nntsuzu/KFTT huggingface dataset:
English: Takuhatsu (pindapata in Sanskrit) is one of the forms of ascetic practice for monks of Ancient Indian religions, including Buddhism and Jainism, and it is an ascetic practice to make monks go around the homes of believers, beg for the least amount of food and so on required, and let the believers earn merit.
Japanese: 托鉢（たくはつ、サンスクリット：pindapata）とは、仏教やジャイナ教を含む古代インド宗教の出家者の修行形態の1つで、信者の家々を巡り、生活に必要な最低限の食糧などを乞い、信者に功徳を積ませる修行。
English: It is also called kotsujikigyo, zudagyo, or gyokotsu.
Japanese: 乞食行（こつじきぎょう）、頭陀行（ずだぎょう）、行乞（ぎょうこつ）とも。
English: Because monks in religions in Ancient India usually deny desires for possessions, they only possess sanne-ippatsu (three robes and one begging bowl), bare necessities, and they do not engage in productive activities such as agriculture in order to devote to ascetic practices.
Japanese: 古代インドの宗教では、出家者は一般に所有欲を否定するために三衣一鉢の最低限の生活必需品しか所有しないほか、修行に専念するために農業などの生産活動には従事しない。
English: Because of this, monks needed to supply the least amount of food required to maintain their bodies from believers other than the monks, and under such a situation, exchanges between monks, who are usually involved in ascetic practices in mountains and woods and do not relate much to other people, and believers who live in towns and villages were born.
Japanese: したがって、出家者が生存するためには身体を維持させるために最低限の食料を出家者以外から調達する必要があり、そうした状況下から、ふだん山地や森林で修行しその他の人々とは関わることが少ない出家者と、町村で生活している信者との間に托鉢による交流関係が発生した。
English: Arakan, which is one of the names for those that practice asceticism in Buddhism and other religions in Ancient India, is a transcription of Arhat in Sanskrit, which means 'a person who deserves to receive a offerings' shown in Chinese translation 'ogu,' and also, biku (Buddhist priest) is a transcription for Sanskrit bhiksu, which means 'begging person.'
Japanese: 仏教やその他古代インド宗教の修行者への呼称の1つである阿羅漢（あらかん）はサンスクリット語のArhatの音写語であるが、その意味は漢訳の「応供」（おうぐ）が示す通り、「供養を受けるにふさわしい人」であるほか、比丘（びく）もサンスクリット語のbhiksuの音写語であり、その意味は「乞う人」である。
English: However, on the other hand, 'people who only beg for food' (pindola) were seen as vulgar people by lay believers.
Japanese: しかしながら、その一方で「食物を乞うだけの人」（pindola）は、在家の人々から卑俗な人々として見られていた。
English: As a result, even though they had similar activities, those that did not possess personality as monks could not receive offerings from lay believers.
Japanese: したがって、同一の行動形態であっても、出家者としての風格を備えていない者は、在家信者から供養されなかった。
English: Nowadays, takuhatsu is practiced every morning, and the foods taken back to the religious community are divided equally between everyone by those in charge.
Japanese: 現在では、托鉢は毎朝行われ、教団に持ち帰ったそれらの食物は担当者によって全員に平等に分配される。
English: In "Hokkukyo Sutra" (Words of Truth, Dhammapada), an anecdote is recorded that Brahman (priest of Hinduism, members of the highest caste) challenged Shaka to a debate, who was practicing takuhatsu, and instead, was influenced by Shaka to be a lay believer.
Japanese: 『法句経』には、バラモンが托鉢に来た釈迦に論戦を挑んで逆に感化され、在家信者となった逸話が収録されている。
English: In the Nara period, Gyoki and others practiced takuhatsu in a form of kanjin (temple solicitation) to prepare social infrastructure such as embankments for rivers and maintenance of wells and reservoirs, and to erect the Great Buddha, which also had the meaning of charity.
Japanese: 奈良時代には行基などによって河川の堤防やため池・井戸などの社会インフラの整備や大仏建立のための勧進という、チャリティとしての意味合いでも托鉢は行われるようになった。
English: Takuhatsu in this kind of situation also had the meaning of publicity along with the collection of funds, so it was practiced not only in their neighborhood but also in distant places.
Japanese: こうした場合の托鉢には資金集めのほかに広報的な意味合いも含まれていたため、自己の周辺地域だけではなく、遠隔地に至るまで行われるようになった。
English: These takuhatsu in distant places led to propagation of the Jodo (Pure Land) Sect by wanderers called hijiri, such as Kuya, at the end of Heian period.
Japanese: このような遠隔地に及ぶ托鉢は、やがて平安時代末期の空也などの聖（ひじり）と呼ばれる遊行者による浄土教の布教活動に繋がっていった。
English: The ban was removed on 15 August, 1881 (ko dai 8 go (ordinance No. 8 of the first part) of the Ministry of Interior), but a license given by the chief abbot needed to be carried.
Japanese: 1881年8月15日には解禁（内務省布達甲第8号）されたが、管長の免許証の携帯が義務づけられた。
English: Takuhatsu in present days practices in two manners; that of visiting homes of supporters of the sect in groups, and that of begging for almsgiving by standing without moving in front of gates of temples and on the crossings of busy streets by individuals.
Japanese: 現在の托鉢には、集団で自派の檀家の家々（近隣に限らない）を訪問する形態と、個人で寺院の門前や往来の激しい交差点に直立して移動せずに喜捨を乞う形態がある。
English: Further, it is common to assume that police permission to use roads based on the Road Traffic Act is not required for takuhatsu.
Japanese: なお、托鉢では、道路交通法に基づく警察署の道路使用許可は不要というのが通説となっている。
English: As seen above, takuhatsu in Buddhism in Japan lost its original purpose, because Mahayana Buddhism that spread in Eastern Asia including Japan, being different from Theravada Buddhism, does not prohibit the possession of articles, and as a result, it became possible to maintain temples by the rent paid by tenant farmers in the management of contributed manors and others, and there was no more need for takuhatsu for the purpose of maintenance.
Japanese: このように日本の仏教における托鉢が本来の目的から外れるようになったのは、日本を含む東アジアに広まった大乗仏教では上座部仏教とは異なり物品の所有を禁止しておらず、その結果として寺院が寄進された荘園等を運営し、その小作料等で寺院を維持する事が可能となったため、維持を目的とした托鉢を行う必要がなくなったからである。
English: Kyonyo (6 November, 1558 - 6 November, 1614) the twelfth chief priest of the Ishiyama Hongan-ji Temple.
Japanese: 教如（きょうにょ、永禄元年9月16日(旧暦)（1558年10月27日）-慶長19年10月5日(旧暦)（1614年11月6日））は、石山本願寺の第12代門主。
English: When the Ishiyama War broke out against Nobunaga ODA in 1570, he helped his father and fought exhaustively against Nobunaga.
Japanese: 1570年、織田信長との間で石山戦争が始まると、父を助けて信長と徹底して戦った。
English: But in 1580, his father tried to leave Ishiyama Hongan-ji Temple after the violent attacks by Nobunaga, accepting the Imperial order by Emperor Ogimachi to make peace.
Japanese: しかし1580年、信長の猛攻の前に父が正親町天皇との勅命講和を受け入れて石山本願寺を退去しようとする。
English: Kyonyo claimed to resist to the last and fought against Nobunaga ignoring the Imperial order for peace and shutting himself in Hongan-ji Temple, and was disowned by his father.
Japanese: このとき教如はあくまでも徹底抗戦を主張し、勅命講和を無視してなおも本願寺に立て籠もって信長に抗戦したため、父親から義絶されてしまった。
English: After that, he wandered through many regions such as Yamato Province, Omi Province, Kii Province, Yamashiro Province, Settsu Province, and Aki Province.
Japanese: その後、教如は大和国、近江国、紀伊国、山城国、摂津国、安芸国など諸国を転々と流浪する。
English: After Kennyo died in 1592, his first son Kyonyo tried to succeed the chief priest of Hongan-ji Temple, but Hideyoshi TOYOTOMI opposed the succession by Kyonyo with the reasons that he was once disowned by his father, he resisted exhaustively against Nobunaga in the past, and so on, and appointed Junnyo, his half-brother, as the successor.
Japanese: 1592年に顕如が死去した後、長男である教如は本願寺住職の座を継ごうとしたが、それに対して豊臣秀吉がかつて父に義絶されたこと、信長と徹底抗戦した経緯などを理由に教如は後継者にふさわしくないと反対し、教如の異母弟の准如を後継者に指名した。
English: However, when Ieyasu TOKUGAWA came into power after Hideyoshi's death, because of the reason that Ieyasu was once troubled by the Ikko Sect, he started to intervene in the quarrel between Kyonyo and Junnyo.
Japanese: しかし秀吉死後に徳川家康が政権を掌握すると、家康はかつて一向宗に苦しめられたことがあるという経緯からこの教如と准如の争いに介入する。
English: Ieyasu came to support Kyonyo, and after experiencing espionage on the night before the Battle of Sekigahara (it was sensed by the Mitsunari ISHIDA side and was encountered in such a dangerous situation that he had written a farewell poem, but with the help of Hidenobu ODA and others and hard fighting by his followers, he at last returned to Kyoto), he erected Shinshu-honbyo Mausoleum in Karasuma in Shichijo in Kyoto in 1602, with Imperial sanction from the Emperor Goyozei in the background.
Japanese: 家康は教如に肩入れすることとなり、関ヶ原の戦い前夜の諜報活動（これが石田三成方に察知されて、辞世の句を認めるほど危険な目にも遭ったが、織田秀信らの協力や門徒の奮戦もあって無事帰洛を果たしている）を経て1602年、後陽成天皇の勅許を背景にして京都七条の烏丸に真宗本廟を建立した。
English: Because of this, Hongan-ji Temple in Shichijo Horikawa, succeed by Junnyo, came to be called Nishi Hongan-ji Temple, and the religious community of Hongan-ji Temple was split into East and West.
Japanese: このため准如が継承した七条堀川の本願寺は西本願寺と呼ばれるようになり、本願寺教団は東西に分裂した。
English: Originally, everyone could become a priest if he had the approval of ten senior members of Buddhist society (sanshi-shichisho (three leaders and seven witnesses) and an oath to obey religious precepts, but because they were exempted from labors, tax payments, and military service in China and in Japan, many people became priests one after the other and developed into a situation threatening the national finances.
Japanese: 本来、僧侶になるには、仏教教団の10名の先輩構成員（三師七証）の承認があり、戒律を護る事を誓えば誰にでもなれるものであったが、中国や日本に於いては、労働、納税、兵役を免除されていたため、僧侶になる者が続出し、国家の財政を脅かす事態となった。
English: Therefore, to limit the number of people who became priests every year and in the regions, government created the tokudo as a national license system.
Japanese: そこで国家は年度や地域毎に僧侶になる人数を制限するために、得度を国家の許可制とした。
English: After Buddhism originated in India was introduced to China, it had to be taken control of by the government, in addition to its original Buddhist religious precepts.
Japanese: インドで興起した仏教が中国に伝来すると、仏教本来の教団規律の他に、国家による統制を受けなければならなくなった。
English: Zanning of Northern Sung mentioned in the chapter 'Soseki Shicho' (tensioning and loosening of priesthood) of his writing "The Essential History of Great-Song Monks" as follows.
Japanese: 北宋の賛寧は、その著である『大宋僧史略』の巻中「僧籍弛張」において次のように述べている。
English: Originally, Buddhism had no reason to be controlled by the government, but because not only those that seek the truth, but also those who envy the elegance and gracefulness of a priest's life, and those that wished to escape from labor by entering the priesthood, increased so much, it became impossible for Buddhist precepts alone to restrain evil customs, and government thus started to take control by the establishment of priest officials and registration of priests and priestess.
Japanese: 仏教は本来は国家の統制を受けるような筋合いのものではないのだが、真実の求道者だけではなく、僧侶の生活が優雅閑雅であることを羨んで、または、徭役を免れようとするような目的によって出家を志す者が頻出するようになり、僧伽の戒律のみでは、その弊風を抑制することが無理になってしまい、そこで、国家による統制が加えられることとなり、僧官の設置、僧尼の造籍を見るに至ったのである。
English: Indeed in China, since the special privilege of exemption from labor was given to priests, many priests with the purpose of exemption from labor appeared, and because of that, the government established various restraining policies and regulations, such as limiting the numbers of priests receiving tokudo.
Japanese: 確かに中国では、僧侶に徭役免除の特権が付与されたため、徭役免除を目的とした出家者が数多く現われ、そのために、国家が出家得度に定数を定めるなどの諸々の抑制策や規制を設けるようになった。
English: Further, the priests officially recognized by the government were forced to become organized in priesthood, and this accelerated the control by the government.
Japanese: さらに、国家公認の僧は僧籍に編成されることとなり、その統制に拍車がかかることとなった。
English: Simultaneously, official certificates as priests who were officially recognized by the government were issued by the government, and its control was further strengthened.
Japanese: 同時に、国家の手によって国家公認の僧であることの証明書としての度牒が発給され、その統制を更に一層強化することとなったのである。
English: The ones that were approved were issued an official certificate to prove the tokudo by government, and after the priestly teacher of the approved person guaranteed his name, age, and place where his family was officially registered, signed by officials and priests of Genbaryo and Jibusho (both ministries to manage diplomacy and registration of monks), it was provided with a seal by Daijokan (Grand Council of State).
Japanese: 度者には、官から得度を証明する文書として度牒が発給され、得度者の氏名や年齢、本貫地などを師僧が保障し、玄蕃寮、治部省などの官人や僧網の署名を得た後、太政官印を受けて支給された。
English: As those that were approved had the privilege to be exempted from labor, farmers who became priests without official approvals were appeared, that was called shido, and priests by shido, called shidoso, were prohibited by Kokonritsu (Penal Law on Households and Marriage) and Soniryo (Regulations for Monks and Nuns), which were both part of Ritsuryo code.
Japanese: 得度者には課役を免除される特権があり、官の許可なく僧となる農民などが出現し、これらは私度、そうした僧は私度僧と呼ばれ、律令の編目である戸婚律や僧尼令で禁じられた。
English: Also, rinjido were hold in the occasions such as a shortage of priests in official temples, praying for restoration from illness and so on to nobilities such as the Emperor, and helping nobilities, who were permitted to approve fixed number of tokudo as an award by the government to nobilities, to accumulate good deeds.
Japanese: また、臨時度としては官寺における定員の不足、天皇などの貴人の病気回復などを祈願したもの、貴族などへの褒賞の一環として当該貴族に特定人数の得度（の推挙）を許してその貴族による善行の積み重ねを助けたものなどが挙げられる。
English: However, even when the priest was shidoso, that person seems to be treated with tolerance when he has made proper ascetic practices and activities as a priest.
Japanese: もっとも、私度僧であっても僧侶としての修行・活動がきちんと行われているものに関しては寛容に見られていた節もある。
English: In article of September 11, 758 of "Shoku Nihongi" (Chronicles of Japan, Continued), there is writing about tokudo approved to 'seiko isshi' (清行逸士) in various regions around the country, who have accumulated ascetic practices for more than ten years hiding in mountains and forests.
Japanese: 『続日本紀』天平宝字2年（758年）8月朔日（1日）条には天下の諸国で山林などに隠れて10年以上修行を積んでいる「清行逸士」には得度を許したという記事がある。
English: It does use the expression 'seiko isshi' (ones with pure actions), but it shows the fact that sometimes shidoso, even though making ascetic practices without an official certificate, were not punished, but were even approved as monks.
Japanese: これは「清行逸士」という表現こそ用いているが、度牒を持たないまま長期にわたって修行してきた私度僧が処罰を受けるどころか、逆に正式な僧侶として認められることもあったという事実を示している。
English: After that, in writings such as Rikkokushi (the Six National Histories), there are articles that are mentioned again and again about the examinations held to approve tokudo to ones that make ascetic practices, and it is believed that many of those examinees were shidoso.
Japanese: 以後も六国史などには修行者に得度を許すために試験を行ったという記事が何回も記されており、その受験者の多くが私度僧であったと考えられている。
English: Shidoso was illegal and was an object to be regulated, but actually, it is believed that there were two different policies; on the one hand, strict regulations were made against those that became shidoso for the purpose of exemption from labor, but on the other hand, to some extent, those that held actual activities as monks were approved, and those that had excellent results were not objects to be punished, but rather were objects to be approved as tokudo and actively taken into the system.
Japanese: 私度僧は違法であり取締りの対象ではあったが、実情においては2本立ての方針が存在し、課役忌避を目的とした私度僧に対しては厳しい取締りが行われた一方で、僧侶としての実態のあるものについてはある程度までは容認されており、その中の優秀者は処罰の対象ではなく、むしろ得度させて体制の中に積極的に取り込む方針があったと考えられている。
English: Further, there are Kukai, Encho (a leading disciple of Saicho), Kyokai (the author of "Nihon Ryoiki" (Miraculous Stories from the Japanese Buddhist Tradition, written in the early Heian period)), and so on as the ones that succeeded as shidoso.
Japanese: なお、私度僧で大成した者には空海や円澄（最澄の高弟）、景戒（『日本霊異記』著者）などがある。
English: Nika Sojo are documents which were believed to be addressed from Nichiren to his disciple, Nikko, in 1282.
Japanese: 二箇相承（にかそうじょう）は、1282年（弘安5年）、日蓮が、弟子の日興に宛てたとされる書。
English: They are regarded as documents that approved Nikko as the successor of each and every teaching by Nichiren (So-fuzokusho (total document for entrustment)) and decided Nikko as the chief priest of Kuon-ji Temple on Mt. Minobu (Betsu-fuzokusho).
Japanese: 日蓮の一切の法の継承者であること（総付嘱書）と、身延山久遠寺の住職であると定めた（別付嘱書）とされる書状のこと。
English: They are called Nika Sojo since there are 2 ('ni', in Japanese) documents, and from the place it was written, they are also called 'Minobu Sojo' and 'Ikegami Sojo' respectively.
Japanese: 2通あることから二箇相承といい、書かれた場所から「身延相承」「池上相承」ともいわれる。
English: Originally, those were handed down to Omosu Honmon-ji Temple (Kitayama Honmon-ji Temple), but presently, there are no original copies by Nichiren, and only manuscripts are handed down to Yobo-ji Temple in Kyoto, Taiseki-ji Temple in Fuji, Nishiyama Honmon-ji Temple, and so on.
Japanese: もともとは重須本門寺（北山本門寺）に伝えられたものであるが現在は日蓮の真筆は無く、写本のみが京要法寺、富士大石寺、西山本門寺等に伝えられている。
English: Minobu Sojo, from its contents, is also called Nichiren Ichigo Guho Fuzokusho (document entrusting Nichiren's lifetime preachings) and Sofuzokusho.
Japanese: 身延相承は、その内容から日蓮一期弘法付属書とも総付嘱書とも称される。
English: It is written that it was composed at Mt. Minobu right before Nichiren departed from Minobu, and is called Minobu Sojo.
Japanese: 日蓮が身延を出発する直前に身延山中で書かれたと記述され身延相承と呼ばれる。
English: Nichiren departed from Minobu for a hot spring cure, and on his way, he stopped at Ikegami, and died at there.
Japanese: 日蓮は湯治のため身延を出発し、途中、池上に寄って、その地で入滅した。
English: Ikegami Sojo is called that since it was written at the time of his death at Ikegami (Ikegami Honmon-ji Temple).
Japanese: 池上相承は、この入滅に際して池上（池上本門寺）で書かれたため、池上相承と呼ばれる。
English: Also from the description as the betto (chief priest) of Minobu Kuon-ji Temple, it is also called Minobusan Fuzokusho (document for entrustment of Mt. Minobu) and Betsu-fuzokusho.
Japanese: また身延久遠寺の別当（住職）であるとの記述から、身延山付属書とも別付嘱書とも称する。
English: The date on Minobu Sojo is September 13, but in Ganso Kado Ki (biography of Nichiren), it is written that he had departed from Minobu-sawa stream on September 8, so that he could not be at Mt. Minobu on September 13.
Japanese: 身延相承は日付が9月13日になっているが、元祖化導記には、9月8日に身延沢を出発したとあり13日に身延山には居ないことになる。
English: Further, Nika Sojo are regarded as fake documents since there are no records in ancient times, but according to Fuji Taiseki-ji Temple, there is a document by Niccho, who was one of roku roso (the Six Senior Disciples of Nichiren), called Honzon Sho Tokui Sho Soegaki (The Covering Letter of "Kanjin Honzon Sho" (the Spiritual Contemplation and the Most Venerable One)), written in the twenty-seventh year after Nichiren's death.
Japanese: さらに二箇相承は、上代には記録が無いため偽書であるとされているが、富士大石寺によると日蓮滅後27年目に六老僧の一人日頂の本尊抄得意抄添書があるとされる。
English: On November 19, 1308, it is described as follows in Honzon Sho Tokui Sho Soegaki.
Japanese: 1308年（徳治3年）9月28日、本尊抄得意抄添書には次のように記述されている。
English: By this entrustment of Nichiren's lifetime preaching, Nikko directly inherited the Buddhist teachings by the head of the sect Nichiren, and it is time that you should stop learning by yourself and spread the teachings to people as the second coming of Muhengyo Bosatsu (Boundless Practices) in Mappo (latter days of Buddhism) (Nichiren Shu Shugaku Zensho (the Complete Works of Nichiren Sect), volume 1).
Japanese: 興上一期弘法の付属をうけ日蓮日興と次第日興は無辺行の再来として末法本門の教主日蓮が本意之法門直受たり、熟脱を捨て下種を取るべき時節なり（日蓮宗宗学全書1）
English: However, in many articles which are regarded as having been written by Nichiren, the head of the sect is assumed as Shakyamuni, and since in Honzon Shoto Tokui Sho Soegaki it is written as the head of the sect Nichiren, it is pointed out that it was written in later years.
Japanese: ただし日蓮の真筆とされる多くの遺文では、教主を釈尊としており、本尊抄得意抄添書には教主日蓮となっていることから、後世の作との指摘がある。
English: In 1350, it is described as follows in Saijarissho Sho (Commentary written by Nichijun about the principle images of kuge (court nobles) and samurai families).
Japanese: 1350年（正平(日本)5年）、摧邪立正抄には次のように記されている。
English: Of edifying honzon written by Nichiren, there was Byakuren Ajari (a master in esoteric Buddhism) and so on written on the card granted to Nikko.
Japanese: 抑大聖忝くも真筆に戴する本尊、日興に授くる遺札には白蓮阿闍梨と云々。
English: This is not Nika Sojo itself, but it can be seen that there was some kind of a document of entrustment.
Japanese: これが二箇相承そのものとはいえないが、なんらかの相承書があったとみることができる。
English: The disciples of Nichiren called his teachings ho (Buddhism), and called the proper inheritance of these teachings sojo, fuzoku, fuho, and so on.
Japanese: 日蓮の弟子たちは、日蓮の教えを法(仏教)と呼び、これを正しく伝えることを相承、付属、付法などと呼んでいる。
English: It is also called Yuiju Ichinin Kechimyaku Sojo (only one person to inherit the blood) and Chaku Chaku Fufo (legitimate inheritance), and regard it as the basis for the assertion of Nikko as the legitimacy.
Japanese: 唯受一人（ゆいじゅいちにん）血脈相承とも嫡々付法ともいい、日興が正統であるという主張の根拠としている。
English: However, the assertion of Nikkomon School, which argues that only Nikko has inherited the teachings, is not accepted by other schools of Nichiren Sect.
Japanese: ただ日興のみ一人が相承したという日興門流の主張は、他の日蓮各派は認めていない。
English: The contents of Nikkobon can not be confirmed since it is not open to the public, but it is believed that since Nikkyo, who is introduced below, was also from Yobo-ji Temple, that Nikkobon has the same contents as Nikkyobon (book by Nikkyo).
Japanese: 日廣本は未公開であるため、その内容は確認できないが、後に紹介する日教は、同じ住本寺の出身であるため日教本と同じ内容と考えられている。
English: There are 2 books that are called Nikkyobon, and the contents of Minobu Sojo and Ikegami Sojo is replaced by each other.
Japanese: 日教本と呼ばれているものは2種類あり、身延相承と池上相承の中身が入れ替わっている。
English: In 1480, Nikkyo of Juhon-ji Temple wrote 'Hyakugojikkajo' and quoted Nika Sojo in the book.
Japanese: 1480年（文明(日本)12年）、住本寺の日叶は「百五十箇条」を著し、その中に二箇相承を引用している。
English: The lifetime preachings of Nichiren were entrusted to Byakuren Ajari Nikko, and he should become a great preacher to spread honmon (second half of 28 chapters of Lotus Sutra), if the lord of the province respects these teachings, Kaidan (Buddhist ordination platform) of Honmon-ji Temple should be constructed at Mt. Fuji, and you should only wait, this is the Kaiho (religious precepts in Buddhism), and especially our disciples should obey this document.
Japanese: 日蓮一期の弘法、白蓮阿闍梨日興に之を付属す、本門弘通の大導師為るべきなり、国主此の法を立てられば富士山に本門寺の戒壇を建立せらるべきなり、時を待つべきのみ・事の戒法と謂ふは是なり、中ん就く我門弟等此状を守るべきなり
English: In October (blank), 1282, lineage of Nichiren and Nikko, written at Mt. Hakii in Kai Province.
Japanese: 弘安五年壬午九月　日、血脈の次第・日蓮・日興、甲斐国波木井山中に於て之を写す
English: Fifty years of preaching by Shakyamuni should be entrusted to Byakuren Ajari Nikko, he should become the betto of Kuon-ji Temple on Mt. Minobu, and all the lay believers and monks who are against this should be regarded as ones that are against the Buddhist teachings.
Japanese: 釈尊五十年の説法、白蓮阿闍梨日興に相承す、身延山久遠寺の別当為るべし、背く在家出家共の輩は非法の衆為るべきなり
English: In 1488, Nikkyo wrote 'Ruiju Kanshushi' and quoted Nika Sojo there.
Japanese: 1488年（長享2年）、日教は「類衆翰集私」を著し、その中に二箇相承を引用している。
English: Fifty years of preaching by Shakyamuni is entrusted to Byakuren Nikko, he should become the betto of Kuon-ji Temple on Mt. Minobu, and lay believers and monks who are against this are regarded as people who are against the teachings of Buddhism.
Japanese: 釈尊五十年の説教、白蓮日興に之を付属す身延山久遠寺の別当たるべし、背く在家出家共の輩は非法の衆たるべきなり
English: November 21, 1282, honorable seal by Nichiren, lineage of Nichiren Nikko, written at Mt. Hakii in Kai Province.
Japanese: 弘安五年十月十三日、日蓮在御判、血脈次第日蓮日興、甲斐国波木井山中に於いて之を図す
English: The lifetime preachings of Nichiren are entrusted to Byakuren Ajari Nikko, he should become a great preacher to spread honmon, if the lord of the province respects these teachings, he should construct Kaidan of Honmon-ji Temple at Mt. Fuji, and he should wait, this is the so-called Kaiho, and especially our disciples should obey this document.
Japanese: 日蓮一期の弘法、白蓮阿闍梨日興に之を付属す本門弘通の大導師たるべきなり、国主此の法を立てらるれば富士山に本門寺の戒壇を建立すべきなり、時を待つべきのみ、事の戒法とは是なり、中んづく我門弟等此状を守るべきなり、
English: In 1489, Nikkyo wrote 'Rokunin Ryugi Haryu Shoshiki' and quoted Nika Sojo there.
Japanese: 1489年（延徳元年）、日教は「六人立義破立抄私記」を著し、その中に二箇相承を引用している。
English: Fifty years of Shakyamuni's preaching is entrusted to Byakuren Nikko, he should become the betto of Kuon-ji Temple on Mt. Minobu, and lay believers and monks who are against this should be regarded as those that are against Buddhist teachings.
Japanese: 釈尊五十余年之説教、白蓮日興に之れを付属す、身延山久遠寺の別当為る可し、背く在家出家共の輩は非法の衆為る可き者也
English: November 21, 1282, honorable seal by Nichiren, lineage of Nichiren Nikko, this is written in the mountain at Hakii-go Village of Kai Province.
Japanese: 弘安五年十月十三日、日蓮在御判　血脈の次第日蓮日興　甲斐国波木井郷の山中に於て之れを図す
English: The lifetime preachings of Nichiren are entrusted to Byakuren Ajari Nikko, he should become a great preacher to spread honmon, if the lord of the province respects these teachings he should construct Kaidan of Honmon-ji Temple at Mt. Fuji, and he should wait, this is the so-called Kaiho, and especially our disciples should obey this document.
Japanese: 日蓮一期の弘法白蓮阿闍梨日興に之れを付属す、本門弘通之大導師為る可き也、国主此の法を立て被れば富士山に本門寺の戒壇を建立為す可き也、時を待つ可き於耳、事の戒法と謂ふは是れ也、中ん付く我か門弟等此の状を守る可き也
English: In 1516, Nichigen, the 8th chief priest of Echigo Honjo-ji Temple, quoted the whole Nika Sojo in 'Gonin Shoha Shoshaku' and further wrote as follows.
Japanese: 1516年（永正11年）、越後本成寺の8代日現は「五人所破抄斥」の中に二箇相承を全文引用し、さらに次のように書いている。
English: Nichigen says, the first sojo (October 22) is Minobu Sojo, and the second one (November 21) is Ikegami Sojo and so on.
Japanese: 日現申す、前の御相承（9月13日）は身延相承、後は（10月13日）池上相承と云云。