nntsuzu/KFTT huggingface dataset:
English: The leaders of kakushi nenbutsu, including Zenran, are called "zen chishiki" (kalyaana-mitra, a Sanskrit word which means a person who offers spiritual friendship and guidance), and they can read "Gosho" (secret books) and hold the rituals of kakushi nenbutsu.
Japanese: 善鸞などの隠し念仏の善知識と呼ばれる指導者は、『御書』をよむことができ、儀式を執り行う。
English: The key books of their doctrines are "Hoyosho" (the book that tried to justify kakushi nenbutsu) and "Osodeshita no Gosho" (the book on secret religious ceremonies that is handed down from one ceremony performer to the next).
Japanese: その教義を形作っている書物には、『法要章』（ほうようしょう）や、秘事を行うものに相伝される『御袖下の御書』がある。
English: "Hoyosho" says kakushi nenbutsu inherits orthodox teachings from Shinran via Rennyo.
Japanese: 『法要章』は、隠し念仏が親鸞から蓮如の流れを継ぐ正統な教えであると説く書物である。
English: The point of the teachings is for the believers to gain "Shinjin Ketsujo" (Amitabha Tathagata's salvation) at a specific time and date through meeting with zen chishiki and through implementing the ritual of a single-hearted appeal for salvation to zen chishiki.
Japanese: 相伝を得た善知識に会い、たすけたまえと一念に頼む儀式を行って、何年何月何日何時に弥陀に頼んで救われたとわかるような信心決定（しんじんけつじょう）を得ることがその教えの眼目である。
English: This means that the believers of kakushi nenbutsu depend on zen chishiki (an earthly savior), not on Amitabha Tathagata, which is the very reason that the organization of the Hongan-ji school of Jodo Shinshu severely excludes kakushi nenbutsu as a heresy.
Japanese: しかし、この善知識に頼るということは、弥陀ではなくて善知識というこの世の救済者に頼ることであり、これこそが浄土真宗本願寺教団が異端として激しく排除する理由である。
English: Rennyo severely rejected the teachings of kakushi nenbutsu that the believers have to meet with zen chishiki in order to gain salvation.
Japanese: 蓮如は、救われるためには善知識に会わなければならないという教義を厳しく否定してきた。
English: In kakushi nenbutsu, "honzon" (principal image of Buddha) is "Kobo Daishi" (a posthumous title of the priest Kukai), "Kogyo Daishi" (a posthumous title of the priest Kakuban), or Shinran, and the influence of the Shingon Sect of Esoteric Buddhism is seen in its rituals.
Japanese: 隠し念仏では、本尊は弘法大師（空海）、興教大師（覚鑁）、親鸞とされ、真言密教の影響が見られる。
English: Outwardly, kakushi nenbutsu belongs to another sect, such as Soto Zen Sect, and holds a funeral and other rituals at a temple, but after these rituals, there is a secret funeral for the believers only, they say.
Japanese: 表向きは曹洞宗など他の教団に属しており、葬式などは寺で行うが、その後に信者どうしが集まって内々でその教義の秘密のとむらいを行うという。
English: The believers call the existing teachings of a temple the outward law, and call the teachings of kakushi nenbutsu the inward law (or the inward belief).
Japanese: 信者は、既存の寺の教えを表法と呼び、隠し念仏の教えを内法（内信心）と呼んでいる。
English: Occasionally, zen chishiki reflects the shine of the believer's forehead with a mirror and makes him (or her) worship the shine after the ritual.
Japanese: 鏡で儀式の終わった後、鏡でピカピカさせて光明として拝ませることもある。
English: The believer is forbidden to reveal the ritual under the threat that he (or she) will vomit blood and die if he (or she) does so.
Japanese: 信者は内容を部外者には語ってはならない、言えば血を吐いて死ぬと脅すことも行われる。
English: The believers say they conceal themselves for fear that the teachings will deteriorate when money chasers come to know and utilize these teachings.
Japanese: 潜伏する理由として、金儲けを企む者に知られて教えが退廃することを防ぐためとされる。
English: Meanwhile, "Hoyosho" says it is difficult for kakushi nenbutsu to attract the rich, because the teachings often stir up the believers' sense of duty to offer money.
Japanese: 『法要章』には、隠し念仏ではお金を出さなければという気持ちになるので、お金を持っている人からは信心が得にくいとある。
English: In 1722, the branch temple of Nishi Hongan-ji Temple issued an order that every temple under its control should make kakushi nenbutsu believers convert their beliefs any time they are found.
Japanese: 1722年には西本願寺の別院から、隠し念仏の信者をみつけたら、正しい教えに改めさせるようにとの掟が各寺に出された。
English: In 1754, the Sendai clan exposed kakushi nenbutsu within its domain and executed the leader, and even after that, there were several similar exposures.
Japanese: 1754年には、仙台藩が摘発し代表者が死罪となり、その後も幾度か摘発された。
English: In the later Meiji period around 1900, kakushi nenbutsu existed as a secret society in some places, such as Nagoya, Gifu, Asakusa, and Yokohama, and since its existence was regarded problematic, a muckraking book on the system of its doctrines was published in order to wipe it out.
Japanese: 1900年前後の明治時代後期にも、名古屋や岐阜、浅草や横浜に秘密結社的に存在して問題視され、根絶を目的として教義体系の暴露本が出版されている。
English: Also around 1931, the police exposed kakushi nenbutsu, regarding it as a secret society having a bad custom.
Japanese: 1931年（昭和6年）ごろにも、秘密結社的な悪習であるとして警察に摘発されている。
English: In this case, kakushi nenbutsu asked some people to donate money toward the construction of an asylum for the aged, using a list of donators who occupied high social positions.
Japanese: このときには、養老院建設の寄付を募るため地位のある寄付者名簿を見せて勧誘した。
English: Once there was a man named Kakue KIHARA, who was born in Saga Prefecture, later entered the Buddhist priesthood on Mt. Koya, and then founded some Buddhist sects, including Nakayama Shingo Shoshu.
Japanese: 佐賀県に生まれ、後に高野山で得度して中山身語正宗などを開いた木原覚恵という人物がいる。
English: Outwardly, his parents' home was a supporter of a Jodo Shinshu temple, but it had a kind of inward belief (= kakushi nenbutsu) called 'Shingosho.'
Japanese: 彼の実家は浄土真宗の檀徒だったものの、「身語正」という一種の内信心（＝隠し念仏）を家伝とした。
English: Rensho ANDO (1239 - February 18, 1329) was a busho (Japanese military commander) in the late Kamakura period who was a low-level bureaucrat (Miuchibito (private vassals) of the Tokuso family of the regent Hojo clan of the Kamakura bakufu (Japanese feudal government headed by a shogun).
Japanese: 安東蓮聖（あんどうれんしょう、延応元年（1239年）-嘉暦4年1月19日(旧暦)（1329年2月18日））は、鎌倉時代後期の武将で、鎌倉幕府執権北条氏得宗家の被官（御内人）。
English: There are many theories about his honganchi (the place where one's family register was placed), including Kitaandosho, Suruga Province (Shizuoka City, Shizuoka Prefecture), Tosaminato Tsugaru district, Mutsu Province (Goshogawara City, Aomori Prefecture), and Saganogo, Bungo Province (Oita City, Oita Prefecture).
Japanese: 本貫地については諸説あり、駿河国北安東荘（静岡県静岡市）、陸奥国津軽地方十三湊（青森県五所川原市）、豊後国佐賀郷（大分県大分市）などが候補として挙げられている。
English: His territories covered the coast of the Seto Inland Sea, mainly in Settsu and Izumi Provinces, and he dealt with management of Tokuso ryo (estate owned by the head of the direct line of Hojo clan) in western Japan, shipping, and finance.
Japanese: 摂津国、和泉国を中心とした瀬戸内海沿岸一帯に所領をもち、主に西日本の得宗領の管理や海運、金融に携わった。
English: As a hikan (low-level bureaucrat) of Tokiyori HOJO, he played the role of messenger to Eison at Saidai-ji Temple (Nara City) in 1262 and in the following year, he adjudicated when Tokiyori donated the tax-exempt rice field of fudangyo-shu (people who read Buddhist scriptures every day) to Zenko-ji Temple in Shinano Province.
Japanese: 北条時頼の被官として、弘長2年（1262年）に西大寺_(奈良市)叡尊への使者となり、翌3年（1263年）には信濃国善光寺に時頼が不断経衆の免田を寄附した際の沙汰をしている。
English: On the other hand, with the assistance of priests of Enryaku-ji Temple in Kyoto, he was running a money-lending business during Bunei Era; in 1271, he violated the Bakufu's kinzei (prohibition) by seizing ships of the Ninna-ji Temple to transport tribute at Katata-no-ura, Omi Province, and therefore was sued by zassho (a person in charge of miscellaneous tasks) of the territory of the Daigo-ji Temple in Yamadago Ishigurosho, Etchu Province
Japanese: 一方で文永年間には京で延暦寺の僧と結び借上を営んでおり、文永8年（1271年）には幕府の禁制を犯し近江国堅田浦で仁和寺の年貢運上船を差し押さえ、醍醐寺領越中国石黒荘山田郷の雑掌から訴えられた。
English: He donated his territories to the temple to restore it as a temple of Ritsu sect, and in 1282, he invited Eison to hold do-kuyo (a memorial service of the temple).
Japanese: 所領を寄進し律宗の寺として再興、弘安5年（1282年）には叡尊を請じ堂供養を催行した。
English: In 1302, he refurbished the Fukudomari Port in Harima Province at his own expense of hundreds of kan (obsolete unit of currency).
Japanese: 乾元元年（1302年）には数百貫の私財を投じて播磨国福泊港を修築している。
English: Kempon Chakushoku Ando Rensho Zo' that has been handed down in the Kumeda-dera Temple is designated as a national important cultural property.
Japanese: 久米田寺に伝わっている「絹本著色安東蓮聖像」は国の重要文化財に指定されている。
English: Sentei (1660 - September 25, 1698) was a priest of the early Edo period.
Japanese: 専貞（せんてい、万治3年（1660年）-元禄11年8月22日(旧暦)（1698年9月25日））は、江戸時代前期の僧侶。
English: It should be noted that the youngest son of his uncle Yoshikazu KOYAMA was adopted by his brother Yoshio OISHI and then became a priest named Kakuun at Hachimanyama Onishibo, therefore becoming a disciple of Sentei.
Japanese: なお叔父の小山良師の末子も兄大石良雄に養子入りしたあと、出家して覚運と称して八幡山大西坊に入り、専貞の弟子になっている。
English: Kocho NISHIMURA (June 4, 1915 - December 2, 2003) was a busshi (sculptor of Buddhist Statues), Buddhist Statues repair specialist, and Buddhist priest.
Japanese: 西村公朝（にしむらこうちょう、1915年（大正4年）6月4日-2003年（平成15年)12月2日）は、仏師・仏像修理技師・僧侶。
English: When he was a senior, he visited Kyoto and Nara in an antiquities study tour of the school and was deeply moved by the Horyu-ji Temple.
Japanese: 4年生の時、同校の古美術研究旅行で京都・奈良をまわり、法隆寺に感激。
English: He graduated in the following year and became an art teacher at a private junior high school (under the old system of education) in Osaka, but he quitted by the end of the year.
Japanese: 翌年卒業し、いったんは大阪の私立中学（旧制）の図画教師となるが、年末には退職。
English: In 1942, he was recruited by the army when he participated in repairing Juichimen senju kannon sentaizo at Sanjusangendo Temple in Kyoto.
Japanese: 京都・三十三間堂で十一面千手観音千体像の修理に参加していた42年、召集。
English: During these days, he said he had dreams of hundreds of thousands of destroyed Buddhist statues that looked asking him to repair them.
Japanese: このとき何千体何万体もの壊れた仏像が修理を求めるような表情で夢に現れたという。
English: While he played the role of the Director of the Kokuho Shurijo of the Nihon Bijitsuin and a professor of Tokyo University of the Arts, he became the chief priest of Otagi Nenbutsu-ji Temple in Kyoto in 1955 to restore the temple.
Japanese: 美術院国宝修理所所長、東京芸大教授などを歴任する一方で、55年からは京都・愛宕念仏寺の住職となり、同寺の復興に当たる。
English: In addition to being a sculptor and repair specialist of Buddhist statues and Buddhist priest, he wrote guide books for Buddhist statues for general readers.
Japanese: 活躍は仏像修理技師、仏像研究者、僧侶としてばかりでなく、一般向けの仏像解説書の執筆にまで及ぶ。
English: While Shakyamuni was alive, owners of large land or commercial capital owners, who belonged to wealthy class, were called koji (Buddhists).
Japanese: 釈迦の在世中、富裕層である広大な土地所有者・商業資本者を居士という。
English: Among them, especially those who had social forces and in the position of representing the wealthy class were called choja.
Japanese: その中でも、特に社会的勢力があり、富裕層を代表する立場にあるものを長者という。
English: Coming from a Buddhist terminology, it was also used in Chinese classics, meaning a high-profile person with fortune and virtuous deeds.
Japanese: 仏教用語から転じて、中国古典でも使用され、社会的地位があり、財産・徳行を備えた者を意味した。
English: Also in Japan, it was used to mean a representative who led the family such as in 'uji no choja' (the head of the clan) or to mean a wealthy person such as in "Warashibe Choja" (The Straw Millionaire).
Japanese: 日本でも、氏長者のように一族を統率する代表者の意味で用いられたり、『わらしべ長者』のように富裕者の意味で用いられた。
English: Nowadays, the term 'choja' is rarely used by itself mundanely, but it remains in our daily life as set phrases such as 'Okuman choja' (Billionaire) and 'Choja Banzuke' (the list of biggest tax payers in Japan).
Japanese: 今日では「長者」という語が単独で日常的に用いられることはほとんどないが、「億万長者」、「長者番付」等の成句として日常生活の中に残っている。
English: In addition, expressions such as 'Kabu choja' (stock market billionaire) or 'Tochi choja' (property billionaire) may be used, in which 'choja' is capped with the means to get enormous fortune.
Japanese: また巨富を得た手段を冠して「株長者」「土地長者」と表現されることもある。
English: "Bon toro" (also called "bon doro," written as "盆燈籠" in Japanese) is a lantern-shaped decoration, which is dedicated to the dead at a grave during the season of "Obon" (an annual festival of the dead) in Japan.
Japanese: 盆燈籠（ぼんとうろう、ぼんどうろう）とは、日本のお盆の時期に、墓に供える燈籠型の飾り。
English: The dedication has been a characteristic custom of the western area of Hiroshima Prefecture (once called Aki Province), and it has also been a custom in the west-central part of Kagawa Prefecture.
Japanese: 特に安芸国（広島県西部）に特徴的な風習であるが、香川県中西部でも行われる。
English: The custom came to stay among the public in the castle town Hiroshima in the Edo period, and so, in and around today's Hiroshima City, some temples other than Jodo Shinshu also allow the dedication, but other temples, such as those of "Nichirenshu" (Nichiren Sect of Buddhism), rarely allow it.
Japanese: 城下町広島では江戸時代以来庶民に定着してきたため、広島市周辺では他の宗派でも盆燈籠を認めている寺院もあるが、日蓮宗などのようにほとんど認めていない寺院もある。
English: The function of bon toro is similar to that of "sotoba" (a pagoda-shaped wooden tablet set up by a tomb, on which phrases from a sutra or the like are written for the repose of the dead's soul), and bon toro is set up around the grave by the visitor during the season of Obon.
Japanese: 機能としては卒塔婆に相当するもので、盆の時期に墓参りを行う者がその墓の周囲に立てる。
English: The relatives of the dead each bring bon toro to the grave, and so, it is often seen that many bon toro are stood around a tomb.
Japanese: 親族がそれぞれ持ち寄るため、1基の墓の周囲に何本も立てられることも多い。
English: Therefore, the dedicator's name is commonly written on a paper of bon toro, in the manner of "jo from -- " ("jo" is the abbreviation of the Japanese word "kenjo," which means "dedication").
Japanese: それゆえ、燈籠の1面に「上○○」のように寄進者の名を記すことも一般的である（「上」は「献上する」の意）。
English: A bamboo framework in the shape of a hexagonal pyramid like a morning glory is attached to one end of a bamboo bar, and colored papers, such as red, blue and yellow, are pasted on the sidepieces of the hexagonal pyramid.
Japanese: 竹を六角形のアサガオ型に組んだ物に、赤・青・黄などの色紙を貼って作る。
English: In the past, however, a piece of Japanese eggplant, into which a wick was stuck, was set inside the hexagonal pyramid for lighting a candle, or a small amount of sand was put into the pyramid for supporting a candle.
Japanese: ただ昔はろうそくを点すためにナスの切り端に芯を挿した物を側に置いたり、固定のために砂を少量入れることも行われていた。
English: Incidentally, on "hatsu-bon" (the first obon after death), colored papers and decorations are avoided, and the bon doro is covered only with white papers.
Japanese: なお初盆（新盆）の霊には色紙や装飾は用いず、白い紙のみの盆燈籠を供える。
English: It is traditionally said that a couple, running a paper store in Hacchobori of Kamiya-cho near Hiroshima Castle in the Edo period, mourned the loss of their daughter and dedicated their handmade toro (or flowers) to her.
Japanese: 「江戸時代、広島城下・紙屋町・八丁堀の紙屋の夫婦が、娘が亡くなったのを悲しんで墓に手作りの燈籠（または花）を供えた。」とする古い言い伝えが残っている。
English: Incidentally, 'the concise encyclopedia of Buddhist rituals,' issued by the Aki (Hiroshima) diocese branch of Hongan-ji school, says as follows:
Japanese: なお、本願寺安芸教区発行の「仏事あれこれ小百科」では、以下のようになっている。
English: "He wanted to set up a stone lantern for his daughter, but he did not have money."
Japanese: 「亡くなった娘のために石灯籠を立ててやりたいと思っても、そのお金がありませんでした。」
English: "So instead, he pared several bamboo pieces, pasted papers to a framework made from the pieces, and dedicated it to her grave, and this was the beginning of the custom."
Japanese: 「そのため竹をそいで紙を貼り、それを灯籠として供えたのがはじまりです。」
English: From the later Edo period to the Meiji period, the custom became fairly common mainly at temples that were situated in the urban area of Hiroshima City.
Japanese: 江戸時代後期から明治期にかけて、広島市街の寺院を中心にかなり広く定着した。
English: Bon toro sellers are said to have engaged in another job usually and have switched their work to the sale of bon toro just before the season of Obon.
Japanese: 盆燈籠売りは普段はそれぞれの商売をしていて、盆前になると盆燈籠売りに変わったと言われている。
English: It was only after 1965 that the white paper one began to be used just for hatsu-bon.
Japanese: 上記のように白い燈籠が初盆のために用いられるようになるのは昭和40年代以降のことである。
English: During World War Ⅱ, the custom was completely restrained for the reasons of air defense and shortage of paper, but it made an early comeback in the wake of the war.
Japanese: 第二次世界大戦中は、防空上の理由や紙不足などもあって全面的に自粛されたが、終戦後すぐに復活した。
English: Before long, the local newspaper (the Chugoku Shimbun) and TV news began to use bon toro as a seasonal news item every August, with a caption such as, 'Production of bon toro at peak,' and it became easy for the residents in Hiroshima to buy bon toro at a local supermarket or a flower shop.
Japanese: やがて、8月になると地域のニュースや中国新聞などで「盆灯ろう作り最盛期」といった季節ネタが報じられ、スーパーマーケットや花屋などで簡単に購入できるようになる。
English: With these phenomena seen, bon toro became widely recognized as 'a summer custom in Hiroshima', regardless of the sect.
Japanese: これに伴い、宗派を超えた「広島の夏の習俗」として広く認知されていく。
English: Many temples, including those of the Shingon Sect and the Hokke Sect that had no relation to bon toro at all, could not help allowing the visitors to bring bon toro, because the visitors brought their bon toro to graves quite casually.
Japanese: 真言宗や法華宗の寺など、全く盆燈籠とは関係のない宗派であったにもかかわらず、参拝者が当然のように燈籠を持って押しかけるので、事後承諾的に盆燈籠を認めるようになった寺も多い。
English: From around the middle of the 1970's, some temples began to forbid bon toro, because some toro became too luxurious, and because fires - cases of arson and accidental fires - occurred one after another.
Japanese: 1970年代半ば頃から、一部行きすぎた華美な燈籠が現れたり、放火や失火による火災が相次いだりして、盆燈籠を認めない寺院が現れ始めた。
English: Aside from these phenomena, it is a heavy burden for a temple to keep a large number of bon toro, to take fire prevention measures about them, and to clean them up.
Japanese: そうした事実がなくとも、膨大な量の燈籠の管理や火災防止、後片付けは寺院にとって大きな負担である。
English: Additionally, some eco-campaigners say it is a waste of resources to stand bon toro for only several days and then throw them away.
Japanese: またエコキャンペーンの視点から「数日立てただけで捨ててしまうのは資源の無駄」という意見もある。
English: Some of the temples which forbid - or want visitors' self-restraint for - bon toro provide the visitors with the space to offer sotoba.
Japanese: 盆燈籠を認めない（または「ご遠慮ください」とする立場の）寺院では、代わりに卒塔婆を供えられるようにしてある所もある。
English: But originally, Jodo Shinshu is not a sect that sets a special decoration - or holds a special ritual - even in the season of Obon, and so, the believers generally do not set up sotoba.
Japanese: ただし、そもそも浄土真宗は「お盆だからといって特別な飾りや行事はしない」という宗派であり、卒塔婆を立てることはしない。
English: Therefore, - as of 2009, at least - the only thing that Hiroshima residents dedicate in common to the dead is bon toro.
Japanese: そのため、盆燈籠の代わりになる存在として共通に認められたものは、少なくとも2009年時点では存在しない。
English: The areas which bon toro can surely be said to have taken root are, in the east, Kure City and around Higashi Hiroshima City; in the north, Asakita Ward of Hiroshima City and around Kitahiroshima-cho; in the west, Hatsukaichi City and Otake City, and in the south, Etajima City on Etajima Island in Hiroshima Bay and islands in the Sea of Aki.
Japanese: はっきり定着しているといえる地域としては、東は呉市・東広島市周辺まで、北は広島市安佐北区・北広島町周辺まで、西は廿日市市・大竹市まで、南は広島湾に浮かぶ江田島市や安芸灘の島々までが挙げられる。
English: Even in the outskirts this custom is well-known, so Mihara City, Onomichi City, and Fukuyama City - all situated in the prefectural eastern area (once called Bingo Province) - have quite a few temples and spots that preserve the custom.
Japanese: ただしその外周地域でもこの風習は知名度が高く、県東部（備後国）の三原市・尾道市・福山市でも寺院や地域によって行っているところもかなりある。
English: Meanwhile, the custom is not implemented in Yamaguchi Prefecture, except for Iwakuni City, which is situated on the eastern edge of Yamaguchi Prefecture and is included in the Hiroshima urban area.
Japanese: 一方で山口県には浸透しておらず、広島都市圏に含まれる山口県東端の岩国市の一部で行われる程度である。
English: Onaibutsu is a Buddhist altar, or a principal image enshrined in it.
Japanese: 御内仏（おないぶつ）とは、仏壇のことであり、またその中に迎えた本尊を言う。
English: An altar for the family of the chief priest at a temple is called onaibutsu to distinguish it from the altar installed in the main hall.
Japanese: 寺院の住職家族用の仏壇は本堂の仏様と区別する意味もあって特に御内仏と呼ばれる。
English: Jurasetsunyo are ten demonesses of Tenbu (group of Protectors of Buddhist Laws) in Buddhism.
Japanese: 十羅刹女（じゅうらせつにょ）は、仏教の天部における10人の女性の鬼神。
English: These ten rasetsunyo are said to have Honji-suijaku (original reality and manifested traces) and there are several theories; in this article, a theory found in "Myoho renge sanmai samaya himitsu samaya kyo" is described as an example.
Japanese: なおこの10人の羅刹女には本地垂迹があるとされ、いくつかの説があるが、本文中は『妙法蓮華経三昧三昧耶秘密三摩耶経』の説を一例として出す。
English: In Hokke Jurasetsunyo Ho, it sits with its knees up and has mo (long pleated skirts) in the right hand and tokko (a religious tool like a short stick) in the left.
Japanese: 法華十羅刹女法には、膝を立てて座り、右手に裳（も）、左手に独鈷を持つ。
English: Datsu Issaishujo Shoke (Sarvasattvojohari) or Robber of the Vital Spirit of All Living Beings
Japanese: 奪一切衆生精気（だついっさいしゅじょうしょうげ、サルヴァ・サットヴァ・オージョーハーリー）
English: In the Lotus Sutra, Buddha told a story of Hokekyo that made these demonesses realize that they could attain Buddhahood, and they swore to protect those who possess and hand down the Hokekyo.
Japanese: 法華経では、これらの鬼神が釈迦から法華経の話を聞いて成仏できることを知り、法華経を所持し伝える者を守護することを誓っている。
English: There are also eight and twelve rasetsunyo or seventy-two rasetsunyo in Kujaku kyo (sutra).
Japanese: また八大羅刹女や十二大羅刹女、また孔雀経の七十二羅刹女といった名称がそれぞれ挙げられている。
English: It should be noted, however, that the source of the names of rasetsunyo in Hokekyo prior to Hokekyo Daranihon is unknown and it is the subject of study.
Japanese: ただし、法華経に見られる羅刹女の名称については法華経陀羅尼品以前の出所が不明であり、研究の対象になっている。
English: According to Yutaka Iwamoto who translated Sanskrit texts of Hokekyo into Japanese, Lamba appears as Rakusasi or Yaksni in other Buddhist scriptures, indicating that the names of Jurasetsunyo are only listed at random and thus they are not significant in the cultural history.
Japanese: なお、梵本の法華経を日本語に訳した岩本裕によると、他の仏典にもラクシャシー（羅刹女）、あるいはヤクシニー（夜叉女）としてランバーなどの名も散見されると報告しており、（ランダムに列挙されたのみで）文化史的には特別な意義あるものではないという。
English: The term "Mokusho-zen" indicates a method of zazen (sitting meditation) in Zen Buddhism.
Japanese: 黙照禅（もくしょうぜん）は、禅宗における坐禅の流儀の一つを示す言葉。
English: Daie Soko, a Zen priest of Kanna-zen in the period of the Chinese Southern Sung Dynasty, rebuked the Zen style of the antagonistic Kochi school and called it 'Mokusho Jashi style' (literally, 'a style of wicked mentor Mokusho'); from that event the Kochi school became called 'Mokusho-zen.'
Japanese: 南宋代の禅僧、大慧宗杲が対立する宏智派の禅風を非難して「黙照邪師」と呼んだことに始まる。
English: This theory preached that the essence of zazen was for one to keep just sitting in silence, being isolated from any ordinary discretion or consideration, until his or her own nature would appear in an image of Buddha so that he or she might obtain Buddhist virtue.
Japanese: これによれば、坐禅の要諦は一切の思慮分別を断絶してただ黙々と坐することによって人が持つ仏としての心性があらわれ、仏徳がそなわるところにあるという。
English: He accused Kochi's zazen of just sitting of being a vanity and called it 'Mokusho Jazen' (literally, 'Mokusho, the wicked Zen belief.')
Japanese: また、ただ坐るとする宏智の坐禅を空虚なものとして「黙照邪禅」と呼び非難した。
English: In Japan, Zen priests of the Rinzai school are said to have initially teased and used this name for the style of zazen of the Sodo school founded by Dogen.
Japanese: 日本においては道元が始めた曹洞宗の坐禅を臨済宗の禅僧が揶揄的に呼んだのが始まりとされる。
English: In Japan, the term Mokusho-zen did not continue to have a negative meaning for a long time, but at a later stage, it was used by the Sodo school to mean its own Zen style.
Japanese: 日本では否定的な意味で用いられた期間はそれほど長くなく、後には曹洞宗自身が自らの禅風を示すものとして用いた。
English: Homyo-jiku is one of Buddhist altar fittings used in Jodo Shinshu (the True Pure Land School of Buddhism), on which homyo (a priest's name or the posthumous name of the deceased) is described or painted.
Japanese: 法名軸（ほうみょうじく）とは、浄土真宗において用いられる仏具で、法名(浄土真宗)を記す掛軸。
English: Shinshu Takada-ha (the Takada sect of the Shinshu Buddhist school) does not use homyo-jiku but uses ihai (a mortuary tablet), which is, however, not considered an object of worship in this sect.
Japanese: 真宗高田派では、法名軸は用いず、位牌を用いる（礼拝の対象ではない）。
English: Homyo-jiku is shaped in a hanging scroll made of gold brocades and damasks with white plain paper mounted at its center.
Japanese: 形状は、金襴・緞子などでできた掛軸の中央に白無地の紙を表装したもの。
English: When the paper has ruled lines to enable more than one name to be written, it is called "awase-haba" (literally, "conjunction of widths,") and is used for so-homyo-jiku (a homyo-jiku to cover all homyo names concerned).
Japanese: 罫線を引き複数名が記せるようにしたものを、合幅と呼び、総法名軸として用いる。
English: You may purchase a homyo-jiku at any shop of articles for Buddhist altars, or request the chief priest of your o-tetsugi-dera temple (an ancestral temple of the Jodo Shinshu school, equivalent to a bodai-ji temple of other schools) to prepare it.
Japanese: 仏具店などで法名軸を購入して用意するか、手次寺（他宗でいう菩提寺）の住職に用意してもらう。
English: If the head temple of Jodo Shinshu school has already conferred homyo (posthumous name) and ingo (posthumous title) on the deceased, you must receive from the temple the paper on which these homyo and ingo have been written, and make the paper mounted on a hanging scroll at any store of Buddhist altar fittings specializing in Shinshu school.
Japanese: 故人が本山より「法名(浄土真宗)院号」を授与されていた場合は、その時に授与される「院号法名」が記された紙を、真宗専門の仏具店などで表装する。