nntsuzu/KFTT huggingface dataset:
English: There are various theories regarding the origin of the word, such as the theory that it mimics how a lotus leaf floats on the surface of water, being moved by the wind or current, or that it mimics how morning dew rolls upon the lotus leaf.
Japanese: 語源は諸説さまざまで蓮の葉が風や水面（みなも）の波によりゆらゆらする様や蓮の葉の朝露がころころと転がる様という形態を模してという説。
English: Another theory is that the word was derived from the meaning that goods sold through the trade in lotus leaves changed seasonally, or that it referred to seasonal articles or mocks.
Japanese: 蓮の葉商いの季節ごとに商品が変わる事やきわ物やまがい物といった意味などから引用されたという説。
English: Moreover, there is a theory that the word was derived from the name of the occupation because the novel "Koshoku ichidai onna," written by Saikaku IHARA in 1686, had a description of Hasuhame (equivalent to Hasuha Onna), who was described as a woman employed by a big wholesaler in Kamigata (the area of Kyoto and Osaka) to have an affair with a good customer for the purpose of entertainment.
Japanese: また井原西鶴の『好色一代女』貞享3年(1686年)に蓮葉女として記述され、上方の大店の問屋で雇用された上客を接待するための閨（ねや）をともにする女性として描かれていて、職業の名前からの引用という説がある。
English: However, it is uncertain whether any one of the above was actually the origin of a word, or that the word having the above meaning was created through a process by which words were in complete harmony in a multiple manner.
Japanese: しかしこの中のひとつが語源になったのか、または複合的に渾然一体となってこのような言葉の意味ができたのか定かでない。
English: In ancient India, women came to be graded because goddess worship was generated from the many gods of Hinduism (many gods and animal gods existed).
Japanese: 古代インドでは、ヒンドゥー教の多くの神（男性や動物の神も多数存在する）の中から女神信仰が生まれた影響で、女性を格付けするようになった。
English: As a result, the most fantastic woman was called 'Hasuonna,' and as the top symbol, Lakshmi (a consort of Vishnu in Hinduism) (this is known as Kisshoten (Laksmi) in Japan, but, it refers to Kisshoten (Laksmi) in Buddhism and to Kisshotennyo (Lakshmi) in Esoteric Buddhism) was worshiped.
Japanese: これにより、最高に素晴らしい女性を「蓮女」といいその最高峰の象徴としてラクシュミ神（日本では吉祥天として知られるが、仏教では吉祥天、密教では吉祥天女）を崇拝した。
English: Hasuhameshi, also called Hasumeshi, is a dish made by steaming lotus leaves, softening them by adding salt, mincing softened lotus leaves and mixing them with steaming rice.
Japanese: 蓮葉飯（はすはめし）とは蓮飯（はすめし）ともいい、蓮の葉を蒸しあげ塩を加え柔らかくして細かく刻んで炊き立てのご飯と混ぜたものである。
English: People can eat this dish at shops in the temple town of Monzen-machi or at temples even today, as altarage for the Urabon Festival or for the rites and festivals of some religious schools of Buddhism, or as specialty; however, this dish is seldom made in general daily life.
Japanese: 盂蘭盆や一部の仏教宗派の祭礼の供物や名物として、現在でもその門前町の商店やお寺でも食することはできるが、一般ではほとんど作られることがない料理。
English: Renhan (rice wrapped in lotus leaf) in China and Southeast Asian countries, which is also called Heyefan in Chinese, refers to Chimaki (a rice dumpling wrapped in bamboo leaves) in Japan; it's a steamed dish made by wrapping Uruchimai (nonglutinous rice) or Mochigome (glutinous rice) with various foodstuffs in lotus leaves, and steaming the wrapped item.
Japanese: 中国や東南アジアの蓮飯（レンハン）中国語では荷葉飯（フーイエファン）ともいい日本で言う粽（ちまき）のことで粳米（うるちまい）や餅米（もちごめ）などをさまざまな食材と一緒に蓮の葉包みの蒸した物のことである。
English: Of course, other leaves such as bamboo grass, straw and so on are also used to make Chimaki, and Chimaki is introduced as one of the dishes in present-day China, but in ancient times Chimaki made using lotus leaves also had a religious meaning.
Japanese: 当然、粽の葉は他にもササやコモなども使い、現在の中国では、料理のひとつとして紹介されているが、古くは蓮を使う時は宗教的意味合いをもっていた。
English: Sanpokojin (or also called sanbokojin) is one of the Buddhist beliefs peculiar to Japan.
Japanese: 三宝荒神（さんぼうこうじん、さんぽうこうじん）は、日本特有の仏教における信仰対象の1つ。
English: There was originally no custom of enshrining the former because it was an evil deity having harmful influences, but along with the introduction of Buddhism, a custom of setting an evil deity as a guardian deity by enshrining evil deities such as yaksha (Buddhist guardian deities sometimes depicted as demonic warriors) and rakshasa (a type of evil spirit) in India was introduced.
Japanese: 前者は害悪をなす悪神であったので、これを祀るものは本来なかったが、仏教の伝来とともにインドに行われた夜叉・羅刹などの悪神を祀り、これを以って守護神とする風習が伝わった。
English: This means that the Hindu custom of setting evil deities as guardians and Goho zenjin (good deities protecting dharma) after such evil deities became believers of Buddhism was also conducted in the same manner in the Japanese environment.
Japanese: すなわちヒンドゥー教での悪神が仏教に帰依した後に守護神・護法善神とされた風習が、日本の風土でも同じくされたものである。
English: Kojin as the statue form was not a venerable image Buddhist statue originating from India but was instead a statue of noble character independently developed in the belief of Japanese Buddhism, and was represented by sanpokojin.
Japanese: 像容としての荒神は、インド由来の仏教尊像ではなく、日本仏教の信仰の中で独自に発展した尊像であり、三宝荒神はその代表的な物である。
English: It is considered that Kojin was formed as a result of blending the ancient Japanese Aramitama, adopting a form of Yashashin originating from ancient India, and various elements such as Shinto, Esoteric Buddhism, mountain worship and so on.
Japanese: 日本古来の荒魂（あらみたま）に、古代インドに源泉をもつ夜叉神の形態が取り入れられ、神道、密教、山岳信仰などのさまざまな要素が混交して成立したものと思われる。
English: A general statue form of sanpokojin is a Buddhist statue with three faces and six arms or with eight faces and six arms (with five small faces on the Buddhist statue with three faces).
Japanese: 三宝荒神の像容は、三面六臂または八面六臂（三面像の頭上に5つの小面を持つ）が一般的である。
English: Because of its nature of punishing terrible evils, sanpokojin expressed its anger with its hair erect and a fierce look in its eyes, and was similar to Myo-O Zo (Statue of Wisdom Kings) in Esoteric Buddhism.
Japanese: 暴悪を治罰するという性質のため、頭髪を逆立てて眼を吊り上げた憤怒の表情を示し、密教の明王像に共通するものがある。
English: Because it is considered to have been a deity removing uncleanliness and disasters, Sanpokojin has been believed as a god of fire and kamado (kitchen ranges) and has often had a place of honor as Kamadogami (the god of kitchen ranges).
Japanese: 不浄や災難を除去する神とされることから、火と竈の神として信仰され、かまど神として祭られることが多い。
English: Because a kitchen and kamado have been believed to be the cleanest places in Japan, the common people came to believe in Kamadogami.
Japanese: これは日本では台所やかまどが最も清浄なる場所であることから俗間で信仰されるようになったものである。
English: Aum Kampa Kampa Svaha
Japanese: オン　ケンバヤ　ケンバヤ　ソワカ（AumKampaKampaSvaha）
English: The above means 'Aum (sacred sound), Kenba, Kenba, Svaha (prayer for accomplishment)' in Japanese.
Japanese: 邦訳すれば、「オーム(聖音)、剣婆よ　剣婆よ　スヴァーハー(成就祈願)」という意味になる。
English: Sanpokojin was considered to be the same as Kenbaya, which was a deity of earthquakes, kenzoku (disciples or followers of Buddha) of Nitten, as preached in Vol. 5 of Dainichikyo-sho under the syncretism of Shinto and Buddhism.
Japanese: 三宝荒神は、神仏習合のもとで大日経疏巻五に説かれる日天の眷属である地震を司る神である剣婆（けんばや）と同一視された。
English: It is said that the Shugei Shuchiin school was a private facility established by Kukai on January 27, 829, at the residence in Sakyo Kujo in Kyoto, which had been received from FUJIWARA no Mimori, for the purpose of educating the common people and providing comprehensive education in various liberal arts.
Japanese: 綜芸種智院（しゅげいしゅちいん）は、天長5年12月15日(旧暦)（829年1月23日）、空海が庶民教育や各種学芸の綜合的教育を目的に、藤原三守から譲り受けた京都の左京九条の邸宅に設置した私立学校といわれている。
English: The Shugei Shuchiin school was originally written as 綜藝種智院 in Chinese characters, but today it's generally written in a new style as 綜芸種智院.
Japanese: 本来は綜藝種智院だが、新字体による表記の綜芸種智院が、現在は一般的。
English: A principle in this period was that Daigaku-ryo (the Bureau of Education under the Ritsuryo system (a system of centralized government based on the Ritsuryo code)--an educational institution of the central government--targeted nobility, while Kokugaku (provincial schools) (educational institution under the Ritsuryo system), as local educational institutions, targeted younger people of gunji (district managers).
Japanese: この時代、原則的には中央の教育機関であった大学寮は主に貴族の、地方の教育機関であった国学(律令制の教育機関)は郡司の子弟を対象としていた。
English: As shown in the above, social status was regulated and the gate was extremely narrow, although it wasn't always true that the gate was not open to the common people, considering the operational aspect.
Japanese: このように、身分制限があり、運用面において庶民にも全く開放されていなかったわけではなかったが、極めて狭き門であった。
English: The major subject at Daigaku and Kokugaku was mainly Confucianism, so Buddhism and Taoism weren't taught there.
Japanese: また、大学・国学では主に儒教を専門に教育しており、仏教・道教などは扱っていなかった。
English: The major subject at temples was Buddhism, and secular studies such as Confucianism and so on were generally not taught there.
Japanese: また、寺院では仏教を専門に教育しており、儒教などの世俗の学問は基本的に扱っていなかった。
English: Kukai, who tried to move beyond this status quo, wrote 'Shugei Shuchiin School Shiki narabinijo' ("Shoryoshu" (Collected Works of Prose and Poetry of Kukai) with ten volumes) in 828, proposing the establishment of an educational facility that would fully provide school lunches to all students and teachers; where all people could learn whatever their social status, rich and poor alike; and where both secular people and priests could comprehensively learn all manner of thought and liberal arts, such as Confucianism, Buddhism, Taoism and so on.
Japanese: 空海は、こうした現状を打破しようと、天長5年付で「綜芸種智院式并序」（『性霊集』巻十）を著して、全学生・教員への給食制を完備した身分貧富に関わりなく学ぶことのできる教育施設、俗人も僧侶も儒教・仏教・道教などあらゆる思想・学芸を総合的に学ぶことのできる教育施設の設立を提唱した。
English: In order to realize the permanent operation of such an educational facility, Kukai asked many people--including the Emperor, ministers, marquises and high priests of all sects of Buddhism--to provide support and cooperation.
Japanese: その恒久的な運営を実現するため、天皇、大臣諸侯、仏教諸宗の高僧らをはじめ、広く世間に支持・協力を呼びかけたのである。
English: However, it isn't certain how various aspects of Kukai's concept were realized, and some people are dubious as to whether the Shugei Shuchiin school was ever established.
Japanese: ただ、実際に空海の構想がどこまで実現されたかは明らかでない部分が多く、綜芸種智院の設立自体を疑問視する見解も一部にはある。
English: The Shugei Shuchiin school was sold after discussions among disciples in 845, ten years after the death of Kukai, because it had become difficult to obtain the desired results.
Japanese: 綜芸種智院は、空海の死後10年ほど経た承和(日本)12年（845年）、所期の成果を挙げることが困難になったとして、弟子たちによる協議の末売却された。
English: The profit on sale was appropriated for the purchase of the Terada region (in Taki-gun, Tanba Province, later Oyamasho) in order to secure the revenues to foster monks of the Shingon sect at To-ji Temple.
Japanese: その売却益は東寺の真言僧育成財源確保のための寺田（所在地丹波国多紀郡、のちの大山荘）購入にあてられている。
English: Although it is uncertain whether the Shugei Shuchiin school was operated until the sale or its operation had already ceased by that time, the Shugei Shuchiin school is generally considered to have been operated from 829 to 845.
Japanese: 売却まで運営されていたのか、それ以前からすでに運営されなくなっていたのか定かでないが、一般的には、天長5年末から承和12年までの20年弱が、綜芸種智院の存続期間と考えられている。
English: Regarding its abolishment, the various reasons cited include revenue shortfalls, a lack of successors, policy change to giving high priority to maintaining the Shingon-shu sect religious group, the unrealistic nature of the concept, the view that the Shugei Shuchiin school was actually a temporary facility to conciliate the people by the Imperial Court, and so on.
Japanese: 廃絶理由として、財源不足、後継者難、真言教団維持優先への路線転換、構想自体の非現実性、実際は朝廷による民衆懐柔のための一時的施設であったとする見方など、様々な理由があげられている。
English: The term Henjo Nanshi refers to the idea that a woman, who has been thought to have great difficulty in becoming a Buddha since ancient times, is able to accomplish it by once changing into a man.
Japanese: 変成男子（へんじょうなんし）とは、古来、女子（女性）は成仏することか非常に難しいとされ、いったん男子（男性）に成ることで、成仏することができるようになるとした思想。
English: This kind of idea, that could be taken as a reflection of the predominance of men over women, is not found in early Buddhist sutras.
Japanese: 初期の経典にはこのような男尊女卑（とも受け取られかねない思想）は見られない。
English: However, the idea of women's difficulty in attaining Buddhahood spread after Shakyamuni passed away, and the idea of Henjo Nanshi may be cited in Mahayana Buddhism to deny such misogyny.
Japanese: しかし釈尊滅後、女性は成仏するのが難しいという思想が広まり、大乗仏教では、そういう女性蔑視の思想を否定しようとして変成男子の思想を示したとも考えられる。
English: After the Meiji Restoration, however, patriarchy based on Confucianism was expanded not only to the former samurai (warrior) class, but also to farm and merchant families at large, and the idea of Henjo Nanshi came to be dealt with, throughout the world of Japanese Buddhism including various schools of the Hokke Sect, as a basis to justify misogyny based on Confucian patriarchy, and a slogan that says "women cannot become any Buddha" in literal terms.
Japanese: しかし明治維新後儒教的な家父長制が旧武士階層のみならず一般の農商家にも拡大されると文字通り「女人は成仏できない」という儒教的家父長制による女性蔑視の正当性を証明する根拠として法華系諸宗派を初めとする日本仏教全体で扱われるようになった。
English: Since then, partly because of growing nationalism, some sects including Nichiren Shoshu (a Buddhist sect founded by Nichiren) abolished nunhood.
Japanese: 日蓮正宗のようにこれ以降国粋主義の高まりも加わって尼僧を廃止した例もある。
English: Especially after Japan's defeat in the Pacific War in 1945, the Constitution of Japan, in which gender equality is declared, was promulgated and predominance of men over women based on Confucianism was denied according to the indication of the occupying forces, which resulted in the interpretation of Henjo Nanshi being shifted from one, which is that a woman can become a Buddha by changing into a man, to another, which is that a woman demonstrates her Buddhahood by her male appearance.
Japanese: また、特に昭和20年の太平洋戦争敗戦後男女平等を謳う日本国憲法が発布され進駐軍の意向で儒教的な男尊女卑の考えが否定されると男子に成ることで成仏できるのではなく、成仏したことを男子の姿で表したといったように解釈が変更された。
English: In addition, there is controversy as to whether the description in the Lotus Sutra means Buddhahood after changing into a man or Buddhahood just as a woman who she is, and whether the dragon should be regarded as the dragon god classified in Tenbu (deities who resides in the heavenly realm, one of six realms in which the souls of living beings transmigrate from one to another), in terms of Rokudo (six realms of reincarnation) or Jikkai (ten spiritual realms), or as an animal inferior to human beings.
Japanese: なお、この記述が変成男子で成仏したか、女人身そのままの成仏か、あるいは竜を六道や十界の観点から天部に位置する竜神と見るか、それとも人間より劣る畜生と見るかなどの議論がある。
English: "Daibirushana Jobutsu Jinbenkaji-kyo Sutra," which is also called "Birushanakyo Sutra" or "Dainichi-kyo Sutra," refers to Esoteric Buddhist scriptures that are considered to have been established in or around the period of the seventh through eighth centuries.
Japanese: 『大毘盧遮那成仏神変加持経』、別名『毘盧遮那経』（びるしゃなきょう）、『大日経』（だいにちきょう）は、7-8世紀頃成立したと考えられている密教経典である。
English: This sutra was translated into Chinese in 724 by Zenmui (Śubhakarasiṃha, 637-735), who came to Tang from India, and by learned priests who pursued their studies in Tang.
Japanese: インドから唐にやってきた善無畏（Śubhakarasiṃha、637-735）と唐の学僧たちによって724年に漢訳された。
English: It was also translated into Tibetan in 812 by Śīlendrabodhi and dPal brTsegs.
Japanese: また、812年にはシーレンドラボーディ（Śīlendrabodhi）とペーチェク（dPalbrTsegs）によってチベット語に翻訳された。
English: The Sanskrit title in Tibetan retranslated into Sanskrit is: Mahāvairocanābhisaṃbodhivikurvitādhiṣṭhānavaipulyasūtrendrarāja nāma dharmaparyāya ("the teachings of Buddhism named as Taishakuten of Daibirushana Jobutsu Jinbenkaji Hoto-kyo Sutra, Vaipulya Sutra").
Japanese: チベット訳からサンスクリットタイトルを還梵すると、Mahāvairocanābhisaṃbodhivikurvitādhiṣṭhānavaipulyasūtrendrarājanāmadharmaparyāya（『大毘盧遮那成仏神変加持方等経の帝釈天と名付くる法門』）となる。
English: This sutra consisted of two parts, so-called jiso (the thing-in-itself) of the Shingon sect, and the Shingon sect, but it contained very many descriptions of the jiso part, preaching manners (in the original form of) and mantra of the former Ryokai mandala (Mandalas of the Two Realms), and the ceremonies of Esoteric Buddhism.
Japanese: 内容は、真言宗のいわゆる事相と真言宗に相当する2つの部分から成り立つが、前者である両界曼荼羅（の原形）の作法や真言、密教の儀式を説く事相の部分が非常に多い。
English: Although this part was described concretely, it is believed to have been impossible to understand the truth without direct teachings of Buddhism from a master.
Japanese: また、この部分の記述は具体的であるが、師匠からの直接の伝法がなければ、真実は理解できないとされている。
English: Its composition followed the style of the early stage of Mahayana Sutra, which means that the Mantra-Gateway was explained and clarified through dialogues between Dainichi Nyorai (Mahavairocana) and Vajrapani (Lord of Mysteries).
Japanese: 構成は、大日如来と金剛手（秘密派の主たるもの）の対話によって真言門を説き明かしていくという、初期大乗経典のスタイルを踏襲している。
English: The essence is the following part, in which Birushananyorai preached what Bodhi was when explaining the knowledge of everything of Nyorai (Tathagata).
Japanese: 要諦は、下記の、毘盧遮那如来が如来の一切智智について説明する部分において、菩提とは何かを説くところにある。
English: The early stage of the Mahayana Sutra explained that the aspiration for Buddhahood was a 'mind to seek Bodhi,' while this sutra explained that 'Bodhi was to know one's own mind as it really is.'
Japanese: 初期大乗経典では、菩提心とは「菩提を求める心」であったのに対し、この経では「菩提とは実の如く自心を知ること」としている。
English: "南無" (Namu) is a transliteration of Namo (Sanskrit) to Chinese and it means "I devote myself,"and the five letters, "妙法蓮華経"(myoho-renge-kyo), were the formal title of Hokkekyo (the Lotus Sutra) when it was translated from "saddharmapuNDariika-sutra"in Sanskrit by Kumarajiva (Sanskrit Kum{a-}raj{i-}va, abbreviated as Raju or Ju).
Japanese: 「南無」はnamo(サンスクリット語)の漢語への音写語で「わたくしは帰依します」と意味し、「妙法蓮華経」の五字はサンスクリット語の「サッダルマ・プンダリーカ・スートラ(saddharmapuNDariika-suutra、)」を鳩摩羅什（くまらじゅう、サンスクリット語Kumārajīva,、クマーラジーヴァ、略称羅什（らじゅう）または什（じゅう））が翻訳した版の法華経の正式な題名（題目）である。
English: The seven kanji characters "南無妙法蓮華経"as a whole mean "I devote myself (embrace) to the teachings of the Lotus Sutra."
Japanese: 「南無妙法蓮華経」の七字で「法華経の教えに帰依をする」という意味である。
English: Nichiren, the founder of the Daimoku sect (Nichiren sect, Hokke sect), defined Namu-myoho-renge-kyo as Shogyo (a correct practice); although, prior to Nichiren, it was not a center of the creed in Tendai and Tendai Jimon sects, which Tendai Taishi (Chigi or Zhiyi) founded, it was chanted by the ascetic priests of those sects.
Japanese: 題目宗（日蓮宗、法華宗）の宗祖日蓮が正行（しょうぎょう）として据えたが、日蓮以前の天台大師（智顗）を祖とする天台宗・天台寺門宗などでも教義の中心ではないもののこの五字七字の題目は修行僧が唱えていたとされる。
English: Nichiren, who considered that practice emerged in Mappo (Age of the Final Dharma), thought that the practice of chanting Namu-myoho-renge-kyo should be the main part of practice after he was exiled to Sado Island (Sado Province).
Japanese: それを末法の時代に生誕したと考えた日蓮は佐渡ヶ島（佐渡国）に流されて以降この「南無妙法蓮華経」と唱える修行を中心にしないと駄目だと考えた。
English: "Kudensho" is a book written in 1331 by Kakunyo, who was the third chief priest of Hongan-ji Temple of the Jodo Shinshu (the True Pure Land Sect of Buddhism).
Japanese: 口伝鈔（くでんしょう）とは、浄土真宗本願寺第3代覚如の著作で1331年（元弘元年）に記された。
English: This Japanese title, "Kudensho," which literally means "orally transmitted words," was given because Kakunyo wrote the book based on his notes of the oral teachings of Joshin, who was the grandson of Shinran (founder of the Jodo Shinshu).
Japanese: 覚如が、親鸞の孫にあたる如信より口授された教義を記したことから、この名が付けられた。
English: It is referred as ten volumes of the Lotus Sutra, or The Lotus Sutra and Its Opening and Closing Sutras.
Japanese: 法華経十巻、妙法蓮華経並開結（みょうほうれんげきょうならびにかいけつ）とも称される。
English: Furthermore, threefold refers here to the three sutras: "Muryo gikyo" (Sutra of Immeasurable Meanings), "Myoho-renge-kyo" (the Lotus Sutra) and, "Bussetsu Kanfugen bosatsu Gyoho-kyo" (Sutra of Meditation on the Bodhisattva Universal Virtue).
Japanese: なお、ここでいう三部とは、『無量義経』、『妙法蓮華経』、『仏説観普賢菩薩行法経』の三経を指す。
English: It is said that the theory of regarding the three sutras as a single sutra was originated in the ideas of Chigi.
Japanese: 上記の三経を以て一体の経とする説（三経一体説）は智ギの所説に由来しているとされる。
English: "Myoho-renge-kyo" (the Lotus Sutra) translated into Chinese by Kumarajiva is not complete by itself: it was constitutively translated as the main part of 'Lotus Sutra, the supreme teaching which Shakyamuni ultimately revealed.'
Japanese: 鳩摩羅什による漢訳の『妙法蓮華経』は、「釈迦が最終的に開示した最高の教えである法華経」の主題部として構成的に訳出されており、一経だけで完結した内容とはなっていない。
English: "Hokke Sanbu-kyo" translated by Kumarajiva is composed of the three following parts; one volume of "Muryo gikyo" (Sutra of Immeasurable Meanings) as the opening part of the sutra, twenty-eight chapters in eight volumes of "Myoho-renge-kyo" (the Lotus Sutra) as the main sutra, and one volume of "Bussetsu Kanfugen bosatsu Gyoho-kyo" (Sutra of Meditation on the Bodhisattva Universal Virtue) as the closing part.
Japanese: すなわち『無量義経』一巻を開経とし、『妙法蓮華経』八巻二十八品を根幹部分とし、『仏説観普賢菩薩行法経』一巻を結経とする三部をもって、羅什訳の『法華三部経』は完結する。
English: Japan's Tendai Sect (Sanmon school and Jimon school) and various schools of Hokke sect, such as Nichiren Sect or Nichiren Shoshu school, regard the theory as their doctrine and the three sutras as the basis.
Japanese: 日本の天台宗（山門派・寺門派）や、日蓮宗・日蓮正宗等の法華宗各派は、この説を教義として三経を所依の経典としている。
English: An expression "joining the kiseki" means that one's name will be listed in the enmacho, or that "the person has passed away."
Japanese: 慣用表現である「鬼籍に入る」とは、閻魔帳に記載されるようになるという意味で、即ち人が「死亡した」「亡くなった」という意味である。
English: Shibosatsu (shi means four), means four Bosatsu literally, is a combination of Bosatsu as the object of worship or construction of statues in the Buddhism.
Japanese: 四菩薩（しぼさつ）とは、文字通り「四名の菩薩」の意であり、仏教の信仰・造像の対象である菩薩の組み合わせの1つである。
English: There is a case that four Bosatsu in the 'Chudaihachiyoin' (the central eight-Petal Court) at the center of the 'Garbhadhatu Mandala' of the Esoteric Buddhism, Fugen Bosatsu. Monju Bosatsu, Kannon Bosatsu and Miroko Bosatsu are together called the shibosatsu.
Japanese: 密教の「胎蔵曼荼羅」では、曼荼羅の中央に位置する「中台八葉院」に表わされる四体の菩薩、すなわち普賢菩薩、文殊菩薩、観音菩薩、弥勒菩薩を四菩薩と称する場合がある。
English: In the Tendai sect and its branches, four Bosatsu, Kongoho, Kongori, Kongoin and Kongogo, may be arranged as the wakiji (attendant figures) for the Amida Nyorai.
Japanese: 天台宗系では、阿弥陀如来の脇侍として金剛法、金剛利、金剛因、金剛語の四菩薩を安置することがある。
English: Although any one of the four Bosatsu, Kongoho, Kongori, Kongoin or Kongogo, is seldom constructed as an individual statue, these four are arranged at the East, South, North and West of the Amida Nyorai, drawn as one of the Gochi Nyorai (Five Buddha Statues representing Five Different Wisdom of Buddha), in the Diamond World Mandala of the Esoteric Buddhism.
Japanese: 金剛法・金剛利・金剛因・金剛語の各菩薩は単独では造像されることのまずないものだが、密教の金剛界曼荼羅では五仏（五智如来）の1つである阿弥陀如来の東・南・北・西に上記四菩薩が配されている。
English: It is known that this format of the Amida Quintet (the Amida Nyorai and the four Bosatsu) statue was placed in the Jogyo zanmai-do hall at the Todo district, Mt. Hiei.
Japanese: この形の阿弥陀五尊像（阿弥陀如来及び四菩薩像）は比叡山東塔常行三昧堂に安置されていたことが知られている。
English: As an existing old statue, the Gosonzo (quintet) (important cultural property) placed in the Jogyo-do hall of the Nikko Rinno-ji Temple is known.
Japanese: 現存する古像としては、日光輪王寺常行堂安置の五尊像（重要文化財）が知られている。
English: In the Nichiren sect and the Hokke sect, the Shibosatsu consists of Jogyo, Muhengyo, Jogyo and Anryugyo which are described in the "Hokekyo" (Lotus Sutra).
Japanese: 日蓮宗・法華宗では、『法華経』に登場する上行（じょうぎょう）、無辺行（むへんぎょう）、浄行（じょうぎょう）、安立行（あんりゅうぎょう）を四菩薩と称する。
English: According to the fifteenth phrases of the jujiyujuppon (Emerging from the Earth), chapter 15 of the "Hokekyo," when Shaka Nyorai (Shakyamuni) was preaching, a crack appeared in the ground and then many Bosatsu emerged from it, which are called collectively "jiyu no Bosatsu" (Bosatsu appearing from underground).
Japanese: 『法華経』の第15章にあたる従地涌出品（じゅうじゆじゅっぽん）第十五の記述によれば、釈迦如来が説法をしていた際に大地が割れ、そこから無数の菩薩が涌き出た（これを総称して地涌の菩薩と称す）。
English: The leading Bosatsu of these were Jogyo, Muhengyo, Jogyo and Anryugyo and they are considered to guard the Buddhism in the mappo (the latter days of Buddhism) days after the death of Shaka.
Japanese: これらの筆頭が上行菩薩・無辺行菩薩・浄行菩薩・安立行菩薩であり、これらの菩薩は釈迦亡き後の末法の世において法(仏教)を護持するものとされている。
English: Nichiren, who insisted that the reason for the deterioration of the social order and disasters is people's belief in heresies, identified himself as the same kind of Jogyo Bosatsu.
Japanese: 日蓮は、世が乱れ災害が起きるのは邪教を奉ずるからだと主張し、鎌倉の街頭で法華経の教えを説いたが、自己をこうした上行菩薩になぞらえていた。
English: Because these Shibosatsu were described in the Hokekyo as having bodies that were gold colored and having Sanjuniso (32 marks of Nyorai), they may not seem to be Bosatsu who are training to get enlightenment.
Japanese: なお、この法華経に登場する四菩薩は「金色の身で、三十二相を具えている」などと記されていることから、悟りを開く為の修行中の菩薩ではないとも解釈される。
English: It is thought that these Bosatsu were not the Bosatsu who were doing Bosatsu-gyo practice for the enlightenment of themselves, but the Nyorai, who had gotten enlightenment and entered the spiritual realm of Buddhahood, came to the Kukai (nine various realms except the Buddhahood) to give relief to the mappo days, called Daibosatsu (great Bosatsu).
Japanese: この場合、自らの解脱の為に菩薩行を行なう菩薩ではなく、悟達し既に仏界へ昇った如来が末法救済のために九界へ降り立った大菩薩であるとされる。