nntsuzu/KFTT huggingface dataset:
English: The three main shotens in Japan generally consist of the shotens of three temples, two of which are Honryu-inTemple (commonly called Matsuchiyama-Shoden) in the Taito Ward of Tokyo and Hozan-ji Temple (commonly called Ikoma-Shoten) in Ikoma City, Nara Prefecture; the third could be any one of Kangi-in Temple (commonly called Menuma-Shoden) in Kumagaya City, Saitama Prefecture; Ashigarasan Shoden-do Temple (commonly called Ashigara-Shoden) in Oyama-cho, Shizuoka Prefecture; Daifukuden-ji Temple (commonly called Kuwana-Seiten) in Kuwana City, Mie Prefecture; or Toraku-ji Temple (commonly called Toyooka-Shoten) in Toyooka City, Hyogo Prefecture.
Japanese: 日本三大聖天は、東京都台東区の本龍院（通称　待乳山聖天）奈良県生駒市の宝山寺（通称　生駒聖天）の二山に、埼玉県熊谷市の歓喜院(熊谷市)（通称　妻沼聖天）静岡県小山町の足柄山聖天堂（通称　足柄聖天）三重県桑名市の大福田寺（通称　桑名聖天）兵庫県豊岡市の東楽寺（通称　豊岡聖天)の内のどれか一山を加えた、計三山の聖天を指すのが一般的である。
English: Kuya or Koya (903 - September 11, 972) was a priest in the mid-Heian period.
Japanese: 空也（くうや・こうや、延喜3年（903年）-天禄3年9月11日(旧暦)（972年10月20日））は平安中期の僧である。
English: He is called Amida-hijiri, Ichi-no-hijiri and Ichi-no-shonin, and is recognized as the founder of pure-land teachings (Jodo-kyo) among the people.
Japanese: 阿弥陀聖(あみだひじり)、市聖(いちのひじり)、市上人と称され、民間における浄土教の祖とも評価される。
English: Since his youth he had visited various provinces as a lay disciplinant, implemented social projects such as construction of roads, bridges and temples with reciting Myogo (Amida's name) of Namu Amidabutsu, and gathered followers widely without regard to their affluence or poverty.
Japanese: 若い頃から在俗の修行者として諸国を廻り、南無阿弥陀仏の名号を唱えながら道・橋・寺などを造るなど社会事業を行い、貴賤(きせん)を問わず幅広い帰依者を得る。
English: In 948 he was given vows to follow the precepts by Ensho, the temple's head priest in Mt. Hiei-zan, but there is an opinion that he had a stronger relationship with Nara Buddhist society, particularly with the Sanron sect, as opposed to the Tendai sect.
Japanese: 948年には比叡山で座主延昌のもとに受戒したが、天台宗よりもむしろ奈良仏教界、特に三論宗との関わりが強いという説もある。
English: Additionally, he started to copy Kinji Dai-hannya-kyo Sutra in 950, and in 963 he held a mass for a large gathering of people on the shore of the Kamo-gawa River (Yodo-gawa River system).
Japanese: また950年より金字大般若経書写を行い、963年には鴨川(淀川水系)の岸にて大々的に供養会を修する。
English: His disciples became pioneers of 'Nenbutsu-hijiri,' such as Koya-hijiri, who as practitioners of Jodo-kyo caused it to become widespread among the people after the medieval times, and this had a great influence on Ippen during the Kamakura period.
Japanese: 門弟は、高野聖など中世以降に広まった民間浄土教行者「念仏聖」の先駆となり、鎌倉時代の一遍にも大きな影響を与えた。
English: He is also admired as the founder of Odori Nenbutsu and Rokusai Nenbutsu (both of which mean "to recite Namu Amidabutsu while dancing"), but there is no evidence that Kuya himself practiced the so-called Odori-Nenbutsu.
Japanese: 踊念仏、六斎念仏の開祖とも仰がれるが、空也自身がいわゆる踊念仏を修したという確証はない。
English: According to "Kuya-rui," written by MINAMOTO no Tamenori, and "Nihon Ojo Gokuraku-ki," by YOSHISHIGE no Yasutane, there was a view that Kuya had descended from the Imperial Family (as an illegitimate child of the Emperor Daigo) during his life, but he did not voluntarily speak about his parents.
Japanese: 源為憲の『空也誄』や慶滋保胤の『日本往生極楽記』によれば、空也にはすでに生存中から皇室の出である（醍醐天皇の御落胤）という説があったが，みずからは父母のことを語ることはなかったという。
English: Rairyu SHIMOTSUMA (1552 - June 15, 1609) was a priest of the Otani family in the age of the Sengoku Period (Period of Warring States) (Japan).
Japanese: 下間頼龍（しもつまらいりゅう、天文(元号)21年（1552年）－慶長14年6月15日(旧暦)（1609年7月16日））は戦国時代(日本)の大谷家の僧侶。
English: It is said that he was familiar with politics and cultural affairs rather than military affairs among the priests of Hongwan-ji Temple's, and that he communicated with the merchants of Sakai through tea parties and so on.
Japanese: 本願寺の僧侶の中では、軍事よりも政治や文化方面に通じており、堺の商人たちとも茶会などから交流があったといわれている。
English: However, when Kyonyo attempted to remain in Ishiyama Hongwan-ji Temple again the following year, Rairyu, who was an aide of Kyonyo, was scolded by Kennyo.
Japanese: だが、翌年に教如が石山本願寺への再籠城の企てをしたとき、教如の側近だった頼竜は顕如から叱責を受けている。
English: Ekei, of Ankoku-ji Temple, was a Zen priest and a Japanese feudal lord from the Sengoku Period (Period of Warring States) (Japan) to the Azuchi Momoyama period.
Japanese: 安国寺恵瓊（あんこくじえけい）は、戦国時代(日本)から安土桃山時代にかけての禅僧・大名。
English: He was a diplomat priest of the Mori clan (a Zen priest who was in charge of negotiations for the warrior caste) and finally became a Japanese feudal lord while retaining his status as a priest.
Japanese: 毛利氏の外交僧（武家の対外交渉の任を務めた禅僧）から、最終的には僧侶の身分のまま大名となった。
English: There are various views on the year of his birth, so that some believe it was 1539 and others believe it was 1537.
Japanese: 生年には諸説があり、天文8年（1539年）とも天文6年（1537年）ともいわれる。
English: There are also various views on his father, such as Nobushige TAKEDA of the Aki Takeda clan and Shigekiyo BAN, the husband of Motoshige TAKEDA's daughter of the same clan.
Japanese: 父親に関しても安芸武田氏の一族である武田信重の子とも、同じく安芸武田氏である武田元繁の娘婿・伴繁清の息子とも伝わる。
English: In 1541, when the Aki Takeda clan was subverted by the attack of Motonari MORI, he was led to safety by his followers and became a priest at the Ankoku-ji Temple (Fudo-in) in Aki Province.
Japanese: 天文10年（1541年）、毛利元就の攻撃で安芸武田氏が滅亡すると、家臣に連れられて脱出し、安芸の安国寺（不動院）に入って出家した。
English: As a priest he became the chief priest of Ankoku-ji Temple in Aki Province in 1574, and he also became the chief priest of Tofuku-ji Temple and Nanzen-ji Zen Temple, assuming the highest status among the central Zen temples.
Japanese: 僧侶としては天正2年（1574年）に安芸安国寺の住持となり、後に東福寺、南禅寺の住持にもなり、中央禅林最高の位にもついた。
English: On the other hand, he became a diplomat priest of the Mori clan relatively early in life because the Mori clan had embraced Eshin, and succeeded in making peace with the Otomo clan in Bungo Province in 1570.
Japanese: 一方、毛利氏が恵心に帰依していた関係から、早くに毛利家に仕える外交僧となり、元亀元年（1570年）には豊後国の大友氏との和睦を取りまとめることに成功する。
English: In 1582, while the Mori clan was encamped opposite Hideyoshi HASHIBA (Hideyoshi TOYOTOMI) at Takamatsu-jo Castle in Bichu Province (the Battle of Bichu Takamatsu-jo Castle), the Honno-ji Incident occurred and Nobunaga ODA was killed at Honno-ji Temple (the Honno-ji Incident).
Japanese: 天正10年（1582年）、毛利氏が羽柴秀吉（豊臣秀吉）と高松城(備中国)で対陣していた（備中高松城の戦い）最中に本能寺の変が起き、織田信長が本能寺にて横死した（本能寺の変）。
English: At this time, Hideyoshi HASHIBA brought up the peace plan with respect to the Mori clan, but hid the fact, and Ekei, a diplomat priest, made up the peace plan.
Japanese: このとき羽柴秀吉はその事実を隠して毛利氏に和睦案を提示し、外交僧である恵瓊はその和睦を取りまとめた。
English: He was regarded as having forecast Hideyoshi's future success and having willingly devised the peace plan, so that he gained the confidence of Hideyoshi.
Japanese: 彼は秀吉がこれから躍進することを予測して進んで和睦を取りまとめたとされ、秀吉の信任を得る。
English: He was praised by Hideyoshi because he was in charge of negotiations when the Mori clan formally entered service as a vassal of the Hideyoshi in January 1585.
Japanese: 天正13年（1585年）1月、毛利氏が秀吉に正式に臣従する際の交渉を務めて、秀吉から賞賛された。
English: For this reason he was given land of 23,000 goku in Iyo Province after the conquest of Shikoku, and was given land of 60,000 goku in Iyo Province after the conquest of Kyushu in 1586, so that he became an unusual Japanese feudal lord of the Toyotomi clan, retaining his status as a priest.
Japanese: そのため、四国征伐後は伊予に2万3000石を与えられ、天正14年（1586年）の秀吉の九州征伐後は伊予国6万石に加増され、僧侶でありながら豊臣大名という異例の位置付けの大名となった。
English: Moreover, he served Hideyoshi as an aide at the same time so that he was in charge as the bugyo (administrator) of land surveys and so on, as implemented at the order of Hideyoshi.
Japanese: また同時に秀吉の側近も兼ねることとなり、秀吉の命令で行なわれた検地などの奉行を務めている。
English: Among the Mori clan, Ekei was familiar to Takakage KOBAYAKAWA, who was the key figure in the pro-Hideyoshi group; however, after Takakage's death he was opposed to Hiroie KIKKAWA, a central figure in the Mori clan, just as the Kobayakawa clan was.
Japanese: 恵瓊は毛利一族の中では親秀吉派の中心であった小早川隆景に近かったが、隆景が死去すると小早川氏と並ぶ毛利氏の支柱であった吉川広家と対立した。
English: At the Battle of Sekigahara in 1600, he sided with the Western army through Mitsunari ISHIDA, who was familiar to him, and succeeded in making Terumoto MORI the commander in chief of the Western army.
Japanese: 慶長5年（1600年）の関ケ原の戦いでは懇意であった石田三成と通じて西軍に与し、毛利一族の当主・毛利輝元を西軍の総大将として担ぎ出すことに成功した。
English: At the Battle of Sekigahara on September 15 (old lunar calendar), he took up a line at the rear of Ieyasu TOKUGAWA's force with Hidemoto MORI and Hiroie KIKKAWA, but he could not join the fight because Hiroie at the front line communicated with Ieyasu secretly and prevented Mori force's from participating in the battle.
Japanese: 9月15日(旧暦)の関ヶ原における合戦では、毛利秀元・吉川広家とともに徳川家康軍の後方に陣取ったが、前に布陣する広家が家康にひそかに通じて毛利軍の参戦を阻んだため、戦闘に参加することなく終わった。
English: After the defeat of the Western army, Ekei escaped but was captured by Nobumasa OKUDAIRA's military unit in Kyoto, and went to the guillotine as one of the leaders of the Western army at Rokujokawara (there is a view that the reason for his execution was that he brought the Mori clan into the Western army, though the Mori clan had not initially made clear its position as anti-Tokugawa).
Japanese: 西軍の敗北後、恵瓊は逃亡したが京都で奥平信昌隊に捕縛され、西軍首脳の1人として、六条河原にて斬首された（彼が処刑されたのは、もともと反徳川の旗幟を鮮明にしていなかった毛利氏を西軍に引き込んだことが原因と推測する見解もある）。
English: In the letter to Yamagata Echizen-no-kami (Lord of Echizen province) Harutada INOUE as of December 12, 1573, he wrote that 'Nobunaga's government will not continue for five or three years. He seems to become a court noble around next year. I think he will be subverted after that. Tokichiro (Hideyoshi TOYOTOMI) is really something.'
Japanese: 天正元年（1573年）12月12日付山県越前守・井上春忠宛書状で、｢信長之代、五年、三年は持たるべく候。明年辺は公家などに成さるべく候かと見及び申候。左候て後、高ころびに、あおのけに転ばれ候ずると見え申候。藤吉郎さりとてはの者にて候｣と書いてある。
English: This letter has often been quoted as an anecdote to show Ekei's insight because he forecasted the downfall of Nobunaga ODA and the strong showing of his follower, Hideyoshi TOYOTOMI, and as a result his expectations were proved to be correct.
Japanese: 織田信長の転落と、その家臣の豊臣秀吉の躍進を予想し、結果的にそれが的中したことで恵瓊の慧眼を示す逸話としてよく引き合いに出される。
English: Also known as the Honzon of Ichienbudaisoyo, it was drawn by Nichiren, the founding father of Nichiren Shoshu Buddhism, on a Japanese cinnamon tree and engraved by Izumi-ko Nipposhi.
Japanese: また、一閻浮提総与（いちえんぶだいそうよ）の御本尊とも呼ばれ、宗祖日蓮が楠樹に図顕（ずけん）し、和泉公日法師が彫刻したものである。
English: It is characterized by the Nichiren mantra Namu Myohorenge-kyo at its center, with the Kao (a written seal) of Nichiren below it, prayers summoning various Buddhas surrounding it, images of the Four Guardians in its corners, and bonji (Sanskrit characters) for Fudo Myoo (god of wisdom and righteousness) and Aizen Myoo (god of love) on either side of it.
Japanese: 中央に南無妙法蓮華経の題目、題目の下に日蓮の花押、題目の周囲に諸尊を勧請し、四隅に四大天王、左右に不動明王・愛染明王の梵字が書かれているのが特徴である。
English: Honmonkaidan-no-Daigohonzon has writings such as 'Honmonokaidan,' 'Ganshu Yashiro Kunishige' and 'Hokkekoshura Keihaku.'
Japanese: また、本門戒壇之大御本尊には、「本門戒壇」「願主弥四郎国重」や「法華講衆等敬白」などと添書きがなされている。
English: Branch temples of Nichiren Shoshu enshrine a copy of the Honmonkaidan-no-Daigohonzon copied by the Hoshu as mandala Honzon, and followers receive a mandala, which is a copy of the Honmonkaidan-no-Daigohonzon copied by Taiseki-ji Temple priests (Hossu).
Japanese: 日蓮正宗の末寺には、法主が本門戒壇之大御本尊を書写した漫荼羅御本尊が安置され、信者にも、大石寺住職一覧(ほっす)が本門戒壇之大御本尊を書写したという漫荼羅が下附される。
English: Nichiren Shoshu has decreed that the Honmonkaidan-no-Daigohonzon is said to be drawn by the founding father on October 12, 1279 as the Honzon of Kimyoeji, (enshrined in the Grand Head Temple, Taiseki-ji Temple Hoan-do) and considers it to be the true reason for the founding father's appearance.
Japanese: 日蓮正宗では、1279年（弘安二年）10月12日の宗祖所顕と伝えられる本門戒壇の大御本尊（総本山大石寺奉安堂に安置）を帰命依止の本尊と定め、宗祖の出世の本懐としている。
English: The Great mandala Honzon based on the founding father's idea is sometimes called Monji mandala or Jikkai mandala by art lovers, but they are all branches and leaves of the tree trunk that is the Honmonkaidan-no-Daigohonzon.
Japanese: さて、宗祖所顕の大曼荼羅本尊であるが、美術愛好家の間において文字曼荼羅・十界曼荼羅などと呼ばれているものもあるが、これらはすべて本門戒壇之大御本尊を木の幹とした枝葉である。
English: The structure of the Honzon is with the opening phrase consisting of the Nichiren chant, 'Namu Myohorenge-kyo' and the name of the shuso 'Nichiren' with hangyo (a seal) is written in unique, characteristic handwriting in the center as a column, with many names representing living things that are included in the Three Thousand Realms Contained in One Mind, starting from Shakamuni-butsu/Taho-nyorai on both sides, and Bodhisattva and gods, even to Devadatta in hell, surround it.
Japanese: 「南無妙法蓮華経」の題目と宗祖の名「日蓮」および判形からなる首題が特徴的な筆さばきで中央に縦書きされ、その左右を仏界の釈迦牟尼仏・多宝如来から、菩薩や神々、地獄界の提婆達多に至るまで、一念三千に包含される衆生を代表する数多くの名前が取り囲む、という構造になっている。
English: This image expresses, as Honzon Shichika no Sojo says, 'the opening in the center, Jikkai on either side, and all represent Nichiren,' and borrowing the image of a ceremony on the Ryozenejo, Jikkaigogu, Hyakkaisennyo, Three Thousand Realms Contained in One Mind are all expressed by Nichiren Dai-Shonin.
Japanese: この御姿は、本尊七箇之相承の「中央の首題、左右の十界、皆悉く日蓮なり」と仰せの如く、霊山会上の儀式の姿を借りて、日蓮大聖人の一心に具わるところの十界互具・百界千如・事の一念三千の全体を顕すのである。
English: In other words, together with the central Namu Myohorenge-kyo and the Holy Entities of the Jikkai on both sides, it expresses the entire life of Nichiren Dai-Shonin
Japanese: すなわち中央の南無妙法蓮華経・左右の十界の聖衆ともに、日蓮大聖人の御生命全体を顕わすのである。
English: Therefore, the Dai-Shonin said 'Please believe in me because I poured my soul into the ink to write this.'
Japanese: 故に大聖人は、「日蓮が魂を墨にそめながして書きて候ぞ、信じさせ給へ」と仰せられるのである。
English: Each temple, facility and house of followers of Nichiren Shoshu have a Great mandala drawn by the founding father gifted by the Hoshu at that time or a mandala Honzon copied by historical Hoshu is enshrined, and it is without question thought that service to the Honzon should be done 'with the same feeling as waiting upon Nichiren Dai-Shonin himself in the flesh.'
Japanese: 日蓮正宗の各寺院・施設および各信徒宅には、時の法主によって授与された宗祖所顕の大曼荼羅本尊、もしくは歴代法主による書写の曼荼羅本尊が安置されており、本尊に対する日々の給仕は「生身の日蓮大聖人にお仕えするのと同じ気持ち」で行うべきことが、当然とされている。
English: The Honzon is the Enlightenment of a living Buddha, in other words, 'Honbutsu Nichiren Dai-Shonin' himself and at the same time, it connects the senses and boundaries of the founding father as a Ninhonzon into one, expressing the relationship of Ninho-iko (humans and law are melted into one).
Japanese: 御本尊は生身の御仏、すなわち「御本仏日蓮大聖人」のお悟りそのものであると同時に人本尊（にんほんぞん）としての宗祖の御境界と境智冥合して、人法一箇（＝相即一体）の関係において顕わされているわけである。
English: This Honzon is known to express soul-searching training, in other words, the actual practical method for attaining enlightenment with one life rather than just the theory of the Three Thousand Realms Contained in One Mind that is the core of the Hoke-kyo Sutra being "Anyone can certainly become a Buddha" by working and chanting every morning and evening to this Honzon.
Japanese: この御本尊に朝夕に勤行唱題することこそが、”どんな者でも必ず仏になれる”という法華経の文底に秘沈された事の一念三千の法を、単なる理屈ではなく、実際に一生成仏を遂げるための実践法、つまり観心修行として体現するものであることが知られる。
English: The second founding monk, Nikkyo, was strict in following the rules of Buddhism and declared all shrines of other sects as non-followers of Buddhism, but also left writings stating that worshipping should be allowed because upon fulfillment of wide distribution, all shrines and temples in Japan will have enshrined a Honzon.
Japanese: 第二祖の日興は、神天上の法門を厳格に主張して他宗勧請の神社をすべて謗法と断じた反面、広宣流布が達成された暁においては、日本全国の神社仏閣すべてに御本尊が安置されることから、参拝を解禁すべき旨をも書き残している。
English: This may be the reason why some shrines in the vicinity of Taiseki-ji Temple in Fujinomiya City Shizuoka Prefecture enshrine the Honson of Nichiren Shoshu as their sacred body.
Japanese: このためか、静岡県富士宮市の大石寺周辺の神社には、神体として日蓮正宗の本尊が安置されているところがある。
English: Paper-drawn Honzon have a mounting and are in the form of a hanging scroll, with two types, 'Joju Honzon (Calligraphy-copied Honzon,' written by the Hoshu, and 'Katachigi Honzon,' which is a printed version of the mandala written by the Hoshu.
Japanese: 紙幅本尊は表具をつけて掛軸の形にしてあり、法主直筆の「常住本尊（書写本尊）」と、法主直筆の曼荼羅を印刷した「形木本尊」に分けられる。
English: The paper-drawn Honzon owned by temples are all 'Joju Honzon,' the same as the 'Doshi Honzon' displayed during funerals.
Japanese: 寺院所蔵の紙幅本尊はすべて「常住本尊」であり、葬儀の際に掲げられる「導師本尊」も同じく「常住本尊」である。
English: The Honzon given to followers' homes are 'Katachigi Honzon' (there are also Special Katachigi Honzon), and devout followers can apply for a 'Joju Honzon' to the Grand Head Temple through their affiliated temple.
Japanese: 信徒宅に貸し下げられる本尊は「形木本尊」（特別形木本尊もある）で、信心熱心な信徒が所属寺院を通して総本山に申請すれば「常住本尊」が授与されることもある。
English: They are enshrined in each building of the Grand Head Temple and Main building (Hondo) of each temple, emulating the ' Honmonkaidan-no-Daigohonzon,' with gold-plated characters on a board with a layer of black lacquer.
Japanese: 総本山の諸堂、各寺院の本堂に安置され、「本門戒壇之大御本尊」を模して、黒漆塗りの板に文字を刻み、文字には金箔が施されている。
English: Honzon generally have a gold-colored frame, such as the 'Oza-kawari Honzon' (copied by Nikkyo) enshrined in Taiseki-ji Temple Kyakuden (Taiseki-ji Temple), but some facilities have wooden Honzon while others have paper-drawn Honzon.
Japanese: 大石寺客殿(大石寺)安置の「御座替わり御本尊」（日興書写）など、周囲に金色の枠が施されている本尊もあるが、施設に関しては紙幅本尊のところもあれば板本尊のところもある。
English: It should be added that the Jojuban Honzon and Honmonkaidan-no-Daigohonzon do not have the same form.
Japanese: なお、此処に書かれている常住板御本尊と本門戒壇大御本尊の形状は同じではない。
English: Honmonkaidan-no-Daigohonzon are shaped like a log sliced in half, which is not similar to the concept of a 'board.'
Japanese: 本門戒壇大御本尊様は丸木を半分にしたような形をしているので、およそ「板」という概念には当てはまらない。
English: Additionally, the date of copying, the owning temple name, the enshrinement place, ganshu, name, etc. may sometimes be written on the side of the Honzon, and the Hoshu name of its copying and his hangyo (Kao) are also written at the bottom.
Japanese: また、本尊には書写年月日、所蔵寺院名、安置場所、願主名などが脇書として書かれることもあり、本尊を書写した時の法主の名と判形（花押）も下部に書かれている。
English: Honmonkaidan-no-Daigohonzon is considered to be the true reason for the appearance of Nichiren and was drawn by Nichiren himself on October 12, 1279.
Japanese: 本門戒壇之大御本尊（ほんもんかいだんのだいごほんぞん）は、1279年（弘安2年）10月12日に御図顕された日蓮の出世の本懐であるとされる。
English: Next to Honmonkaidan-no-Daigohonzon enshrined in Taiseki-ji Temple, Hoan-do, there is a kyuden (miniature shrine) enshrining a 3-sun statue of Nichiren called the First Buddha, which is made from a Japanese cinnamon and sculptured by Izumi-ko Nipposhi, when Honmonkaidan-no-Daigohonzon was established and there is a story (legend) that Nichiren saw this and commented that 'it looks similar.'
Japanese: 大石寺奉安堂に安置の本門戒壇之大御本尊の横には宮殿（厨子）があり、最初仏と呼ばれるわずか三寸の日蓮の像が安置されているが、これは本門戒壇之大御本尊を建立されたときの楠樹で和泉公日法師が彫刻し、日蓮がこれを見た時に「よく似ている」と仰ったという逸話（伝説）が残っている。
English: Regarding the Honmonkaidan-no-Daigohonzon, there has been constant discussion by other sects on whether it is real or not.
Japanese: 本門戒壇之大御本尊については、他派からはその真贋について議論が絶えない。
English: The photograph in the title page of the book, 'Nichiren Shonin' published in 1911, was given to the author by Ichijo YUI.
Japanese: 明治44年に出版された「日蓮聖人」という本の扉に掲載された写真は、由比一乗が著者に与えたものである。
English: From this appraisal, it has been pointed out to be similar to the mandala given by Zen in May 8, 1280.
Japanese: この鑑定から、弘安3年5月8日日禅授与曼荼羅と酷似していることが指摘されている。
English: Normally, Shishinden-gohonzon is the name of the Honzon in Fuji Taiseki-ji Temple and Kyoto Yobo-ji Temple.
Japanese: 通称、紫宸殿御本尊（ししんでんごほんぞん）と呼ばれるものは、富士大石寺と京都要法寺にある本尊である。
English: The one in Taiseki-ji Temple is a paper-drawn Manadara with authentic writing by Nichiren on March 1280, and is described in the fifth volume of the Fujishu Gakuyoshu as 'named Shishinden-gohonzon,' and is a special Honzon that was given to the Emperor when he became a believer in Nichiren's Buddhism and to be kept in the Shishinden, Kyoto Imperial Palace.
Japanese: 大石寺のものは、1280年(弘安3年)太歳庚辰3月日、日蓮の真筆で紙幅の漫荼羅であり、富士宗学要集5巻には「紫宸殿御本尊と号す」と記載され、天皇が日蓮の仏法に帰依したとき、天皇に下附し京都御所紫宸殿に奉掲するための特別の本尊とされている。
English: Another legend has it that in the age of Nichiu, the ninth head of Taiseki-ji Temple, the Shishinden-gohonzon was engraved in a board to become a 'Substitute Gohonzon' while the honzon (Nichiren Shoshu) was hidden in a cave owned by the Ide family in Numazu for protection from burglars.
Japanese: また別な伝説によれば、大石寺9世日有の時代に、本尊(日蓮正宗)を盗賊から守るため沼津の井出という家の洞穴におかくまいして、紫宸殿御本尊を板に刻み「身代わり御本尊」としたと伝えられている。
English: The name Shishinden-gohonzon has been a traditional name used for a long time, but at the Insect warding Buddhist ceremony in 2002, the sermon by Nikken, the sixty-seventh Taiseki-ji Temple head said, 'The name should be reconsidered and should be correctly called Shishisosho-no-gohonzon, or Shishidenju-no-gohonzon.'
Japanese: 紫宸殿御本尊という名称は、もとより伝承であり長い間親しまれてきたが、2002年のお虫払い法要の砌において大石寺67世日顕の説法があり「その名称も見直しが行われるべきであり師資相承之御本尊または師資伝授之御本尊と呼ぶのが正しい」とされている。
English: The one in Yobo-ji Temple is a paper-drawn Manadara given to the Emperor at the Shishinden in 1756, but is considered not to be Nichiren's actual writing.
Japanese: 要法寺にあるものは、1756年(宝暦6年)、紫宸殿において天覧に奏した紙幅の漫荼羅であるが、日蓮の真筆では無いとされている。
English: Since the Emperor's Imperial Palace was moved to Tokyo, it has been under the management of the nation as a cultural asset and it is possible to visit it as a tourist attraction.
Japanese: 天皇が東京の皇居に移ってからは、文化財として国の管理下にあり、観光施設として拝観することができる。
English: The Honzon kept at each temple and displayed at Makura-kyo, wakes, and funerals are 'Doshi Honzon' and is a Honzon for guiding the deceased to Ryozen Jodo for sokushin-joubutsu, and is also called the 'Sokushin-Jobutsu no gohonzon.'
Japanese: 各寺院所蔵の本尊のうち、枕経・通夜・葬儀の際に掲げられる「導師本尊」は、故人を霊山浄土へ導くとされる即身成仏のための本尊で、「即身成仏の御本尊」ともいわれる。
English: In some cases, the Nokotsu-do in temples such as the Grand Head Temple Taiseki-ji Temple enshrine a Honzon.
Japanese: また、総本山大石寺をはじめとする寺院の納骨堂には本尊が安置される場合もある。
English: The enshrinement of a Honzon is normally in the form of only the Honzon itself, but some temples employ 'Goei-do style,' where a statue of Nichiren is enshrined in front of the Honzon as it is at the Goei-do (Taiseki-ji Temple) or the 'Separate Three Treasures style,' where the Honzon is in the center and on the left when facing the Honzon is a statue of Nichiren and on the right is a statue of Nikko as it is at the Kyakuden of Taiseki-ji Temple.
Japanese: 本尊の安置形式は、通常は本尊のみを安置する形式であるが、一部の寺院では、大石寺の御影堂(大石寺)のように本尊の前に日蓮の像を安置する「御影堂式」、または、大石寺の客殿のように中央に本尊を安置し、本尊に向かって左側に日蓮の像、本尊に向かって右側に日興の像を安置する「別体三宝式」の安置形式をとっているところもある。
English: A white wooden ihai is used for the funeral but when Nokotsu is performed during the Day 57 or Day 77 ceremony, it is put into the Kako-cho (death register) and the white wooden ihai is given to the temple.
Japanese: 葬儀においては白木の位牌が用いられるが、五七日忌または七七日忌などに納骨を行う際に、過去帖に記入し、白木の位牌はお寺納めとする。
English: Therefore, the morning and evening Buddhist religious services are performed while looking at the Kako-cho to offer prayers for the deceased.
Japanese: したがって、朝夕の勤行においては、過去帖を見ながら物故者の追善を行う。
English: The Buddhist altar for Nichiren Shoshu is quite different in structure from altars for other sects because it has a Zushi in its inner side.
Japanese: また、日蓮正宗の仏壇は、他宗派の仏壇とは構造が大きく異なり、内側に厨子が付いているものが特徴である。
English: Followers never place ihai in their altars but the Daikodo at Taiseki-ji Temple have ihai of Nikko and Nichimoku.
Japanese: 信徒が仏壇に位牌を置くことはないが、大石寺の大講堂(大石寺)の仏前には日興と日目の位牌が安置されている。
English: This is considered to express Nichiren observing the preaching disciples, Nikko and Nichimoku, who heard Nichiren preach and are directly descended from him.
Japanese: これは、日蓮が説法し、血脈を直接受け継いだとされる弟子の日興と日目が日蓮の見守る中、説法する意味が込められている。
English: Sandaihiho (the Three Great Secret Dharmas) comprises the fundamental dharmas in Buddhism by Nichiren and consists of Honmon no Honzon (the Object of Veneration of the Essential Teachings of the Lotus Sutra), Honmon no Kaidan (the Platform for the Receipt of the Precepts and Place of Practice of the Essential Teachings of the Lotus Sutra) and Honmon no Daimoku (the Sacred Title of the Essential Teachings of the Lotus Sutra).
Japanese: 三大秘法（さんだいひほう）とは、日蓮の仏教における根本的教義であり、本門の本尊、本門の戒壇、本門の題目の3つからなる。
English: As opposed to Goko-han (五綱判) (Shukyo-no-Goka (宗教の五箇)), which focuses on the relative advantage of the sect as compared to other sects, Sandaihiho is called Shushi-no-Sanka (宗旨の三箇) and is generally understood as a principle of transcending and resolving all conflicts from the viewpoint of absolute mercy.
Japanese: 他宗教との比較検討の上から自宗の相対的優位を示すことに主眼が置かれた五綱判（宗教の五箇）に対して、三大秘法は宗旨の三箇と称せられ、絶対的慈悲の立場から一切の対立を超越し包み込もうとする原理として一般には理解される。
English: Each Hokke sect interprets it differently, but the following interpretations of the Nichiren sect and Nichiren Shohu sect are representative examples for both ends of the spectrum.
Japanese: 解釈は法華宗各派でそれぞれ異なるが、以下、代表的な両極端の例として、日蓮宗と日蓮正宗の例を挙げる。