nntsuzu/KFTT huggingface dataset:
English: Kangakue was a Buddhist meeting held to conduct teaching, nenbutsu (Buddhist invocation), and create Chinese-style poems themed after "Hokekyo" (Lotus Sutra), and was held by the scholars of Kidendo (the study of the histories) in Daigakuryo (Bureau of Education) and the priests of Enryaku-ji Temple on Mt. Hiei, on March 15 (in old lunar calendar) or September 15 (in old lunar calendar) at the western foot of Mt. Hiei or at the temples in and around Heian-kyo (ancient Kyoto), in the mid through latter period of the Heian period.
Japanese: 勧学会（かんがくえ）とは、平安時代中期・後期に大学寮紀伝道の学生（文章生）と比叡山延暦寺の僧侶が、3月15日(旧暦)あるいは9月15日(旧暦)に比叡山西麓あるいは平安京内外の寺院に集まって『法華経』をテーマとして講義・念仏・漢詩を行った法会。
English: Originally, Daigakuryo in Japan was a system that was modeled after the Kokushikan (an educational system in China) of the Tang Dynasty, but the Confucian scholars, who were the main managers of Kokushikan, were strongly anti-Buddhist because shaving the hair which were given from the parents and secluding oneself in a temple, and leaving ones parents was against the principle of 'ko' (serving well to one's parents), quoted in "Kokyo" (The book of filial piety).
Japanese: 元来、日本の大学寮は唐の国子監をモデルとした制度であったが、国子監の運営の中心にあたっていた儒学者は『孝経』などを引用して僧侶は親から貰った頭髪を剃り、親を捨てて寺院に籠るのは「孝」に反するとして、強い排仏意識を有していた。
English: Due to Daigakuryo in Japan, having been introduced directly through this system, emplaced Myogyodo, which placed Confucianism as the main idea and eliminated all traces of Buddhism.
Japanese: 従って、その仕組をそのまま導入して日本の大学寮も儒教を教える明経道を軸に据えており、仏教色を排除していた。
English: But in Japan, even though there were conflicts, Buddhism and Shinto, which were traditional religions, coexisted together, lowering people's views of Buddhism being against Confucianism, even though they had taken in the teaching of Confucianism.
Japanese: だが、日本においては、一部に摩擦を抱えながらも仏教と伝統宗教である神道の共存が確立しており、儒教を受容しながらもこれを仏教と相反するとする意識は高くなかった。
English: Due to this, as a philosophy to rule the nation, the ideas of Confucianism and the ideas of Buddhism (nation protection) coexisted.
Japanese: 従って、国家の統治理念として儒教的な思想と仏教的な思想（鎮護国家）が共存していたのである。
English: Further, when it entered the ninth century, the position of Myogyodo was lowered and Kidendo, which handled the official history and Chinese-style poetry (they learned Confucianism, too, but its ratio was not very high), became popular.
Japanese: しかも、9世紀に入ると、明経道の地位が低下して正史や漢詩などの漢文学を扱う（儒教も学ぶものの、そのウェイトは高くはなかった）紀伝道が台頭してきた。
English: In addition to this, when Kokufu Bunka (Japan's original national culture) became popular with the abolition of Kento-shi (Japanese envoy to the Tang Dynasty), a trend to worship Buddhism began to spread mainly in the aristocratic society, strongly interesting the teachers and the students of Daigakuryo to Esoteric Buddhism and the Jodo (Pure Land) sect, a sect which was emerging at the time, once they were away from their classes.
Japanese: それに加えて、遣唐使の廃止によって国風文化が台頭するようになると、貴族社会を中心に仏教崇敬の風潮が強まって大学寮の教官や学生の間でも授業を離れれば、密教や新興の浄土教などに深い関心を寄せるようになった。
English: In opposition to this, criticism against Buddhism from the Confucianism side of view, which could partly be seen in Daigakuryo in the eighth century, and can still be seen today in historical sources such as "Keikokushu" (A collection of managing the country) became completely eclipsed.
Japanese: これに対して、8世紀には大学寮において一部ながら見られ、『経国集』などによって今日でも見ることが出来る儒教的見地からの仏教批判はすっかり影を潜めるようになった。
English: The meeting which is regarded as the first Kangakue was held at Getsurin-ji Temple (an abolished temple, around present-day Manshu-in Temple) at the western foot of Mt. Hiei, or at Shinrin-ji Temple (abolished temple) which stood nearby.
Japanese: 最初の勧学会とされているのは、応和4年（康保元年）3月15日に比叡山西麓の月林寺（廃寺、現在の曼殊院付近）あるいはその近くにあった親林寺（廃寺）で開かれたものとされている。
English: The main participants from the students of Kidendo were YOSHISHIGE no Yasutane, FUJIWARA no Arikuni (藤原在国, later FUJIWARA no Arikuni (藤原有国)), TACHIBANA no Yorihira, and TAKASHINA no Moriyoshi, but the participants from Enryaku-ji Temple are unknown.
Japanese: 主な参加者は慶滋保胤・藤原在国（後の藤原有国）・橘倚平・高階積善ら紀伝学生らで延暦寺側の参加者については不明である。
English: People can catch a glimpse of how the Kangakue took place through the Chinese-style poems composed by the participants, recorded in "Honcho monzui" (Anthology of waka poems and prose written in classical Chinese).
Japanese: 『本朝文粋』に所収された参加者の漢詩などによって勧学会の様子が垣間見える。
English: According to the same book, the priests of Enryaku-ji Temple came down from the mountain in the evening of the 14th day of the month, a day before the opening day of the Kangakue, to visit the temple in which the Kangakue would take place, and the participants of the common people's side, such as students, gathered at the site in advance, and passed the time by composing poems and reading sutras while waiting for the priests to visit
Japanese: 同書によれば、開催日前日の14日夕方に延暦寺の僧侶が下山して会場となる寺院を訪問し、学生ら俗世側の参加者は予め会場に集って詩句や経文を誦しながら僧侶の来訪を待つ。
English: On the first day of the Kangakue, or the 15th day of the month, they read "Hokekyo" in the morning, made invocation of Mida (reciting of the name of Amida Buddha) in the evening, and made Chinese-style poems, admiring the merit of Buddhism, at night.
Japanese: 勧学会初日の15日は朝から『法華経』の購読を行い、夕方に弥陀を念じ（阿弥陀の名前を唱える）、夜は仏教の功徳を称える漢詩を作成する。
English: After that, they spent the night with common people reading poems by Hakurakuten (or Bai Letian, he defended Buddhism, even though he was cultivated with Confucianism) and priests who read "Hokekyo," after which they were dispersed in the morning of the next day, the 16th day of the month.
Japanese: その後、俗側は白楽天（儒教的教養の持ち主ながら仏教を擁護した）の詩を、僧側は『法華経』を朗読して夜を明かし、翌16日朝に解散したという。
English: Also in "Honcho monzui," it is recorded that in 979 through the next year, the participants of Kangakue had planned to construct a Nenbutsu-do Hall (hall to make nenbutsu) as a site to conduct Kangakue.
Japanese: また、『本朝文粋』には天延2年（979年）から翌年にかけて参加者が勧学会を開くための会場となる念仏堂建立を計画していたことが記されている。
English: However, the plan was in limbo due to a lack of funds, and since YOSHISHIGE no Yasutane, who was in the position of being leader of the plan, became a priest in 986 and left Kangakue due to its being an event for the common people, the plan itself seemed to have naturally disappeared as a result.
Japanese: だが、資力不足から計画は挫折し、更に主導的な立場にあった慶滋保胤が寛和2年（986年）に出家して、俗界の行事であった勧学会から離脱した事から自然消滅したと見られている。
English: In addition, it is recorded clearly in the Chinese-style poem ('Seson Daion') by FUJIWARA no Arikuni and in the preface of the poem by TAKASHINA no Moriyoshi, who were both participants at the first Kangakue which was resumed and also were participants at the very first Kangakue, that the Kangakue was put on hold for 19 years.
Japanese: なお、再開された最初の勧学会に参加した第1期参加者の藤原有国の漢詩（「世尊大恩」）と高階積善の詩序に中断期間が19年間であったことが明記されている。
English: It is believed that the 19 years started in 984 (year in which "Sanpo-ekotoba" was written) through 992, and ending in 1003 though 1011 (year of the death of FUJIWARA no Arikuni, who have put effort in the revival of Kangakue).
Japanese: この期間については永観2年（984年、『三宝絵詞』の作成年）から正暦3年（992年）、終期を長保5年（1003年）から寛弘8年（1011年、勧学会再興に尽力した藤原有国の没年）までの間のうちの19年間と考えられている。
English: The year in which the second period of Kangakue had started is not known for sure, but it is believed that it was restarted in the Kanko era (after 1004).
Japanese: 第2期の開始年代は不明であるが、寛弘年間（1004年以後）に再興されたと考えられている。
English: In "Honcho monzui," it is recorded that since Getsurin-ji Temple had already been abolished, Sadaijin (Minister of the Left) FUJIWARA no Michinaga offered Hoko-in Temple, a temple established by his father, FUJIWARA no Kaneie, as a site for Kangakue, for participants that were having trouble finding a site to hold Kangakue.
Japanese: 『本朝文粋』には月林寺が既に荒廃してしまい、代わりの会場探しに手間取る参加者のために左大臣藤原道長が父の藤原兼家が建てた法興院を会場として提供したことが記録されている。
English: It is believed that the members in position as the leaders were FUJIWARA no Arikuni and TAKASHINA no Moriyoshi, who were also the members of the first period of Kangakue.
Japanese: 主導的な役割を果たしたのは第1期のメンバーの生存者である藤原有国・高階積善とされる。
English: However, since the main members of the participants were the members of the first period of Kangakue and there are almost no records left concerning this period of Kangakue, it is believed that it was suspended again in a short period of time.
Japanese: ただし、参加者は前回の参加者が主であり記録もほとんどない事から短期間のうちに再度中断されたと考えられている。
English: However, during 1028 and 1036, Kangakue was suddenly restarted by Mt. Hiei, even though until then, priests in Mt. Hiei were invited by the students.
Japanese: ところが、長元年間に入ると突如として従来学生らに招かれる立場であった比叡山側からの呼びかけによって再興される事となる。
English: According to the preface of the poem ("Honcho Zoku Monzui" (Literary Essence of Our Court, Continued)) by SUGAWARA no Sadanori (he was famous for being the 'older brother' in "Sarashina Nikki" (The Sarashina Diary)), who had participated in the Kangakue restarted at Zuigan-ji Temple, the Kangakue was being held by the call of Keimyo, the Tendai-zasu (head priest of the Tendai sect) at that time.
Japanese: この時随願寺にて再興された勧学会に参加した菅原定義（『更級日記』に登場する「兄」として著名）の詩序（『本朝続文粋』）によれば、天台座主慶命の呼びかけであったという。
English: Keimyo was a nephew (old brother's son) of FUJIWARA no Arikuni, who was the main person responsible for restarting the second period of Kangakue, and in 1028, he was appointed as the Tendai-zasu and held that post throughout that year.
Japanese: 慶命は第2期勧学会再興の中心であった藤原有国の甥（兄の子）で、長元元年（1028年）に天台座主に補されて同年間中は一貫してその地位にあった。
English: Because the Mappo-shiso (the "end of the world" belief) became popular in this period of time, Kangakue was held for a comparatively long period, and some events relating to Kangakue can be confirmed, intermittently.
Japanese: この時の勧学会は末法思想の高まりなどもあって比較的長期にわたって続けられ、断続的であるが勧学会関係の出来事も確認できる。
English: FUJIWARA no Tsunemichi, who became a Dazai gon no sochi (Provisional Governor-General of the Dazai-fu offices) in 1046, along with Kien (younger brother of SUGAWARA no Sadanori), who was a priest of Anraku-ji Temple, planned and started Niki (second) Kangakue at Anraku-ji Temple.
Japanese: 永承元年（1046年）に大宰権帥となった藤原経通は、安楽寺の僧である基円（菅原定義の弟）と図って安楽寺で二季勧学会を始めている。
English: In records, Tsunemichi can't be recognized as a participant of the Kangakue, but there is a possibility that he was a participant.
Japanese: 経通は文芸的には知られていないものの、勧学会の参加者であった可能性はある。
English: Further in a Kangakue held on April 23, 1071 at Urin-in Temple, a record was compiled as "Kangakue no ki."
Japanese: さらに延久3年3月15日（1071年4月17日）に雲林院で開催された勧学会は、『勧学会之記』として記録が編纂された。
English: In addition, during this Kangakue, it is said that a "Hokekyo" for the Kangakue was prepared through a proposal by FUJIWARA no Narisue ("Choya Gunsai" (Classified Records of Court and Country)).
Japanese: なお、この時藤原成季の提案により勧学会用の『法華経』を予め整備したという（『朝野群戴』）。
English: On April 27, 1080, a Kangakue was held in Rokuharamitsu-ji Temple, making the temple the site of Kangakue in the future, but the rule for the opening day of Kangakue, which was decided to be the 15th day of March or September, was broken for the first time, and the opening day of Kangakue continued to be delayed.
Japanese: 承暦4年（1080年）3月29日(旧暦)には六波羅蜜寺で勧学会が開かれているが、以後同寺が勧学会会場として確定する一方で、毎年3月もしくは9月の15日と定められていた開催日が記録上初めて破られており、以後開催日の遅延が続く事になる。
English: After that, there are records remaining which state that Kangakue were held at Rokuharamitsu-ji Temple in 1088, 1111, 1112, 1116, and 1117 (since there are no records of any suspension occurring during the years which were not recorded as having held Kangakue, it is believed that Kangakue continued to be held during those years as well).
Japanese: 以後、寛治2年（1088年）、天永2年（1111年）及び3年（1112年）、永久(日本)4年（1116年）及び5年（1117年）に六波羅蜜寺で開催された記録が残されている（記録が残されていない年も中絶したとする記録がないため、続行されていたと考えられている）。
English: However, it can't be denied that the content of Kangakue was gradually formalized, and even in the Kangakue held in 1071, which is said to be a Kangakue in which old customs were revived, an event was only held for half a day, from 2 p.m. through 10 p.m., even though originally, it should be held for three days (actually, two days) (it is believed that as the formalization advanced, the period and content of Kangakue was reduced, too).
Japanese: だが、次第に内容が形式化していった事は否めず、旧儀が再興されたと言われている延久3年の勧学会でも3月15日の未の刻より亥の刻までと、本来の3日（実質2日）がかりの行事がわずか半日で終了している（形式化が進んだ以後の勧学会は更に時間も内容も削られていったと考えられている）。
English: Also, the ratio of participants who experienced Kangakue in the past, who were called Sendatsu, increased, and those people came to hold positions such as Shikibu no taifu (Senior Assistant Minister of the Ministry of Ceremonial), Daigaku no kami (Director of the Bureau of Education), and Monjo hakase (professor of literature), which were positions that were 'high above the sky' if seen from students, even though those Sendatsu were students back then.
Japanese: また、参加者も先達と呼ばれる経験者、しかもかつては学生でも今では式部大輔や大学頭、文章博士といった学生たちから見れば「雲の上」的存在の人々が多くを占めるようになった。
English: Further, since the student participants, who were called Ketsugakusei (結学生), decreased, it became difficult to pass power between generations.
Japanese: さらに、結学生と呼ばれた学生参加者が少なくなったために円滑な世代交代が行われにくくなった。
English: Before long, one day in April 1122, the last Kangakue on record was held in Rokuharamitsu-ji Temple, and no records of Kangakue have been found since then.
Japanese: やがて保安(日本)3年（1122年）3月某日に六波羅蜜寺で行われた勧学会を最後に以後記録上から姿を消すことになった。
English: Kangakue was an event held mainly by people of the Kidendo and Tendai sect (Enryaku-ji Temple).
Japanese: 勧学会は主に紀伝道と天台宗（延暦寺）の人々を中心とする行事であった。
English: During the latter period of the Heian period, it was written in "Senju-hiki" (literally, collection of secret records) by FUJIWARA no Tamefusa that a similar movement rose among the students of Myogyodo, which once was the center of Confucian education, and a Buddhist meeting called Chogo-e (an Expanding Lecture) was held at Kiyomizu-dera Temple on the same day with Kangakue.
Japanese: これに対して平安時代後期には儒教教育の中心であったはずの明経道の学生の間にも同様の動きが発生して、勧学会と同日に清水寺において長講会と呼ばれる法会が開かれるようになったことが藤原為房の『撰集秘記』に書かれている。
English: In addition, in and after the Kamakura period, ceremonies called Kangakue and Kangakuko, in which teaching of sutras were held by a group of priests, began to be held in powerful temples.
Japanese: なお、鎌倉時代以後、寺院内部において僧侶大衆(仏教)が経典の講義を行う勧学会あるいは勧学講と呼ばれる儀式が有力寺院を中心に行われるようになる。
English: (As an example, a ceremony held by Jien, the Tendai-zasu at that time, of Enryaku-ji Temple in 1195 is particularly famous.)
Japanese: （代表的なものに延暦寺の天台座主慈円が建久6年（1195年）に始めたものが著名。）
English: (Other than that, similar events were held in Kongobu-ji Temple, Ninna-ji Temple, To-ji Temple, Daigo-ji Temple, Horyu-ji Temple, and so on.)
Japanese: （他にも金剛峯寺・仁和寺・東寺・醍醐寺・法隆寺などにも同様の行事が見られた）。
English: However in these events, participants from the common people can't be seen, which is thought to show that it had little or no relationship with the Kangakue in the Heian period.
Japanese: だが、これらの行事に世俗からの参加者は見られず、平安時代の勧学会とは無関係あるいは極めて希薄なものであったと考えられている。
English: Kangaku (Kangaku ranking) means the title to be given to Buddhist monks who are in a commanding position with a high level of education and learning in religious schools of Japanese Buddhism after the end of modern times.
Japanese: 勧学とは、近世末から日本仏教の宗派の中で、教学の研鑽をきわめた指導的立場の僧侶に与えている称号のことである。
English: In the Jodo and Tendai sect, Gakkai (the rank given depending on the education levels) is set for Buddhist monks in addition to Sokai (the rank of priest) and the title, Kangaku is set as the highest rank in education and learning.
Japanese: 浄土宗や天台宗では、僧侶に僧階のほかに学階を設けて、教学面での階位の最高位に勧学の称号を置いている。
English: In the Tendai sect, Syusshi Kangaku as a consultant in education and learning was appointed among Gakkai of Kangaku.
Japanese: 天台宗では勧学の学階のものの中から教学の諮問にあずかる出仕勧学を任命する。
English: Kangaku has Kangaku-ryo which is a consultative body of the chief priest to answer to the problems in education and learning.
Japanese: 勧学寮という組織を設置して、門主の諮問機関とされ、教学的問題に対して答える役割を持っている。
English: Genshi Kimyo-dan was a school which used to exist in the Tendai sect.
Japanese: 玄旨帰命壇（げんしきみょうだん）とは、かつて天台宗に存在した一派である。
English: It is said to be a kind of oral transmissions of kanjo (a ceremony to be the successor) to learn enshrining Matarashin which is honzon (principal image of Buddha) of Jogyo Zanmai-do Hall in Hiei-zan Mountain.
Japanese: 比叡山の常行三昧堂の本尊である摩多羅神を祀って修する一種の口伝灌頂といわれる。
English: Genshi-dan is Genshi-kanjo to orally transmit the deep meaning of isshin sangan (threefold contemplation in a single mind), and the ceremony to pour Hosui of Hokke onto the top of head of the person receiving.
Japanese: 玄旨檀とは、一心三観の深旨を口伝面授する玄旨灌頂であり、法華の法水を授者の頭頂部にそそぐ儀式である。
English: Kimyo-dan is the ceremony to realize that rise of lives of all living things exists in the Three Thousand Realms Contained in One Mind which is the reason for Tendai.
Japanese: 帰命檀とは、衆生の命の根源は天台の理である一念三千にあるとして、それを実現する儀式である。
English: As shown in the 39th article 'Jogyo-do Hall Matarashin no Koto' of "Keiran shuyo shu" (a collection of oral transmissions in the Japanese Tendai Sect which contains four stories about Myoe), it was said that Enchin was inspired by Matarashin on the way back from Tang and ceremonially transferred to Jogyo-do Hall.
Japanese: 『渓嵐拾葉集』第39「常行堂摩多羅神の事」に記されるように、摩多羅神は円珍が唐から帰国する際に感得して、常行堂に勧請したと伝えられる。
English: However, Matarashin was actually considered to have been established as honzon of Genshi Kimyo-dan which was set up from the Heian period to the Kamakura period.
Japanese: しかし実際は、摩多羅神は平安時代から鎌倉時代にかけて成立した玄旨帰命壇の本尊として成立したものと考えられている。
English: Of Edan niryu (two schools of the Japanese Tendai Sect; Eshin school and Danna school) from that school, Danna school is said to have succeeded as the head school and Eshin school as the branch.
Japanese: その流派である恵檀二流のうち、檀那流を正嫡とし、恵心流を傍流として相承したといわれる。
English: Enkan who experienced this Genshi-dan kanjo in the period of the Northern and Southern Courts (Japan) made efforts to have the doctrine prosper transmitted "Tendai Kanjo Genshi" and "Genshi Kimyo-dan doctrine".
Japanese: 南北朝時代(日本)にこの玄旨壇灌頂を受けた円観が、この教理を興隆に鋭意努め『天台灌頂玄旨』、『玄旨帰命檀法』を伝えた。
English: One theory is that Monkan who was from Shingon sect Ono school and communicated with Enkan perfected the Shingon Tachikawa School.
Japanese: 一説に、円観と交流があった真言宗・小野流の文観が真言立川流を大成した。
English: As it gradually penetrated, this influence finally reached the Ekobo school which was one of the Tendai sect Danna schools while holy Genshi Kimyo-dan tended to be evil.
Japanese: それが次第に蔓延するに及び、ついにその影響が天台の檀那流の一派である慧光房流に波及し、神聖であった玄旨帰命壇が淫祠的な傾向を帯びたともいわれる。
English: However, the doctrine and ceremony of Tachikawa school was questioned with descriptions in the documents written by critics and repressing parties.
Japanese: ただし立川流の教義・儀式は、批判弾圧した側の文献記述によるもので疑問視されている。
English: It took in Jodo-shinko (the Pure Land faith) to Amida Nyorai (Amitabha Tathagata) later, putting Amidabutsu-zo (a statue of Amitabha) on the alter of Hondo (main sanctuary), and treated the breath practitioners to be Pure Land for the descent of Amida where the rise of lives lie.
Japanese: のちに阿弥陀如来への浄土信仰も取り込まれ、本堂の壇上には阿弥陀仏の像を安置した、行者の呼吸の吸吐を阿弥陀の来迎浄土と感じ取り、そこに生死の根源を究めるとする。
English: Besides, it preaches that the origin of life is generated from the lunisolar spirit coming into the body from the harmony between the father and mother.
Japanese: さらに日月の精気が父母和合のときの息風に乗り胎内に入ることに始まると説く。
English: These are awakened through seeing the origin of life.
Japanese: これらはいずれも生死の根源を観じて、悟りを得ようとするものであった。
English: However, combined with Hongaku philosophy which was perfected in the Muromachi period, it actively accepted the real world and sexuality and tended to awaken by sex.
Japanese: しかし、室町時代に大成した本覚思想と相まって現実の世界や愛欲の煩悩を積極的に肯定して、交会（性行為）の儀式を以って悟りを得ようと解釈する向きが強まった。
English: Since Reiku of Anraku-in Temple criticized it in his book "Hekijahen" and provided to Rinojinomiya, the book is said have been forfeited and burned, and the prohibition gradually lead to Genshi Kimyo-dan finally becoming extinct.
Japanese: 1689年（元禄2年）に、安楽院の霊空が『闢邪篇』（へきじゃへん）を著して批判し、輪王寺宮に上書したことで、典籍が没収され焚書にあい、玄旨帰命壇はついに禁断とされて絶滅したといわれる。
English: Goju no Sotai is a part of the Kyoso Hanjaku (a guide for evaluation of sutras and others) established by Nichiren.
Japanese: 五重相対（ごじゅう・の・そうたい）とは、日蓮が立てたとされる教相判釈の一つ。
English: It is a way to compare and examine any ideas or religions, and determines whether it is high or low, shallow or deep, and better or worse.
Japanese: 一切の思想や宗教を比較・検討し、その高低・浅深・勝劣を判定したもの。
English: Nichiren compared and examined all ideas and religions, of course including the lifetime teaching of Shaka, and evaluated whether the religious principles are high or low, shallow or deep, and better or worse by five steps.
Japanese: 日蓮は、釈迦仏一代の教えはもちろん、世間にあるすべての思想や宗教を比較検討し、教理の高低・浅深・勝劣を比較し、すぐれたものを段階的に五重に選択した。
English: There are five evaluation to Goju, and they are Naige, Daisho, Jitsugon, Honjaku, and Kyokan (or Shudatsu).
Japanese: 五重とは、内外・大小・実権・本迹・教観（あるいは種脱）のことである。
English: It regards Myoho goji (the five characters of Myo, Ho, Ren, Ge, Kyo) which represents Ichinen sanzen (religious principle meaning that there are each and every phenomena of the universe included in one's mind), which is said to have appeared in Nyoraijuryo-hon of "Hokekyo" (Lotus Sutra), as the ultimate religious principle in Mappo (Age of the Final Dharma).
Japanese: 『法華経』如来寿量品に顕されたとする、事（じ）の一念三千である妙法五字が末法の究極の教法であるとする。
English: Teaching other than Buddhism, or Gedo, seek the principle of Inga (cause and effect) of life by submitting to god's teaching and will (or outside), and doesn't preach the principle itself.
Japanese: 仏教以外の教え、つまり外道は生命の因果の理法を説かず、神の教え・意思に身を委ねて、それを（外側に）求めようとする。
English: In opposition, in Buddhism, the principle of Inga is preached from the past, the present, and through to the future, and seeks it inside.
Japanese: それに対し、仏教は過去・現在・未来の三世にわたる因果の理法を説いて、それを（内側に）求める。
English: Like seen in "Muryogi-kyo," which is the Kaikyo (sutra read before the main sutra) right before Hokekyo, Shaka said that '四十余年未顕真実' (the truth can't be seen in 40 years or so).
Japanese: 釈迦仏は法華経直前の開経とする『無量義経』に「四十余年未顕真実」（40余年には未だ真実を顕さず）と述べた。
English: In other words, it means that the sutras which were preached before Hokekyo are all temporary teachings, or Gonkyo.
Japanese: つまり、法華経以前に説かれた経典はすべて仮の教え、つまり権教である。
English: Opposing to that, like seen in Hobenbon of "Hokekyo" that '要当説真実' (the truth will be surely be preached), Hokekyo is the actual teaching of the truth, or Jitsukyo.
Japanese: それに対し、『法華経』方便品で「要当説真実」（かならずまさに真実を説く）と述べたとおり、法華経こそが実際真実の教え、つまり実教である。
English: However, they are still only preachings by Shaka as Shijo Shogaku, or one who was born in India and earned enlightenment below the Bodhi Tree, with Buddha in temporary appearance.
Japanese: しかし、ここでは釈迦仏はいまだインドで誕生して菩提樹下で悟りを得た始成正覚（しじょうしょうがく）として、本仏が迹（あと）を垂れた、仮に現した姿を説いた法門にすぎない。
English: Opposing to that in the latter 14 chapters of Hokekyo, especially in Nyorai Juryo Hon, it is preached that Shaka didn't earn enlightenment under the Bodhi tree, but really, he was Kuon Jitsujo, or a Buddha who already earned enlightenment a very long time ago, in eternal past.
Japanese: これに対し、法華経後半部14品、特に如来寿量品で、釈迦仏は菩提樹下で悟ったのではなく、実は久遠の大昔に悟りを得た久遠実成（くおんじつじょう）であったと説いた。
English: It means that Shaka as Shijo Shogaku in Shakumon was a Buddha having only a temporary appearance, but Shaka as Kuon Jitsujo in Honmon was the Buddha with true appearance and body, preaching Ichinen sanzen of the phenomena in this world.
Japanese: つまり始成正覚の釈迦仏は迹門として現した仮の仏の姿であるが、久遠実成の釈迦仏こそ本門として本地・本体である真実の仏の姿を現し、事の一念三千を説いた。
English: In addition, a dispute over the interpretation of this Honmon arose among the disciples of Nichiren after his death, and they were divided into Icchi school, which advocated that neither Honmon or Shakumon is better than the other, and into Shoretsu school, which advocated that Honmon is better than Shakumon (Honsho Jakuretsu).
Japanese: なお、日蓮の滅後、門弟間において、この本門をどう解釈するかで議論が起こり、本迹に勝劣なく一致すると主張した一致派と、本門が勝れ迹門が劣る（本勝迹劣）を主張した勝劣派に分かれた。
English: Nichiren said in "Kaimokusho" (Liberation from Blindness) that 'the doctrine of Ichinen sanzen sunk under the words of Hokekyo Honmon Juryo Hon, and even though Ryuju and Tenjin knew about it, they couldn't reach the doctrine, and only the men who earned enlightenment in my Tendai can get a hold of it.'
Japanese: 日蓮は『開目抄』で「一念三千の法門は但法華経の本門・寿量品の文の底にしづ（沈）めたり、竜樹・天親・知ってしかも・いまだ・ひろ（拾）い・いだ（出）さず但我が天台智者のみこれをいだ（懐）けり」と述べている。
English: The written doctrine is a logic and theory written on the sutras of Hokekyo, in other words, Monsho (the logic of Buddhism clearly written on a sutra) and Risho (Monsho having convincing logics).
Japanese: 文上の教相とは、法華経の経文の上に示された理論理屈、つまり文証と理証である。
English: As a result, Gensho is regarded as the reciting of Myo, Ho, Ren, Ge, and Kyo with one's body, mouth, and will, which is the Naisho (inner realization) sunk under Hokekyo.
Japanese: したがって身・口・意で法華経の底に沈められた内証・妙法蓮華経の五字を読んでいくことであるとする。