nntsuzu/KFTT huggingface dataset:
English: Once again, a dispute over the interpretation of this arose among the disciple of Nichiren after his death, and they were divided into general schools of Nichiren sect such as ones in Mt. Minobu, which advocated that Ichinen sanzen is the doctrine which is sunk under the words, and into Fujimon school, which advocated that the Sandaihiho (Three Great Secret Dharmas) or Nanmyohorengekyo is sunk under the words.
Japanese: 日蓮の滅後、門弟間において、これをどう解釈するかでまた議論があり、文の底に沈められているのは、事の一念三千であるとする身延山などの一般的な日蓮宗諸派と、三大秘法の妙法あるいは南無妙法蓮華経であるとする富士門流に分かれた。
English: In Fujimon school, Nichiren Shoshu sect, and others, this Shudatsu sotai, not the Kyokan sotai, is regarded as the last of Goju no Sotai.
Japanese: 富士門流および日蓮正宗などでは、教観相対ではなく、この種脱相対をもって五重相対の最後とする。
English: The words written on the Honmon of Hokekyo, which was preached by Shaka, is a teaching which can save people in the period of Shobo (the phase lasting 1,000 years following the death of the Historical Buddha) through Zobo (the period of false law, lasting for 1,000 years after Shobo), since those people have received Geshu in their past lives, or are Hon-i Uzen (having qualification as Buddha).
Japanese: 釈迦仏の説いた法華経本門の経文上では、過去世に下種された本已有善（釈迦仏の機縁がある）の正法時代区分としての語義～像法の衆生を成仏せしめる脱益の教えである。
English: In opposition, as for the people in the period of Mappo (the phase of decadent after Zoho), or who are Hon-mi Uzen (having no qualification as Buddha) since they didn't receive Geshu in their past life, there is no value in Hokekyo which was preached by Shaka, and it is useless like a calendar from past years.
Japanese: これに対して、過去世に下種を受けていない本未有善（釈迦仏の機縁がない）の末法の衆生には、釈迦仏の説いた法華経では無益であり、過去の暦のように用をなさない意味のないものである。
English: Because of that, if people don't believe and receive Nanmyohorengekyo, which is Honinmyo, or a Geshu sunk under the words of Honmon of Hokekyo, they can't become like a Buddha and earn Gedatsu.
Japanese: したがって法華経本門の文底にある、本因妙・文底下種益の南無妙法蓮華経を信受けなければ成仏し得脱することはできないという。
English: In the Nichiren Shoshu sect, Gonjitsu, Honjaku, and Shudatsu are called as the Sanju Hiden (three secrets), and is believed that Nichiren Daishonin (the Great Saint Nichiren) has accomplished his lifetime wish of revealing Ichinen sanzen, which was sunk under the words of Honmon, with Shudatsu sotai, especially.
Japanese: 日蓮正宗などでは、権実・本迹・種脱を三重秘伝と呼び、特に種脱相対をもって日蓮大聖人の出世の本懐・文底独一本門・事行の一念三千を明かしたとする。
English: Since this Shudatsu sotai is the doctrine which was handed down only in the Nichiren Shoshu sect and no other sects and schools know about it, it is called a secret.
Japanese: この種脱相対は日蓮正宗のみに伝えられてきた法門であり、諸宗各派が知らないところから秘伝という。
English: The sixteenth letter 'Hakkotsu' of go jo me (the fifth quire of sutra) of Ofumi which was selected by Rennyo, the eighth chief priest of Jodo Shinshu (the True Pure Land Sect of Buddhism) Hongan-ji Temple is especially famous in ofumi.
Japanese: 浄土真宗本願寺八世蓮如が撰述した御文の5帖目第16通「白骨」（はっこつ）は、御文の中でも特に有名なものである。
English: This Ofumi is read in funeral (Haiso Kankotsu) of Jodo Shinshu (it is not read in the schools which do not use Ofumi).
Japanese: この御文は浄土真宗の葬儀（灰葬還骨）で拝読される（御文を用いない宗派では拝読されない）。
English: Judging from people who think about today and tomorrow only, human life is transitory.
Japanese: 今日・明日の事しか考えない人々の姿を見て考えると、人の生涯は儚いものであります。
English: Therefore, think about how you live in the future, not the life day by day.
Japanese: だから、その日暮らしの生活ではなくて、これからの生き方を考えてください。
English: In thinking of human life without guts, the period from birth to death of a person is transitory and is like visionary life.
Japanese: さて、人間の内容の無い生活の様子をよく考えて見ますと、およそ儚いものは、人間の生まれてから死ぬまでの間のことで、それは幻のような生涯です。
English: So, we have never heard of a person who lived for 10000 years.
Japanese: それゆえに、いまだ一万年の寿命を授かった人がいたなんてことを聞いた事がありません。
English: (Death of human) may be brought to me earlier than others or later than others, may be brought today or tomorrow.
Japanese: 〔人の死とは、〕私が先なのか、人が先なのか、今日かもしれないし、明日かもしれない。
English: Either way, it happens more often than dew dripping on the roots of vegetation and dissipating of dew on leaves.
Japanese: 人より後であろうが先であろうが、草木の根元に雫が滴るよりも、葉先の露が散るよりも多いといえます。
English: Therefore, you may become Hakkotsu in the evening even if you have a florid complexion in the morning.
Japanese: それゆえに、朝には血色の良い顔をしていても、夕には白骨となる身であります。
English: Once you stop breathing forever, your florid complexion changes vainly.
Japanese: 一つの息が永く絶えてしまえば、血色の良い顔がむなしく変わってしまう。
English: Once you lose the beautiful figure like a peach or prune, all of your family and relatives can not help you even if they weep all together.
Japanese: 桃やすもものような美しい姿を失ってしまえば、一切の親族・親戚が集まって嘆き悲しんでも、どうする事もできない。
English: As your body cannot be left as it is, only bones are left after taking it to the field to be cremated and becoming smoke late at night.
Japanese: そのままにはしておけないので、野辺に送り荼毘に付し、夜更けの煙と成り果ててしまえば、ただ白骨だけが残るだけです。
English: So, everybody should keep in mind 'a big thing in the late life' and ask Amida Buddha praying from the heart.
Japanese: だからどのような人も「後生の一大事」を心に留めおき、心から阿弥陀仏に頼み申上げて、念仏申すべきであります。
English: The question to answer this author appeared in the recruitment examination of Bungeishunju Ltd. which Kan KIKUCHI himself prepared the questions for recruiting.
Japanese: 菊池寛が自ら試験問題を作成して募集した文藝春秋の入社試験に、この作者を問う問題がある。
English: This shows that the famous literary works and phrases of Buddhism were common sense for a member of society and the educated person beyond the religious schools in the early Showa era.
Japanese: 昭和初期には宗派を超えて、仏教の有名な著作やことばは、社会人・教養人の常識とされていたことがわかる。
English: Daigen shuri bosatsu is a deity respected at and enshrined to the temples of the Zen sect, especially the Soto sect.
Japanese: 大権修利菩薩（だいげん・しゅり・ぼさつ）は、禅宗、特に曹洞宗寺院で尊重され祀られる尊格である。
English: Therefore some people deem Daigen shuri to be one of Goho zenjin (deities protecting dharma) despite his honorary title of Bosatsu (Bodhisattva).
Japanese: したがって、大権修利は菩薩という尊号にはなっているものの、護法善神の一尊と見る向きもある。
English: Daigen shuri bosatsu is often expressed in statue form where his right hand is placed against his forehead and gazes into the distance, wearing the Emperor's garments of the period of Tang Dynasty.
Japanese: 多くの像容は右手を額にあてて遠くを見る姿勢で表現され、身体には唐時代の帝王の服装をまとっている。
English: Mt. Aikuo was a mountain to which people prayed for safe passage each time they sailed across the sea to the east, and the posture of putting his right hand over his eyes indicated that he looked protectively over distant ships.
Japanese: 阿育王山は東海に臨み海を渡る人々が、毎度山を望んで航海の安全を祈ったというが、その右手をもって額にかざすのは遥かにその船を望んでこれを保護する意があった。
English: In "The Chinese classical theatrical play of Journey to West" by 楊景賢, which is said to be an older anecdote than "Journey to West," Daigen shuri bosatsu appears with Kekoshin (one of the deities protecting Buddhist temples) and Idaten (the kitchen God (protector of monasteries and monks)), who are known as guardians of Buddhist temples.
Japanese: 『西遊記』より古い説話といわれる、楊景賢の『西遊記雑劇』には、伽藍を守護する役割として知られる華光神と韋駄天と共に、この大権修利菩薩が登場する。
English: One theory holds that he is the same deity as Shoho Shichiro who accompanied Dogen in hiding, swearing to visit Japan to uphold the Dharma, when he returned home from Tang in 1277.
Japanese: 一説に、1277年に道元が唐より帰国する際、姿を潜（ひそ）めて随って日本に来朝して法を護ると誓った招宝七郎と一体であると伝えられる。
English: Because "Ikuo-roku" describes, 'The monk asked why Daigen bosatsu was putting his hand against the bridge of his nose, and the master answered that 行船全在樞梢人,' temples of the Soto sect enshrine the guardian god of temple gates referred to as Shoho Shichiro as "Shoho Shichiro Daigen shuri bosatsu," deeming him to be the same god as or earthly manifestation of him, based on the theory of Honji suijaku (Shinto and Buddhist syncretism).
Japanese: 『育王録』に「僧問。大権菩薩因甚以手加頞。師云。行船全在樞梢人」とあることから、曹洞宗の寺院が招宝七郎と称して山門守護の神とするものをこれを同体、あるいは本地垂迹と見たてて、招宝七郎大権修理菩薩として祀る。
English: About this point, Mujaku Dochu of the Rinzai sect said, after he mentioned that it was wrong to write Shuri as "修理," 'Legend holds that Daigen shuri was a lad (vocative) of Ashoka the Great of India and was a guardian of stupas constructed by Ashoka, and he came to Mt. Shoho in Mingzhou, China, by his divine power to look out over the whole land of China putting his hand over his eyes, and then Aikuo-ji Temple enshrined him as an earth deity.
Japanese: この点について、臨済宗の無著道忠は、修利を修理とするのは間違いと指摘した上で「伝説では大権修利はインドの阿育王の郎子であり、阿育王の建てた舎利塔を守るものと言われ、その神力によって中国明州の招宝山に来たりて、手を額にかざし四百州を回望する、また阿育王寺でこれを祀り土地神とした。
English: He then added that Shoho Shichiro was Goho Zenjin (deity protecting dharma) who accompanied Dogen osho (high priest) in the shape of an albino Japanese rat snake when he was returning to Japan, and Shoho Shichiro might refer to Tao Hong-jing; and also said it was doubtful that Shoho Shichiro was the same god as Daigen shuri, although many people supported this theory.
Japanese: さらに、招宝七郎とは道元和尚が帰国する際に、白蛇に化けて随伴し来たった護法善神で、陶弘景のことを指すのではないか、と可考した上で、大権修利と同体であると言う者も多いが疑わしい、と疑義を呈している。
English: Tokuno ODA carried on Mujaku's theory and described in Oda Buddhism dictionary, which was edited by himself, that people should not be too quick to believe that Daigen shuri and Shoho Shichiro were the same, and that Shoho was the name of the mountain in 定海縣, Ningbo.
Japanese: また織田得能も、無著の説を引き継ぎ、自身が編集した織田仏教辞典で、大権修利と招宝七郎を一体とすることは、たやすく信じるべきではなく、招宝とは寧波府定海縣にある山の名称である、と記述している。
English: Ryakko shugyo is the ascetic practices which a bodhisattva (one who vows to save all beings before becoming a Buddha) does for a long period of time while being reincarnated over and over for three generations, past, present, and future.
Japanese: 歴劫修行（りゃっこうしゅぎょう）とは、菩薩が長い間、過去現在未来の三世において転生を繰り返して修行すること。
English: It is said that a Bodhisattva practice asceticism, while being reincarnated over and over, for Sangi hyakudaiko (countless time (kalpa)): a long period of time, since he experiences a religious awakening until he becomes a Buddha.
Japanese: これには、菩薩が発心してから成仏するまで三祇百大劫という遥かに長い年月の間に転生を繰り返して修行するとされる。
English: From Juju (ten dwellings) to Jueko (ten transferences), the ascetic practices have to be done for the first incalculable eon holding services for 75,000 Buddhas, and from Kangiji: the first stage of Jicchi (ten stages), to Enkoji: the seventh stage, the ascetic practices have to be done for the second incalculable eon holding services for 76,000 Buddhas, then from Fudoji: the eighth, to Hounji: the tenth, the ascetic practices have to be done for the third incalculable eon holding services for 77,000 Buddhas, and finally, the ascetic practices have to be done for 100 eons to acquire happiness and a fortune for obtaining 32 marks.
Japanese: すなわち十住から十廻向までに初阿僧祇劫の修行をして7万5千の仏を供養し、十地の初地・歓喜地から第7地・遠行地までに二阿僧祇劫の修行をして7万6千の仏を供養し、第8地・不動地から第10地・法雲地までに三阿僧祇劫の修行をして7万7千の仏を供養し、そして最後に百大劫の間に三十二相を得るための福徳を具えるための修行をしなくてはならない。
English: Therefore, this practice is called Ryakko ue (written as 歴劫迂廻 or 迂回; "ue" means a detour), and it came to be called Zankyo (gradual teaching) because it is the teaching of becoming a Buddha little by little and by degrees.
Japanese: したがってこれを、歴劫迂廻（りゃっこう・うえ、迂回とも書く）といい、漸（ようや）く次第して成仏する教えであるということから漸教（ざんきょう）というようになった。
English: But, the development of Mahayana Buddhism gave rise to the idea that it would take an excessive amount of time, almost endless, just to come closer to a Buddha, and that it would be impossible to ever become a Buddha.
Japanese: しかるに大乗仏教の発展に伴い、それでは仏に近づきつつも無限に近い気の遠くなるような時間であり、結局は永久に仏と成ることはできないだろうという発想が生まれた。
English: Ryuju, as he described the practice as 'a time lapse without reaching the height' in 観三相品 of "Madhyamaka-karika (Fundamental Verses on the Middle Way)," came to the idea that it would be almost never-ending.
Japanese: 竜樹は『中論』観三相品で「無窮の経過」と述べているように、ほとんど終わりがないのではないかという考え方に至った。
English: That means, if so, no one would ever find the reason for Buddhist ascetic practices.
Japanese: したがって、それでは仏教の修行に意味を見出さなくなってしまうことになる。
English: In ten merits of "Muryo gikyo" (Sutra of Immeasurable Meanings) which followed this idea, Sokushitsutonjo (to become a Buddha quickly) was preached as follows.
Japanese: これに応じた『無量義経』十功徳品では、以下のように速疾頓成（そくしつとんじょう）を説いたとされる。
English: "If the people had a chance to listen to the sutra, it would be a huge profit."
Japanese: 「もし衆生あって是の経を聞くことを得るは、則（すなわ）ちこれ大利なり。」
English: "The reason is because they would certainly attain Mujo bodai (perfect Buddhist enlightenment) early if they worked hard in their ascetic practices."
Japanese: 「所以（ゆえん）は如何（いかん）、もしよく修行すれば必ず疾（と）く無上菩提を成ずることを得べし。」
English: "The people who had no chance to listen to it should know that they missed something huge. "
Japanese: 「それ衆生あって聞くことを得ざる者は、まさに知るべし、是等はこれ大利を失えるなり。」
English: "Even if they spent an immense and limitless, incalculable eon, they would not attain Mujo bodai after all…"
Japanese: 「無量無辺阿僧祇劫を過ぐれども、終（つい）に無上菩提を成ずることを得ず、云々。」
English: "Sokushitsu" literally means "quick" or "fast", and "ton" is the antonym for "Zan," also meaning "quickly" or "immediately"; "Sokushitsutonjo" means to become a Buddha quickly.
Japanese: 速疾とは読んで字のごとく、すみやか・はやいということ、また頓は漸の対義語でこれもまた、たちまち・すみやかにということで、速疾頓成とは、すみやかに成仏することを意味する。
English: Following that, it also preached, 'Even if Rokuharamitsu (the six practices of charity, morality, patience, effort, meditation, and wisdom) has not been practiced yet, Rokuharamitsu naturally face mankind.'
Japanese: またその後には「未だ六波羅蜜を修行することを得ずといえども、六波羅蜜自然在前（じねんざいぜん）す」とも説いている。
English: Tannen of Chinese Tendai sect later preached Sokushitsutonjo, when he mentioned Ryunyo-Jobutsu (the legend of the Dragon King's daughter who transformed herself into a man in the process of becoming a Buddha, because women could not become a Buddha) in Daibadatta-bon (Chapter on "Devadatta," the 12th chapter of Hoke-kyo (the Lotus Sutra)) of "Hoke-kyo Sutra," by connecting it to Sokushin-Jobutsu (attaining Buddhahood while still in the flesh) in 諸仏行斉無差別品 of "Bosatsu Shotaikyo (The Bodhisattva Womb Sutra)".
Japanese: 後に、中国天台宗の湛然は、『法華経』提婆達多品での竜女成仏を論じる際に、『菩薩処胎経』諸仏行斉無差別品にある即身成仏と結びつけ、速疾頓成を説いた。
English: The Tendai sect made Hoke-kyo Sutra its basis defining it as the best, and perfected Kyoso Hanjaku (evaluation of sutras) in which they defined the teachings before Hoke-kyo Sutra as no more than the ones coming from ryakko shugyo.
Japanese: 天台宗は法華経を最高と定めて所依とし、教相判釈を大成したが、これによって法華経以前の教えはすべて歴劫修行によるものでしかないと定めた。
English: Based on this theory, Saicho also deemed that other Buddhist scriptures were inferior to Hoke-kyo Sutra and criticized Nanto rokushu (the six sects of Buddhism which flourished in ancient Nara).
Japanese: 最澄も、この説により他の経典は法華経に劣ると見なし南都六宗を批判した。
English: Nichiren also subscribed to this theory and described in "Kanjin Honzon Sho" (Spiritual Contemplation and the Most Venerable One), connecting it with mappo mukai (a concept to deny the validity of precepts in the Final Dharma Age), 'Sakyamuni's Ingyokatoku no niho (the practices done by Sakyamuni over a long period of time and the virtues cultivated for them) are all contained in the five words of myo, ho, ren, ge, and kyo (in Myohorenge-kyo (Hoke-kyo), and if we remember (and honor) the teachings of Buddha with these five words, his kudoku (merits) of cause and effect are naturally transferred to us.'
Japanese: また、日蓮もこの説を継承し、末法無戒と結びつけ、『観心本尊抄』に「釈尊の因行果徳の二法は妙法蓮華経の五字に具足す。我等此の五字を受持すれば自然に彼の因果の功徳を譲り与え給う」と述べている。
English: Fujimon school such as Nichiren Sho Sect preaches that people can become a Buddha by remembering (and honoring) the teachings of Buddha by having honzon (principal image of Buddha), one of Sandaihiho (the three great secret dharmas); even if they don't practice ryakko shugyo.
Japanese: 日蓮正宗などの富士門流では三大秘法の本尊を受持することで、歴劫修行を得なくても成仏が可能だと説いている。
English: Jogakuso refers to a quota system for Buddhist priests under the "kodai ritsuryosei" (ancient East Asian system of centralized governance), or priests themselves under this system.
Japanese: 定額僧（じょうがくそう）とは、古代律令制の寺院などに定められた一定数の僧侶あるいはその僧侶自身のこと。
English: The word 'jogaku' refers to 'a quota,' and under the ritsuryosei the Imperial Court compelled Buddhist temples to comply with a Buddhist monk quota to prevent them from wriggle out of taxes.
Japanese: 定額とは、定員のことを指し、律令制においては課税逃れを防ぐために朝廷は寺院に対して厳しく僧侶の定員遵守を求めた。
English: The oldest example of the Jogakuso is said to be a system adopted in the Tenpyo era of the Nara period (in 741), whereby the jogaku of 20 Buddhist priests and 10 Buddhist nuns were introduced to "kokubunji" (a status of the state-supported provincial temples) and "kokubun-niji" (nunnery temple) of each province, respectively.
Japanese: 最古の例は奈良時代の天平13年（741年）に諸国の国分寺に対して僧20、同じく国分尼寺に対して尼10の定額を設定した例とされている。
English: In the Heian period, the Jogakuso was applied to various "kanji" (state-sponsored temples), such as To-ji Temple, which was ordered to have 50 jogakuso in 823.
Japanese: 平安時代に入ると、弘仁13年（823年）東寺50人など各種の官寺に対して定額僧が定められた。
English: Temples were expected to always maintain the allocated number of jogakuso and allowed to recruit new monks when there was a vacancy.
Japanese: 定額僧の数は常に維持されることが望まれ、欠員が生じた場合にはこれを補う事が許された。
English: Also, it is said that the Imperial Court aided temples with a portion of rice for the Emperor so that temples could maintain a jogaku.
Japanese: また、定額を維持するために朝廷より供御米を与えてその財政を助けたという。
English: Onan (横難) oshi (横死) means to die in an unforeseen disaster or to die an unnatural death.
Japanese: 横難横死（おうなんおうし）とは、予期しない災難や非業の死をとげること。
English: Japanese "o" (横, side) is phonetically similar to Chinese "o" (枉, to bend) and has the same meaning as bending into a sidetrack (横道に逸れる), including the following meanings:
Japanese: “横”とは、“枉”（おう、ま・げる）に通じ、横道に逸れると同じ意味で、次のような意味がある。
English: That is, it means to die an unnatural death such as by murder, disaster, accidents, and so on, without fulfilling one's own destiny.
Japanese: すなわち、殺害や災害、事故などによって、本来の天命をまっとうせず、非業の死をとげること。
English: Also, "oshi" (枉死, unnatural death) is used in Tenmonshige (astronomical reports in China) in "Gokanjo" (History of the Later Han Dynasty), and so on, while 'yokosama no shi' (横様の死, unnatural death) used as Wago (words of Japanese origin) corresponds to oshi (横死) when it is read in the 'kun' or Japanese reading.
Japanese: なお“枉死”は、『後漢書』天文志下などにも、その用法があり、和語で言われる「横様の死」は、横死の訓読語になる。
English: Also as a synonym of this word, there is obyo (横病, unexpected illness), which has a similar meaning to sudden illness or suffering an unexpected disease.
Japanese: またこの類語に、横病（おうびょう）があるが、これも思いがけない病気、不慮の病にかかるという同じような意味がある。
English: Nichiren, advocating Shikakakugen (four dictums blaming other sects), mentioned that if one depends on heresy, not on Hoke-kyo Sutra (the Lotus Sutra) or Nam Myoho Renge-kyo Sutra (Devotion to the Law of Hokekyo), one would encounter onan (横難) or oshi (横死) as retribution.
Japanese: 日蓮は四箇格言を掲げて、法華経あるいは南無妙法蓮華経に依らず、邪教に依ると、その報いとして横難や横死に遇うと述べた。
English: For example, Nichiren says, 'There is nothing superior to sansho (three norms to be used for discrimination between right and wrong in religion), and thinking of Zenmui and Ichigyo who suffered onan (横難) oshi (横死), and the ways Kukai and Ennin died, I wonder how true practitioners of shobo (the true teachings of Buddha) could be like them' (in his "Kyogyosho gosho," Kyogyosho-writings or letters of superior) and so on, and denies founders of the Singon Sect and so forth.
Japanese: たとえば、「一切は三証には如かず善無畏・一行が横難横死・空海・円仁が死去の有様・実に正法の行者是くの如くに有るべく候や」（教行証御書）などと述べて、真言宗などの祖師を否定している。
English: In Nehan-gyo Sutra (The Sutra of The Great Nirvana), it says, "Suffering shio (death in disaster) unfairly (横しまに), one receives keiho (light punishment of this world for one's bad karma of the past world) such as kashaku (repentance), meniku (condemnation and insult), benjo (whip and baton), kiga (hunger) and inku (quarrel and trouble), and does not fall into hell," and so on...'
Japanese: 「涅槃経に曰く『横（よこしま）に死殃（しおう）に罹（かか）り呵責・罵辱・鞭杖・飢餓・因苦（かしゃく・めにく・べんじょう・きが・いんく）、是（かく）の如き等の現世の軽報（けいほう）を受けて地獄に堕ちず』等･･････」
English: Besides, he mentions that the essential point of the sutras is doing us wrong, although we practiced shobo in the past, but now if we believe and practice the shobo again, the kudoku (merit) gained by practicing shobo in this world is so strong that we will deserve only a small amount of trouble without inviting larger troubles in the future, even if we should fall into great hell in the future due to sins we committed to hurt others in the past' (in "Kyodaisho" (Nichiren's teachings given to Ikegami brothers in 1275).
Japanese: 「文の心は我等過去に正法を行じける者に・あだをなして・ありけるが今かへりて信受すれば過去に人を障（ささえ）る罪にて未来に大地獄に堕つべきが、今生に正法を行ずる功徳・強盛なれば未来の大苦を招き越して少苦に値（あ）うなり」（兄弟抄）
English: Stated above, suffering onan (横難) oshi (横死) sometimes leads to light punishment for bad karma of one's past hobo (slander of the Law) (this is called Tenju kyoju, practicing shobo allows one to receive one's heavy bad karma of the past world lightly, or sometimes even lets it disappear) and so on.
Japanese: このように、横難横死にあうことが過去の謗法の重い罪業を軽く受けている（転重軽受）ことになる場合があるなどと述べている。
English: Therefore, unnatural death in principle refers to an unexpected death suddenly encountered in this world without depending on goin of the past world.
Japanese: したがって非業の死とは、本来は過去の業因によらずに今生において思いがけずに遭遇した不慮の死をいう。
English: Also in various Buddhism dictionaries and so on, oshi (横死) is defined as ending one's life without depending on one's goka (good or bad results caused by one's own karma) of the past world.
Japanese: また各種仏教辞典などでも、横死は過去世の業果によらずに命終すること、と定義されている。
English: In Buddhism it is explained, with difference in each kyoron (sutra), that there are nine kinds or causes in oshi (横死).
Japanese: 仏教では、経論によって差異があるが、横死には9つの種類や原因があると説いている。
English: In Buddhism, without distinction of a lesser vehicle or a greater one, it is a prevailing view to judge, by seeing one's face of death, whether there is good nature or evil within.
Japanese: 仏教では、小大乗問わず、人の死相を験（しる）して、善悪の生処を知ることが通説となっている。
English: Also in 19 of "Shokyoyoshu" (The Collection of Sutras), the following six Gen (omen) (sansho, three norms to be used for discrimination between right and wrong in religion) are explained as the shadow of death leading to the Gozanze (previous world, this world and next world) depending on the Yugaron (a Buddhism scripture written in India around the fourth century).
Japanese: また『諸経要集』19には、瑜伽論に依って三世へ赴く死相として6つの験（三証）を説いている。
English: To see whether one is reborn as a human; when one who does the right thing for Buddhism is just about to die, if the feet begin to become cold, then the navel does, but if the parts of top of it remain warm until one's life ends, then one will be reborn as a human.
Japanese: 験生人中、もし作善の人、将に死せんとする時、まず足より冷えて臍（へそ）に至り、臍の上猶温にして後に気尽くるは即ち人中に生ず
English: To see whether one is reborn in heaven; as for one who does the right thing, if the entire top of the head remains warm until one's life ends, then one will be reborn in heaven.
Japanese: 験生天上、もし作善の人、頭頂皆温にして而して後気尽くる者は即ち天上に生ず
English: To see whether one is reborn as a hungry demon; if the top of the head begins to become cold and the navel does, but the parts lower than the hips remain warm until one's life ends, then one will be reborn as a hungry demon.
Japanese: 験生餓鬼、もし頂より冷えて臍に至り、腰下猶温にして而して後気尽くる者は即ち餓鬼の中に生ず
English: To see whether one is reborn as a beast; if the top of the head begins to become cold and finally the knees do, but the parts lower than the knees remain warm until one's life ends, one will be reborn as a beast.
Japanese: 験生畜生、もし頂より冷えて膝に至り、膝下猶温にして而して後気尽くる者は即ち蓄趣の中に生ず
English: To see whether one is reborn in hell; if the top of the head begins to become cold and finally the feet do, but the soles remain warm until one's life ends, then one will be reborn in the hell.
Japanese: 験生地獄、もし頂より冷えて足に至り、足底猶温にして而して後気尽くる者は即ち地獄の中に生ず
English: To see whether one enters into Nirvana; if arhat shonin (saint) enters into Nirvana, the heart or the top of the head remains warm for a few days.
Japanese: 験生涅槃、もし阿羅漢聖人涅槃に入るは或は心、或は頂数日皆温なる者是なり
English: Based on these Buddhist scriptures, Nichiren blamed founders of other sects such as Shingon Sect or Ritsu Sect, and claimed superiority of his own sect.
Japanese: 日蓮は、これらの仏典を論拠として、真言宗や律宗など他宗の祖師を論難し自宗の優位性を主張した。
English: Therefore, ideological threat by some sects which propagate advocating exclusive and self-righteous dogmas, succeeding his teachings, has been regarded as a problem.
Japanese: そのため、この教説を引き継ぎ、排他的あるいは独善的な教条を掲げて布教する一部の宗派による観念的脅迫が問題視されている。
English: Jogakuji refers to Buddhist temples with the second highest temple status following "kandaiji" (state-sponsored temples of great scale) and "kokubunji" (state-sponsored provincial temples), which existed in the Nara and Heian periods.
Japanese: 定額寺（じょうがくじ）とは、奈良時代・平安時代に官大寺・国分寺（国分尼寺を含む）に次ぐ寺格を有した仏教寺院。
English: There are many theories as to what the prefix 'jogaku' means, and agreement has yet to be reached.
Japanese: 定額寺の「定額」が一体何を指しているのかについては、諸説があって結論が出されていない。