nntsuzu/KFTT huggingface dataset:
English: In other words, from the fact that the Kegon (a thought of virtues are correctly provided due to trainings and performing acts of charity) doctrine was placed not as the eighth (Tendai Hokke) but as the ninth Jushin (stages of Mind Development) in Himitsu Mandala Jujushinron (Ten Abiding Stages on the Secret Mandalas), Juju taimo (endlessly interconnected net of Indra) (unobstructed) of Sokushin Jobutsu gi (Principle of Attaining Buddhahood with the Present Body) can be thought to have developed into a theoretical foundation of practical code based on the philosophy which symbolized the Kegon doctrine of Ichi-soku-ta and Ta-soku-ichi (one is equal to many, many to one).
Japanese: 言い換えると、華厳教学が秘密曼荼羅十住心論において第八（天台法華）ではなく第九住心に配置された意味を併せて考えれば、即身成仏義の重重帝網（無碍）が、一即多・多即一という華厳教学を象徴的にする哲理を重要な基礎として、実践作法の理論的基礎に展開したものとして見ることできるからである。
English: It is very meaningful that Vairocana, who had been considered a silent existence, described as "this world is Buddha's body (rokudai),"declared that he, himself would preach.
Japanese: 『この世界は仏の身体である（六大）』として、沈黙する存在としてばかり考えられていたビルシャナ仏が自ら説法すると宣言した意味は大きいのである。
English: In Esoteric Buddhism faith, which puts strong emphasis on measures, moving from theory to practice should be approved from the viewpoint of Mahayana Buddhism prosperity.
Japanese: 方便を極めて重要視する密教信仰において、理論から実践への橋渡しをすることは、大乗仏教興隆の観点からも大きく肯定されるべきものとなる。
English: It should be interpreted that because of the idea, Shobo, recognizing that he was in a direct line of Kukai, the founder, promoted activities at Todai-ji Temple.
Japanese: この点に聖宝が宗祖空海の直系を自覚して、東大寺における活動を推進した根本義が表れていると見るべきである。
English: It should be noted that Mandala, itself, is based on the Kegon-kyo doctrine, "the integral of Fugen Bosatsu's trainings."
Japanese: また曼荼羅それ自体が、華厳経の教説『普賢菩薩の行の総体』を基盤としていることにも注意すべきであろう。
English: Shobo served as betto (steward) of Kegon Sect of Todai-ji Temple and To-ji choja (the chief abbot of To-ji Temple), and so on, and studied both Exoteric Buddhism and Esoteric Buddhism.
Japanese: その後も東大寺華厳宗の別当職、東寺長者等を務め、顕密両教の研鑽に努めた。
English: Ningai, the founder of the Ono School of Tomitsu (Shingon Sect's esoteric teaching), established Mandala-ji Temple at Ono, Yamashina and founded the base for Esoteric Buddhism's practice, and Kancho, younger than Yakushin, who received the kanjo (a ceremony to be the successor) from Emperor Uda at Omuro-Ninna-ji Temple, founded the Hirosawa School of Tomitsu and established Hensho-ji Temple along the shores of Hirosawa-no-ike Pond, and others are thought to have been successors in practical training and contrasted with Shobo, however, it should be interpreted that Shobo as well as the Hirosawa School of Yakushin made important foundations in Shingon-ji Saho Bunryu (branch schools in manners of Shingon Sect), which was later called Yataku Sanjuroku-ryu (thirty-six schools of yataku (Ono School and Hirosawa School)).
Japanese: 一方、山科小野の地に曼荼羅寺を建立して密教修行の活動拠点を築いた東密小野流の開祖／仁海、御室仁和寺で宇多天皇に灌頂を授けた益信の後進にして、広沢池ほとりに遍照寺を建立した東密広沢流の開祖／寛朝らが事相面の法孫として対照されるが、広沢流／益信とともに、後世野沢三十六流と呼ばれる真言事作法分流における重要な基点を創った法匠として捉える。
English: It was recorded that Shobo admired both Nyoirin Kannon (the Bodhisattva of Compassion) and Juntei Kannon, ran rites and festivals for them at Mt. Kasatori, also known as Kami Daigo, and prayed for the births of the Emperors Suzaku and Murakami.
Japanese: 聖宝は如意輪観音・准胝観音の両観音を尊崇して上醍醐笠取山上に祭祀し、朱雀天皇・村上天皇両帝の誕生を祈ったことが記録される。
English: The belief was also traditionally maintained that Nyoirin Kannon was the incarnation of Seiryo Gongen (A protective god associated with the Chinese temple Ch'ing-lung), who accompanied Kukai when he came back to Japan.
Japanese: 同時に如意輪観音には、空海が帰朝する際に付き従った清滝権現（清瀧権現）（せいりょうごんげん）の化身であるとの信仰が護持伝承されている。
English: Kangen, the first zasu (head priest) of Daigo-ji Temple, was considered to be Shobo's legal child, who accompanied by Junyu, his disciple, dedicated Kobo Daishi-go title to Oku no in (inner sanctuary) on Mt. Koya, and intended for the prosperity of the post-Kukai Shingon organization.
Japanese: 正嫡には、弘法大師号を弟子淳祐(僧)を伴い高野山奥の院に奉告し、空海後の真言宗団の組織興隆化を図った醍醐寺第一世座主観賢とする。
English: Shugendo (Japanese mountain asceticism-shamanism incorporating Shinto and Buddhist concepts) in Tozan School, which Shobo was founded, is thought to demonstrate profound preaching by Dainichi Nyorai with Funi Ichijo (most important of the Shingon principles which states to climb the mountain of Ichijo (truth), Mt. Omine, and pray for obtaining the body of funi (a thought that Ri (the innate reason) and Chi (knowledge) are non-two)), which was expressed through "Shugen Ein So Mandala" (literally, mandala of Shugendo under the teaching of Ein (Dainichi Nyorai's most secret teachings)).
Japanese: 聖宝を祖とする当山派修験道においては、一方で『修験恵印総漫拏羅』を通じて表現された不二一乗の世界観をもって大日如来による秘奥の説法を示すものとする。
English: This happened before the parallel mode of expression, "Kongokai (Diamond Realm) or Taizokai (Womb Realm)," became remarkable after Kakuban Kokyo Daishi in the latter Heian period, and should be understood as an epoch, regarding the religious beliefs particular to the Japanese, in conducting and discussing each master's standpoint or background related with Nini-Funi (also known as Funi-Nini (two sides of the same coin)) in which Oei no Taisei (Perfection in Oei era) reached the summit, more over in the Japanese intellectual history of Esoteric Buddhism, especially practicing or considering Jikyo niso (Jiso (method to practice the doctrine) and Kyoso (logical study of doctrines)).
Japanese: これは平安後期の覚鑁興教大師以降、『金剛界／胎蔵界』という並立的表現方法が顕著となる以前の出来事であり、日本固有の信仰観について、後の応永の大成を頂点とする二而不二／不二而二に係わる各法匠の立場／背景、さらには日本の密教思想史、殊に事教二相を実践／検討する上で銘記するべき事象として理解することを求められよう。
English: The term, "Jisshu Jissho" (Discipline to prove the teaching) left by Shobo, should be the mind of mountaineering asceticism and always maintained by practitioners of Tozan School in the process of practice.
Japanese: 聖宝が遺した『実修実証』の言葉は、当山派修行者の実践過程において、常に護持すべき修験道の心とする。
English: "Saisho Ein Sanma Yaho" (Dainichi Nyorai's most secret teachings) (Ein Kanjo (the ceremony to be the successor of a ritual of the Ein School))," the base for practice, was the realization of "Richi funi Kai Kai Raisan" (worship of the Shingon conceptual world with the nonduality of knowledge and principle) and it is said that it was given not only to Kangen, his legal child, but also to Teisu at Hokaku-ji Temple, Shingonin, Yamato tosu.
Japanese: その実修根本となる『最勝恵印三昧耶法』（恵印灌頂）は、『理智不二界会礼讃』の具現化であり、正嫡の観賢だけでなく、大和鳥栖真言院鳳閣寺において貞崇に授けたと伝える。
English: Ein Ho (ritual) of Tozan School is also called Bujuho (practice on the mountain) School because of Rei sojo (initiation in an unseen and wondrous method) by Ryuju Bosatsu and is sometimes contrasted with Buchuho (practice on the mountains) School of Honzan School, however, it can be said that the main point common in both schools is to put the priority on practice; practitioners of austerity completely give up any meaningless discussion based on worldly words and thoughts; they only concentrate on practice in mountains or in training halls near which people live.
Japanese: 当山派恵印法は、龍樹菩薩による霊異相承の伝から峰受法流とも呼ばれ、本山派峰中法流と対照されることがあるが、両派に共通する肝心は、実践第一を旨とし、世間の言語／思考に依るところの一切戯論を断絶して、山岳、或いは、人里の道場においても、ひたすら修行に打ち込むところにあると言える。
English: This is connected with following the teaching of Ryuju Bosatsu, the master of Chukan School of Mahayana Buddhism, who tried to reach directly the truth of Hannya-ku through mystic instinct.
Japanese: このことは、神秘直感を通じて般若空の真理に直参せんとした大乗仏教中観派の法匠たる龍樹菩薩の教えを忠実にすることに通じるものである。
English: The practice of prayer directed to pure bodhisattva's spiritual awakening which is opened by Richi funi Raisan is done in order that the prayer recognizes that he or she is in a direct line of Shingon's third founder, Naagaarjuna (Ryuju), and at the same time, the practice is connected to the belief in and assurance of Shingon Esoteric Buddhism, which exists so as that its believers try to realize rishu (the Principle of the Perfection of Wisdom) of bettoku (Distinguished virtue) Buddhas and Bodhisattvas, which all are made from Dainichi Nyorai as Fumon Sotoku (all virtues of Universal Gateway).
Japanese: また理智不二礼讃によって明かされる清浄菩提心に向かう祈りの実践は、真言第三祖／龍猛ナーガルジュナの直系たることを自覚するものであり、同時に、全ては普門総徳大日如来から生み出される別徳諸仏諸菩薩の理趣を体得せんとして在る真言密教への篤信と確信に繋がるものである。
English: On June 4, 1406, due to the death of the sixth high priest Nichiji, Nichia became the seventh high priest of the temple.
Japanese: 1406年(応永13年)6月4日、6世日時の遷化により、7世日阿として登座す。
English: Not many details are known about Priest Nichia, however, one theory is that he was not a Buddhist priest but a nyudo (lay-monk).
Japanese: 日阿上人については、詳細は不明であるが、一説には僧ではなく入道であったといわれる。
English: According to the 17th high priest, Nissei, in his 'Fujimonke-chukenmon,' he says 'According to legend, Nichia was a representative for the high priest and was not formally a high priest, however I (Nissei) believe that he was a proper high priest.'
Japanese: 17世日精の「富士門家中見聞」には「伝説によると、日阿上人は貫主の代官であって、正式な貫主ではないとのことだが、私(日精)には正式な貫主であったようにも思われる」と伝えられている。
English: Furthermore, according to the 31st high priest Nichiin in 'Record of Priest Nichiu,' because the 6th high priest Nichiji died without transmitting the teachings to a successor, Nichia temporarily assumed succession.
Japanese: また31世日因の伝える「日有上人物語佳跡聴聞」によると、6世日時は血脈を相承することなく遷化したため、日阿が相承を一時預かったという。
English: Then, Nichia found a priest (the 8th Priest Nichei) suitable for transmitting the teachings at Yoho-ji Temple in Kyoto, however Nichia also died before Nichei arrived.
Japanese: そこで日阿は京の要法寺より、法を相承するにふさわしい僧（8世日影）を招聘したが、日阿も日影の到着をまたずに遷化してしまった。
English: At this time, Nichia entrusted the transmission to the lay priest Yuzuno Jonen and it is said that Yuzuno Jonen was affiliated with Priest Nichei.
Japanese: このとき日阿は在家である柚野浄蓮に相承を預け、柚野浄蓮が日影に付属したと言われている。
English: Nichiin (1518 - August 16, 1589) was the 13th head priest of Taiseki-ji Temple.
Japanese: 日院（にちいん、永正15年（1518年）-天正17年7月6日(旧暦)（1589年））は、大石寺第13世法主。
English: 1527: Ascended to the position of 13th head priest (aged 9) following the death of 12th head priest Nicchin.
Japanese: 1527年(大永7年)、12世日鎮の遷化を受け、13世日院〔9才〕として登座す。
English: 1556: Commanded Nichiyo, master of Nisshin of Yoho-ji Temple in Kyoto, to transcribe the Nika Sojo (Two Successions) of Omosu.
Japanese: 1556年(弘治(日本)2年)、京要法寺日辰が弟子の日耀に命じ、重須の二箇相承を臨写す。
English: November 9, 1558: Conducted the ordination of Nisshin and Jakuen of Yoho-ji Temple in Kyoto, and presented a book to Taiseki-ji Temple which he hoped would go into circulation among the temples of Fuji.
Japanese: 1558年(永禄1年)11月9日、京要法寺日辰、寂円入道を使し大石寺日院に書を送り富士各山の通用をはかる。
English: October 13, 1567: Commanded Myogyobo of Kojima to take Nisshu (aged 13) as his disciple and dispatched him to Shingyo-ji Temple, Hirai, Shimotsuke.
Japanese: 1567年(永禄10年)10月13日、幸島の妙行坊に命じて日主〔13才〕を付弟となし下野平井信行寺に置く。
English: February 7, 1569: The halls of Taiseki-ji Temple damaged by fire resulting from a conflict involving Shingen TAKEDA.
Japanese: 1569年(永禄12年)2月7日、大石寺諸堂、武田信玄の兵火に罹る。
English: Butsudan is a permanent miniature temple in an ordinary house to enshrine Buddha as well as an alter to enshrine the dead of the family.
Japanese: 仏壇（ぶつだん）とは、一般家屋の中に常設された、仏を祀る厨子であり、家族の死者を祭る、祭壇でもある。
English: Its inside is designed as a gorgeous simulation of the Buddhist hall of the head temple of each relevant Buddhist sect, where statues of Buddha and ihai (ancestral tablets) are installed.
Japanese: 内部は仏教各宗派の本山寺院の仏堂を模した豪華な作りになっており、仏像や位牌を納める。
English: Butsudan is classified into three main types, i.e. kin butsudan (golden alters), karaki butsudan (rare foreign wood altars) and kagucho butsudan (furniture style altars) (details of which are to be referred to the respective sections).
Japanese: 大きく分類する場合は、金仏壇・唐木仏壇・家具調仏壇に分けられる（詳しくはそれぞれの項目を参照）。
English: In contemporary Japanese, the term 'butsudan' generally indicates a household Buddhist altar installed at home as mentioned above, although in a broad sense it means the entire range of alters dedicated to Buddha including platforms (shumidan (An altar made of fine timber, generally with paneling)) to install Buddhist images in the hall of a temple.
Japanese: 広義には、仏を祀る壇全般を指し、寺院の仏堂において仏像を安置する壇（須弥壇）も含まれるが、現代日本語で「仏壇」と言えば、通常上記のように家庭内に安置するものを指す。
English: Butsudan is also called 'Onaibutsu' (literally, indoor Buddha) when it must be especially distinguished from that in a broad sense.
Japanese: 広義の仏壇と特に区別するため、仏壇のことを「御内仏（おないぶつ）」とも言う。
English: There are two theories to explain the origin of butsudan; one refers to 'jibutsudo' (small private buildings or rooms used by noble men to enshrine their own Buddhist images and for their own personal spiritual edification) and another to 'tamadana' (alters dedicated to spirits of ancestors).
Japanese: 仏壇の起源については「持佛堂（ぢぶつどう）→仏壇説」と「魂棚（たまだな）→仏壇説」の2説ある。
English: In ancient India, people made 'a ceremonial mound' of earth where they enshrined 'Gods.'
Japanese: 古代インドでは、土を積み上げて「壇」を作り、そこを神聖な場所として「神」を祀っていた。
English: On May 5, 685, Emperor Tenmu issued an imperial edict that 'every state should build its own hotokenomiya (an accommodation for Buddha) to install Buddha images with sutras, and worship them and hold a mass for them.'
Japanese: 白鳳14年（西暦685年）3月27日、天武天皇が「諸國家毎に佛舎（ほとけのみや）を作り、即ち佛像と経とを置きて礼拝供養せよ」との詔を出した。
English: Accordingly, the twenty-seventh day of each month is designated as 'butsudan no hi' (the day of Buddhist altars) by Zen Nihon Shukyo Yogu Kyodokumiai (literally, a Cooperative of Religious Utensils Dealers of all Japan).
Japanese: それにちなみ全日本宗教用具協同組合では毎月27日を「仏壇の日」に制定している。
English: Also butsudan is considered to have its origin in a life-size Yakushi-butsu (the healing Buddha), which was made and worshipped at home by SUGAWARA no Takasue no musume (the daughter of SUGAWARA no Takasue,) an original writer of "Sarashina Nikki" (the Sarashina Diary).
Japanese: また『更級日記』の作者、菅原孝標女が薬師仏を等身に造って屋敷内で祀ったというのも仏壇の源流である。
English: According to Choshu TAKEDA, the above mentioned jibutsudo (a small building or room for a noble man to enshrine and worship Buddhist images) was contracted or dwarfed into butsuma (a room for Buddha) and further made smaller into butsudan to be suitably put indoors.
Japanese: 竹田聴洲によると、上記のような持佛堂が縮小・矮小化し屋内に取り込まれることによって仏間を経て仏壇に変化したとしている。
English: In the Muromachi period, Rennyo, the eighth head of Hongan-ji Temple and the originator of restoration of Jodo Shinshu (the True Pure Land sect of Buddhism,) gave her followers the hanging scrolls with the script of 'Namu Amidabutsu' (a single, sincere call upon the name of Amida) and encouraged them to enshrine the scrolls at their own butsudan.
Japanese: 室町時代、浄土真宗中興の祖である本願寺八世・蓮如が布教の際に「南無阿弥陀仏」と書いた掛軸を信徒に授け、仏壇に祀ることを奨励した。
English: Even now in the Jodo Shinshu Sect, it is observed that honzon (principal Buddhist image) of a butsudan should be a hanging scroll acquired from its head temple through each family's ancestral temple.
Japanese: なお、現在でも浄土真宗において、仏壇の本尊は掛軸であり、菩提寺を通して本山から取り寄せたものとされる。
English: However, butsudan is a unique custom of Japan, since it cannot be seen in other Buddhist countries like the Kingdom of Thailand.
Japanese: なお、仏壇は日本独自のもので、仏教国であるタイ王国などでも見られない。
English: Those people of Buddhism, other than the Japanese, do not need to have other miniature temples at home because they feel familiar enough with their nearby temples and because of an additional category of kuyodan (a small altar for memorial services of each family to their ancestors.)
Japanese: それは寺院が生活の身近にあり、家の中に改めて小さな寺を作る必要がないからであり、供養壇としての流れが加わっているためでもある。
English: In Mongolia, a butsudan of Tibetan Buddhism is occasionally installed in a yurt (house).
Japanese: モンゴルではゲル(家屋)の中にチベット仏教の仏壇を設けることがある。
English: Tamadana (also known as Bondana and Mizudana) is an altar to greet spirits of the newly dead and ancestors of each family during the Bon festival.
Japanese: 盆に先祖や新仏の霊を迎える祭壇のことを魂棚（盆棚・水棚ともいう）という。
English: While its figure varies according to the area and period of its origin, one example is a board fixed on four corner pillars of bamboo or wood, and another is to use a tea table.
Japanese: 形状は地域・時代によって様々であるが、四隅に竹や木で四本柱を建て板を渡したものや茶卓を使用する場合もある。
English: Kunio YANAGIDA claims this tamadana had changed from temporary use during the Bon festival to permanent installation and eventually became the butsudan.
Japanese: 柳田國男はこの魂棚が盆のみの設置から常設化され仏壇になったとしている。
English: At present, Takeda's theory of jibutsudo as the origin of butsudan is regarded as dominant.
Japanese: 現在、仏壇の起源については竹田のいう「持佛堂→仏壇説」の方が有力視されている。
English: In the Edo period, contemporary bakufu (Japanese feudal government headed by a shogun) instituted as a part of its policy for religions the Terauke seido (the system of organizing whole temples in Japan with registration of follower families) and made it mandatory for every family to become a parishioner of any temple designated as its bodaiji (a family temple).
Japanese: 江戸時代、幕府の宗教政策である寺請制度により、何れかの寺院を菩提寺と定めその檀家になることが義務付けられた。
English: In witness of being a parishioner of a certain temple, each family became accustomed to install a household butsudan to worship every morning and evening and to invite a priest of its bodaiji temple to hold memorial services to commemorate anniversaries of their ancestors' death dates.
Japanese: その証として各戸ごとに仏壇を設け、朝・夕礼拝し、先祖の命日には僧侶を招き供養するという習慣が確立した。
English: This custom became widespread among the common people whose lives became rich in the wake of stabilization of society.
Japanese: 社会が安定し、庶民の暮らしが豊かになってきたことも背景に、庶民にまで浸透した。
English: These butsudan around the country were greatly influenced by such blooming technologies of construction of temples and shrines in the Genroku era as were seen in Nikko Tosho-gu Shrines.
Japanese: また日光東照宮などに見るように、元禄期の社寺建築技術の隆盛が各地に影響を与えた。
English: In this regard, however, there are many other opinions which are to be further studied including the question about the time when butsudan became nationally popularized.
Japanese: この点についても諸説存在し、全国的に仏壇が普及したのはいつ頃であるのか今後の研究が待たれる状況である。
English: In the Kamakura period, the Zen sect had introduced ihai which became gradually adopted by the other sects except Jodo Shinshu (the True Pure Land sect) and became common in the Edo period.
Japanese: 鎌倉時代に禅宗と共に位牌が持ち込まれると次第に浄土真宗以外の各宗派で用いられるようになり、江戸時代には一般化した。
English: Those ihai tablets were then installed in ihai-dan (an altar for ihai tablets) or other altars made in imitation of butsudan of Jodo Shinshu Sect.
Japanese: その位牌を置くために位牌壇を作ったり、浄土真宗を真似て仏壇を使用するようになった。
English: Before the Edo period, however, kamidana had been dedicated also to such ancestors' spirits as had passed away more than the 32nd anniversary of one's death.
Japanese: ただし、江戸時代までの神棚には先祖（33回忌を過ぎた霊の集合体）も同時に奉られていた。
English: If the term of butsudan simply means a miniature temple, it should not be necessary for any temple which has already its own main hall for Buddha, but an onaibutsu altar is additionally installed in many temples considering it serves for the spirits of ancestors.
Japanese: 小型の寺院という考え方であれば本堂があるので必要がないはずだが、先祖供養の観点から別途用意されることが多い。
English: Inside of butsudan is composed of three platforms, the highest of which in the center is called 'shumidan.'
Japanese: 仏壇内部は基本的に三段になっており、中の一番高い中央の檀を「須弥壇（しゅみだん）」と呼ぶ。
English: Since this shumidan is designed in imitation of the inner sanctuary of the head temple of each sect, its configuration differs by sect.
Japanese: 各宗派の本山寺院の内陣を模して造られるため、宗派によりつくりが異なる。
English: Though little difference is seen in the case of karaki butsudan, kin butsudan have remarkable variations as follows:
Japanese: 唐木仏壇ではほとんど差異がないが、金仏壇では特に以下の違いが顕著である。
English: Butsudan with a single gabled roof (palace) and gilded pillars (palace and outer pillars), both made in imitation of Amidado hall of Nishi Hongan-ji Temple
Japanese: 一重破風屋根（宮殿）　金箔張りの柱（宮殿・外柱）　西本願寺の阿弥陀堂を模したもの
English: Butsudan with a double tiled roof (palace) made in imitation of Daishi-do hall of Higashi Hongan-ji temple, with black lacquered pillars (palace and outer pillars) made in imitation of Amidado hall of the same temple, and with vermillion lacquered balustrades with gilded ornamental railing tops.
Japanese: 二重瓦屋根（宮殿）　黒漆塗りの柱（宮殿・外柱）　高欄朱塗りで擬宝珠（ぎぼし）金箔張り　黒柱は東本願寺の阿弥陀堂、二重屋根は大師堂を模したもの
English: Butsudan of Nichiren Sho Sect (Taiseki-ji Temple) is quite different in configuration from those of other sects, since it is equipped with a door copied from zushi, while, recently, many assembled zushi-type butsudan can be seen.
Japanese: 日蓮正宗（大石寺）の仏壇は他宗派の仏壇と比べて構造が全く異なり、寺院の厨子に模した扉が内部に取り付けられ、最近では厨子型の仏壇も多く作られている。
English: Dai' is used as a measure to represent sizes of kin butsudan.
Japanese: 仏壇の規模の表わし方は金仏壇では「代（だい）」という単位が用いられる。
English: This corresponds to sizes of hanging scrolls to be hanged inside butsudan, indicating the space to hang three scrolls.
Japanese: これは中に掛けられる掛軸の大きさのことを指しており、これが3幅掛けられるだけの内のりがあることを示す。
English: In this regard, hanging scrolls are specified to be those ordered from the head temple of Jodo Shinshu Sect (because followers of Jodo Shinshu Sect must enshrine such hanging scroll as sent for from the head temple).
Japanese: その際の掛軸とは、浄土真宗の本山から取り寄せた掛軸を指す（浄土真宗では本山から取り寄せた掛軸を祀る）。
English: There are various sizes, such as 20 dai, 30 dai, 50 dai, 70 dai, 100 dai, 120 dai, 150 dai and 200 dai.
Japanese: 20代・30代・50代・70代・100代・120代・150代・200代がある。
English: Examples: 30 dai means about 42 cm in inner dimension; 50 dai means about 48 cm in inner dimension; 70 dai means about 54 cm in inner dimension.
Japanese: 例：30代…内のり約1尺4寸（約42cm）、50代…内のり約1尺6寸（約48cm）、70代…内のり約1尺8寸（約54cm）。
English: The measure of 'Dai' is based on precepts of Jodo Shinshu Sect, suggesting the strong linkage between kin butsudan altar and Jodo Shinshu Sect.
Japanese: 「代」という単位は浄土真宗に基づくものであり、金仏壇と浄土真宗の繋がりの強さを感じさせる。
English: Example: 43-18 means about 130 cm in height and about 54 cm in door width.
Japanese: 例：43-18…高さ4尺3寸（約130cm）×戸幅1尺8寸（約54cm）
English: Measurements of small butsudan which are usually installed on the top of tansu (chest) are indicated by 'go' or 'take' for total heights.
Japanese: たんすの上に置くような小型の仏壇の規模の表し方は、総丈を「号（ごう）」もしくは「丈（たけ）」で表す。
English: Example: 18 go means about 54 cm in height, and 20 go means about 60 cm in height.
Japanese: 例：18号…高さ1尺8寸（約54cm）、20号…高さ2尺（＝20寸、約60cm）。
English: In this case, the installation is meant in other words to fit the owner's house, so that 'dai' and 'hon' are mainly used during the process of production and sale.
Japanese: 据え付けるというのは施主の家に納まるということであるので、生産段階、販売段階では「台」と「本」が主に使用される。
English: To decorate solemnly inside of butsudan with butsugu is called shogon.
Japanese: 仏壇の内部及び、その周りに仏具を厳かに飾ることを、荘厳（しょうごん）という。
English: Right from the start, butsudan has been dedicated to honzon, and, therefore, it is no more than furniture if honzon is not enshrined in it yet, nor does it function as butsudan until honzon is installed with the solemn decoration of butsugu, (although this idea is based on the view that butsudan originates from a miniature temple, and, from the point of view that butsudan's origin is kuyodan, any altar with ihai and pictures of ancestors installed is included in the category of butsudan).
Japanese: そもそも仏壇とは本尊を祀ったものであり、本尊を入れる前のものは家具と同じであり、本尊を安置し、仏具によって荘厳して初めて仏壇としての機能を果たすことになる（ただし、それは小型寺院としての起源から見たものであり、供養壇という観点から見れは、位牌や写真を入れて故人を祀っているものも仏壇に含まれる）。
English: They are toro (a lantern), san-gusoku (three specific articles for a butsudan altar) (go-gusoku (five specific articles for a butsudan altar)), kabin (a vase), koro (an incense burner), hitate (candle stands), buppanki (a rice bowl for a Buddhist altar), rin (a bell for a Buddhist altar), uchishiki (a piece of cloth laid in a Buddhist altar), kakocho (a family register of deaths), kendai (also known as kakocho-dai (a stand for kakocho)), kyozukue (a sutra desk), kogo (an incense container), and so on.
Japanese: 灯篭・三具足（五具足）・花瓶・香炉・火立・仏飯器・輪（りん）・打敷・過去帳・見台（過去帳台）・経机・香合など。
English: The main hall of a temple, which was the origin of butsudan, represents Jodo (the Buddhist pure land) and, therefore, no picture of the dead is decorated inside its sanctum, and accordingly no picture is put into butsudan.
Japanese: 仏壇のもととなった寺院の本堂は浄土を表したものあり、内陣も故人の写真を飾っておらず、仏壇もそれに倣い飾らない。
English: No photograph is supposed to be installed in butsudan because it is nothing more than an instrument to remember the dead.
Japanese: 写真は姿を記憶にとどめるための道具であり、それ以上のものではないので、供えないとされる。
English: However, actually most households keep in butsudan a small photograph of the departed, which was decorated at his funeral.
Japanese: ただし、実際は故人の葬式時の小さい写真を入れている家庭がほとんどである。
English: Only through this ceremony, honzon and ihai become the objects of devotion and the new butsudan changes itself from just a container box to a real Buddhist altar.
Japanese: これをすることによって初めてご本尊や位牌が礼拝の対象になり、仏壇も箱から仏壇になる。