼさつ）という法華宗の四菩薩日蓮宗・法華宗における四菩薩（ほんげしだいぼさつ）などが加わる。
English: There has been a doctrinal controversy over the Honbutsu (Primordial Buddha) in the Hokke and Nichiren Sects of Buddhism, and the interpretation of Sanposon varies.
Japanese: 日蓮宗・法華宗では宗派内で本仏について、教義論争が有り、三宝尊への捉え方はまちまちである。
English: According to the interpretation, although Sanpo refers to Buddha, sutras (Buddhism) and priesthood, the primary representations of each are Shakamuni butsu (and Taho Nyorai) for Buddha, Myohorenge-kyo Sutra (the Lotus Sutra, Hoke-kyo Sutra) for sutras (Buddhism), and Nichiren for priesthood, which are combined as honzon to be Sanposon.
Japanese: 三宝は仏陀・法(仏教)・僧であるが、仏陀の第一を釈迦牟尼仏（及び多宝如来）とし、法(仏教)の第一を妙法蓮華経（法華経）の題目とし、僧の第一を日蓮とし、三宝の各第一をひとつの本尊にまとめたものが三宝尊であると言う解釈である。
English: "Hoto" is a Buddhist pagoda composed of a cylindrical or octagonal toshin (the body of a pagoda,) with a square-shaped roof on it, and sorin (a metal pinnacle placed on the top of a pagoda).
Japanese: 宝塔（ほうとう）は、円筒や八角などの塔身に方形などの屋根を被せ、さらに相輪を載せた仏塔。
English: In Hokke-shu (the Hokke school of Buddhism), Shaka Nyorai (Buddha Shakamuni) and Taho Nyorai (Buddha of Many Treasures) are worshipped as the principal images who flank each other, in accordance with the story of Ken Hotohon Dai-juichi of "Myo Horengekyo" (the 'Lotus Sutra' Chapter Eleven: the Emergence of the Treasure Tower).
Japanese: 法華宗では、「妙法蓮華経」見宝塔品第十一に基づき釈迦如来・多宝如来を脇士として本尊とする。
English: Junshin (year of birth unknown, died on April 20, 1250) was a priest of Jodo Shinshu (the True Pure Land Sect of Buddhism) who lived in the mid Kamakura period.
Japanese: 順信（じゅんしん、生年不詳－建長2年3月10日(旧暦)（1250年4月13日））は、鎌倉時代中期の浄土真宗の僧。
English: Nobuchika KATAOKA, who was his father and held the title of daiguji (high priest of a great shrine) of Kashima-myojin in Hitachi Province, became a follower of Shinran, and made Junshin a disciple of Shinran.
Japanese: 父の片岡信親は、常陸国鹿島明神の大宮司であったが親鸞に帰依し、順信を弟子とさせた。
English: In his last years, he engaged in missionary work in the Kansai region on orders from Shinran, and its historic site is Bussho-ji Temple in Ibaraki City, Osaka Prefecture.
Japanese: 晩年は、親鸞の命で関西での布教を行い、大阪府茨木市の仏照寺はその旧跡である。
English: Myoho (Saddharma in Sanskrit) means the first victorious and mysterious dharma in Buddhism.
Japanese: 妙法（みょうほう、サンスクリット語：Saddharma）とは、仏教において第一の最勝で不可思議なる法をいう。
English: The original Sanskrit term "saddharma" was composed of the words 'dharma' ('law') and 'sat' ('right, true, and good').
Japanese: 原語はサンスクリットで「法（dharma）」に「正しい・真の・善（sat）」を被せたもの。
English: Kichizo (a Chinese priest in the 6th-7th centuries) described in his "Hokke Genron" that there should have been really deep impetus for Kumaraju to change the word "sho" to "myo."
Japanese: 吉蔵は『法華玄論』2で「什公、正を改めて妙となすは、必ずまさに深く致すところあるべし」と述べた。
English: As if to prove this, disciples of Raju Sanzo (another name of Kumaraju), including those from Dosho to Houn and Chigi (Zhiyi), defined 'Myoho' as the absolute truth in their commentaries on "Hokekyo."
Japanese: それを証左するように羅什三蔵門下の道生以降、法雲や智顗は『法華経』の注釈書において「妙法」を絶対の真理と定めている。
English: The letter 'Myo' of "Myoho" is an abbreviation of "Mimyo," which is the term mentioned in Kaikyoge (a verse to recite before intoning a sutra) of any sect of Buddhism, which reads as follows:
Japanese: 妙法の「妙」とは微妙（読み：みみょう）の略で、各宗派で唱える開経偈（かいきょうげ）には、
English: 無上深甚微妙法 百千万劫難遭遇' (Dharma of Mimyo is the deepest of all, so that it is very hard to encounter with even through millions of years).
Japanese: 「無上深甚微妙法百千万劫難遭遇」（無上の深甚微妙の法は、百千万劫にも遭遇し難い）とある。
English: As mentioned in the above verse, the term "Mimyo" had originally implied excellent flavor and beauty beyond expression.
Japanese: その通りで、微妙とは味わいや美しさがなんとも表現できず勝れていること、という本来の意味がある。
English: It also had unspeakably complex implications and delicate flavors in sensitive parts.
Japanese: また、細やかな所に複雑な意味あいや味わいが含まれていて、言い表し様がないことという本来の意味もある。
English: "Hokke gengi" (subtle and profound essentials of the Lotus Sutra) mentions in its introduction that Myosha (skilled men) are rewarded with mysterious dharma; "Yuimagyo" (Vimalakirti Sutra) mentions in its Bukkokuhon that public people may be rescued by this Myoho (supreme dharma); "Hokekyo" mentions in its Hobenhon that Homyo (supreme dharma) is difficult to understand; "Nehangyo" (the Nirvana Sutra) mentions in its Myoji-kudokuhon that any Myoho dharma of various theories, as well as any secrecy kept deep in warehouses, are all destined to enter the Great Nirvana.
Japanese: 『法華玄義』序には「妙者褒美不可思議之法也」、『維摩経』仏国品では「以斯妙法済群生」、また『法華経』方便品に「我法妙難思」、『涅槃経』名字功徳品「所説の種々の妙法、秘密深奥蔵門、悉くみなこの大般涅槃に入る」などとある。
English: Shumon aratame was religion policy and the control of the public promoted by the Edo bakufu (Japanese feudal government headed by a shogun).
Japanese: 宗門改（しゅうもんあらため）は、江戸幕府が行った宗教政策および民衆統制政策。
English: At first, due to a ban on Christianity, it aimed at detecting and converting Christians, but its purpose gradually shifted to the policing of the public as the system of Shumon-Ninbetsu-Aratame-Cho (The Village People Register of Religious Faith and Relationship) developed based on the Terauke seido (the system of organizing whole temples in Japan with registration of follower families).
Japanese: 当初は、キリスト教の禁止に伴うキリシタンの摘発および改宗を目的としていたが、寺請制度による宗門人別改帳が整備されてくると、住民調査的な制度となっていった。
English: Since 1549, when Catholicism was firstly introduced to Japan by Francis Xavier, the number of Christians increased, stimulated by trade and other factors.
Japanese: キリスト教は1549年（天文(元号)18年）にフランシスコ・ザビエルによってカトリックが日本に伝えられて以来、貿易などを通して信者（キリシタン）が増加した。
English: In 1587, however, Hideyoshi TOYOTOMI, who was worried about invasion by foreign countries, issued a decree of purging missionaries and embarked on the oppression of Christians.
Japanese: しかし、他国による侵略などを憂慮した豊臣秀吉は1587年（天正15年）宣教師追放令を出してキリスト教の排除に乗り出した。
English: The Edo bakufu followed this policy and issued a ban on Christianity in 1612 that took effect within shogunal demesnes, followed by a nationwide prohibition on Christianity in the following year.
Japanese: 江戸幕府もこれを引き継ぎ1612年（慶長17年）まず幕府領内にキリスト教禁止令を出し、翌年には全国的にキリスト教が禁制となった。
English: At first, the bakufu persecuted Christians by forcing them to step on a wood sheet containing a likeness of Jesus (this practice is called 'fumie') or by encouraging whistle-blowing to reveal Christians, and Buddhist temples were commissioned by the bakufu to prove that their parishioners were not Christians (this system is called 'terauke seido').
Japanese: 当初、幕府はキリスト像が刻まれた板を踏ませる踏絵や密告の奨励などを行うことによりキリシタンの取締りを実施し、キリシタンではないことを仏教寺院に請け負わせてその証明とした（寺請制度）。
English: After the Shimabara Rebellion, an uprising in Kyushu that continued from 1637 to 1638, the bakufu introduced shumon aratame-yaku (an officer in charge of the persecution of Christians) in 1640 and issued an order in 1664 that required all the domains to introduce shumon aratame-yaku.
Japanese: 1637年（寛永17年）からその翌年にかけて九州でおきた島原の乱の後、1640年（寛永17年）幕府は宗門改役を設置し、1664年（寛文4年）には諸藩に宗門改役を設置するよう命じている。
English: As the Fujufuse (Not Receive and Not Give (from and to people other than those belonging to the Nichiren Sect)) School, a fundamentalist faction of the Nichiren Sect, was banned in 1665, people affiliated with the faction became targets of shumon aratame, which aimed at converting heretics to other Buddhist sects.
Japanese: 1665年（寛文5年）には日蓮宗のうち強硬派である不受不施派が禁制となったことにより、他宗派に改宗させる宗門改の対象となった。
English: With the 1671 bakufu decree that made it mandatory to create Shumon-Ninbetsu-Aratame-Cho, the system of shumon aratame was completed together with the terauke seido, where Shogunal subjects were required to belong, in principle, to specific temples (family temples excluding the Fujufuse School, and sometimes shrines, depending on the domain).
Japanese: 1671年（寛文11年）幕府は宗門人別改帳の作成を義務付け、原則として特定の仏教寺院（不受不施派を除く檀那寺、藩によっては神社もあった）に属する寺請制度とともに宗門改が確立した。
English: The shumon aratame system existed until 1873, when a ban on Christianity was abolished (by the Meiji Government).
Japanese: 宗門改の制度は、1873年（明治6年）キリスト教の禁制が解除されるまで続いた。
English: At first, the Meiji Government's spy operations against Christians were led by the Danjodai (Inspection Bureau) based on 'Rules for Espionages' (June, 1870), succeeded in July 1871 by the Inspection Division at the Seiin (the central state council in the early Meiji period), which was set up with the new birth of the Daijokan (Department of State) system.
Japanese: 明治政府によるキリスト教徒へのスパイ活動は当初は弾正台が「諜者規則」（1870年6月）に基づいて行い、翌年7月には新しい太政官制により正院内の監部課が引き継いだ。
English: Although heresy inspectors at the Inspection Division were abolished in June 1874, one year after the lifting of the ban on Christianity, it is confirmed that reports by heretic inspectors continued until March 1876.
Japanese: 監部課の異宗諜者の廃止はキリスト教解禁の翌年（1874年6月）であったが、異宗諜者の報告書は1876年（明治9年）3月まで存在している。
English: Shumon aratame-yaku is one of law enforcement posts set up in the Edo bakufu (Japanese feudal government headed by a shogun) and in all the domains.
Japanese: 宗門改役（しゅうもんあらためやく）は、江戸幕府および諸藩に設置された役職のひとつ。
English: Shumon aratame-yaku took charge of cracking down on Christians--Christianity was banned--and supervised policing.
Japanese: 禁制であったキリスト教の信者（キリシタン）の取締まりや取締りのの指導などを行った。