nntsuzu/KFTT huggingface dataset:
English: From these points of view, he pointed out the facts that the Shingon-ritsu sect established original Kaidan (platform for Buddhist rite of giving the commandments) for the official Kaidan which had been designated by the nation to give people the commandments independently, and taught people through 'the relief of the individual' including the relief of the socially vulnerable people such as hinin (the people at the lowest rank in Japanese caste system of the Edo period) by conducting social works, and the approval for giving the commandments to women (nun) who had been forbade to receive them by the nation.
Japanese: この観点より、真言律宗がどの新仏教宗派よりも先に国家公認の戒壇に代わる独自の戒壇を樹立して独自の授戒を開始し、社会事業を通じて非人などの社会的弱者を救済し、あるいはこれまで国家から授戒を拒否されてきた女性（尼）への授戒を認めるなど、個人の救済を通じて社会に対する布教を行った事実を指摘した。
English: As all the schools of Kamakura New Buddhism had some relationship with the Tendai sect (among the founders of the above six sects, the five practiced at Enryaku-ji Temple and the rest Ippen practiced at the branch temple Keikyo-ji Temple as well), the Shingon-ritsu sect belonged to new Buddhism practically, although it originated from the Shingon sect and the Ritsu sect (Nanto Bukkyo).
Japanese: そして鎌倉新仏教とされる諸派が天台宗と何らかのつながりがあった（上記6宗開祖のうち、5人は延暦寺、残る一遍も末寺の継教寺で修行した）ように、真言律宗は真言宗と律宗（南都仏教）に基礎を置きながらも実態は新仏教そのものである。
English: In addition, Kenryo MINOWA, Chihiro OISHIO and others adopt the view to consider the Shingon Ritsu sect as a new Buddhism, although there are some differences.
Japanese: また、蓑輪顕量・追塩千尋なども見解に差はあるものの、真言律宗を新仏教とする見方を採る。
English: Some people criticize that as the Shingon-ritsu sect directly succeeded to the temples of Nanto Bukkyo and to its branch temples such as Yakushi-ji Temple, Saidai-ji Temple (Nara City) and provincial monasteries of various provinces, and it was merely a movement of Nanto Bukkyo under the conventional system as were the movement in the Nara period including the activities by Gyoki.
Japanese: これに対する批判として、真言律宗は薬師寺・西大寺_(奈良市)や諸国の国分寺などの南都仏教寺院及びその系列をそのまま継承しており、奈良時代の行基などと同様の南都仏教における既成体制内での動きに過ぎない、とする意見も出されている。
English: It can be said that this argument shows some questions including what defines 'Kamakura New Buddhism' and the appropriacy to use the term 'Kamakura New Buddhism' itself.
Japanese: この議論は一体何をもって「鎌倉新仏教」と定義づけるのか、「鎌倉新仏教」という表現そのものの是非も含めて、問題点を提示していると言える。
English: Azuchi Shuron was a religious debate waged between the Jodoshu sect and the Hokkeshu sect (Nichirenshu sect) at Jogon-in Temple in the town of Azuchi-jo Castle.
Japanese: 安土宗論（あづちしゅうろん）とは、、安土城下の浄厳院で行われた浄土宗と法華宗（日蓮宗）の宗論。
English: Under the command of Nobunaga, the debate took place between the Jodoshu sect monks Teian (also known as Joan), Reiyo, and others, and the Nichirenshu sect monks Nichiko, Nittai, and Nichiyu (later renamed Nichien).
Japanese: 信長の命により、浄土宗の僧貞安・霊誉らと、日蓮僧日珖・日諦・日雄（後に日淵と改名）らの間で行われた。
English: It is said that Nobunaga ODA engineered the debate to suppress the Nichirenshu sect, which started repeated conflicts with other sects, extending its influence centering around Kyoto in those days, and that Nobunaga supported the Jodoshu sect.
Japanese: しかし、これは当時、京都を中心に勢力を伸ばし他宗と衝突を繰り返していた日蓮宗を抑制するために、織田信長が仕掛けたとされ、信長は浄土宗側に加担したともいわれる。
English: The Nichirenshu sect was defeated and some monks were executed, and the sect was forced to take the oath never to challenge other sects to a religious debate.
Japanese: なお日蓮宗は敗れて処罰者を出し、以後他宗への法論を行わないことを誓わされた。
English: According to the chronicle of Nobunaga, Nobunaga Koki, an elder Jodoshu sect monk Reiyo Gyokunen came from the Kanto region, eastern Japan, up to the Kamigata region, the Kyoto-Osaka area, during the middle of May and preached Jodoshu sect Buddhism in the town of Azuchi.
Japanese: 信長公記などによると、5月中旬、関東の浄土宗の霊誉玉念（れいよぎょくねん）という長老が上方へ出てきて安土の町で説法をしていた。
English: If I answer you now, you, being young fellows, cannot understand the deep idea of dhamma.'
Japanese: 「年若い方々に申し開きをいたしましても、仏法の奥深いところは御理解できますまい。」
English: When you take along a Hokkeshu sect monk you can trust, I will answer the question.'
Japanese: 「お二人がこれぞと思う法華宗のお坊様をお連れ下されば、御返答しましょう。」
English: Reiyo originally set seven days for his preaching, but he then extended the period to eleven days and sent a messenger to the Hokkeshu sect.
Japanese: 説法の期間は7日の予定だったが、11日に延長して法華宗の方へ使者を出させた。
English: The Hokkeshu sect accepted the plan of debate and sent distinguished monks of Nichiko from Chomyo-ji Temple, Nittai from Joko-in Temple, Nichien from Kuon-in Temple, and Daizobo from Myoken-ji Temple in Kyoto, and a monk Fuden, who was the younger brother of the then shopowner of a wholesale dealer in oil, from Myokoku-ji Temple in Sakai.
Japanese: 法華宗の方も、では宗論をやろうと京都の頂妙寺の日珖、常光院の日諦、久遠院の日淵、妙顕寺の大蔵坊、境の油屋の当主の弟で、妙国寺の僧普伝という歴々の僧たちが来ることになった。
English: This rumor spread widely and monks and seculars gathered from inside and outside of Kyoto and Azuchi and made an uproar, which eventually became known to Nobunaga.
Japanese: そしてこの噂が広まり、京都・安土内外の僧俗が安土に集まると騒ぎは大きくなり、信長も伝え聞く事になる。
English: Nobunaga sent Nagayori SUGAYA, Iesada YABE, Hidemasa HORI, and Hidekazu HASEGAWA as messengers to both sects to give a message that 'As a large number of retainers of the Oda family are Hokke followers and I'm ready to use my influence, do not be belligerent.'
Japanese: 信長は「当家の家臣にも法華の宗徒は大勢いるので、信長の考えで斡旋をするから、大げさなことはせぬように」と、菅谷長頼・矢部家定・堀秀政・長谷川秀一らを使者として両宗に伝えた。
English: The Jodoshu sect answered that they would follow Nobunaga's command, but on the other hand, the Hokkeshu sect was arrogant enough to think that they would win the debate and did not accept Nobunaga's arbitration; therefore, the two sects were to engage in the debate.
Japanese: しかし、浄土宗側ではどのような指示でも信長に従うと返答したが、法華宗側は勝つ見込みで奢っていたため承諾せず、ついに宗論をすることになってしまう。
English: Then, Nobunaga commanded 'Therefore, I will send a judge. Make a document on the development of the debate and report it to me,' and asked an elder monk, Keishu Tetsuso in Nanzen-ji Temple, who lived in Hino and was renowned for his prominent knowledge among the five great Zen temples of Kyoto known as 'Kyoto Gozan.'
Japanese: そこで信長は「それなら審判者を派遣するから、経過を書類にして勝負の経過を報告せよ」と申し、京都五山のうちでも指折りの博学で評判の、日野に住む南禅寺の長老・景秀鉄叟（けいしゅうてつそう）を審判者に招いた。
English: As a monk Ingakoji was staying in Azuchi at the time, Nobunaga added him as the judge and let them debate in the main hall of Jogon-in Temple, which was a Jodoshu sect temple located outside the town of Azuchi.
Japanese: そして折り良く因果居士（いんがこじ）が安土に来ていたので、彼も審判に加えて、安土の町外れにある浄土宗の寺浄厳院の仏殿において宗論を行った。
English: Nobunaga sent his five retainers Nobuzumi ODA, Nagayori SUGAYA, Iesada YABE, Hidemasa HORI, and Hidekazu HASEGAWA to guard inside the temple.
Japanese: 寺内の警備に、織田信澄・菅谷長頼・矢部家定・堀秀政・長谷川秀一の5人が派遣。
English: From the Hokkeshu sect, five gorgeously attired monks Nichiko from Chomyo-ji Temple, Nittai from Joko-in Temple, Nichien from Kuon-in Temple, Fuden from Myokoku-ji Temple, and Daizobo from Myoken-ji Temple attended as clerks with eight volumes of the sutra Hokkekyo and writing tools.
Japanese: 法華宗側はきらびやかな法衣を着飾り、頂妙寺日珖、常光院日諦、久遠院日淵、妙国寺普伝、そして妙顕寺の大蔵坊の5人が記録係として、法華経八巻と筆記用具を持って登場。
English: From the Jodoshu sect, four monks in simple black robes, Reiyo from the Kanto region, Seiyo Teian from Saiko-ji Temple in Azuchitanaka, Shinyo Doko, and Chionin Jonen appeared with writing tools.
Japanese: 浄土宗側は、黒染めの衣で、質素ないでたち、関東の霊誉と、安土田中の西光寺の聖誉・貞安（せいよていあん）、信誉洞庫、知恩院助念の4人が筆記用具を持って登場。
English: Jodoshu sect: Reiyo Gyokunen, Seiyo Teian from Saiko-ji Temple, Shinyo Doko from Shofuku-ji Temple, and Chionin Jonen (a recorder)
Japanese: 浄土宗側―霊誉玉念･聖誉定(貞)安(西光寺)･信誉洞庫(正福寺)・知恩院助念（記録者）
English: Hokkeshu sect: Nittai from Joko-in Temple, Nichiko from Chomyo-ji Temple, Nichien from Kuon-in Temple, Fuden from Myokoku-ji Temple, and Daizobo from Kuon-in Temple (a recorder)
Japanese: 法華宗側―常光院日諦・頂妙寺日珖・久遠院日淵･妙国寺普伝・久遠院大蔵坊（記録者）
English: The Jodoshu sect asks: Although the Hokkeshu sect teaches 'Nenbutsu,' why does it preach against 'Nenbutsu' by saying that reciting of 'Nenbutsu' makes people fall into the Hell of No Respite 'Nenbutsu Muken?'--'Nenbutsu Muken' is one of the four dictums the founder Nichiren stated to denounce other sects.
Japanese: 浄土側問う　念仏の義あらば、何ゆえ法華は念仏無間（日蓮が説いた四箇格言の一つ）地獄に落ちると説くや。
English: The Hokkeshu sect asks: Are Amitabha that the Hokkeshu sect worships and Amitabha the the Jodoshu sect worships the same or different?
Japanese: 法華側答う　法華の弥陀（阿弥陀如来）と浄土の弥陀とは一体や、別体や。
English: The Hokkeshu sect asks: If it is true, why does the Jodoshu sect deny Amitabha that the Hokkeshu sect worships by the word 'abandon it'--'Shaheikakuho.'
Japanese: 法華側答う　左様ならば、何ゆえ浄土門は法華の弥陀を「捨閉閣抛（しゃへいかくほう）」として捨てるや。
English: The Jodoshu sect says: If Shakyamuni trained forty-odd years and abandoned the sutra he learned before, do you abandon a letter 'Myo' of the fourth Hoza?
Japanese: 浄土側曰く　釈尊が四十余年の修行をもって以前の経を捨つるなら、汝は方座第四の「妙」の一字を捨てるか、捨てざるか。
English: As Nichiko from Chomyo-ji Temple could not answer the question about the letter 'Myo,' he was beaten by the crowd immediately after the debate, and the eight volumes of the sutra Hokkekyo they had carried were broken and thrown away.
Japanese: 宗論が終った直後、頂妙寺の日珖は「妙」の一字に答えられず、群集に打擲され、法華八巻は破り捨てられた。
English: Nobuzumi ODA and others caught monks and followers of the Hokkeshu sect who were trying to run away, and brought the record of the debate to Nobunaga.
Japanese: 法華宗の僧や宗徒たちは逃げ散ったが、これを織田信澄らが捕え、宗論の記録を信長の下へ届けた。
English: Nobunaga immediately left Azuchi and came to Jogon-in Temple where he summoned the participants from both sects to his presence, admired and gave Reiyo and Seiyo a folding fan and a round fan.
Japanese: 信長は時を移さず、安土から浄厳院へ出向き、法華宗・浄土宗の当事者を召し出して、霊誉と聖誉に扇と団扇を贈り、大いに褒め称えた。
English: Then, Nobunaga called Densuke OWAKI and immediately beheaded him after rebuking him as follows:
Japanese: そして大脇伝介を召しだして、以下のように厳重に申し渡して真っ先に斬首した。
English: Even a ruler of a province or a region should not do such a shameful thing; you are merely a secular salt seller.'
Japanese: 「一国一群を支配する身分でもすべきことではないのに、お前は俗人の塩売りの町人ではないか。」
English: At first, you provided lodging for the elder monk Reiyo, but did not support him; instead, you were tempted by someone to challenge Reiyo to a debate and made an uproar inside and outside of Kyoto and Azuchi.'
Japanese: 「この度は霊誉長老の宿を引き受けたにもかかわらず、長老の応援もせず、人にそそのかされて問答を挑み、京都・安土内外に騒動を起こした。」
English: He would sometimes wear stylish kimono with an apricot pattern or sometimes wear a gorgeous costume patterned with an impressed gold or silver leaf, and when the garments were worn out, he gave them to other people under the pretext of bringing them in contact with the Buddha's providence by the garments.
Japanese: 彼の行状は、ある時は小梅の小袖、ある時は摺箔の衣装など結構なものを着て、ぼろぼろになると、仏縁を結ぶと称して、これを人々に与えていたそうである。
English: He was puffed up with self-importance, but his stylish kimono turned out to be a cheap imitation.
Japanese: 得意顔をしていたが、よくよく調べてみると小袖は値打ちのない紛い物であった。
English: As the Hokkeshu sect earnestly appealed to Fuden to enter the sect, because if the well-read Fuden was convinced to be a follower of the sect the sect would further prosper, he entered the sect in exchange for money in kind.
Japanese: 博識の普伝が納得して法華宗に入ったとなれば、法華宗はますます繁栄するからと懇願され、金品を受け取ってこのたび法華宗に属したのである。
English: Nobunaga said 'You came here under agreement with the sect that if you make the Hokkeshu sect win the debate, the sect would make you live in comfort, and in exchange for money in kind, you entered the town of Azuchi without notifying the public office; you did such an illegal thing in contrast with your daily claims.'
Japanese: 「今度の宗論に勝ったら、一生不自由しないようにしてやろうと法華宗から堅い約束をされ、金品を受け取って、役所にも届を出さずに安土に来たことは、日ごろの言い分に反し、不届きである」
English: Nobunaga still continued 'You kept silent during the debate to make the other members of your sect make a statement, being ready to join the debate if the Hokkeshu sect would gain an advantage over the Jodoshu sect. You played such a dirty trick, which was unpardonable,' and he also beheaded Fuden.
Japanese: さらに信長は追及して「さらに、宗論の場では自分は発言せず、他人に問答をさせて、勝ち目になったらしゃしゃり出ようと待ち構えていた。卑劣なたくらみで、まことにけしからぬ」と、普伝の首も斬った。
English: In contrast to samurai warriors who have hard times in serving in the army, you, monks, build and live in good temples and indulge in luxury.'
Japanese: 「だいたい、武士たちは軍役を日々勤めて苦労しているのに、僧職の者たちは寺庵を結構に造り、贅沢な暮らしをしている。」
English: What is worse, you neglected your studies and could not answer the question about a letter 'Myo'; you are also unpardonable.'
Japanese: 「それにもかかわらず、学問もせず『妙』の一字にも答えられなかったのは誠に許しがたい。」
English: You will never admit that the Hokkeshu sect lost the debate,' and Nobunaga commanded them 'Change your sect and become disciples of the Jodoshu sect, or, submit a written pledge that you will never slander the other sects, as you lost the debate.'
Japanese: 「後日、宗論に負けたとは多分言うまい」、そして「宗門を変更して浄土宗の弟子になるか、さもなくば、この度宗論に負けた以上は今後は他宗を誹謗しない、との誓約書を出すがよい」と申し渡した。
English: As we debated the Jodoshu sect at Jogon-in Temple in Omi and lost the debate, Fuden, a monk in Kyoto, and a salt-seller Densuke were sentenced to death.
Japanese: 今度（このたび）近江の浄厳院に於いて浄土宗と宗論をいたし、法花宗が負け申すに付いて、京都の坊主普伝、並びに塩屋伝介が仰せ付けられ候事。
English: We will never slander the other sects henceforth.
Japanese: 向後他宗に対し一切法難（非難）致し可からざる之事（今後は、他宗に対し決して非難はいたしません）。
English: We thank Nobunaga for his lenient sentence on the Hokkeshu sect.
Japanese: 法花一分之儀立て置かる可き之旨、忝く存じ奉り候（法華宗に寛大な御処置を賜りまして、誠にありがたい思いです）。
English: We, the Hokkeshu sect monks, will leave the sect, and will return to our former positions by permission of Nobunaga.
Japanese: 私ども法華宗の僧はいったん宗門を離れ、改めて御許可を得てから前職に就かせていただきます。
English: As the Hokkeshu sect handed in the deed of apology that stated 'we lost the debate,' everyone, including women and children, knew the fact for generations.
Japanese: このような証文を出した上に「宗論に負けました」と書いてしまったからには、法華宗が負けたことを女子供までもが後の代まで聞き知ることになった。
English: The public made a mockery of the Hokkeshu sect when they heard that the high-ranked monks of the sect regretted that they should have used another expression instead of 'lost the debate.'
Japanese: 別の文句がいくらでもあったのに失敗した、と歴々の僧たちが後悔していると伝え聞いて、またまた世人はこれを笑いものにした。
English: As Densuke OWAKI and Shochi TAKEBE had created the disturbance, Shochi TAKEBE was also beheaded.
Japanese: この度の騒動は大脇伝介と建部紹智が発端となったのだから、紹智も首を斬られた。
English: The biggest point of the debate was the word 'the fourth "Myo"in Hoza.'
Japanese: この宗論で最大のポイントとなるのは「方座第四の『妙』」という言葉である。
English: It is generally considered that Nobunaga trapped the Hokkeshu sect into losing the debate by using the unclear wording of the Jodoshu sect.
Japanese: この宗論は一般的に信長の策略により、浄土宗側の意味不明なその言葉・発言に嵌められたと解釈されている。
English: In the Hokkeshu sect, it is said that 'Teian confused his opponent with his dirty tricks.'
Japanese: 古来より法華宗側では、この発言を「貞安の卑怯な手」で相手を煙に捲いたとしている。
English: It was described that these four 'Myo' were collectively called 'the Myo before the Hokkeshu sect,' as opposed to 'the Myo of the Hokkeshu sect,' and as the three sutras in the Jodoshu sect are categorized in Hotobu according to the categorization called Gojihakkyosetsu, the Jodoshu sect should have said 'the third' Myo of Hoza in the debate but they intentionally used the wrong expression 'the fourth' Myo of Hoza in asking the Hokkeshu sect whether or not they would abandon the Myo.
Japanese: この4つを総称して爾前（法華経より前）の妙といい、法華の妙と対比すると説明し、五時八教の教相判釈五時八教説（天台）では、浄土三部経は方等部に位置づけられるから、方座「第三」の妙と言うべき所を、方座「第四」の妙と嘘をつき、捨てるか捨てないのかと質問した詐欺師だ、などと判じている。
English: When the confused Hokkeshu sect monks asked which of the first to the fourth Myo the Jodoshu sect monks were talking about, the Jodoshu sect monks further lied in their answer that they talked about the Myo of the Hokke, which brought the thoughts of the Hokkeshu sect monks to a standstill.
Japanese: この質問に混乱した法華側が1～4のどの妙の話なのかと問い返したところ、浄土側は嘘に嘘を重ねて法華の妙だと回答したので、法華側が思考停止に陥ってしまった。
English: It was quite out of the question, even Shakyamuni might have been unaware of the trick.'
Japanese: 「こんな事は全く話にならない、それこそお釈迦様でも気がつかない事だ。」
English: The founder of Daiun-in Temple, Kyorensha Tairo Daiosho Seiyo Teian Shonin, was the only person in the world throughout the history who knew the secret.'
Japanese: 「知って居るのは、世界中に唯一人、劫初（こうしょ＝この世の初め）以来何億万年にも誰一人、その唯の一人しか知るものは無い、それは大雲院開山教蓮社退魯大和尚聖誉貞安上人唯一人である。」
English: He tried to confuse the opponent by using such a strange "sham term" that had not been registered in any of "Sutras," "Thesis," and "Commentary," which was a problem of his personality before talking about the problem of dhamma.' (according to a magazine "Dokku, Junkyogo" p.67, published by Shishiobunko)
Japanese: 「『経文』にも『論文』にも『釈義』にも、かつて登録されない珍妙怪奇の『造り名目（つくりみょうもく）』を以て、相手を煙に捲かうといふのは、モー法義論談の分域を通り越して、残るところは貞安の人格問題だ」（雑誌『毒鼓・殉教号』67頁、獅子王文庫発行）
English: Seiyo Teian probably said "the fourth Myo in Hoza" to indicate "Hotoeza Shikyo Heisetsu chu Daishi Enkyo shodan no Myo" in a strict sense' (p. 68 in the same magazine).
Japanese: 「“方座第四の『妙』”といふのは、追究したら恐らく『方等会座四教並説中第四円教所談の妙』というつもりであらう」（前掲書68頁）
English: A learned priest of the Jodoshu sect, Genmyo HAYASHI, indicated the same point in 'Senshugakuho No. 1, Azuchi Shuron no Sinso ni tsuite.'
Japanese: 浄土宗の学僧、林彦明（はやしげんみょう）は「専修学報第1号・安土宗論の真相に就て」で、これを指摘した。
English: A novelist, Motohiko IZAWA, indicated in his book "Gyakusetsu no Nihonshi" (The Paradox of Japanese History) Vol. 10, 'The Lord of the Sengoku Period - the mystery of the unification of Japan and Nobunaga' that this statement determined the loss of the Hokkeshu sect.
Japanese: また作家の井沢元彦も『逆説の日本史』10「戦国覇王編-天下布武と信長の謎」において、この一言で法華宗の負けが決まったと指摘した。
English: IZAWA states 'That is to say, if 'the Jodoshu sect misled the Hokkeshu sect by the word "the fourth Myo in Hoza"' as the Hokkeshu sect claimed, the Hokkeshu sect should have insisted that the word made no sense so that they could not understand the question during the debate, but in reality, they did not do that, which meant they did not deny the word as "sham term."
Japanese: すなわち、もしこの発言が従来より法華宗側が言っている「浄土宗側が卑怯な手を使った」のであれば、法華宗側はその場において「方座第四の『妙』」を意味不明・解釈不能であるという態度を徹底的に貫かねばならず、それをしなかった法華宗側は『造り名目』でないことを認めてしまったことになる。
English: In other words, as Chigaku TANAKA said, the word meant '"Myo" mentioned in "Enkyo" in Shikyo Heisetsu of Hotoeza, i.e., Hotoza.'
Japanese: つまり田中智学も認める通り「方等会座（方等座）における四教並説中の『円教』に所談（語っている所）の『妙』である」。
English: According to the theory of Gojihakkyosetsu, Shakyamuni preached by dividing his teachings into five periods of time: Kegon, Agon, Hoto, Hannya, and Hokke Nehan, and in the category of Hoto, Shakyamuni preached four items of 'Zo, Tsu, Betsu, En.'
Japanese: 五時八教の教判では、釈迦仏は華厳・阿含・方等・般若・法華涅槃の五時に分けて教えを説いたが、方等時で「蔵・通・別・円」の四教を並説したとされる。
English: Among the four items, 'Zo, Tsu, Betsu' are teachings of Hinayana Buddhism, and the fourth item 'En' is the highest teaching of Mahayana Buddhism.
Japanese: このうち「蔵・通・別」は小乗の教えで、第4番目の「円」が大乗の最高の教えとされる。
English: In the theory of Gojihakkyosetsu, it is considered that, as a matter of course, Shakyamuni preached a perfect teaching as symbolized by Myo, which means Myohorengekyo; i.e., the sutra Hokkekyo, in 'Enkyo.'
Japanese: 「円教」では当然、妙（妙法蓮華経＝法華経）に象徴される完全な教えを説いたとされている。
English: This theory was formulated by Chigi and adopted by the Tendaishu sect as education, which has been handed down by the Hokkeshu sect and later by the Nichirenshu sect.
Japanese: この教判は天台宗の教学で智顗が考案し、それを後の法華宗や日蓮宗が採用継承した。
English: Consequently, the Teian's question 'Do you abandon a letter 'Myo' of the fourth Hoza?' really meant that 'If you deny the Shakyamuni's teachings before he established Hokke as merely "a means to lead people to the truth" according to the education of the Tendaishu sect, do you abandon Enkyo; i.e., Myo, that Shakyamuni preached in his Hoto?'
Japanese: つまり、貞安の問いである「方座第四の「妙」の一字を捨てるか、捨てざるか」というのは、「もし天台教学の考えを以って、法華以前の教えをすべて“方便（真実に導く手だて・手段）”として否定するなら、方等時において説いた円教＝妙も捨てるのか、捨てないのか？」というのが真相であるとされる。
English: Therefore, it is now stated that it was apparently a simple misunderstanding about the matter that the Jodoshu sect intentionally used the wrong word 'Myo' of the fourth Hoza when they should have used 'Myo' of the third Hoza that was to be understood by the other schools of the Nichirenshu sect, because 'the fourth' indicated 'Enkyo, i.e., Myo' among 'Zo, Tsu, Betsu, En' and far from 'sham term' as Chigaku TANAKA said.
Japanese: したがって、他の日蓮宗派が解釈する「方座『第三』の妙と言うべき所を、方座『第四』の妙と嘘をついた」というのは、単なる誤解であり、第四とは「蔵・通・別・円」の「円教＝妙」のことであり、また田中智学が述べた「造り名目」でもないことが明らかと指摘されている。
English: Nikko and Nittai in the Hokkeshu sect obediently wrote - or it is considered they were forced to write - the deed of apology, only because they admitted that they could not even understand the meaning of ''Myo' of the fourth Myo in Hoza.'
Japanese: また法華宗側の日珖・日諦が、後に詫び証文を書いた（書かされたとも解釈される）のは、「方座第四の「妙」」の意味すら分らなかったからに他ならず、だからこそ素直に詫び証文を書いたといわれる。
English: Motohiko IZAWA pointed out that if Nobunaga tricked the Nichiren Hokkeshu sect, the sect should not have obediently written the deed, and in those days, as religious sects were consistently resistant to the secular power, a big uprising should have broken out.
Japanese: 井沢元彦も「もし信長が日蓮法華宗を嵌めたのなら、なぜ素直に詫び証文を書いたのか、また当時の宗教は世俗の権力に徹底的に反抗するのが常であり、大規模な法華一揆を起こさなかったのか」と指摘している。
English: Renjun (1464 - October 8, 1550) was a priest in the Muromachi period and the Sengoku period (period of warring states).
Japanese: 蓮淳（れんじゅん、寛正5年（1464年）-天文(元号)19年8月18日(旧暦)（1550年9月28日））、は室町時代・戦国時代(日本)の僧。
English: He was the sixth son of the eighth Rennyo of Jodo Shinshu sect (the True Pure Land Sect of Buddhism) and Renyu, mother, and had the childhood name of Kotoku and the real personal name of Kanetaka.
Japanese: 浄土真宗の第8世蓮如の6男として、蓮祐を母として産まれ、幼名を光徳といい、諱を兼誉と呼ばれる。
English: At his older brother Jitsunyo's command, Renjun entered Kensho-ji Temple in Otsu Chikamatsu and established Gansho-ji Temple in Nagashima, Ise Province (Nagashima, Kuwana City, Mie Prefecture).
Japanese: 兄実如の命により、大津近松の顕証寺に入り、伊勢国長島（三重県桑名市長島）の願証寺を創建する。
English: Renjun based in Kinai region unlike others of his brothers who had their footholds in Hokuriku region and he was a younger maternal half-brother of Jitsunyo, so Renjun naturally became Jitsunyo's adviser and accepted Ennyo, who had been intended to be Jitsunyo's successor, as a son-in-law married to his daughter.
Japanese: 北陸地方に拠点があった他の兄弟と違って畿内を拠点にしていたこと、実如の同母弟であったことから自然と実如の相談役となり、その後継者として予定されていた円如を娘婿とした。
English: Renjun worked hard for the development of the religious community in Omi, Ise, and Kawachi Provinces, and when Jitsunyo died, Renjun was entrusted with the care of Shonyo, the grandson of both these brothers, and exerted leadership with his powerful voice within Hongan-ji Temple as the guardian of the future head of the sect in his childhood.
Japanese: 主に、近江国・伊勢国・河内の教団発展に努力し、実如の死の際には共通の孫にあたる証如を託され、幼少の法主の後見人として本願寺内部で大きな発言権を持ち、指導的な役割を果した。
English: While his efforts in enhancing the religious community's leadership against Sengoku daimyo (Japanese territorial lord in the Sengoku period) in various places were appreciated, Renjun later turned tyrannical out of arrogance, falsely charging and excommunicating three times (in 1518, 1527 and 1532) Katada Honpuku-ji Temple (Otsu City), which was an influential temple within the religious community and had fields of propagation overlapping those of Kensho-ji Temple (originally only the head of the sect was allowed to pronounce excommunication, but Renjun took advantage of the vicarious execution of duties as the guardian of Shonyo and thus pronounced excommunication).
Japanese: 各地の戦国大名に対抗して教団の統率力を高めた事は評価されるものの、後に驕りから顕証寺と布教地域が重複していた教団内の有力寺院である堅田本福寺_(大津市)に3度（1518年・1527年・1532年）も無実の罪を着せて破門するなどの専横を見せるようになった（破門は本来法主にしか許されていなかったが、蓮淳は証如の後見人としての職務代行を利用して破門を行った）。
English: Renjun's oppression incurred rebellions by his family and followers in the provinces, and this not only triggered an internal conflict called the Kyoroku-Tenbun War, but also led to the execution and banishment of his own brothers (Rennyo's children) and their families who confronted against Renjun in the internal conflict.
Japanese: この横暴ぶりに対して一族や地方の門徒が激しく反発するようになり、やがて享禄・天文の乱と呼ばれる内紛のきっかけを作ったのみならず、この内紛で対立した実の兄弟（蓮如の諸子息）やその家族の処刑・追放を行った。
English: In connection with this war, Renjun was also condemned for having left his grandson Shonyo behind when Yamashina Hongan-ji Temple was burned down by Harumoto HOSOKAWA and having then returned to Gansho-ji Temple where his son Jichie (also known as Jitsue) (Jodo Shinshu sect) was.
Japanese: また、この乱に関連して細川晴元によって山科本願寺を焼き討ちにされた際に孫である証如を置き去りにして、息子実恵(浄土真宗)がいる願証寺に戻った事も非難の的になった。
English: Despite that, Shonyo had complete trust in his grandfather Renjun who secured longevity until four years before Shonyo's death, so it is even said that Hongan-ji Temple was virtually controlled by Renjun while Shonyo was the head of the sect.
Japanese: それでも証如の祖父・蓮淳に対する信頼は絶対的であり、蓮淳も証如が没する4年前まで長寿を保った事から証如の法主時代の本願寺は事実上蓮淳によって統治されていたとまで言われている。