nntsuzu/KFTT huggingface dataset:
English: The Yakuo Bosatsu and Yakujo Bosatsu of Kofuku-ji Temple were originally attendant figures for the Honzon Shakanyorai in the Saikon-do (removed) Kofuku-ji Temple, and the current figures were reconstructed in the Kamakura Period, but Yakuo Bosatsu and Yakujo Bosatsu figures have been installed in the Saikon-do since it was established during the Nara Period.
Japanese: 興福寺の薬王・薬上菩薩像は、元は同寺西金堂（廃絶）の本尊釈迦如来像の脇侍だったもので、現存像は鎌倉時代の再興像であるが、奈良時代の西金堂創建時から薬王・薬上菩薩像が安置されていた。
English: These Yakuo Bosatsu and Yakujo Bosatsu figures are ordinary Bosatsu figures without any outstanding characteristics regarding appearance, clothing, accessories, etc.
Japanese: この薬王・薬上菩薩像は、像容、服装、持物等に特筆すべき特徴のない、ごく普通の菩薩像である。
English: The various schools of Zen sects such as Rinzai sect, Soto sect and Obaku sect place importance on 'Shaka as a human' and in some cases have Daikasho-sonja and Anan-sonja as attendant figures to Shakanyorai, together with Judai deshi or Juroku Zenshin.
Japanese: なお、「一介の人間としての釈迦」を重視する臨済宗、曹洞宗、黄檗宗の禅宗各派では釈迦如来の脇侍として大迦葉尊者・阿難尊者を配し、十大弟子・十六善神が随従することがある。
English: Nichiren sect and Hokke sect place importance on 'Shaka as Honbutsu' and install a Taho Pagoda (pagoda) in the center with Shakamuni-butsu and Taho-nyorai on either side.
Japanese: また、「本仏としての釈迦」を重視する日蓮宗・法華宗では、多宝塔（宝塔）を中心に釈迦牟尼仏と多宝如来を左右に一塔両尊の形式で世尊を安置する。
English: The attendants are the four major Bosatsu, Benhuadiyong, Jogyo Bosatsu, Muhengyo Bosatsu, Jogyo Bosatsu and Anryugyo Bosatsu.
Japanese: 随従するのは本化地湧（ほんげじゆ）という上行菩薩（じょうぎょうぼさつ）・無辺行菩薩（むへんぎょうぼさつ）・浄行菩薩（じょうぎょうぼさつ）・安立行菩薩（あんりゅうぎょうぼさつ）の四大菩薩である。
English: Bonsho are hanging bells as a Buddhist equipment used in East Asian temples.
Japanese: 梵鐘（ぼんしょう）は、東アジアの寺院などで使用される仏具としての釣鐘（つりがね）。
English: Other names include Ogane, Kosho, Horo, Geisho, Kyogei, Kagei, etc.
Japanese: 別名に大鐘（おおがね）、洪鐘（おおがね、こうしょう）、蒲牢（ほろう）、鯨鐘（げいしょう）、巨鯨（きょげい）、華鯨（かげい）などがある。
English: "Bon" is a phonetic translation of "Brahma" (holy and clean) of Sanskrit.
Japanese: 「梵」は梵語（サンスクリット）のBrahma（神聖・清浄）を音訳したものである。
English: Depending upon the country of production, it is called a Chinese bell, Korean bell (Goryeo bell, Silla bell), and Washo (Japanese bell).
Japanese: 作られた国によって中国鐘、朝鮮鐘（高麗鐘・新羅鐘）、和鐘（日本鐘）と呼ばれる。
English: Although Buddhism is a religion that originated in India and has expanded throughout Asia, the origins of Bonsho are hardly found in India but in ancient Chinese bronze ware.
Japanese: 仏教はインドに起源を持ち、アジア各地に広まった宗教であるが、梵鐘に関してはその祖形をインドに求めることは困難であり、中国古代の青銅器にその源流が求められる。
English: The bronze ware "Sho," produced during the Yin and Zhou periods, are thought to be the origins of Bonsho, but generally the size of "Sho" is small and the cross-section is not a circle as found in Bonsho of later times but it is almond-shaped.
Japanese: 殷・周時代から制作されている「鐘」（しょう）という青銅器が梵鐘の源流と推定されているが、この「鐘」は全体に小型で、その断面形状は後世の梵鐘のような円形ではなく、杏仁形（アーモンド形）である。
English: As an old example of Chinese Bonsho, there is a bell in Nara National Museum that has the inscription of Chen (South Dynasty) in 575.
Japanese: 中国製の梵鐘の古例としては、奈良国立博物館所蔵の陳(南朝)の太建7年（575年）の銘をもつ作品がある。
English: This bell with the inscription of 575 is similar to Japanese bells in later times and is considered to be their predecessor because it has a circular cross-section, horizontal and vertical bands dividing the bell body, hook section for hanging the bell that is shaped like a dragon and a Tsukiza (pedestal of the bell) decorated with a lotus pattern.
Japanese: この太建7年銘鐘は、断面が円形であること、縦横の帯で鐘身を区切ること、鐘身を懸垂するフックの部分を龍身とすること、撞座を蓮華文とすることなどが後世の日本の梵鐘と共通しており、その祖形と目される。
English: However, the small round projections called "Chi" do not have any decorations and this is different from Japanese Bonsho.
Japanese: ただし、「乳」と呼ばれる突起状の装飾を付けない点は日本の梵鐘と異なっている。
English: Regarding the introduction of Bonsho to Japan, there is a record in Nihonshoki (Chronicles of Japan) stating that OTOMO no Sadehiko brought one back from Goguryeo in 562, but an actual artifact from this time has not been found.
Japanese: 梵鐘の日本への渡来については、日本書紀に大伴狭手彦（おおとものさでひこ）が562年、高句麗から日本に持ち帰ったとの記録が残っているが、現存遺品でこの時代にまでさかのぼるものはない。
English: The Bonsho in Myoshin-ji Temple in Kyoto (National Treasure) has an inscription of the year of 698 on the inner side and this is the oldest Japanese Bonsho with a confirmed production date.
Japanese: 京都・妙心寺の梵鐘（国宝）は、内面に戊戌年（698年）の銘があり、製作年代の明らかな日本製の梵鐘としては最古のものとされている。
English: Korean Bonsho before the Goryeo period are found not only in the Korean Peninsula but also many in Japan and the oldest one with an established date, the year of 833, is the bell in Jogu-jinja Shrine in Fukui Prefecture.
Japanese: 高麗時代以前の朝鮮鐘は朝鮮半島のほか日本にも多数伝来し、福井県常宮神社の鐘が年代の明らかなものとしては最古（唐の太和7年・833年）とされている。
English: Most Japanese Bonsho are modeled on the Chinese bell style and ones on the Korean style are considered to be rare.
Japanese: 日本の梵鐘は中国の様式を倣ったものが大半で、朝鮮鐘を倣ったものはごく例外的なものとされている。
English: Originally, Bonsho has the important role of Buddhism to be rung as a first bell signaling Buddhist rites including Buddhist memorial services.
Japanese: 梵鐘の主な役割は本来は法要など仏事の予鈴として撞（つ）く仏教の重要な役割を果たす。
English: However, the Bonsho was not rung simply to indicate time, but listening to the resonance allows the listener to escape all suffering and attain enlightenment.
Japanese: ただし、梵鐘は単に時報として撞かれたものではなく、その響きを聴く者は一切の苦から逃れ、悟りに至る功徳があるとされる。
English: Small-sized bells (in one theory, ones under approximately 51.5 cm in diameter), called Hansho (Kansho, Densho), have a high-pitched sound used for not only Buddhist rites but also as an alarm bell for fires, etc.
Japanese: 小型のもの（一説には直径1尺7寸以下）は半鐘（喚鐘、殿鐘）といい高い音で、用途も仏事以外に火事などの警報目的でも使われる。
English: To improve the resonance, it is said that sometimes rings (gold) were included when the bell was cast, and there are examples in the Edo period where oval gold coins were cast together.
Japanese: 響きをよくするために鋳造の際、指輪（金）をいれることがあるといわれ、江戸時代には小判を鋳込んだ例もある。
English: Many Bonsho in Japan were donated and melted down during World War II in response to the Metal Collection Act.
Japanese: 日本では第二次世界大戦時に金属類回収令により数多くの梵鐘が供出され、鋳潰された。
English: Bells that were designated cultural property and other old or important bells still exist, but many bells produced in modern times were melted down and it is said that over 90% of Japanese bells were lost during World War II.
Japanese: 文化財指定の鐘、その他特に古いものや貴重なものは残されたが、近世の鐘の多くが溶解され、日本の鐘の9割以上が第二次世界大戦時に失われたという。
English: The main body of Japanese bells is divided horizontally by three horizontal bands called Jotai (the upper band), Chutai (the middle band) and Katai (the lower band), and also divided in the vertical direction by bands referred to as Jutai (vertical bands).
Japanese: 和鐘の場合、鐘身は上帯・中帯・下帯と称される3本の横帯で水平方向に区切られるとともに、垂直方向にも縦帯と称される帯で区切られる。
English: There are normally 4 Jutai and they divide the bell body into 4 parts (some modern bells have 5).
Japanese: 縦帯は通常4本で、鐘身を縦に4分割する（近世の鐘には5本の縦帯をもつものもある）。
English: The upper region between Jotai and Chutai is called "Chi-no-ma", and the bottom region is called "Ike-no-ma."
Japanese: 上帯と中帯の間の空間は、上部を「乳の間」（ちのま）、下部を「池の間」と称する。
English: "Ike-no-ma" may be without any decorations, but in some cases, this is where an inscription is cast (or engraved) or images such as tennin or Buddha are placed.
Japanese: 「池の間」は無文の場合もあるが、ここに銘文を鋳出（または刻出）したり、天人像、仏像などの具象的な図柄を表す場合もある。
English: 2 Tsukiza are usually set symmetrically in the bell body where the hammer hits (in some rare cases, there are 4 Tsukiza).
Japanese: 鐘身の撞木が当たる位置には通常2箇所の撞座（つきざ）が対称的位置に設けられる（まれに4箇所に撞座を設ける例もある）。
English: The basic shape of Japanese bells did not change substantially from the Nara period to the Edo period, but there are small characteristic differences for each period.
Japanese: 和鐘の基本的形状は奈良時代から江戸時代まで変わりがないが、細部には時代色が表れている。
English: One major point for determining the age of Bonsho is the positional relationship between Tsukiza and Ryuzu (dragon-shaped hanger).
Japanese: 梵鐘の時代を判別する大きなポイントの1つは撞座と龍頭との位置関係である。
English: In bells from the Nara period to the early Heian period, the line connecting the two Tsukiza and the long axis of Ryuzu are usually perpendicular.
Japanese: 奈良時代から平安時代前期の鐘では、2つの撞座を結ぶ線と龍頭の長軸線とは原則として直交している。
English: On the other hand, bells made after the late Heian period have a different Ryuzu position and the line connecting the two Tsukiza and the long axis of Ryuzu are usually in the same direction.
Japanese: これに対し、平安時代後期以降の鐘においては龍頭の取り付き方が変化しており、2つの撞座を結ぶ線と龍頭の長軸線とは原則として同一方向である。
English: In other words, the direction that the bell swings and the long axis of Ryuzu is the same (there are some exceptions).
Japanese: すなわち、鐘の揺れる方向と龍頭の長軸線とは一致している（若干の例外はある）。
English: Additionally, the position of Tsukiza of bells in the Nara period and early Heian period were high and placed close to the center of the bell body, whereas bells after the late Heian period tend to have a lower Tsukiza position.
Japanese: また、奈良時代から平安時代前期の鐘では撞座の位置が高く、鐘身の中央に近い位置にあるのに対し、平安時代末期以降の鐘では撞座の位置が下がる傾向がある。
English: Bell of Kofuku-ji Temple in Nara Prefecture, 727, the second oldest bell in Japan with a confirmed date.
Japanese: 奈良・興福寺鐘727年、製作年代明らかなものとしては日本で2番目に古い
English: Senso-ji Temple (on Mt. Benten) in Tokyo Prefecture, famous for being featured in the haiku "A cloud of flowers, Is that the bell from Ueno or Asakusa?" (by Basho MATSUO).
Japanese: 東京・浅草寺（弁天山）-「花の雲　鐘は上野か浅草か」（松尾芭蕉）の句で著名。
English: Hoko-ji Temple (bell tower) in Kyoto Prefecture, by the phrase of 'Kokka-anko' (peace and security of a nation) in its inscription, Ieyasu TOKUGAWA was thought to had angered towards the Toyotomi clan.
Japanese: 京都・方広寺（鐘楼）-銘文中の「国家安康」の句が徳川家康の豊臣への怒りを買ったとされる。
English: Renge-in of Tanjo-ji Temple (bell tower) in Kumamoto Prefecture, the largest Bonsho in the world in terms of both weight and size.
Japanese: 熊本県・蓮華院誕生寺（鐘楼）　-　大きさ、重量ともに世界一の大梵鐘がある。
English: Dojo-ji Temple, Hidakagawa-cho, Hidaka-gun, Wakayama Prefecture, famous for not having a Bonsho, based on the legend of Anchin and Kiyohime.
Japanese: 和歌山県日高郡(和歌山県)日高川町道成寺：梵鐘がないことで有名、安珍・清姫伝説に基づく。
English: Opening lines of Heike Monogatari (The tale of the Heike (the Taira clan)), 'The sound of the bell of Gion-shoja, rings with the transience of all things, the color of the flowers of paired sal trees, shows the truth that all glories must fade.'
Japanese: 「祇園精舎の鐘の声、諸行無常の響きあり、沙羅双樹の花の色，盛者必衰の理をあらわす」平家物語冒頭
English: Yuyake (the red sunset sky) and Koyake (the after sunset orange sky), the sun goes down, the bell of a temple on a mountain rings' (from the children's song "Yuyake, Koyake," lyrics by Uko NAKAMURA, music by Shin KUSAKAWA)
Japanese: 「夕焼け小焼けで日が暮れて、山のお寺の鐘がなる」（童謡『夕焼け小焼け』作詞中村雨紅、作曲草川信）
English: Nirvana-Symphony (Toshiro MAYUZUMI), a musical piece for orchestra and chorus that attempts to express the resonance of Bonsho using an orchestra.
Japanese: 涅槃交響曲（黛敏郎）-オーケストラと合唱のための作品だが、オーケストラで梵鐘の響きを表現しようとしている。
English: Shoro (bell tower) are called Kanetsuki-do (building for ringing a bell), Tsurigane-do (building for hanging a bell), and is a building specially made for housing and ringing the Bonsho.
Japanese: 鐘楼（しょうろう・しゅろう）は鐘突堂（かねつきどう）、釣鐘堂（つりがねどう）とも呼ばれ、梵鐘を設置して撞く専用の建造物である。
English: Seishi Bosatsu, Bon name: mahaasthaamapraapta, is a Bosatsu in Buddhism.
Japanese: 勢至菩薩（せいしぼさつ）、梵名マハースターマプラープタ(mahaasthaamapraapta)は、仏教における菩薩の一尊。
English: This Bosatsu saves people from falling into hell and the world of hungry spirits by holding the light of wisdom to lighten all things.
Japanese: 智慧の光を持って一切を照らし衆生が地獄・餓鬼界へ落ちないように救う菩薩。
English: The reason why it is thought to be called Daiseishi is that it can successfully 'reach' the point where many things can be 'Daisei' or saved.
Japanese: 大勢至といわれる所以は多くの威勢自在なるものを「大勢」、大悲自在を成し遂げる（果）に「至」るから採られていると思われる。
English: In Japan, it is very rare for Seishi Bosatsu to be the sole target of religious attention, and is usually found as an attendant figure of Amida Sanzon.
Japanese: 日本では、勢至菩薩が単独で信仰の対象となることはきわめてまれで、多くは阿弥陀三尊の脇侍として造像された。
English: Whereas Kannon Bosatsu have an artificial Buddha on the front of the diadem, Seishi Bosatsu customarily have a water jug.
Japanese: 観音菩薩が宝冠の前面に化仏を表すのと対照的に、勢至菩薩の場合は水瓶を付けることが多い。
English: In the Raigo (literally, "welcoming") style of Amida Sanzon, in which the Buddha is believed to descend to Earth to welcome a believer facing death, the Kannon Bosatsu holds a lotus-shaped pedestal, whereas Seishi Bosatsu is expressed as having his palms held together in prayer.
Japanese: 来迎形式の阿弥陀三尊では、観音菩薩が蓮台を捧げ持つのに対して、勢至菩薩は合掌する姿で表される。
English: Honen was called Seishi-maru when he was a child, and was full of knowledge and will during his lifetime, being called 'Honen-bo, no. 1 for knowledge and will.'
Japanese: 法然は幼名を勢至丸といい、「智慧第一の法然坊」といわれ、生前から智慧の化身として考えられていた。
English: After Honen's death, his disciple Shinran wrote 'Daiseishi Bosatsu Wasan' and said 'Daiseishi Bosatsu is Genku Shonin (Honen)'s Honji (substance)' in the end.
Japanese: 法然没後、弟子の親鸞は「大勢至菩薩和讃」を詠み、末尾に「大勢至菩薩は源空上人（法然）の御本地である」と述べている。
English: Eshin-ni Shosoku' has a story where Shinran's wife, Eshin-ni has a mystical dream where she sees 'a bright Buddha full of light' and hears a voice saying 'that is Seishi Bosatsu, in other words, Honen.'
Japanese: また親鸞の妻恵信尼が霊夢を見、「光ばかりの御仏」を見たところ、「あれは勢至菩薩で法然のことだ」という声が聞こえたという話が「恵信尼消息」に出ている。
English: In Chion-in Temple Kyoto, Seishi-do was established to install Seishi Bosatsu as the Honzon.
Japanese: 京都知恩院には勢至堂が建てられ、本尊として勢至菩薩像が安置されている。
English: This figure is joining his palms in the same style as Seishi Bosatsu as attendant in Raigo style Amida Sanzon
Japanese: この像は来迎阿弥陀三尊の脇侍としての勢至菩薩と同様、合掌形に表わされている。
English: In the Medieval Period, many copies of the Zenko-ji-nyorai (Zenko-ji-shiki Amida Sanzon) in Nagano were made and the two Bosatsu, Kannon and Seishi, are shown with hands on top of each other and placed in front of their chest.
Japanese: 中世では、長野の善光寺如来（善光寺式阿弥陀三尊）の摸刻像が盛んに造られるようになるが、この時は、観音と勢至の二菩薩は、胸前で両手を合せる姿で造形される。
English: Yakushi sanzon, or Yakushi triad, is one of the styles to place Buddhist images in Buddhism.
Japanese: 薬師三尊（やくしさんぞん）は、仏教における仏像安置形式の一つである。
English: It is a triad style and consists of Yakushi-Nyorai (Bhaisajyaguru) at the center (Chuson) and two Kyoji (attendant figures), Nikko Bosatsu (Sunlight Bodhisattva) on the left and Gakko Bosatsu (Moonlight Bodhisattva) on the right.
Japanese: 薬師如来を中尊とし、日光菩薩を左脇侍、月光菩薩（がっこうぼさつ）を右脇侍とする三尊形式である。
English: The name of Gakko Bosatsu means to be free from the burning earthly desires of life and death of living things with the coolness of the moon.
Japanese: 月光菩薩は月の様な清涼をもって衆生の生死煩悩の焦熱から離れるという意味がある。
English: The statue of the principal image of Buddha at Kondo (Golden Hall) in Yakushi-ji Temple in Nara City is an old example of Yakushi sanzon statues and is one of the masterpieces in Japan.
Japanese: 奈良市・薬師寺の金堂本尊像は、日本における薬師三尊像の古例であるとともに、最高傑作の一つである。
English: Generally, Chuson was made as a sedentary statue and Kyoji were made as standing statues like the statues of Yakushi-ji Temple, but in some cases both Chuson and Kyoji were made as sedentary statues such as in the Daikodo Lecture Hall of Horyu-ji Temple.
Japanese: 薬師寺像のように、中尊を坐像、脇侍を立像とするのが一般的だが、法隆寺大講堂像のように、中尊、脇侍ともに坐像とする場合もある。
English: Nikko Bosatsu and Gakko Bosatsu are described as the main Buddha in the Buddhist paradise of Yakushi-Nyorai, the realm known as Joruri or Pure Lapis Lazuli in the eastern quarter, Vaiduryanirbhasa in Sanskrit in "Yakushi Hongan-kyo Sutra," and it can be said that there is neither faith nor statues of Nikko Bosatsu and Gakko Bosatsu individually, other than the statues of the Kyoji of Yakushi-Nyorai.
Japanese: 日光菩薩・月光菩薩は『薬師本願経』に、薬師如来の浄土である東方瑠璃光世界の主要な菩薩であるとして言及されるが、薬師如来の脇侍として造像される以外に、日光菩薩・月光菩薩単独での信仰や造像はないと言ってよい。
English: From the viewpoint of iconography, each Nikko and Gakko Bosatsu often has the sun disc and the moon disc, but there are old cases where they have no belongings, like the statue at the Kondo hall in Yakushi-ji Temple in Nara.
Japanese: 図像的には、日光・月光菩薩がそれぞれ日輪・月輪を持つ例が多いが、奈良・薬師寺金堂像のように、古い作例では持物のない場合もある。
English: In addition, in some cases Nikko and Gakko Bosatsu are Kyoji in place of other statues except at Yakushi-Nyorai.
Japanese: なお、日光・月光菩薩が薬師如来以外の像の脇侍になっている場合もある。
English: For example, the Kyoji of Senju Kannon (Sahasrabhuja-arya-avalokites 'vara, "Thousand-armed Kannon" or Kannon with a thousand arms) Statue, the principal image of Buddha at Dojo-ji Temple in Wakayama Prefecture, are Nikko and Gakko Bosatsu.
Japanese: 和歌山県・道成寺の本尊千手観音像の脇侍が日光・月光菩薩と呼ばれているのはその例である。
English: The Nikko Bosatsu and Gakko Bosatsu statues which are placed on both sides of Fukukensaku Kannon, (or Fukukenjaku Kannon, Never Empty Lasso Kannon (deity of Mercy)), the principal image at Hokke-do (Sangatsudo) of Todai-ji Temple in Nara are famous as masterpieces of Tenpyo sculpture (style of sculpture created in Tenpyo period) but the original names of the statues are not known and they seem to have not been shaped as Nikko and Gakko Bosatsu from the beginning.
Japanese: 奈良・東大寺法華堂（三月堂）本尊不空羂索観音像の両脇に立つ、塑造日光菩薩・月光菩薩像は天平彫刻の名作として著名であるが、本来の像名は不明で、当初から日光・月光菩薩として造立されたものではないようである。
English: Yuzu Nenbutsu sect is one of the sects of pure land teachings, Jodo-kyo.
Japanese: 融通念仏宗（ゆうずうねんぶつしゅう・融通念佛宗）は、浄土教の宗派の一つ。
English: When Sho Taishi Ryonin, priests of the Tendai sect, were performing the ascetic practices at Ohara Raigo-in Temple (Sakyo-ku Ward, Kyoto City) on June 16, 1117 during the end of Heian period, he was given Gemon of 速疾往生 (the way for one to reach Buddhism quickly from Amida Nyorai(Amitabha Tathagata)), '一人一切人 一切人一人 一行一切行 一切行一行 十界一念 融通念仏 億百万編 功徳円満' from Amida Nyorai and founded the Yuzu Nenbutsu sect.
Japanese: 平安時代末期の永久(元号)5年5月15日(旧暦)（1117年6月16日）に天台宗の僧侶である聖応大師良忍が大原来迎院(京都市左京区)にて修行中、阿弥陀如来から速疾往生（阿弥陀如来から誰もが速やかに仏の道に至る方法）の偈文「一人一切人一切人一人一行一切行一切行一行十界一念融通念仏億百万編功徳円満」を授かり開宗した。
English: It is said that it was the former Shuraku-ji Temple, which was built in the personal residence of SAKANOUE no Hirono, who was the second son of SAKANOUE no Tamuramaro and was commonly called 'Hirano-dono,' who developed this area in the Heian period.
Japanese: 坂上田村麻呂の次男で、平安時代にこの地域を開発したといわれる「平野殿」こと坂上広野の私邸内に建てられた修楽寺が前身と伝わる。
English: Its main sutras (正依) are "Kegon-kyo Sutra"(Avatamska Sutra) and "Hoke-kyo Sutra" (Lotus Sutra) and minor sutras (傍依) are "Muryoju-kyo Bussetsu Muryoju-kyo Sutra"(Sutra of Infinite Life) and "Kanmuryoju-kyo Sutra" ('The Sutra of Visualization of the Buddha of Measureless Life,' meaning Amida) and "Amida-kyo Sutra" (Amida Sutra), and it preaches that reciting Buddhist invocation makes people reincarnated in Jodo, pure land, from the viewpoint that 'Buddhist invocation by one person equals Buddhist invocation to all people.'
Japanese: 『華厳経』・『法華経』を正依とし、『無量寿経仏説無量寿経』・『観無量寿経』・『阿弥陀経』を傍依として、「1人の念仏が万人の念仏に通じる」という立場から、口称の念仏で浄土に生まれると説く。
English: Yuzu Nenbutsu, which Ryonin began, was mainly temple solicitation and pilgrimage at first and developed from a collective motion having no organization as a Buddhism sect.
Japanese: 良忍が始めた融通念仏は当初は勧進行脚が主で、仏教宗派としての組織を持たず集団運動の中から発展したものであった。
English: Yuzu Nenbutsu became popular, such as in Dainenbutsu-ji Temple at Hirano (Osaka City) in Osaka and Seiryo-ji Temple and Mibu-dera Temple in Kyoto, and Dainenbutsu-kyogen Dainenbutsu Kyogen (Kyogen (farce played during a No play cycle) to teach Buddhism to the public) by Engaku Shonin, the restorer of Yuzu Nenbutsu, and has been transmitted at Mibu-dera Temple, Seiryo-ji Temple, Injo-ji Temple (Kyoto City) and Shinsen-en.
Japanese: 大阪の平野(大阪市)の大念仏寺をはじめ、京都の清凉寺や壬生寺などで融通念仏が盛んになり、壬生寺や清凉寺、引接寺(京都市)、神泉苑には融通念仏の中興者である円覚上人による大念仏狂言が伝えられている。
English: The 7th Homyo in the period of the Northern and Southern Courts (Japan) was regarded as the restorer and established the system of Roku Betsuji (六別時制度) which selected the chief priest of Dainenbutsu-ji Temple.
Japanese: 南北朝時代(日本)の第七世法明が中興とされ、大念仏寺住職を選出する六別時制度を定めたとされる。
English: It began to have color as a sect around the Sengoku Period (Period of Warring States), but the tradition of Dainenbutsu-ji Temple was stopped several times and the temples of the Yuzu Nenbutsu sect became other sect's temples and lost traction.
Japanese: 戦国時代(日本)の頃から宗派としての色合いを帯びはじめたが、大念仏寺の法統が何度も絶え、融通念仏の寺も他宗派の寺院となり勢いは振るわなかった。
English: From 1688 to 1703, the Yukan of the 46th head priest of Dainenbutsu-ji Temple, who was regarded as a founder of the reemergence of Yuzu Nenbutsu, tried to revive Yuzu Nenbutsu by putting dharma in the statutory form by 'Yuzu enmonsho' (Outlines of the Yuzu-Nembutsu Theology), determining rules as a sect and providing dormitory, which led to the establishment of the Yuzu Nenbutsu sect.
Japanese: 元禄年間（1688～1703）に、融通念仏再興の祖とされる大念仏寺第46世の融観が融通念仏の復興に努め、「融通円門章」等により教義を明文化し、一宗としての制規を定め、学寮も設けるなかで融通念仏宗として整備されていった。
English: Since 'Yuzu enmonsho' was written in kanbun, classical Chinese, 'Yuzu nenbutsu shingesho' (document for understanding and mastering Yuzu nenbutsu), which was written in Japanese, were widespread in order to cover the negative effects of the former.
Japanese: 「融通円門章」は漢文体で難解なため、その弊を補うために和文形式で書かれた「融通念仏信解章」も広く普及した。
English: The greatest characteristic of Yuzu Nenbutsu is that it put higher value on Invocation of the Buddha's Name than Kanso Nenbustu (Buddha ideation through chanting and visualization), so that the Yuzu Nenbutsu sect makes reciting Buddhism invocation (Yuzu Nenbutsu), which was preached by Ryonin and expects Jikkai (ten spiritual realms) Ichinen (a single repetition of a prayer) and rebirth in Jodo of Jita Yuzu (自他融通, literally, Yuzu Nenbutsu for oneself and others), ten times toward the west every morning as a daily duty.
Japanese: 融通念仏の最大の特徴は、観想念仏から称名念仏の重要視に変えた事であり、融通念仏宗では、毎朝西方に向かって良忍の説いた十界一念・自他融通の浄土往生を期する念仏（融通念仏）を十唱することなどを日課とする。
English: It was the pioneering work of Senshu Nenbutsu (the Single-Minded Recitation of the Nenbutsu) and transmitted the purer Jodo-kyo Buddhism of the Tendai sect, so that it can be said to have the advanced form and content of the later Jodo and Jodo Shinshu sects.
Japanese: 専修念仏の先駆であり、より純粋な天台系の浄土教仏教を伝えており、その後の浄土宗や浄土真宗の先行的形態と内容を持つともいえる。
English: Fugen Bosatsu, samanta bhadra in Sanskrit, is a venerable Bosatsu entity and is Bodhisattva, which is worshipped in Mahayana Buddhism.
Japanese: 普賢菩薩（ふげんぼさつ）、サンスクリットサマンタ・バドラ(samantabhadra)は、大乗仏教における崇拝の対象である菩薩の一尊。
English: The Sanskrit name samanta bhadra means 'far and widewise man' and that he is a wise man who appears in the far and wide world and relieves people with Buddha's mercy and intelligence.
Japanese: 梵名のサマンタ・バドラとは「普く賢い者」の意味であり、彼が世界にあまねく現れ仏の慈悲と理知を顕して人々を救う賢者である事を意味する。
English: In addition, since it is seen in Hoke-kyo Sutra which preaches Nyonin Jobutsu (Attainment of Buddhahood by women), it has been especially worshipped by women.
Japanese: また、女人成仏を説く法華経に登場することから、特に女性の信仰を集めた。
English: In Mikkyo it is regarded as a symbol of aspiration for Buddhahood (a mind to seek enlightenment through mastering the truth) and seen as the same entity as Kongosatta which has the same character.
Japanese: 密教では菩提心(真理を究めて悟りを求めようという心)の象徴とされ、同じ性格を持つ金剛薩埵と同一視される。
English: For this reason, Fugen Bosatsu is often called Kongoshu Bosatsu, another name for Kongosatta, as well.
Japanese: そのため普賢菩薩はしばしば金剛薩埵の別名でもある金剛手菩薩(こんごうしゅぼさつ)とも呼ばれる。
English: Mt. Gabi (Emeishan) in Sichuan Province, China are regarded as Reijo, sacred ground, of the Fugen Bosatsu and statues are placed as Kyoji, attendant figures, of Shakanyorai with Monju Bosatsu (Manjusri).
Japanese: 中国・四川省の峨眉山が普賢菩薩の霊場とされ、文殊菩薩とともに釈迦如来の脇侍を勤める。
English: As an individual Buddha, the most common figure is expressed as a figure which joins its hands in prayer in the lotus position on a white elephant that has six ivory tusks and has Rengeza (padmasana, Lotus base) on the back.
Japanese: 独尊としては、蓮華座を乗せた六牙の白象に結跏趺坐して合掌する姿で描かれるのが、最も一般的である。
English: In Mikkyo it is expressed as a figure which has a lotus stem on which a treasure sword is placed in the left hand and a figure which has gokorei (a five-pronged bell) in the left hand and Gokosho in the right hand in the same way as Kongosatta, and figures which have nyoi (an implement carried by Buddhist priests at a ceremony or during formal preaching), lotus flower and scriptures as well.
Japanese: 密教では、左手に宝剣を立てた蓮茎を持る姿や、金剛薩たと全く同じ左手に五鈷鈴、右手に五鈷杵を執る姿で表される他、如意や蓮華、経典を手に持つ作例も見られる。
English: In Japan from the middle of the Heian period, it was worshipped mainly by noble women in accordance with the prevalence of Hoke-kyo Sutra, which preaches women's relief.
Japanese: 日本では平安中期以降、女性の救済を説く法華経の普及によって、主に貴婦人たちからの信仰を集めた。
English: In Japan there are many pictures and statues, such as the wooden statue (national treasure) of Fine Arts in the latter part of Heian period at The Okura Shukokan Museum.
Japanese: 日本では絵画・彫像とも作例が多く、彫像の作例としては、大倉集古館の平安時代後期の木像（国宝）などがある。