nntsuzu/KFTT huggingface dataset:
English: Honmon no Honzon': Honmon no Honzon is a Buddha, specifically Sakyamuni in Gaya Jodo (伽耶成道), who has recognized himself as Nyorai throughout the eternal past, which is written in "Juryo-bon" (a part of the sutra).
Japanese: 「本門の本尊」：本門の本尊は、伽耶成道の釈尊が、寿量品でみずから久遠常住の如来であることを開顕された仏。
English: According to the mainstream thinking (such as that of the Icchi-ha sect), these are regarded as general ideas in one's mind, and if one recites the Nichiren chant in front of the principal image--as determined by the Nichiren sect--the place will become 'Honmon no Kaidan.'
Japanese: 一致派をはじめとする主流派では、これらは概念上のもの、心の中にあるものとされ、日蓮宗が決めた本尊に向かって、題目を唱えれば、そこが「本門の戒壇」になる、とされる。
English: Honmon no Honzon (Nichiren Shoshu sect)': Hito-no-Honzon (human principal image) is Nichiren Daishonin (大聖人) and Ho-no-Honzon (principal image of dharma) is Namu Myohorenge-kyo of koto-no-ichinensanzen (事の一念三千), (the Three Thousand Realms Contained in One Mind).
Japanese: 「本門の本尊(日蓮正宗)」：人の本尊は日蓮大聖人、法の本尊は事の一念三千の南無妙法蓮華経。
English: Honmon no Kaidan': Koto-no-kaidan is a place where Honmon Kaidan Dai-Gohonzon (principal image) is enshrined, and Gi-no-kaidan is a place where Gohonzon stays.
Japanese: 「本門の戒壇」：事の戒壇は本門戒壇大御本尊を安置する処、義の戒壇は御本尊所住の処。
English: Honmon no Daimoku': The Nichiren chant of belief (信の題目) is to believe Honmon Kaidan Dai-Gohonzon, and the Nichiren chant of practice (行の題目) is to recite Namu Myohorenge-kyo by oneself and recommend it to other people.
Japanese: 「本門の題目」：信の題目は本門戒壇大御本尊を信じること、行の題目は南無妙法蓮華経と我も唱え、人にも勧めること。
English: Sandaihiho was created as the root of Dai-Gohonzon of Honmon no Kaidan, which was said to have appeared before the founder of the sect on October 12, 1279, and if one opens this it will become Rokudaihiho (the Six Great Secret Dharmas) of the principal images of human and dharma (Koto-no-kaidan and Gi-no-kaidan) and the Nichiren chants of belief and practice; but if one opens it more, it becomes all 84,000 Homon in Buddhism.
Japanese: 弘安二年（1279年）10月12日宗祖所顕と伝えられる本門戒壇の大御本尊を根源として三大秘法は生み出されているのであり、これを開くと人と法の本尊・事と義の戒壇・信と行の題目の六大秘法となり、さらに開くと仏教八万四千の法門すべてになる。
English: Kokuchu-kai (before the defeat in World War II), Nichiren Shohu and Soka Gakkai (during the post-war period from 1955 to 1965), Fuji Taiseki-ji Kensho-kai and others endeavored to finalize a proposition for a national kaidan (although Nichiren Shohu and Soka Gakkai eventually withdrew the proposition for a national kaidan a few years before the construction of Shohon-do).
Japanese: 第2次世界大戦での敗戦前の国柱会、戦後昭和３０年代の日蓮正宗・創価学会、（のち、正本堂建立数年前に批判を受け国立戒壇論を撤回）冨士大石寺顕正会などでは、国立戒壇論の絶対化を掲げた。
English: Moreover, particularly after the great march of the Shakubuku (an evangelistic technique, in Japanese meaning "break and subdue") of Soka Gakkai, which was started in 1951, the three of the freedom of religion, nonintervention against civil affairs and the Juvenile Act have been given the slang expression Sandaihiho in order to show the shilly-shallying of public administrations such as the government, police and courts of law from both sides, specifically the victims of Shakubuku and the assailants (the devout believers).
Japanese: また、特に1951年開始された創価学会の折伏大行進以降になるとスラング的用法として折伏の被害者、熱心な信者即ち加害者双方から信教の自由、民事不介入、少年法の３つが行政、警察、裁判所等公的機関の及び腰な姿勢を示す言葉として三大秘法と表現されるようになった。
English: Especially, there is information that some experienced members in radical associations advise young members that 'even if your aggressive Shakubuku is in fact accused of the crimes such as threatening, arson, abduction and confinement for the first time, you will be exempted from prosecution as long as you are underage (this includes "suspension of prosecution" as a result of admitting crimes).
Japanese: 特に急進派の団体では若年会員に「強引な折伏で脅迫、放火、逮捕監禁等の罪に実際に問われても、未成年で1回目なら不起訴（ここでは罪を認めた上での『起訴猶予処分』も含む）で済む」とベテラン会員からの指導がなされることも時としてあると各所から情報が発信されている。
English: This term is used in the same sense on both sides--victims and assailants--which is rarely seen among Buddhist sects of Nichiren lineage, because they usually use different terms and interpretations.
Japanese: 各分派ごとで用語、同解釈がまちまちなのが常の日蓮系仏教において珍しく被害者加害者双方で全く同じ用語、解釈となっている。
English: Jien (May 17, 1155 - October 28, 1225) was a priest of the Tendai sect in the Kamakura period and was famous for the history book, "Gukansho."
Japanese: 慈円（じえん、久寿2年4月15日(旧暦)（1155年5月17日）-嘉禄元年9月25日(旧暦)（1225年10月28日））は、歴史書『愚管抄』で有名な鎌倉時代の天台宗僧侶である。
English: Shigo, posthumous name (based the deeds one has performed in their lifetime) was Jichin Osho and generally called Yoshimizu Sojo, and in Ogura Hyakunin Isshu (One Hundred Poems by One Hundred Poets) he was called Saki-no-Daisojo Jien (Former High Priest JIEN).
Japanese: 諡号は慈鎮和尚で一般に吉水僧正とも呼ばれ、また小倉百人一首では、前大僧正慈円と称されている。
English: Jien was the child of FUJIWARA no Tadamichi and Kaga-no-tsubone (a daughter of FUJIWARA no Nakamitsu) and a younger brother of Kanezane KUJO, the sixth child of Tadamichi.
Japanese: 慈円は藤原忠通と加賀局（藤原仲光の娘）の子で忠通の第六子、九条兼実の弟。
English: He entered Shorenin Temple in his childhood, and in 1167 he was given vows to follow the precepts by Myoun, the temple's head priest of the Tendai sect.
Japanese: 幼いときに青蓮院に入寺し、1167年（仁安(日本)2年）天台座主明雲について受戒。
English: He held Buddhist mass and built temples as the head priest of the Tendai sect; politically, he acted as a guardian for Michiie KUJO (a grandson of Kanezane) and expected that FUJIWARA no Yoritsune (a son of Michiie) would go to Kamakura as the shogun, having the ideal of cooperation between the Imperial Court and the military government.
Japanese: 天台座主として法会や伽藍の整備のほか、政治的には兼実の孫九条道家の後見人を務めるとともに、道家の子藤原頼経が将軍として鎌倉に下向することに期待を寄せるなど、公武の協調を理想とした。
English: Additionally, he protected Honen who advocated Senshu Nenbutsu (single-mindedly chanting Namu-amida-butsu, which means devoting oneself to Amida Buddha) and his disciple Shinran, who were regarded as heretics at that time.
Japanese: また、当時異端視されていた専修念仏の法然や弟子の親鸞を庇護してもいる。
English: He is also famous as a kajin (poet) who left the collection "Shugyoku-shu," and his name is seen in "Senzai Waka-shu (Collection of a Thousand Years)" and so on.
Japanese: 歌人としても有名で家集に『拾玉集』があり、『千載和歌集』などに名が採り上げられている。
English: "Gukansho" is a history book written by Jien, a priest of the Tendai sect, in the early Kamakura period.
Japanese: 愚管抄（ぐかんしょう）とは、天台宗僧侶の慈円著による、鎌倉時代初期の史論書。
English: It was written around 1220 amid the rising tension between the Imperial Court and the shogunate, just before Jokyu no Ran (the Jokyu Rebellion), but subsequently it was revised.
Japanese: 承久の乱の直前、朝廷と幕府の緊張が高まった時期の承久2年（1220年）ごろ成立したが、乱後に修訂が加えられている。
English: It regarded history from the Emperor Jinmu to the Emperor Juntoku as the transition from the age of aristocracy to the age of warriors, and described it in Kana-bun (publication in kana alone) based on Mappo-shiso (the "end of the world" belief) and the idea of 'Dori (Order).'
Japanese: 神武天皇から順徳天皇までの歴史を、貴族の時代から武士の時代への転換と捕らえ、末法思想と「道理」の理念とに基づいて、仮名文で述べたもの。
English: Jien was a member of the Imperial Court, but he appreciated the government of MINAMOTO no Yoritomo.
Japanese: 慈円は朝廷側の一員であるが、源頼朝の政治を道理にかなっていると評価している。
English: Additionally, there are descriptions that show the complicated situation around Jien as a member of the Sekkan-ke regent family (摂関家), such as that he implicitly criticized his father FUJIWARA no Tadamichi for being at odds with his own father, FUJIWARA no Tadazane (the grandfather of Jien), and blamed the Konoe clan, his half-brother's clan, as opposed to praising the Kujo clan, his brother's clan.
Japanese: また、慈円自身の父である藤原忠通が父（慈円にとっては祖父）藤原忠実と不仲であった事を暗に批判したり、同母兄弟である九条家流を持ち上げて異母兄弟である近衛家流を非難するなど、摂関家の一員としての慈円本人の複雑な事情を垣間見る事の出来る記事も存在する。
English: "Gukansho" consists of three parts, each of which has a different character: volumes 1 and 2 chronicle the emperors since Jinmu, volumes 3 to 6 center on the transition of Dori together with the descriptions of history, and volume 7 is a general overview on Dori.
Japanese: 『愚管抄』の内容は性格の異なる三部分から成り立っており：巻1から巻2までは神武天皇以来の天皇年代記、巻3から巻6までは道理の推移を中心とする歴史述叙、そして巻7は道理についての総括となっている。
English: According to Masamichi SUZUKI, a professor at Hirosaki University, the writing began with volume 3 and the Emperors' chronicle was added at the end.
Japanese: 弘前大学教授鈴木正道によると当初巻3から書き始められ、最後に天皇年代記が書き継がれたとする。
English: In volume 7 he described that everything was based on Dori and that the way to reform society should be implemented by Dori.
Japanese: 巻7に至り、一切の法は道理であり其の道理に基づいて世の直し方の方法を論述している。
English: Shintei Zoho Kokushi Taikeibon, "Kokon Chomon-ju and Gukansho" (Yoshikawa Kobunkan Inc., 2000) ISBN 4642003207
Japanese: 新訂増補国史大系本『古今著聞集・愚管抄』（吉川弘文館、2000年）ISBN4642003207
English: Henjo (born 816, died February 12, 890) was an early Heian period poet and one of the Six Poets and also one of the Thirty-six Immortal Poets.
Japanese: 遍昭（へんじょう、遍照とも表記、弘仁7年（816年）-寛平2年1月19日(旧暦)（890年2月12日））は、平安時代前期の歌人で、六歌仙・三十六歌仙の一人。
English: Henjo was Kurodo (keeper of imperial archives) for the Emperor Ninmyo, who favored him, and reached the position of Jugoinojo Kurodo no to (Junior Fifth Rank, Upper Grade, head of Kurodo) in 849, but upon the death of the Emperor Ninmyo, he became a priest and was a disciple of Ennin and Enchin.
Japanese: 仁明天皇の蔵人で、849年（貞祥2年）従五位上蔵人頭となったが、寵遇を受けた仁明天皇の死去により出家し、円仁・円珍に師事。
English: He established Gankei-ji Temple in Kazan and became Betto (head priest) of Urin-in Temple in Murasakino in 869.
Japanese: 花山の元慶寺を建立し、869年（貞観11年）紫野の雲林院の別当を兼ねた。
English: According to the 'Nihon Sandai Jitsuroku' (literally, "the authentic records of three Japanese reigns"), Henjo's seventieth birthday celebration hosted by the Emperor Koko was held in court at the Jinjuden on December 18 (old Lunar calendar), suggesting a teacher-student relationship with the Emperor Koko regarding waka.
Japanese: 『日本三代実録』によれば、この年の12月18日(旧暦)に宮中仁寿殿において、光孝天皇主催による遍昭の70歳の賀が行われていることから、光孝天皇との和歌における師弟関係が推定されている。
English: There is a collection of his poetical works, called 'Henjo-shu,' but it does not have any uniqueness because it is only a collection of poems by Henjo taken from Imperial-commissioned poem anthologies.
Japanese: 家集に「遍照集」があるが、勅撰和歌集から遍昭作の歌をひいて編集したもので、遍昭の独自性はない。
English: Henjo was well-suited to be the character of many stories because in spite of being noble-born as a grandchild of the Emperor Kanmu, he climbed to the position of Sojo after becoming a priest of the Tendai sect and was also one of the first priest-poets.
Japanese: 桓武天皇の孫という高貴な生まれであるにもかかわらず、出家して天台宗の僧となって僧正の位に昇ったこと、また、歌僧の先駆の一人であることなど、遍昭は説話の主人公として恰好の性格を備えた人物であった。
English: Stories of his amorous exploits before becoming a priest and stories about him not telling his wife when he became a priest are found in 'Yamato Monogatari,' 'Konjaku Monogatari-shu,' 'Hobutsu-shu,' 'Jukkin-sho' and stories about his miracle-working after he became a priest are found in 'Konjaku Monogatari-shu' and 'Zokuhoncho-ojoden.'
Japanese: 在俗時代の色好みの逸話や、出家に際しその意志を妻にも告げなかった話は「大和物語」をはじめ、「今昔物語集」、「宝物集」、「十訓抄」などに見え、霊験あらたかな僧であった話も「今昔物語集」や「続本朝往生伝」に記されている。
English: He appears under the name of YOSHIMINE no Yasuyo in the Kabuki Dance 'Tsumoru Koi Yuki no Sekinoto' (Love and Deep Snow at the Mountain Barrier), which was produced in the Edo period.
Japanese: 江戸時代に製作された歌舞伎舞踊「積恋雪関扉」では良岑宗貞の名で登場。
English: The Shingi Shingon sect is a school of the Shingon sect (whose founding father was Kobo-daishi Kukai), and this school is connected to Raiyu, a high-ranking Buddhist priest of the Kakuban school, which followed the teachings of Kogyo Daishi Kakuban, who brought about the revival of the Shingon sect.
Japanese: 新義真言宗（しんぎしんごんしゅう）は弘法大師空海を始祖とする真言宗の宗派の一つで、真言宗中興の祖興教大師覚鑁（かくばん）の教学を元に覚鑁派の僧正頼瑜に連なる。
English: The original Shingon sect was then given the name 'Kogi Shingon,' but this is not really appropriate as the name was given not because the sect had old teachings but because it was old relative to the Shingi Shingon sect.
Japanese: よってそれまでの真言門派を「古義真言宗」というが、決して古い教えというわけでなく、「新義」に対してのそれまでの解釈であるから、新義といっても「古義」という呼称は相応しいものではない。
English: The broad definition of 'Shingi Shingon sect' includes Shingi Shingon sect which considers its Grand Head Temple as Grand Head Temple Negoro-ji Temple, Shingon sect Chisan school with its Head Temple at Chishakuin Temple, Shingon sect Buzan school with its Head Temple at Hasedera Temple, Shingon sect Muro-ji school with its Head Temple at Muro-ji Temple, but the narrow definition indicates the group, 'Shingi Shingon sect' which considers its Head Temple as Negoro-ji Temple.
Japanese: また、広義では、総本山根来寺を総本山とする新義真言宗、智積院を本山とする真言宗智山派、長谷寺を本山とする真言宗豊山派、室生寺を本山とする真言宗室生寺派などを含むが、狭義では、根来寺を本山とする宗派である「新義真言宗」を指す。
English: The major difference is that the original Shingon sect (the so-called Kogi Shingon sect) teaches Varirocana teachings (teaching that Dainichinyorai, the highest buddha in the Shingon sect, himself preaches), whereas the Shingi Shingon sect teaches Adhisthana-kaya teachings (teaching that Dainichinyorai becomes Adhisthana-kaya in order to preach).
Japanese: 従来の真言宗では（いわゆる古義真言宗）では本地身説法（真言宗最高仏である大日如来が自ら説法するとする説）を説くのに対して、新義真言宗では加持身説法（大日如来が説法のため加持身となって教えを説くとする説）を説くことが大きな違いである。
English: In the Heian Period, corruption by priests led to a crisis within the Shingon sect and emergency measures to rebuild the sect were taken by Kakuban, who was a high priest of Koyasan Kongobu-ji Temple.
Japanese: 平安時代、僧侶の堕落停滞による真言宗没落の危機が発生し、高野山金剛峯寺の高僧だった覚鑁が宗派建て直しの緊急策を敢行。
English: However, there was a critical conflict between the conservatives (main temple/Konsobu-ji Temple side) who wanted to keep existing measures and Kakuban school (Daidenpo-in side).
Japanese: しかし現状維持を望む保守派（本寺方・金剛峯寺方）と覚鑁派（大伝法院方）による決定的な対立が発生。
English: As a result, the Kakuban school left Mt. Koya and transferred their headquarters to Bufuku-ji Temple in Iwate-sho, a manor owned by Daidenpo-in.
Japanese: その結果、覚鑁派は高野山を去り、大伝法院の荘園であった岩手荘の豊福寺に拠点を移す。
English: After the nirvana of Kakuban in 1143, Kakuban school led by one of their priests, Raiyu, re-transferred Daidenpo-in to Mt. Koya, but the argument was not settled and 145 years later in 1288, the acting leader of the Kakuban school, Raiyu, took his followers and returned to Mt. Negoro to further develop Kakuban's teaching and established the Shingi Shingon sect that taught 'Shingi' different to that of conventional teachings.
Japanese: 1143年の覚鑁入寂後、同派僧侶の頼瑜を中心とした覚鑁派は再び大伝法院を高野山に戻したが確執は収拾せず、145年後の1288年、同派の実質的指導者であった頼瑜は門弟を連れて根来山に戻ると共に覚鑁の教義を発展させ、それまでの教義と一線を画した「新義」を打ち立て新義真言宗が確立する。
English: Later, Negoro-ji Temple's size grew and was significantly militarized with priest soldiers, which Hideyoshi TOYOTOMI determined as disrupting the peace, and in the spring of 1585, a large army attacked Mt. Negoro, totally destroying Negoro-ji Temple and executing many of the priests.
Japanese: 後年、根来寺は規模が拡大し僧兵による武力強化が著しく、不穏分子と判断した豊臣秀吉は1585年春、遂に大軍で根来山を攻撃、根来寺は完全に破壊され多くの僧侶は処刑された。
English: Not only the temple treasures but also most of the Shingi literature, which led to the temple having the reputation, 'Negoro, place of learning,' was burnt to ashes and the Shingi Shingon sect was virtually demolished.
Japanese: 寺宝はおろか、かつて「教学の山・根来」とまで称された多くの新義文献も灰燼に帰し、新義真言宗は事実上壊滅状態となった。
English: Hideyoshi's policy regarding religion was to divide the Grand Head Temple Negoro-ji Temple into two, Chisan school and Buzan school, and decrease the power of the religious city, Negoro.
Japanese: 秀吉の宗教政策は総本山根来寺を智山派・豊山派に二分し、勢力を分散させ一大宗教都市根来を衰退させることにあった。
English: Although reconstruction was permitted in the Edo Period, few of the priests that left Negoro did return.
Japanese: 江戸時代には復興が許されたものの分散させられた僧侶は根来に戻ることは少なかった。
English: In the Edo period, as part of their program to settle the wrongs of the Toyotomi government, the Tokugawa clan pardoned the Shingi Shingon sect and together with the reconstruction of Negoro-ji Temple, Kakuban was afforded the honorary title of 'Kokyo-Daishi' from the Emperor Higashiyama.
Japanese: 江戸時代、豊臣政権の清算の観点ら、徳川家の恩赦を受けて新義真言宗は復興を果たし、根来寺の再興と共に覚鑁は東山天皇より「興教大師」の称号を追贈された。
English: During the late Edo Period, Hoju-Hojo-Koga-Eisho-Shinkai-Shinyu-Joyu KODAMA became the head, and after the Meiji Restoration, Negoro-ji Temple restored the temple head priest title.
Japanese: 江戸後期は法住─法恕─興雅─栄性─信海─真雄─児玉浄雄と続き、明治維新後、根来寺に座主称号が復活する。
English: The first head priest in the prosperous Chuko period was Buzan school Noke, Shuzen MORINO, and the head priests until that time were mostly heads from Daigo-ji Temple or Ninna-ji Temple, it was a tradition in Negoro-ji Temple to install a Gakuto other than the head priest from external temples.
Japanese: 中興第一世座主は豊山派能化、守野秀善が就いたが、これまでの座主は醍醐寺または仁和寺の門跡が就任することが多く、そうした外部の座主とは別に根来寺では学頭を立てるのが慣例であった。
English: In 1886, Negoro-ji Temple was selected as the main Dojo of the Shingi school.
Japanese: 1886年（明治19年）には根来寺を新義派の根本道場として選定した。
English: Since 1900, the Noke of the Shingi Shingon sect Buzan school and Shingi Shingon sect Chisan school have acted in turn as the Head Priest of Daidenpo-in Temple with three-year rotations, but this tradition of alternating Buzan and Chisan has also been seen since the Sengoku Period (Period of Warring States) from Genyo-Nisshu-Raigen-Genyu-Senyo.
Japanese: 1900年（明治33年）より、新義真言宗豊山派及び新義真言宗智山派の能化が3年交代により大伝法院座主を勤めたが、智豊交互に勤める風習は、戦国時代、玄誉─日秀─頼玄─玄宥─専誉あたりから見られるものである。
English: After World War II, with the revision of the Religious Corporation Act in 1953, the Shingi Shingon sect was established with Negoro-ji Temple as the Grand Head Temple and still exists up to the present day.
Japanese: 第二次大戦後、1953年（昭和28年）、宗教法人法の改正により根来寺を総本山とする新義真言宗が創設されるにいたり現在に至っている。
English: Betsuin Negoro-ji Temple Betsuin, Ichijo-in Temple (Minami-Satsuma City Kagoshima Prefecture) *currently the Ichijo-in Temple site is designated as a historical site by Kagoshima Prefecture
Japanese: 別院根来寺別院一乗院（鹿児島県南さつま市）※現在は一乗院跡として鹿児島県の史跡に指定されている。
English: Sculptures, paintings, mandalas, named inscriptions of Buddha or Bosatsu, are considered to be the most important objects of religious belief installed in Buddhist temples or altars, or carried around on the body as an amulet.
Japanese: 仏教寺院や仏壇などに最も大切な信仰の対象として安置されたり、お守りとして身辺に常時携帯される、仏や菩薩などの彫刻・絵画・曼荼羅（まんだら）・名号などのこと。
English: In daily life outside of Buddhism, the central person or person who should not be sidelined or a precious object.
Japanese: 仏教以外の日常生活において、ものごとの張本人や端倪すべからざる人物、大切にすべき物などのこと。
English: The name and concept of Honzon comes from the teachings of Daibirushanabutsu-Jinpenkaji-kyo Sutra.
Japanese: 本尊という名称と概念は、大毘盧遮那成仏神変加持経（大日経）の説くところに由来する。
English: If the Honzon is clean, it will depart from all and if it is unclean, with thoughts, it will be kei/gyo.
Japanese: 彼の浄身を証すれば一切の相を離れ、非浄・有想の身は、則ち顕・形の衆色有り。
English: Because with thoughts, it can reach the Siddhi (the ultimate destination) of thoughts, and because it is without thoughts, it can create the Siddhi of no thoughts.
Japanese: 有想の故に有相の悉地（しっち、サンスクリットsiddhi、究極の境地なり）を成就し、無想の故に随て無相の悉地を生ず。
English: In Japan, during the Kamakura Buddhism period, Nichiren taught that the following three conditions should be observed.
Japanese: 日本では鎌倉仏教の時代に、日蓮によって以下の3つの意義を要件として教義とするようになる。
English: He should reveal his 'appearance and shape of blessed existence' that has always been in existence since the infinite past but was hidden until the present.
Japanese: 無限の過去からもともと有ったのだが今までは隠れていた「尊い存在の姿・かたち」が顕現したもの。
English: This is considered to have been the result of feelings of rivalry towards the Shingon sect founded by Kukai, who Nichiren is thought to have considered as his foremost rival.
Japanese: これは、日蓮の最もライバルとして意識していたと思われる空海の興した真言宗への対抗意識のなせる業ともいわれている。
English: The character styles of the Great Mandala for Honzon designated by various schools of the Nichiren sect all show similarity to Bonji (Siddham characters), which is a major characteristic of the Shingon sect.
Japanese: 日蓮宗系各宗派の立てる本尊である大曼荼羅の字体は、真言宗自家薬籠中の梵字（悉曇文字）への近接が窺われる。
English: Todai-ji Temple (Kegon sect) Kon-do Honzon is a Vairocana (famous as the Big Buddha), Yakushi-ji Temple (Hosso-shu sect) Kon-do Honzon is Yakushi-nyorai, Kofuku-ji Temple (Hosso-shu) Chukon-do Honzon is Shakanyorai.
Japanese: 東大寺（華厳宗）金堂本尊は毘盧遮那仏（びるしゃなぶつ、大仏として有名）、薬師寺（法相宗）金堂本尊は薬師如来、興福寺（法相宗）中金堂本尊は釈迦如来。
English: Tendai sect - this sect was introduced to Japan by Saicho and inherits teachings from four sects, En (Tendai), Mitsu (Mikkyo), Zen (Zen-shu and Kai (Kairitsu) and the Honzon of each temple varies.
Japanese: 天台宗…円（天台）・密（密教）・禅（禅宗）・戒（戒律）の四宗を相承した最澄によって日本へ伝えられた宗派であり、本尊も各寺院によってさまざまである。
English: The Honzon of Enryaku-ji Temple is Yakushinyorai for Konpon Chu-do, the east tower of Enryaku-ji Temple, Shakanyorai for Tenhorin-do (Shaka-do) for the west tower and Kannon Bosatsu for the Yokokawa Chu-do in Enryaku-ji Temple Yokokawa.
Japanese: 延暦寺の本尊は、延暦寺東塔の根本中堂が薬師如来、延暦寺西塔の転法輪堂（釈迦堂）が釈迦如来、延暦寺横川の横川中堂は観音菩薩である。
English: Shingon sect – Dainichinyorai is the most revered, but the Honzon of each temple varies, such as Shakanyorai, Amidanyorai, Yakushinyorai, Kannon Bosatsu and Fudo Myoo.
Japanese: 真言宗…中心的尊格は大日如来だが、各寺院の本尊は釈迦如来、阿弥陀如来、薬師如来、観音菩薩、不動明王などさまざまである。
English: This is thought to be based on the thinking that all Buddhas are a sign of universal truth and a manifestation of Dainichinyorai, who has attained Buddhism's highest form of existence, in a different appearance.
Japanese: これは全ての仏は宇宙の真理の象徴であり、法身である大日如来が姿を変えて現われたものとする観念に基づくと思われる。
English: The Honzon of To-ji Temple, Jingo-ji Temple and Daigo-ji Temple are Yakushinyorai, and Kongobu-ji Temple has Ashuku-nyorai (considered the same as Yakushinyorai) as the Honzon.
Japanese: 東寺、神護寺、醍醐寺の本尊はいずれも薬師如来、金剛峯寺の本尊は阿しゅく如来（薬師如来と同体とも）である。
English: Rinzai sect – Shakanyorai is often the Butsuden Honzon (depending upon past connections, may also be Kannon Bosatsu, Amidanyorai, Jizo Bosatsu, etc.), however, the Zen sect temples tend to revere Soshi images as much as, or sometimes even more than Buddha images.
Japanese: 臨済宗…仏殿本尊としては釈迦如来を安置することが多い（縁により、観音菩薩、阿弥陀如来、地蔵菩薩等）ただし、禅宗寺院では仏像と同様、時にはそれ以上に祖師像を重視する傾向がある。
English: Soto sect – Shakanyorai is often the Butsuden Honzon (however, it is considered conceptually as existing in the soul)
Japanese: 曹洞宗…仏殿本尊としては釈迦如来を安置することが多い（ただし、心の中の存在として観念的に捉えている。
English: Depending upon past connections, may also be Kanzeon Bosatsu, Amidanyorai, Jizo Bosatsu, etc.). However, the Zen sect temples tend to revere Soshi (founder) images as much as, or sometimes even more than Buddha images.
Japanese: 縁により、観世音菩薩、阿弥陀如来、地蔵菩薩等）ただし、禅宗寺院では仏像と同様、時にはそれ以上に祖師像を重視する傾向がある。
English: Nichiren sect, Hokke sect - 'Sanbo-son' consisting of a pagoda with Shakamunibutsu of Kuonjitsujo, Great Madara drawn just before Nichiren's nirvana in 1282 and the Nichiren chant written in the center, and Shakanyorai and Taho-nyorai on the sides, with a statue of Nichiren below it.
Japanese: 日蓮宗、法華宗…久遠実成の釈迦牟尼仏／弘安5年日蓮臨入滅直筆大曼荼羅／中央に題目を記した宝塔と、その両脇に釈迦如来と多宝如来を配し、その下に日蓮像を配する「三宝尊」
English: The Ichimai Kishomon is a will left by Honen on February 27, 1212 just prior to his death.
Japanese: 『一枚起請文』（いちまいきしょうもん）とは、建暦2年1月23日_(旧暦)（ユリウス暦1212年2月27日）に法然が死の直前に自身で遺言を記したものである。
English: Shaka Sanzon is a style in Buddhism for installing Buddha images.
Japanese: 釈迦三尊（しゃかさんぞん）とは、仏教における仏像安置の形式のひとつ。
English: In Japan, this style normally installs Shakanyorai with a robe worn with the right shoulder exposed with Semu-in, Yogan-in or Seppo-in as the Chuson (center) with Monju Bosatsu riding on a lion to the left and Fugen Bosatsu riding an elephant to the left (as attendant figures).
Japanese: 日本では偏袒右肩で衣をまとって施無畏印・与願印か説法印を結んだ釈迦如来（しゃかにょらい）を中尊として、脇侍（きょうじ、わきじ）として左に騎獅の文殊菩薩（もんじゅぼさつ）、右に乗象の普賢菩薩（ふげんぼさつ）を配置するのが一般的。
English: Rarely, Shakanyorai's attendants are Yakuo Bosatsu and Yakujo Bosatsu instead of Monju Bosatsu and Fugen Bosatsu.
Japanese: なお、釈迦如来の両脇侍として、文殊菩薩・普賢菩薩ではなく、薬王菩薩・薬上菩薩を配することがまれにある。
English: Yakuo Bosatsu and Yakujo Bosatsu are thought to be brother Bosatsu, and they cured people of diseases of the mind and body by giving them good medicine.
Japanese: 薬王菩薩・薬上菩薩は兄弟の菩薩であるとされ、人々に良薬を与えて心身の病を癒したという。
English: The attendant figures of the Shakanyorai Sanzon figures (National Treasure) in Horyu-ji Temple Kon-do are said to be Yakuo Bosatsu and Yakujo Bosatsu according to temple legend.
Japanese: 法隆寺金堂に安置されている釈迦三尊像（国宝）の脇侍は寺伝では薬王菩薩・薬上菩薩と称している。
English: The attendant figures of the Honzon Shakanyorai of Kofukuji-ji Temple Chukon-do in Nara (Kamakura Period, Important Cultural Property), are also called Yakuo Bosatsu and Yakujo Bosatsu.
Japanese: 奈良・興福寺の中金堂の本尊釈迦如来の脇侍像（鎌倉時代、重要文化財）も薬王・薬上菩薩と呼ばれている。