nntsuzu/KFTT huggingface dataset:
English: It is said that the post was firstly set up when Masashige INOUE, ometsuke (chief inspector of the Edo shogunate), was appointed as shumon aratame-yaku in 1640, and the post was also assumed by sakuji bugyo (commissioners of building) from 1662.
Japanese: 1640年（寛永17年）幕府大目付であった井上政重がその任に当たったのが始まりとされ、1662年（寛文2年）には作事奉行もこの役に任命されるようになった。
English: In 1664, the Edo bakufu ordered all the domains to establish shumon aratame-yaku in their domains.
Japanese: 1664年（寛文4年）幕府は諸藩にも宗門改役を設置することを命じている。
English: In the bakufu, the post of shumon aratame-yaku was assumed jointly by one ometsuke and one sakuji bugyo, but this was abolished in 1792.
Japanese: 幕府では、大目付・作事奉行が1名ずつ兼任の役となったが、1792年（寛政4年）に廃止されている。
English: Nikon no tokudo refers to attain Nirvana and salvation (Jodo (completing the path to becoming a Buddha by attaining enlightenment)) by listening to the chanting of Myohorenge-kyo Sutra (the Lotus Sutra).
Japanese: 耳根の得道（にこんのとくどう）とは、妙法蓮華経の声を聞くことによって、成仏得道（成道）すること。
English: Nikon' is one of the five roots comprising eyes, ears, a nose, a tongue, and the body, and refers to the organ itself and its ability to pick up voice and sound.
Japanese: 「耳根」とは、眼、耳、鼻、舌、身の五根のひとつで、声や音を感受する器官およびその能力のことを言う。
English: The world we live in is the realm of nikon no tokudo, and all the people can learn Myoho (excellent methods) through voice, and attain the mental state of entrance into Nirvana through ascetic practices.
Japanese: 私たちが住むこの世界は、耳根の得道の国であり、あらゆる人々は声を縁として妙法を知り、修行して、成仏の境涯に到達することができる世界である。
English: Sorin refers collectively to a metal pinnacle built on the roof of a five-storied pagoda, etc., which rises heavenward.
Japanese: 相輪（そうりん）とは、五重塔などの屋根から天に向かって突き出た金属製の部分の総称。
English: Kenmitsu taisei refers to a hypothesis about a medieval religious theory in Japan, which was proposed by Toshio KURODA, a historian.
Japanese: 顕密体制（けんみつたいせい）とは、歴史学者黒田俊雄が提唱した日本の中世宗教体制に関する学説。
English: The theory was proposed under the title 'Development of Kenmitsu System in Medieval Japan' in the book "Medieval Nation and Religion in Japan" (1975) published by Iwanami Shoten, Publishers.
Japanese: 岩波書店『日本中世の国家と宗教』（1975年）で「中世における顕密体制の展開」というタイトルで発表した。
English: After WWII, medieval Buddhism studies in Japan were led by the theory that old Buddhism, Nanto rokushu (the six sects of Buddhism which flourished in ancient Nara) and Heian nishu (the two sects of Buddhism that flourished in the Heian period: the Tendai and Shingon sects), co-existed separately and exclusively with equal power.
Japanese: 戦後の中世仏教史では、旧仏教である南都六宗と平安二宗（天台宗、真言宗）は対等な存在として対立的または排他的な関係のもとに併立しているとの見方が大勢を占めていた。
English: As an alternative, however, KURODA proposed the "kenmitsu taisei" theory built on the term 'kenmitsu' (then, it referred to Buddhism as a whole) found in historical documents.
Japanese: それに対し黒田は、文献に現れる顕密（当時は一切の仏教を表現する用語）という言葉を用語化して顕密体制論という学説を提唱した。
English: The kenmitsu taisei theory claims that the authentic religion in medieval Japan, in fact, was kenmitsu Buddhism, which had been integrated under the umbrella of Esoteric Buddhism after the Heian period, and eight old Buddhism sects did not co-exist but formed a competitive order built on the absolute and universal truth of Esoteric Buddhism while sharing as the common foundation the characteristics peculiar to Esoteric Buddhism: prayers for peace of souls and ritualistic faith.
Japanese: 実際に日本中世において正統と見なされた宗教は、平安時代以来密教を基軸に統合された顕密の仏教であり、旧仏教八宗は併立していたのではなく、密教に見ることが出来る鎮魂呪術的信仰という共通の基盤の上に密教の絶対的・普遍的真実性を前提とした競合的な秩序を形成していたものである。
English: The theory continues that there existed the (kenmitsu) system during the medieval periods, whereby old Buddhism temples such as Enryaku-ji Temple established their status as authentic national religion by maintaining the above-mentioned competitive order and forging a bond of relationship with the ruling class in the nation.
Japanese: そして、延暦寺などの旧仏教系寺院が、このような秩序を保ちつつ国家権力と密着し、正統な宗教としてのあり方を固めた体制が中世を通じて見られたとするのが顕密体制論である。
English: This theory provided a springboard for a shift in views from the belief that medieval Buddhism in Japan was represented by Kamakura New Buddhism (new schools of Japanese Buddhism founded during the Kamakura period), the view prevailing after WWII, to the belief that old Buddhism was the mainstream of medieval Buddhism.
Japanese: この理論により、戦後見られた鎌倉新仏教を中世仏教の代表と見なす見解に対し、旧仏教が中世仏教の本流であるという認識が生まれた。
English: Also, this theory provided a new perspective on Buddhism history studies because it discussed Buddhism in a broader framework of political and social history on the assumption of the presence of a state system build on kenmon taisei (the system by which governance was shared among "influential houses" or ruling elites), which was proposed by KURODA.
Japanese: また、黒田の提唱した権門体制論の国家像を前提としながら、政治社会史全体の構図の中に仏教を取り入れることにより、仏教史に新たな視点を追加した。
English: The term "naijin" refers to a place where a honzon (a principal image of Buddha) is enshrined inside the hondo (main hall) of a temple, or where a shintai (an object of worship housed in a Shinto shrine and believed to contain the spirit of a deity) is enshrined inside the honden (main hall) of a shrine.
Japanese: 内陣（ないじん）は、寺院の本堂内部において本尊を、神社の本殿内部において神体を安置する場所。
English: It is equivalent to "bema," or "chancel" in Christian church architecture.
Japanese: キリスト教の教会建築におけるbema,chancelの訳語としても用いられる。
English: The naijin (Greek word bema, chancel) in church architecture is an area located in the east end portion of a nave, and divided from the nave with a facade screen such as an iconostasis and a templon.
Japanese: 教会建築における内陣（ギリシア語bema,chancel）は、身廊の東端部に設られ、イコノスタシスやテンプロンなど、正面仕切りなどで身廊と隔てられた空間。
English: The Greek word bema refers to a speaker's platform or a podium, and the bema, in the Orthodox Church, refers to an area in which a high altar is placed, and which is divided with an iconostasis.
Japanese: ベマ（bema）はギリシア語で説教段や演台を意味し、正教会では、主祭壇が置かれ、イコノスタシスで区切られた空間を差す。
English: The chancel, derived from the Latin word cancellus, meaning the screen which separates the chancel from the nave, sometimes describes the whole area east of the crossing of a church in a broader sense.
Japanese: Chancelは、身廊と分けるための仕切りを意味するラテン語カンケルス（cancellus）に由来するもので、より広義に交差部より東の部分全体を意味することもある。
English: In early Christianity, the presbytery was located in the apse, functioning as a naijin, and in Western Europe, moving a main altar into the apse provided the space for the presbytery east of the square space (antechoir or choir square), so that the naijin contained all these areas.
Japanese: 初期キリスト教では、アプスにプレステビリが設けられ、これが内陣として機能していたが、西ヨーロッパでは大祭壇をアプスに移し、その前の方形の空間（アンテクワイアまたはクワイア・スクエア）にプレステビリを設けて内陣とした。
English: In the ninth century, the clergy and choir stalls were arranged in front of the presbytery, so that the naijin included that choir space, aisles, ambulatory corridors, and apsidal chapels.
Japanese: 9世紀になると、プレステビリの前に聖職者聖歌隊席が設けられ、この空間と側廊、周歩廊、祭室も含めて内陣とされる。
English: "Gutoku-sho" is a treatise written by Shinran on his own religious faith through his master's teaching of the Jodo (Pure Land) sect.
Japanese: 『愚禿鈔』（ぐとくしょう）とは、親鸞の著作で、浄土教の先徳の教えを通して親鸞自身の信心の立場を明らかにした論書である。
English: Since the colophon of the manuscript which Senju-ji Temple reserves reads that this was written on August 27, 1255, it is believed that Shinran wrote "Gutoku-sho" around that time.
Japanese: 専修寺本の奥書には、「建長7年乙卯（1255年）8月27日書之」と記されていて、その頃に撰述したものと考えられる。
English: The oldest extant manuscript is the transcription of Kenchi, collection of Senju-ji Temple of the Takada school of the Jodo Shinshu (copied on November 12, 1293).
Japanese: 現存のものは、真宗高田派専修寺蔵の顕智による写本（永仁元年〈1293年〉10月6日書写）が最古のもの。
English: Another extant manuscript is the transcription of Zonkaku, collection of Joraku-ji Temple (Shimogyo Ward) (Kyoto City) of the Hongan-ji Temple school of Jodo Shinshu (vol. 1 copied on October 19, 1342 and vol. 2 on January 21, 1341).
Japanese: その他には、浄土真宗本願寺派常楽寺(下京区)（京都市）蔵の存覚の写本（上巻は康永元年〈1342年〉9月11日、下巻は、暦応3年〈1340年〉12月25日書写）が現存する。
English: He successively held important posts in Kofuku-ji Temple, such as gon-jishu (vice-director of the temple), jishu (director of the temple), and joza (supervisor of the temple), and after the death of Kakujo, Betto (head priest of the temple), he assumed jimu (operation of the temple).
Japanese: 興福寺の権寺主、寺主、上座を歴任し、別当の覚晴の死後は寺務を掌握する。
English: Praised as 'the bravest armed monk in Japan,' he played a key role in Kofuku-ji Temple, which had gradually built up military forces to dispute MINAMOTO no Chikaharu of the same clan on the Yamato Province and to make an assault upon some temples on Mt. Kinpusen, leading many warrior monks of Kofuku-ji Temple in 1145.
Japanese: 「日本一悪僧武勇」と称され、大和国内にて同族の源親治と抗争した他、天養2年(1145年)には興福寺の大衆を率いて金峯山を襲撃するなど、武装化傾向を強める興福寺の中にあって中心的な役割を果たした。
English: His close relationship with FUJIWARA no Tadazane and his son Yorinaga led Shinjitsu to side with the Retired Emperor Sutoku's factions in the Hogen War in 1156.
Japanese: 藤原忠実、藤原頼長父子との関係が深く、保元元年(1156年)の保元の乱においては崇徳上皇方に加勢する。
English: After Sutoku's defeat, the protection of Tadazene, who fled to Nanto (the City of Nara) with Tadazane's relatives Jinpan and Sengaku, provoked suspicions from the Chotei (the Imperial Court) to take up arms.
Japanese: 上皇方が敗北した後は、南都に逃れてきた忠実を尋範・千覚らとともに守護し、朝廷から挙兵の疑いをかけられたという。
English: For this reason, he had his estates forfeited by the Chotei just after the War, but in 1158, he was appointed Hokkyo (The third rank in the hierarchy of Buddhist priests), which proved that the Chotei still admitted his power.
Japanese: このため、乱の直後は所領を没収されたが、保元3年(1158年)には法橋に任ぜられており、依然として朝廷から一目置かれる存在であったことが窺える。
English: The term "shingon" or "Sanskrit mantra" refers to sacred utterances, derived from Mikkyo scriptures (Esoteric Buddhism scriptures) such as Daibirushana Jobutsu Jinbenkaji-kyo Sutra (Mahavairocana Sutra).
Japanese: 真言（しんごん）、サンスクリットマントラ(mantra）とは、大毘盧遮那成仏神変加持経などの密教経典に由来し、真実の言葉という意。
English: In addition, "Darani," a relatively longer mantra, is often misinterpreted as the mere difference between short and long mantras, but is derived from a totally different origin.
Japanese: なお比較的長い呪文である陀羅尼（だらに）は、長短の違いだけと誤解されることが多いが、その由来はまったく異なる。
English: Sitting with the back perfectly upright, breathing in a natural rhythmical way, practitioners meditate while watching the Bonji (Sanskrit characters) which is a manifestation of Dainichi Nyorai (Mahavairocana) in the Gachirin (a perfect round circle meant to represent the full moon, and the Buddha's knowledge and virtue which are considered perfect and all-encompassing) on a lotus flower painted on a hanging scroll.
Japanese: 大日如来を表す梵字が月輪の中、蓮華の上に描かれた軸を見つめ、姿勢と呼吸を整え瞑想する。
English: Originally, Ajikan was practiced by monks of the Shingon sect as a method to refine the mind, and was transmitted among the temples of the Shingon sect.
Japanese: 元々、真言宗の僧侶が鍛錬の方法として実践していたもので、真言寺院に伝えられていた。
English: Koun (years of birth and death unknown) was a sculptor of Buddhist images at the end of the Heian period and in the early part of the Kamakura period, and a member of the Kei school of sculpture.
Japanese: 康運（こううん、生没年不詳）は、平安時代末期から鎌倉時代初期にかけての慶派仏師。
English: Although the years of his birth and death are unknown, one theory holds that he died in November, 1236.
Japanese: 生没年不詳だが、一説には嘉禎2年（1236年）10月卒去と伝えられる。
English: Around 1198, assisting his father, Unkei, he produced statues of Nio (guardians of the temple) and statues of Niten (Two devas) inTo-ji Temple at the workshops of his four brothers, including his elder brother, Tankei.
Japanese: 建久9年（1198年）頃、父運慶に従い、兄湛慶ら4人の兄弟で東寺の仁王及び二天像を造立した。
English: Next, in establishing the figures of shoson (a generic term for entities such as Nyorai (Tathagata), Bosatsu (Bodhisattava), Myoo, and heaven to be respected in Buddhism) in Kofuku-ji Temple Hokuendo (Northern Octagonal Hall), he was in the position of Hokkyo and produced a statue of Zochoten (the guardian of the southern quarter) among Shitenno-zo (Image of the four guardians kings).
Japanese: 次いで承元2年（1208年）の興福寺北円堂諸尊の造顕では法橋の位にあり、四天王のうち増長天像を製作した。
English: In May, 1223, he also produced a statue of Komokuten (the guardian of the West) among the figures of shoson in Jizo Jurin-in Temple, which was moved to Kozan-ji Temple.
Japanese: また貞応2年（1223年）4月、高山寺に移された地蔵十輪院諸尊中の広目天像を造立した。
English: As for his name, "Kozanji engi (tales of the origin of Kozan-ji Temple)" tells that he changed his name to Jokei, although it is not clear.
Japanese: なお、彼は『高山寺縁起』では定慶と改名したと伝えられるが明らかではない。
English: The term "Genseishojoju" is also referred to as 'gensho futai (the idea of "not falling back in this world").'
Japanese: 現生正定聚（げんしょうしょうじょうじゅ）とは、「現生不退（げんしょうふたい）」とも言う。
English: In addition, this term denotes the doctrinal basis of the Jodo Shinshu (the True Pure Land Sect of Buddhism), one of the traditional schools of Japanese Buddhism, and highlights Shinran's religious faith most succinctly.
Japanese: また、日本仏教の宗派の一つである浄土真宗の教義の根幹を指す用語であり、親鸞の信心の特徴をあらわすもっとも端的にまとまった用語である。
English: What Shinran expounded about the term is that accepting faith devoted by Amida Buddha would affirm birth in the Pure Land, and attainment of enlightenment, becoming a Buddha, at that moment.
Japanese: 内容は、阿弥陀仏から回向された信心を受容すれば、浄土に往生することが定まり、悟りを開いて仏になることが、その時点で決定していることをいう。
English: As this term indicated, Shinran explained that, unlike the creed of pure land teachings until then, he made faith, conferred upon the individual by Amida Buddha, the sole precondition for attainment of birth in the Pure Land and for guarantee to become a Buddha at this moment and in this world (Ichinenhokki jushojoju, Heizei-gogyo, and Sokutokuojo jufutaiten: all these verses expound Shinran's concept of "Genseishojoju").
Japanese: この言葉で表現されるように、親鸞は、それまでの浄土教義とは異なり、信心は阿弥陀仏から人間に与えられるものであり、その信心を受容することで、浄土に往生でき、現在・現時点で仏となることが決定している（一念発起住正定聚、平生業成、即得往生住不退転）とした。
English: From this point of view, he interpreted that (after accepting faith), the recitation of nenbutsu (the name of Amida Buddha), 'namuamidabutsu (literally, I take my refuge in Amida Buddha)' is not the invocation uttered in the hope of rebirth into the Pure Land by the salvific power of Amida Buddha, but in gratitude for ensuring birth in the Pure Land.
Japanese: そのため、（信心を得た後で）人間が称える「南無阿弥陀仏」という称名念仏は、その功徳により浄土へ往生しようとするためのものではなく、既に浄土へ行くことが決まっていることへの感謝の称名であると言うのである。
English: "Ken jodoshinjitsu kyogyosho monrui (Selected passages revealing the true teaching, practice and attainment of the Pure Land)," the major work of Shinran, explained as follows:
Japanese: 親鸞の主著である『顕浄土真実教行証文類』には、下記の通り論じている。
English: They are as follows; the first benefit of being protected by unseen divinities, the second one of attaining the utmost virtue, the third one of transforming all one's evils into good, the fourth one of being protected by all Buddhas, the fifth one of being praised by all Buddhas, the sixth one of being constantly protected by Amida's spiritual light, the seventh one of having much joy in mind, the eighth one of acknowledging Amida's benevolence and responding in gratitude to his virtue, the ninth one of constant practicing great compassion, and the last one of entering 'shojoju' (those guaranteed to be born in the Pure Land).
Japanese: 「一つには冥衆護持の益、二つには至徳具足の益、三つには転悪成善の益、四つには諸仏護念の益、五つには諸仏称讃の益、六つには心光常護の益、七つには心多歓喜の益、八つには知恩報徳の益、九つには常行大悲の益、十には正定聚に入る益なり。」
English: He concluded that only practicing 'shinjitsugyo' (recitation of nenbutsu) allowed sentient beings to attain the ten benefits which led to 'true faith', conferred by Amida Buddha, promising to become a Buddha.
Japanese: これらの十種の利益（りやく）を得るのは、金剛の信心を獲得した者であり、そのためには真実行を行ずるだけで良く、それにより、阿弥陀仏から信心が廻向され、仏になることが定まると論じたのである。
English: Chosei was a "busshi" (a sculptor of Buddhist statues) in the middle of the Heian period, whose birth year was 1010 (birth date unknown) and death date was December 27, 1091.
Japanese: 長勢（ちょうせい、寛弘7年（1010年）-寛治5年11月9日(旧暦)（1091年12月21日））は、平安時代中期の仏師。
English: According to "Koryu-ji Raiyu-ki" (the book on the history of Koryu-ji Temple), his first achievement as busshi was the making of "Nikko and Gakko Bosatsu Ritsuzo" (the standing statues of the Bodhisattva of Sunlight and the Bodhisattva of Moonlight, now designated as important cultural assets) and "Junishinsho Ritsuzo" (the standing statues of Twelve Heavenly Generals, now designated as a national treasure), all of which were crafted in 1064 and were enshrined in Koryu-ji Temple.
Japanese: 長勢の仏師としての事績はまず、康平7年（1064年）に広隆寺の日光・月光菩薩立像（重要文化財）、及び同寺の十二神将立像（国宝）を造立したことが挙げられる（『広隆寺来由記』）。
English: Also, Chosei took part in the restoration of Hojo-ji Temple, which burned down in 1058, and in 1065 he was conferred the priesthood in reward for the making of statues enshrined in its "Kondo" (main hall).
Japanese: また長勢は、法成寺（天喜6年＝1058年に焼失していた）の再興にも参加し、治暦元年（1065年）に金堂の造仏賞として、僧位に叙された。
English: On this occasion, he crafted a group of gigantic statues - nine statues in all - in about two months (from November of the year to January of the next year); the statues were "Birushanabutsu" (Birushana Buddha) of about 6.06 meter height, "Yakushi Nyorai" (Healing Buddha) of about 4.85 meter height, "Ichiji Kinrin Buccho" (the principal Buddha of the 'Court of the Perfected') of about 4.85 meter height, "Bonten" (Brahma, a major Hindu deity thought to be responsible for creating the world), "Taishakuten" (Commander of Four Heavenly Kings), and "Shitenno" (Four Heavenly Kings).
Japanese: この時、高さ二丈の毘盧遮那仏、一丈六尺の薬師如来と一字金輪仏頂、その他梵天・帝釈天・四天王の、合わせて９体の巨像群を同年10月から12月末にかけてのわずか2ヶ月間で作り上げた。
English: In reward for this achievement, he was conferred "hogan" (the second highest rank of Buddhist priests) along with the "Daibusshi" (master sculptor) Kakunyo, who took charge of making statues enshrined in Enso-ji Temple's "Kodo" (Auditorium).
Japanese: この功績により、大仏師覚如（円宗寺講堂の造仏を担当）とともに法眼に叙せられた。
English: First, he crafted the statues enshrined in its Kodo and "Amida-do Hall" (a hall in which Amitabha Tathagata is enshrined), for which he was rewarded hoin in 1077, and second, he crafted the nine statues of Amitabha Tathagata enshrined in its "Jogyo-do Hall" in 1085.
Japanese: まず講堂・阿弥陀堂の諸仏によって承暦元年（1077年）法印に昇叙され、応徳2年（1085年）に常行堂九体阿弥陀仏も造立した。
English: It refers to zazen that aims to reach "taigo" (also called "satori," which means "enlightenment") through emphasizing, digging into, and grasping "koan" (a story, question, problem, or statement generally inaccessible to rational understanding, yet which may be accessible to intuition).
Japanese: 公案を重視し、研究し理解することで大悟（悟り）に至ろうとする禅のこと。
English: The Rinzai Zen Sect has practiced this training method, which was developed during the Southern Sung dynasty in China, and which puts more emphasis on digging into and grasping koan than on increasing "Joriki" (the power that is inherent in 'zenjo' [dhyana, the quiet and balanced state of one's spirit and body that can be reached through concentrated zazen]).
Japanese: 南宋代に形成された、坐禅による定力の深まりを公案より軽視する、臨済宗の修行法。
English: Originally, Soto Zen Sect used the term "Kanna Zen" for the training method that the Rinzai Zen Sect tended to take mistakenly.
Japanese: 元は、臨済禅の陥りやすい誤りであるとして、曹洞禅（曹洞宗）から言われた言葉。
English: The term Butsubachi (Buddha's punishment) refers to punishment a person receives who violates the basic truth of the Buddha (Nyorai) 's enlightenment.
Japanese: 仏罰（ぶつばち）とは、仏（如来）が悟った根本の真理に背いたために自然に蒙る（とされる）罰のこと。
English: It is often misunderstood by confusing this concept with punishment from God, and it is necessary to realize that Buddha does not punish.
Japanese: 神罰との対比でよく誤解されているが、仏が罰を与えるのではないということに注意が必要である。
English: In general, the term "punishment" refers to forcing hardship on a person who does not obey certain rules.
Japanese: 一般的に“罰”（ばつ）とは、ある定めに従わない行為がなされた場合に、その行為をした者に対して苦を与えることをいう。
English: In the case of religion, it is said that there is punishment by God and punishment by Buddha as the "punishment" for the case of disobedience to its creed.
Japanese: 宗教上の場合、その教義に従わない場合の“罰”として、神罰、そして仏罰があるとされる。
English: In addition, common "penalties" and "sanctions" in Buddhism fall roughly into two categories as follows.
Japanese: なお仏教における一般的な“処罰”や“制裁”には、大きく分けて以下の2種類がある。
English: This was a sanction which was given to a person who violated the precepts of Buddhism, and there were various kinds of punishments ranging from the Tokira-zai Punishment, the lightest one to make a confession, and to the Harai-zai Punishment, the most serious one to be expelled from a religious group.
Japanese: これは戒律に違背した者に行われた制裁であり、最も軽いものは懺悔を求める突吉羅（ときら）罪で、最も重いのは教団追放である波羅夷（はらい）罪まで、いくつかの種類がある。
English: Although it was not as serious as banishment from a religious group, there were other punishments such as removing the rights of priest for a certain period, or to be forced to live separately from other priests, and Manatta (マーナッタ, suspension for six days and nights).
Japanese: 教団追放までいかなくても、一定期間に渡り僧尼の権利を剥奪するもの、他の僧と別居させられるもの、マーナッタ（六昼夜に渡る謹慎）などがある。
English: In addition, such sanctions as Bondan Punishment and Mokuhin Punishment were given in accordance with the category of the punishment.
Japanese: また罪の種類によって梵壇（ぼんだん）や黙擯（もくひん）という制裁が科せられる場合がある。
English: For example, Shanoku, who had taken care of the horse of Shakyamuni buddha before his entering into priesthood and became a disciple of Buddha, annoyed Shakyamuni buddha and other disciples so much as being called evil Shanoku, so that Shakyamuni buddha ordered Ananda to treat Shanoku with burafumadanda (ブラフマダンタ, Mokuhin, that is, not to talk with him).
Japanese: たとえば、釈迦仏の出家前に馬丁を務め、後に仏弟子となった車匿は悪口（あっく）車匿といわれるほど、釈迦仏や他の弟子を悩ませたため、釈迦仏は滅度する前に、車匿にはブラフマダンタ（黙擯＝彼と一切話しない）をもって接すよう阿難に命じたことがある。
English: In the precepts of the Mahayana Buddhism, any serious sin was forgiven, in principle, by confession.
Japanese: 大乗の戒律では、どのような重罪でも懺悔によって原則として許されるようになった。
English: However, in Japan, the Hinsui Punishment to expel from Kinai region (provinces surrounding Kyoto and Nara) was given during the Nara period and the Heian period.
Japanese: しかし日本では、奈良時代や平安時代には畿内より追放する擯出（ひんすい）が行われた。
English: In addition, Nyobon (sexual indulgence) was considered as a serious sin not only religiously but also administratively in the Edo period, and a person who committed it was displayed in public and exiled to a far island.
Japanese: また江戸時代などでは女犯（にょぼん）は宗教的な範疇だけではなく、行政的にも重い罪とされ、晒し者にされて遠島などに処せられた。
English: However, punishments for these were penalties or sanctions that were actually given by another person because of the violation of the precepts.
Japanese: しかし、これらの罰は戒律に違背したために、第3者によって現実に行われる処罰であり制裁である。
English: Butsubachi does not mean punishment given by another person in reality, but the event which is revealed in one's real life as objective evidence caused by the violation of Slander of the True Dharma, that is, Hobo.
Japanese: 仏罰とは第3者が現実的に科すものではなく、誹謗正法つまり謗法（ぼうほう）を犯したことで三証として実生活に顕れる事象を指して言うものである。
English: However, this term and interpretation of "Butsubachi" is not common in Buddhism as a whole as mentioned at the beginning, which was spread only by part of the schools belonging to the Hokke Sect line or believers of new religious groups, so quite a few sects deny these terms as false.
Japanese: ただし、これは冒頭に述べたとおり“仏罰”は仏教全体の解釈や用語ではなく、一部の法華系宗派、あるいは新宗教教団の信徒によって広められた用語や解釈であり、これらの用語は正しいものではないと否定する宗派も少なくない。
English: According to the interpretation of a part of the schools and groups of the Hokke Sect line, Buddhism explains the "punishments" in detail from the idea of Inga Oho (law of retributive justice), and Akka-ho which libels the True Dharma is explained in "Hoke-kyo" (the Lotus Sutra).
Japanese: 法華系宗派・教団の一部の解釈によると、仏教には因果応報の考え方から“罰”を詳細に説いており、『法華経』には、正法を誹謗する悪果報が説かれているとする。
English: Hiyu hon No.3 (A Parable, chapter 3 of the Lotus Sutra) 'If a person does not believe, but libels this sutra, he will completely lose Buddhahood.
Japanese: 譬喩品第3「若し人、信ぜずして此の経を毀謗（きぼう）せば、すなわち一切世間の仏種（ぶっしゅ）を断ぜん。
English: There is a person who libels a sutra during Buddha's life or after its nirvana.
Japanese: 若しは仏の在世、若しは滅度の後に、其れ斯（かく）の如き経典を誹謗すること有らん。
English: He ridicules, hates, envies and blames a person who reads and writes sutras.
Japanese: 経を読誦し書持すること有らん者を見て、軽賤憎嫉（きょうせんぞうしつ）して結根を懐かん。
English: Hosshi hon No.10 (the preacher, the tenth chapter of the Lotus Sutra) 'If an evil man always defames and swears Buddha in front of Buddha with a bad mind actually, for a long time, his sin would be lighter.
Japanese: 法師品第10「若し悪人有りて、不善の心を以って一劫の中に於いて、現に仏前に於いて常に仏を毀罵（きめ）せん、其の罪尚軽し。
English: If a person libels lay and live-in believers who read the Hoke-kyo Sutra with a curse, his sin would be very heavy.'
Japanese: 若し人、一の悪言を以って在家出家の法華経を読誦する者を毀訾（きし）せん、其の罪甚だ重し」