nntsuzu/KFTT huggingface dataset:
English: In addition, it not only placed Kaidan (Buddhist ordination platform) at the Manpuku-ji Temple in 1663 but also held the meetings of Jukai (handing down the precepts) in various places, which had an impact on the revival movement of commandments in the Edo period.
Japanese: また、1663年に萬福寺に設けられた戒壇をはじめ、各地で授戒会を開いたことで、江戸時代の戒律復興運動に影響を与えた。
English: During the Edo period, it was not considered as one sect but seen as one school of the Rinzai sect.
Japanese: 江戸時代を通じて一宗として見做されることなく、臨済宗の一派で終始した。
English: It was in 1876 after the Meiji Restoration when it identified itself as the Obaku sect and achieved independence from the Rinzai sect, and it became one of the Zen sects after the Meiji period.
Japanese: 黄檗宗を名乗り、臨済宗から独立を果たしたのは、維新後の1876年のことであり、明治以後に禅宗中の一宗となった。
English: Zen was introduced by Daisetsu SUZUKI, a Japanese scholar who was said to reach enlightenment, to the United States and Europe in the 20th century, and was spread by Taisen DESHIMARU of the Soto sect in Europe.
Japanese: 悟りを得たと言われている日本の学者鈴木大拙によって20世紀に日本からアメリカ合衆国、ヨーロッパへと禅が紹介され、曹洞宗の弟子丸泰仙によってヨーロッパで布教された。
English: At present in the 21st century, both the Rinzai sect and the Soto sect have temples in the United States and Europe.
Japanese: 21世紀現在では、臨済宗、曹洞宗共にアメリカやヨーロッパに寺院を構えている。
English: Horin (法輪) (Sanskrit: dharma-chakra, pinyin: falun) is another name for the creed of Buddhism, especially the Four Axioms Noble and the Eightfold Path taught by Buddha.
Japanese: 法輪（ほうりん、サンスクリット：dharma-cakra、ピン音：falun）は、仏教の教義、特に釈迦が説いた四諦・八正道の別称。
English: It is an expression of the way of destroying one's Bonno (earthly desires) by believing in the creed of Buddhism taught by priests compared to the chakram, which is one of seven treasures of Tenrinjoo (universal ruler), emphasizing an aspect of destroying evil.
Japanese: 人々が僧侶から説かれた仏教の教義を信じることによって自らの煩悩が打ち消されるさまを、その破邪の面を特に強調して、転輪聖王の7種の宝具の1つであるチャクラムに譬えた表現である。
English: From this, to transfer (転: ten) the creed (法輪: horin) is referred to as tenporin in Buddhism, and, particularly, an event in which Buddha taught the creed to his five ex-ascetic fellows in Sarnath for the first time is referred to as shotenporin.
Japanese: そこから、仏教では教義（法輪）を他人に伝えること（転）を転法輪と言うようになり、特に釈迦がサールナート（鹿野苑）で元の修行仲間5人に最初に教義を説いた出来事を初転法輪と言う。
English: After that, Horin was embodied as a hogu (ritual implement) in the shape of a wheel that spreads the creed in every direction indicative of the creed of Buddhism, worshipped as a symbol of Buddhism along with the Buddhist cross, and used as a decoration on the roofs of temples and shrines.
Japanese: その後、法輪は仏教の教義を示す物として八方向に教えを広める車輪形の法具として具現化され、卍と共に仏教のシンボルとして信仰され、寺院の軒飾りにも使用された。
English: Horin is also taken into Taoism in China, and used as a term meaning the creed.
Japanese: また、中国では道教にも取り入れられ、教義を示す用語として使用されている。
English: Nichizon (1265 – 1346) was a disciple of Nikko.
Japanese: 日尊（にちぞん、1265年（文永2年）-1346年（興国6年））は、日興の弟子。
English: Striving to develop his disciples at Omosu-dansho, in the fall of 1299 Nikko excommunicated Nichizon who was distracted by the leaves falling from pear trees outside the window during a lecture.
Japanese: 日興は重須談所で弟子の育成に努めたが、1299年（正安元年）秋、講義の最中に窓の外を舞い落ちる梨の葉に気をとられた日尊を破門にした。
English: The excommunicated Nichizon allegedly made a commitment to himself to turn over a new leaf and visited various regions, building 36 temples.
Japanese: 破門された日尊は一念発起し、諸国を巡り36箇寺を建立したと伝えられている。
English: However, as Nichizon was not allowed to enter the main hall, he secretly made his pilgrimage, sitting on a stone outside the gate.
Japanese: しかし本堂に入ることは許されないため、人知れず門の外の石に腰掛て参詣した。
English: In 1283, Nichizon became a disciple of Nichimoku at a station of the lord of a manor at Misako 6-chome in Mutsu Province (at age 19).
Japanese: 1283年（弘安6年）、奥州三迫六町目の地頭所で日目に師事する〔19歳〕。
English: In 1308, Nichizon traveled around Japan, founding Hokkedo (the latter-day Yoho-ji Temple) in Yamashiro in Kyoto.
Japanese: 1308年（延慶(日本)1年）、日尊は諸国を遍歴し、京都山城に法華堂（後の要法寺）を開いた。
English: In the spring of 1333, while traveling with his teacher Nichimoku, who was to preach Buddhism to the Emperor in Kyoto, Nichimoku died in Tarui in Mino Province along the way and, taking over Nichimoku's will, Nichizon entered Kyoto.
Japanese: 1333年（正慶2年/元弘3年）春、日尊は、師の日目に随って天奏（天皇に仏法を説くこと）にのぞみ、京に向かう途中、美濃の垂井で日目が遷化（死亡）すると、その意志を継いで入洛した。
English: In the spring of 1334, Nichizon preached Buddhism to Emperor Godaigo.
Japanese: 1334年（正慶3年/建武(日本)1年）春、日尊は後醍醐天皇に天奏を行った。
English: In 1336, Nichizon founded Hokkedo (the latter-day Jogyo-in) at Rokkaku Aburano-koji Street.
Japanese: 1336年（延元1年/建武3年）、日尊は六角油小路に法華堂（後の上行院）を開く。
English: On October 13, 1342, Nichizon invited his disciple Nichiin over from Jitsujo-ji Temple in Aizu to give him Jogyo-in.
Japanese: 1342年（興国3年）10月13日、日尊は会津実成寺から弟子の日印を招いて上行院を授けた。
English: On May 8, 1346, Tayu Anichizon, the founder of Jogyo-in at Rokkaku in Kyoto (the fourth head priest of Yoho-ji Temple in Kyoto) died (at age 81).
Japanese: 1346年（興国6年）5月8日、京六角上行院開基〔京要法寺4代〕太夫阿日尊寂（81歳）
English: Tendai-zasu (head priest of the Tendai sect) is a post that serves as the resident priest of Enryaku-ji Temple on Mt. Hiei, the head temple of the Tendai sect, exercising general supervision over all of its sub-temples.
Japanese: 天台座主（てんだいざす）は、日本の天台宗の本山である比叡山延暦寺の貫主（住職）で、天台宗の諸末寺を総監する役職。
English: The Tendai-zasu, however, rarely lived at Mt. Hiei and many of them went to that mountain only on occasions when important services and ceremonies were held.
Japanese: ただし、比叡山に居住することは少なく、重要な修法、儀式の時のみ入山する座主が多かった。
English: Up to the time of the second head priest Encho, the term Tendai-zasu was a private title used within the compound of Enryaku-ji Temple but, starting with the third head priest Ennin, it became an official post appointed by way of kanpu (official documents from the Dajokan or Grand Council of State) issued by the Dajokan, and which continued until 1871.
Japanese: 2世円澄までは延暦寺内の私称であったが、3世の円仁からは太政官が官符をもって任命する公的な役職となり、明治4年（1871年）まで続いた。
English: There have been numerous occasions when the same person received the appointment more than once, with, for example, Jien and Cloistered Imperial Prince Sonen assuming the post of Tendai-zasu 3 and 4 times respectively.
Japanese: 1人で複数回任命されることも多く、慈円などは3度、尊円法親王などは4度、天台座主に就いている。
English: In the early Middle Ages, with the Sekke-monzeki (temples headed by regents) and miya-monzeki (temples headed by imperial princes) systems being in place, cloistered imperial princes from Myoho-in Temple, Joren-in Temple and Sanzen-in Temple (the Tendai Three Monzeki) in particular began to assume the position of Tendai-zasu frequently.
Japanese: 中世になると、摂家門跡、宮門跡の制度が整えられ、とりわけ妙法院・青蓮院・三千院（天台三門跡）から法親王が、天台座主として就任することが多くなった。
English: There are some examples of Tendai-zasu who subsequently returned to secular life to become Seii taishogun (literally, the great general who subdues barbarians) including Imperial Prince Morinaga (his secular name after leaving the priesthood) and Yoshinori ASHIKAGA (also his secular name after leaving the priesthood).
Japanese: 天台座主となった後に還俗し、征夷大将軍となった例として、護良親王（還俗して護良親王）や、足利義教（還俗して足利義教）などがある。
English: In the Edo period, the grand temples of the Tendai sect in Togoku (the eastern part of Japan, particularly Kanto region), Rinno-ji Temple on Mt. Nikko in Nikko and Kanei-ji Temple on Mt. Toei (Tenkai was the founder and the first chief priest) in Ueno were built by the Edo bakufu (Japanese feudal government headed by a shogun).
Japanese: 江戸時代になると、江戸幕府によって東国の天台宗の大寺院として日光の日光山輪王寺と上野の東叡山寛永寺（開山は天海）が建立されていた。
English: Rinno-ji Temple was designated as a temple headed by imperial princes (referred to as Rinnojinomiya or Nikko-monzeki), and it was settled that after 1656 Rinnojinomiya had responsibilities both as the resident priest of Toeizan and Tendai-zasu, being responsible for general supervision of the three temples of the Tendai sect above (.Sanzan Kanryo no miya).
Japanese: 輪王寺は宮門跡とされ（輪王寺宮、日光門跡）、明暦2年（1656年）以降は、輪王寺宮が東叡山の門跡と天台座主を兼務し、以上の天台三山を総監することが定められた（三山管領宮）。
English: In 1871 the designation of the Tendai-zasu was repealed by the Dajokan (Grand Council of State) and the position of Tendai-zasu disappeared, but following the many calls for its restoration both from within the Tendai sect and without, in 1885 it was revived in the form of a private title.
Japanese: 明治4年（1871年）をもって、太政官による任命は廃止され、天台座主そのものも無くなったが、天台宗内外に復活を望む声は多く、明治17年（1885年）より、再び私称として復活した。
English: Various records including the appointment log of the successive zasu, services, events and incidents are documented in 'Tendai-zasu ki' (Archives of Tendai-zasu).
Japanese: 歴代の座主の補任記録、修法、行事、事件の記録などは「天台座主記」に残されている。
English: Kankyo no Tomo is a collection of Buddhist tales written in kana in the early Kamakura period.
Japanese: 閑居友（かんきょのとも）は仮名文で書かれた鎌倉時代初期の仏教説話集。
English: The author said that the purpose of this book was to correct one's failings and to develop and complement thought, being aware of the lessons of the preceding "Hosshinshu" (Tales of Awakening).
Japanese: 先行する『発心集』の影響を受けて、その欠陥を改め、思想を継承・補完することが意図と、作者は言う。
English: While it had been said since ancient times that Jien was the author, research has revealed that it was not Jichin (also known as Jien) but a Tendai sect priest Sogetsubo Keisei who was the grandchild of Jien's older brother.
Japanese: 作者について古来慈円と言われてきたが、慈鎮でなく彼の兄の孫である天台僧証月房慶政であることが研究によって明らかになった。
English: In addition to his early work "Kankyo no Tomo," it is said that a collection of anecdotes entitled "Hirasan Kojin Rei Taku" (The Entrusted Soul of the Ancient Man in Mt. Hira) was also written by Keisei.
Japanese: 初期の著作『閑居友』のほか、『比良山古人霊託』という説話集も彼の手になるという。
English: Born the child of Sessho (Regent) Yoshitsune KUJO and the older brother of Kanpaku (Chief Advisor to the Emperor) Michiie KUJO, it was said that Keisei became physically disabled due to a childhood accident and subsequently entered the priesthood at Enjo-ji Temple.
Japanese: 摂政九条良経の子息にして関白九条道家の兄に生まれながら、幼時の事故が身体に障害を来たしたといい、園城寺に入り出家。
English: Beginning with the story of the Cloistered Imperial Prince Shinnyo on his Gudo (seeking for the teachings of Buddha) expedition in India, the 21 anecdotes in "Kankyo no Tomo" Volume 1, describe the religious life of various famous and anonymous saints including the anecdotes of high-ranking priests such as Zenshu (Zenju), Genpin (Genbin) and Kuya, whereas many of the 11 stories in Volume 2 relate anecdotes concerning women such as Kenreimonin.
Japanese: 『閑居友』上巻21話は真如親王の天竺求道譚から起筆し、善珠・玄賓・空也ら高僧譚をはじめ、有名無名の聖の信仰生活を描き、下巻11話は建礼門院ら女性関係の説話が多い。
English: The Hokke mandala (Lotus Mandala) is one of the mandala that represent the world of Hoke-kyo Sutra (the Lotus Sutra) with illustrations, Sanskrit and kanji.
Japanese: 法華曼荼羅（ほっけまんだら）とは、法華経の世界を図、梵字、漢字などで表した曼荼羅の一種。
English: The Hokke mandala of the Shingon and Tendai sects depicted Bodhisattva, who appears in the first 14 chapters of the Lotus Sutra (also known as Shakumon).
Japanese: 真言宗、天台宗に於ける法華曼荼羅は、法華経前半十四品（迹門）に登場する、菩薩などを表したものである。
English: There was tahoto pagoda (two-storey pagoda with a square base, pent roof and a round top) in the center, Shaka Nyorai (Shakyamuni) on the center right, Taho Nyorai (Buddha of Many Treasures who depicted in the Lotus Sutra) on center left, and the surrounding area had Miroko Bosatsu (Buddha of the Future, Bodhisattva of the Present), Monju Bosatsu (Manjusri Bodhisattva associated with wisdom, doctrine and awareness), Yakuo Bosatsu (Bodhisattva who represents healing), Myoon Bosatsu, (Bodhisattva of music), Joshojin Bosatsu (Bodhisattva Nityodyukta, literally, ever-vigorous), Mujini Bosatsu (Bodhisattva who have strong never-ending will to save all living things), Kannon Bosatsu (Bodhisattva of Mercy) and Fugen Bosatsu (Samantabhadra Bodhisattva).
Japanese: 中央に多宝塔、中央右に釈迦如来、中央左に多宝如来、周囲に弥勒菩薩・文殊菩薩・薬王菩薩・妙音菩薩・常精進菩薩・無尽意菩薩・観音菩薩・普賢菩薩が配置されている。
English: The Hokke mandala of Nichiren disciples expressed Nyorai (Tathagata), Bosatsu (Bodhisattva), Myoo (Wisdom King) and Tenbu (deities that reside in a heavenly realm, one of six realms in which the souls of living beings transmigrate from one to another), which appear in the last 14 chapters of the Lotus Sutra (also known as Honmon) to which Nichiren must respond at the end of the world.
Japanese: 日蓮門下の諸派に於ける法華曼荼羅は、日蓮が末法の時代に対応するべく、法華経後半十四品（本門）に登場する、如来、菩薩、明王、天部などを表したものである。
English: It was first written in 1271, and there were 127 books written directly by Nichiren (among which were 30 principle images of the Nichiren Sho Sect); these are in existence today.
Japanese: 1271年（文永8年）に書いたものが最初で、日蓮直筆は127幅余（そのうち日蓮正宗の本尊は30体余り）が現存する。
English: There are Shaka Nyorai (Shakyamuni), Jogyo Bosatsu (Pure Practice Bodhisattva), Anryugyo Bosatsu (Firm Practice Bodhisattva), Fugen Bosatsu, Miroko Bosatsu, Daikasho (Mahakasyapa), Shakudai Kanin Daio (many of the principle images of the Nichiren Sho Sect after the end of the Edo period expressed it as Taishakuten-o), Daigetsu Daio (literally, great moon king), Myojo Tenshi (literally, son of heaven in morning star), Ju-rasetsunyo (ten demonesses), Ajase-o (A king of Magadha in India in the time of Shakyamuni Buddha), Dairyuo (Great Dragon King), Myoraku Daishi (daishi refers literally a great master, an honorific title given by the Imperial Court), Denkyo Daishi, Hachiman Daibosatsu (Great Bodhisattva Hachiman) and Aizen Myoo (Ragaraja) located on the left.
Japanese: 左側に釈迦如来・浄行菩薩・安立行菩薩・普賢菩薩・弥勒菩薩・大迦葉・釈提恒因大王（江戸時代後期以降の日蓮正宗の本尊の多くは帝釈天王と書かれている）・大月大王・明星天子・十羅刹女・阿闍世王・大龍王・妙楽大師・傳教大師・八幡大菩薩・愛染明王等を配置する。
English: There are Taho Nyorai (prabhuta-ratnam in Sanskrit), Jogyo Bosatsu (Superior Practice Bodhisattva), Muhengyo Bosatsu (Limitless Practice Bodhisattva), Monju Bosatsu, Yakuo Bosatsu, Sharihotsu (One of Shakyamuni Buddha's ten major disciples, known as foremost in wisdom), Daibonteno (a king of the First Meditation Heaven in the world of form where King Mahabrahma lives), Dairokuten Mao (Big Number Six Heavenly Deity), Dainichiten-o (literally, a king of Great Sun heaven), Kishimojin (Goddess of Children), Tenrinjo-o (literally, Wheel-turning-holy-king), Ashura-o (Ashura King), Devadatta, Ryuju Bosatsu (literally, Dragon Tree Bodhisattva), Tendai Daishi, Amaterasu Omikami (the Sun Goddess) and Fudo Myoo (Acala, one of the Five Wisdom Kings) located on the right.
Japanese: 右側に多宝如来・上行菩薩・無辺行菩薩・文殊菩薩・薬王菩薩・舎利弗・大梵天王・第六天魔王・大日天王・鬼子母神・轉輪聖王・阿修羅王・提婆達多・龍樹菩薩・天台大師・天照大神・不動明王等を配置する。
English: There are Jikokuten (Dhrtarastra) on the upper right, Komokuten (Virupaksa) on the lower right, Zochoten (Virudhaka) on the bottom left and Bishamonten (Vaisravana) on the upper left.
Japanese: 右上に持国天・右下に広目天・左下に増長天・左上に毘沙門天を配置する。
English: It is called the Hige mandala (beard mandala) from its characteristic of expressing these in Kanji and Sanskrit as well as the long lines drawn from the chant, which is located in the center.
Japanese: これらを漢字や梵字で書き表し、中央の題目から長く延びた線を引く特徴から、髭曼荼羅とも呼ばれている。
English: The 'Doshi Honzon' (principle image of priest, which is placed in a ossuary of temples) used in the Nichiren Sho Sect funeral have 'Enma Hoo' (the judge at the gate of Hell) instead of 'Amaterasu Omikami' and 'Godo Myokan' (Officers of the Hell of five posthumous worlds) instead of 'Hachiman Daibosatsu.'
Japanese: 日蓮正宗の葬儀で掲げられる（寺院の納骨堂に安置されている）「導師本尊」は、「天照大神」の位置に「閻魔法王」、「八幡大菩薩」の位置に「五道冥官」が書かれている。
English: Seicho no Ie Uji Bekkaku Honzan is the bekkaku honzan (special head temple) of Seicho no Ie, which is centered around Hozo-jinja Shrine in Uji City, Kyoto Prefecture.
Japanese: 生長の家宇治別格本山（せいちょうのいえうじべっかくほんざん）は京都府宇治市にある宝蔵神社を中心とする生長の家の別格本山。
English: The enshrined deities of Hozo-jinja Shrine are the Great God of Seicho no Ie, Okuni nushi no okami (Great God of the earth), Kanzeon Bosatsu (the Buddhist Goddess of Mercy), Jizo Dai Bosatsu (Great Jizo Bodhisattva; Guardian Deity of Children) and Amida Nyorai (Amitabha Tathagata).
Japanese: 宝蔵神社の本尊神霊（祭神）は生長の家大神・大国主大神・観世音菩薩・地蔵大菩薩・阿弥陀如来である。
English: It is known within the religious group as the place in which to hold memorial services for spirits such as ancestors, eitaikuyo (services held on the anniversaries of the dead who were for long periods in charge of a temple, and other occasions), and unborn babies due to miscarriage.
Japanese: 先祖供養・永代供養・流産児供養など、教団内では霊供養の場所として知られている。
English: The region here was once called Nansebo and is where 'Anyoshu,' which stored the treasures of Byodo-in Temple, was present.
Japanese: かつてこの一帯は南泉坊といわれ平等院の宝物を納めるところが幾つもあった「安養集」。
English: Seicho no Ie Sohonzan' Ryugu Sumiyoshi Hongu Shrine in Saikai City, Nagasaki Prefecture, is the grand head temple, as distinguished from bekkaku honzan.
Japanese: また、別格本山とは別に総本山として長崎県西海市に「生長の家総本山」龍宮住吉本宮がある。
English: In terms of guarding Garan (Buddhist temples), Chinju (local Shinto deity) can be also considered one of the Garanjin, but 'Garanjin' generally refers to a statue in the shape of a Taoism deity enshrined in a Buddhist sanctum of a temple of the Zen sect or the like.
Japanese: 「伽藍を守護する」という点では、鎮守も、伽藍神の一種であるといえるが、通例「伽藍神」といえば、禅宗寺院の仏殿等に祀られる、道教神の姿をした像をいう。
English: In Japan, influenced by Buddhism in the Sung period, China, this type of statue started to be produced and enshrined in the mid Kamakura period.
Japanese: 日本では、この種の像は中国宋(王朝)代仏教の影響を受け、鎌倉時代中頃から制作・安置されるようになった。
English: In temples in China (Sung), the Taoism deities were enshrined in Dojido (hall of the guardian deity), and it was conveyed to Japan.
Japanese: 中国（宋）の寺院では、土地堂（つちどう/どじどう）に道教神を祀ったが、それが日本に伝えられたものである。
English: In addition to temples of the Zen sect, Garanjin is enshrined in temples and shrines greatly influenced by Sung Buddhism, such as Senyu-ji Temple of the Shingon sect (Kyoto City) and its branch temple, Kakuon-ji Temple.
Japanese: 禅宗寺院のほか、真言宗の泉涌寺（京都市）や、その末寺である覚園寺などの宋代仏教の影響が大きい寺院にも祀られている。
English: Many of the statues are standing or sitting in various clothes and poses with various expressions, and many of them wear a Chinese Taoism costume and a crown.
Japanese: 像の形態は立像、倚像（いぞう、腰掛けた形の像）が多く、その服装、ポーズ、表情などはさまざまであるが、中国風の道服を着て冠を被るものが多い。
English: Because it takes many years after Nyujo until the body gets completely mummified as the sokushinbutsu, it is believed that many sokushinbutsu still remain buried underground.
Japanese: また入定後に肉体が完全に即身仏としてミイラ化するには長い年月を要した為、掘り出されずに埋まったままの即身仏も多数存在するとされる。
English: The priest rings a bell and chants sutra without eating in the rock chamber, but no sound can be heard in time, and it is believed he will appear after a very long time.
Japanese: 僧は、石室の中で断食をしながら鐘を鳴らし読経するが、やがて音が聞こえなくなり、長い歳月と共に姿を現すとされる。
English: Dainenbutsu kyogen, a silent play created from the teachings of the Yuzu Nenbutsu (reciting the name of Amida Buddha) sect (also known as Dainenbutsu), was revived by Enkaku Shonin.
Japanese: 大念仏狂言（だいねんぶつきょうげん）とは、融通念仏宗（大念仏）の中興者である円覚上人による念仏の教えを無言劇としたもの。
English: Yuzu Nenbutsu was started by Ryonin (also known as Shoo Daishi) and is a Nenbutsu Kyogen (Japanese play) created to spread its teachings, with Dainenbutsu-ji Temple (Hirano-ku Ward, Osaka City) in Settsu Province serving as a base.
Japanese: 融通念仏は、摂津国の大念仏寺（大阪市平野区）を根本道場として良忍（聖応大師）によって始められたもので、その教えを広めるべく作られた念仏狂言。
English: Yuzu Nenbutsu became popular in the Seiryo-ji and Mibu-dera temples in Kyoto, and Dainenbutsu Kyogen of Enkaku Shonin was passed down at Mibu-dera Temple, Seiryo-ji Temple, Senbon Enmado and Shinsenen.
Japanese: 京都の清凉寺や壬生寺などで融通念仏が盛んになり、壬生寺や清凉寺、千本閻魔堂、神泉苑には円覚上人による大念仏狂言が伝えられている。
English: Honmon Butsuryu Sect was the new religious sect of the school of the Hokke sect; it was founded by Seifu NAGAMATSU, who was of a school of Nichiren, and worshiped Nichiren as the origin of the sect.
Japanese: 本門佛立宗（ほんもんぶつりゅうしゅう）は、長松清風によって開かれた、日蓮を宗祖と仰ぐ、法華系の一派である新宗教。
English: Seifu NAGAMATSU (also known as Nissen), who had been skeptical about his life, embraced the Honmon (main school) of the Lotus Sutra and became a Buddhist monk but didn't satisfied only by it; subsequently, in 1857 at 41 years of age he took an independent path by opening the doors of Honmon Butsuryu ko association, which stressed Zaike shugi (lay people doctrine) in Takoyakushi, Kyoto.
Japanese: 長松清風（日扇）は、人生への懐疑から法華経本門の教えに帰依して出家したがあきたらず、やがて独自の道を歩み、1857年（安政4年）41歳のとき京都蛸薬師に在家主義の本門佛立講を開いたのに始まる。
English: The teachings of Seifu (Nissen) were that it was important to see the benefit of intonation of the Nichiren chant of Namu Myohorenge-kyo Sutra and that it stressed the spiritual (material) benefit gained in this world through the observance of the Buddhist teachings as seen through the eyes.
Japanese: 清風（日扇）の教えは、どこまでも南無妙法蓮華経の唱題の利益を信じることこそ第一とし、また目に見える現世的利益の現証を強調するものであった。
English: The Zaike shugi, having found no acceptance by temples and monks, led to frequent slander from monks of the league of existing temples in regard to his temple, and Seifu (Nissen) was suppressed by being arrested twice along with his disciples and was stopped from going afar; however, in 1878 he increased the size of his sect to one having '30 groups of Karaku (Kyoto) butsuryu-ko and about 10,000 people.'
Japanese: 寺院・僧侶の意義を認めない徹底した在家主義は、やがて徒党を組む既成寺院の僧侶から度重なる当局への讒言となり、清風（日扇）は弟子とともに逮捕されること2回、遠足止めなどの弾圧を受けるが、1878年（明治11年）には清風（日扇）自ら「花洛佛立講三十三組、人数凡1万人」というほど敎線を伸ばした。
English: Consequently, there was ongoing friction with the doctrine of the Honmon Hokke sect; in 1869 he took leave of Honno-ji Temple, which he made the headquarters of his activities, and turned Yusei-ji Temple into his new base.
Japanese: このため本門法華宗宗門と少なからず軋轢が起こり、1869年には活動の拠点としていた本能寺から退去、宥清寺に赴いて本拠とした。
English: After Seifu (Nissen) passed away, there occurred the continuous branching of schools and desertion from various debates concerning the problem of localization between the Zaike dogma and monks and the emphasis of the Genseriyaku (spiritual (material) benefit gained in this world through observance of the Buddhist teachings) (division of schools and influence).
Japanese: その後清風（日扇）の遷化後、在家中心主義と僧侶との位置づけの問題・現世利益の強調など様々な論争を経て、離脱や分派が相次ぐ(分派と影響)。
English: It became Honmon Butsuryu Sect in 1947, shortly after the end of World War II, when it attained independence from the Honmon Hokke Sect.
Japanese: 第2次世界大戦後の1947年（昭和22年）本門法華宗から独立して本門佛立宗となった。
English: There were the historical temples of Tanjo-ji (Kyoto City), Chosho-ji (Kyoto City), Butsuryu-ji (Otsu City) and Giten-ji (Moriguchi City).
Japanese: 由緒寺院として誕生寺（京都市）、長松寺（京都市）、佛立寺（大津市）、義天寺（守口市）がある。
English: The original Honmon Butsuryu Ko association was the individual Zaike (lay believers) taking the lead in actual missionary work, practice and the way of Buddha teaching humankind, as lectured by Nichiren.
Japanese: 本来の本門佛立講は、日蓮の説いた教義の布教や実践・化儀を在家の信者が自ら率先して行うことを説いた。
English: Although there was the presence of a monk as the leading teacher, the main part of the activity was the Ko (association) formed by the gathering of believers of Zaike, which emphasized the connection between the leading lecturer and the disciple.
Japanese: もっとも指導教師としての僧侶は存在するものの、活動の主体は在家の信者と信者が集まって結成する講であり、殊に教えの導き手たる講親と弟子の結びつきは強調されている。
English: The degree of leading and monitoring the activities eventually increased, but even today the role of the Ko remains strong.
Japanese: その後、僧侶が活動において指導・監督する度合いは強くなっていたが、今日でも在家の講の役割は大きいものになっている。
English: Its preaching emphasized the Genseriyaku as proof of the right religion, and strongly criticized other sects and religious groups.
Japanese: 布教にあたっては正信の証として現世利益を強調することが強く、加えて他宗・他宗教に対する批判も激しかった。
English: Butsuryu Sect was the one that first carried out the abandonment of charms, notes or statues of different sects or religions, and the exorcism of Hobo (the greatest punishment in Buddhism); thus its missionary methods became a reason to trigger the Otsu Attacks in the early years of Meiji.
Japanese: 入信に当たっては他宗・他宗教のお守りや札・像を破却するという、いわゆる謗法払いも佛立講が最初に行ったものであり、これらの布教方法は明治初年に大津法難を初めとする圧迫を生む一因となった。
English: In order to make the Buddha teachings comprehensible by anyone, it used Gokyoka, which incorporated the Buddhist creed into waka (Japanese poems) and is very easy to understand even in the present day.
Japanese: 万人に、誰にでも分かりやすく御仏の教えを広めようと、御教歌と呼ばれる仏教の教義を和歌へ盛り込んだものなど、その教えは現代においても非常に分かりやすい。