nntsuzu/KFTT huggingface dataset:
English: Prosperity is the prayer for continuation of good things like longevity and/or good health, protection is the prayer for removing or allaying misfortunes like disease and/or disaster, acquiring love is the prayer for a good marital relationship and subduing demons is the prayer for beating back enemies respectively.
Japanese: 増益は長寿、健康など、良いことが続くことを祈るもの、息災は、病気、天災などの災いを除きしずめるように祈るもの、敬愛は、夫婦和合などを祈るもの、調伏は怨敵撃退などを祈るものである。
English: In this category, there exists Butsugen Mandala (literally Buddha-Eye Mandala), Ichijikinrin Mandala (One-Syllable Golden Wheel Mandala), Sonsho Mandala (Mandala composed of holy spirits of Mahavairocana's parietal region), Hokke Mandala (lotus mandala), Horokaku Mandala (Jeweled Pavilion Mandala) and Ninnogyo Mandala (the Sutra of Benevolent Kings Mandala), and so on.
Japanese: 仏眼曼荼羅、一字金輪曼荼羅、尊勝曼荼羅、法華曼荼羅、宝楼閣曼荼羅、仁王経曼荼羅などがある。
English: Jodo Mandala - Jodo (pure land) means the sanctuary or perfect land where each Buddha resides, such as jodo of Miroku Buddha (Maitreya) and jodo of Yakushi Nyorai (the Healing Buddha), but when simply referring to 'jodo,' it usually means Saiho Gokuraku Jodo of Amida Nyorai.
Japanese: 浄土曼荼羅－浄土（清らかな国土）とは、それぞれの仏が住している聖域、理想的な国土のことで、弥勒仏の浄土、薬師如来の浄土などがあるが、単に「浄土」と言った場合は、阿弥陀如来の西方極楽浄土を指すことが多い。
English: Jodo Mandala is the one that concretely expresses the image of Amida jodo which is advocated in 'Kanmuryo Jukyo Sutra' (The Sutra of Visualization of the Buddha of Measureless Life) and other scriptures.
Japanese: 浄土曼荼羅とは、「観無量寿経」などの経典に説く阿弥陀浄土のイメージを具体的に表現したものである。
English: While these works are called 'jodo henso-zu' (the picture describing Buddhist Heaven and Pure Land) in China, they are called mandala in Japan.
Japanese: この種の作品を中国では「浄土変相図」と称するのに対し、日本では曼荼羅と称している。
English: Based on patterns and contents, Jodo mandala works in Japan are categorized into 3 kinds, i.e. Chiko Mandala, Taima Mandala and Seikai Mandala, and these are collectively called Jodo Sanmandala (three Jodo mandala).
Japanese: 日本の浄土曼荼羅には図柄、内容などから大きく分けて智光曼荼羅、当麻曼荼羅、清海曼荼羅の3種があり、これらを浄土三曼荼羅と称している。
English: Suijaku Mandala - The philosophy which advocates that deities of the Japanese Shinto Religion are various Buddha from Buddhism that appear tentatively in different figures, is called Honji-Suijaku Setsu (Honji-Suijaku thesis).
Japanese: 垂迹曼荼羅－日本の神道の神々は、仏教の諸仏が「仮に姿を変えて現われたもの」だとする思想を本地垂迹説という。
English: According to this thesis, various Buddha, which are the original figures of Deities, are called 'Honjibutsu' (Honji Buddha) and deities originating from Honjibutsu are called 'Suijakushin' (Suijaku deity).
Japanese: この場合、神の本体である仏のことを「本地仏」と言い、本地仏が神の姿で現われたものを「垂迹神」と言う。
English: The works that express the deities of a particular shrine in the style of mandala, while assuming them to be Honjibutsu or Suijakushin, are called Suijaku Mandala.
Japanese: 特定の神社の祭神を本地仏または垂迹神として曼荼羅風に表現したものを垂迹曼荼羅と言う。
English: There also are many kinds of Suijaku Mandala works such as those expressing only Honjibutsu, those expressing only Suijakushin and those expressing both.
Japanese: これにも多くの種類があり、本地仏のみを表現したもの、垂迹神のみを表現したもの、両者がともに登場するものなどがある。
English: Each of them depicts the enshrined deities of Kumano Sanzan (three major shrines, Kumano-Hongu-Taisha, Kumano-Hayatama-Taisha and Kumano-Nachi-Taisha) in Wakayama Prefecture, Kasuga Taisha in Nara Prefecture and Hiyoshi Taisha, which is Chinju (local Shinto deity) of Mt. Hiei, respectively.
Japanese: それぞれ、和歌山県の熊野三山、奈良の春日大社、比叡山の鎮守の日吉大社の祭神を並べて描いたものである。
English: Miya Mandala - Some works that depict neither Honjibutsu nor Suijakushin but depict the scenery of a shrine's holy precinct are also called 'Mandala.'
Japanese: 宮曼荼羅－本地仏や垂迹神を描かず、神社境内の風景を俯瞰的に描いた作品にも「曼荼羅」と呼ばれているものがある。
English: Other than the above, there exists many kinds of painting works that are called 'mandala' regardless of being those of Buddhism or the Shinto Religion.
Japanese: この他、仏教系、神道系を問わず、「曼荼羅」と称される絵画作品には多くの種類がある。
English: Moji Mandala - It was invented by Nichiren and depicts chants and various Buddha by means of letters (Chinese characters) instead of paintings.
Japanese: 文字曼荼羅（法華曼荼羅）－日蓮の発案したもので、絵画ではなく題目や諸尊を文字(漢字)で書き表している。
English: This is called Ita Mandala (board mandala) or Hige Mandala (beard mandala) because of its distinguishing characteristics of a long line drawn from the title lettering situated in the center.
Japanese: 板曼荼羅とも呼ばれ、また中央の題字から長く延びた線が引かれる特徴から髭曼荼羅とも呼ばれる。
English: Sects belonging to Fujimon school including the Nichiren Shoshu sect, enshrine Nichiren's mandala as their principal image (Nichiren Shoshu sect calls it Honmon no kaidan no dai gohonzon).
Japanese: 日蓮正宗をはじめとする富士門流などでは、日蓮の曼荼羅を本尊としている(日蓮正宗では本門戒壇之大御本尊と称する)。
English: There exist many kinds of mandala works including those that depict various Buddha or rokudo-rinne (Rebirth in the Six Worlds) and Sand mandala which was produced with colored sand is also well known.
Japanese: 諸仏、六道輪廻、他など多くの種類があり、色砂で創られる砂曼荼羅も有名である。
English: Soho TAKUAN (January 3, 1574 - January 27, 1646) was a priest of the Rinzai Sect who was active in the Edo period.
Japanese: 澤庵宗彭（たくあんそうほう、1573年12月24日（天正元年12月1日(旧暦)）-1646年1月27日（正保2年12月11日(旧暦)））は、江戸時代の臨済宗の僧。
English: He was once exiled to Dewa Province because of his involvement in the Shie Incident but was later pardoned and subsequently founded Tokai-ji Temple (Shinagawa-ku Ward, Tokyo) in Edo.
Japanese: 紫衣事件で出羽国に流罪となり、その後赦されて江戸に東海寺(東京都品川区)を開いた。
English: He was familiar not only with painting, calligraphy and poetry but also with Chanoyu (the tea ceremony) and he left many bakuseki (writing, especially of a Zen monk).
Japanese: 書画・詩文に通じ、茶の湯（茶道）にも親しみ、また多くの墨跡を残している。
English: Although he is widely believed to be the inventor of takuanzuke (pickled daikon radish), there are many views on this subject (refer to the column on takuanzuke).
Japanese: 一般的に沢庵漬けの考案者と言われているが、これについては諸説ある（同項目を参照のこと）。
English: On January 3, 1574, he was born as the second son of Tsunanori, Noto no kami (the governor of Noto Province), AKIBA in Izushi, Tajima Province.
Japanese: 1573年12月24日（天正元年12月1日）に秋庭能登守綱典の次男として但馬国出石に生まれる。
English: In 1591, when Saido KISEN passed away, Nagayasu MAENO, who had become the castellan of Izushi-jo Castle by then, invited Sochu TOHO, a disciple of Soen SHUNOKU, from Daitoku-ji Temple as the chief priest of Sukyo-ji Temple.
Japanese: 1591年（天正19年）希先西堂が没すると、この間、出石城主となっていた前野長康は、大徳寺から春屋宗園の弟子、薫甫宗忠を宗鏡寺の住職に招いた。
English: In 1594, Toho went up to Kyoto as he became the juji of Daitoku-ji Temple and Takuan followed him and joined Daitoku-ji Temple.
Japanese: 1594年（文禄3年）薫甫が大徳寺住持となり上京したため、沢庵もこれに従い大徳寺に入った。
English: In Sakai, he studied under Shoteki ITTO of Yoshunin of Nanshu-ji Temple and was granted hogo (a Buddhist name) of Takuan in 1604.
Japanese: 堺では南宗寺陽春院の一凍紹滴に師事し、1604年（慶長9年）沢庵の法号を得た。
English: In 1607, Takuan became shuso (the leader of monks practicing asceticism) of Daitoku-ji Temple and while residing at Tokuzen-ji Temple situated in Daitoku-ji Temple, he also became the chief priest of Nanshu-ji Temple.
Japanese: 1607年沢庵は大徳寺首座となり、大徳寺徳禅寺に住むとともに南宗寺にも住持した。
English: In 1609, he was promoted to the 154th chief priest of Daitoku-ji Temple at 37, but Takuan, who didn't seek fame and wealth, left Daitoku-ji Temple three days after his promotion and returned to Sakai.
Japanese: 1609年、37歳で大徳寺の第154世住持に出世したが、名利を求めない沢庵は3日で大徳寺を去り、堺へ戻った。
English: In 1620, he returned to his birthplace Izushi and lived in a hermitage built at Sukyo-ji Temple, which had been revived by Yoshihide KOIDE, then the lord of a domain.
Japanese: 1620年（元和(日本)6年）郷里出石に帰り、藩主小出吉英が再興した宗鏡寺に庵を結んだ。
English: After the Edo bakufu (Japanese feudal government headed by a shogun) was established, its control of temples became tighter through the establishment of jiinhatto (laws for temples), and so on.
Japanese: 江戸幕府が成立すると、寺院法度などにより寺社への締め付けが厳しくなる。
English: In particular, against the influential temples such as Daitoku-ji Temple, regulations aiming to weaken their ties with the Imperial Court, called Kinchu Narabini Kuge Shohatto (Laws for Aristocrats), were also imposed.
Japanese: 特に、大徳寺のような有力な寺院については、禁中並公家諸法度によって朝廷との関係を弱めるための規制もかけられた。
English: In these acts, it was stipulated that a priest who assumed the position of juji of Daitoku-ji temple was nominated by Edo bakufu, instead of the imperial decree issued by the Emperor, and only priests who obtained the approval of bakufu were allowed to wear sie (the purple Buddhist priest stole) granted by the Emperor.
Japanese: これらの法度には、従来、天皇の詔で決まっていた大徳寺の住持職を江戸幕府が決めるとされ、また天皇から賜る紫衣の着用を幕府が認めた者にのみ限ることなどが定められた。
English: In 1627, the bakufu annulled Emperor Gomizunoo's charter that allowed the wearing of sie by reason of violating the acts and ordered Kyoto Shoshidai (The Kyoto deputy) to confiscate the sie in question.
Japanese: 1627年（寛永4年）、幕府は、後水尾天皇が幕府に諮ることなく行った紫衣着用の勅許について、法度違反とみなして勅許状を無効とし、京都所司代に紫衣の取り上げを命じた。
English: Takuan, who opposed bakufu's decision, went up to Kyoto in a hurry, organized monks of Daitoku-ji Temple in cooperation with Sohaku, a former chief priest, and launched a campaign against it together with Tanden and Togen of Myoshin-ji Temple.
Japanese: これに反対した沢庵は、急ぎ京へ上り、前住職の宗珀（そうはく）と大徳寺の僧をまとめ、妙心寺の単伝(たんでん)・東源（とうげん）らとともに、反対運動を行った。
English: In 1629, the bakufu exiled Takuan, Sohaku, Tanden and Togen to Kaminoyama City in Dewa Province, Tanakura in Mutsu Province, Yuri in Mutsu Province and Tsugaru, respectively.
Japanese: 1629年（寛永6年）、幕府は、沢庵を出羽国上山市に、また宗珀を陸奥国棚倉、単伝は陸奥国由利、東源は津軽へ各々流罪とした。
English: In 1632, the Ordinance of Amnesty was issued when Shogun Hidetada TOKUGAWA passed away and those priests who had been involved in the Shie Incident were pardoned thanks to the efforts of Tenkai and Munenori YAGYU.
Japanese: 1632年、将軍徳川秀忠の死により大赦令が出され、天海や柳生宗矩の尽力により、紫衣事件に連座した者たちは許された。
English: "Fudochi Shinmyo Roku" (The Miracle of Immovable Wisdom), which compiled letters which Takuan had sent to Munenori YAGYU, is well-known as the one preaching 'Kenzen ichimi' (The Sword and Zen are One).
Japanese: 沢庵が柳生宗矩に与えた書簡を集めた『不動智神妙録』は、「剣禅一味」を説いたものとして著名である。
English: Takuan, however, was not allowed to return immediately to Kyoto and in the winter of the same year, he moved to Naoyori HORI's second house located in Komagome and stayed there until the summer of 1634.
Japanese: しかし京に帰ることはすぐには許されず、沢庵は同年冬駒込の堀直寄の別宅に身を寄せ、1634年（寛永11年）夏までここに留まった。
English: When Shogun Iemitsu TOKUGAWA came up to Kyoto after Takuan had returned to Daitoku-ji Temple together with Sohaku, he had an audience with Iemitsu due to the exhortation of Munenori YAGYU and Naoyori HORI.
Japanese: 宗珀とともに大徳寺に戻ったのち、家光が上洛し、天海や柳生宗矩・堀直寄の強い勧めがあり、沢庵は将軍徳川家光に謁見した。
English: Takuan did not want to stay in Edo but he could not return to his birthplace because of Iemitsu's strong request.
Japanese: 沢庵は江戸に留まることを望まなかったが、家光の強い要望があり、帰郷することは出来なかった。
English: Although his graves exist at Sukyo-ji Temple and Tokai-ji Temple, Takuan used to say that he didn't need a grave.
Japanese: 墓は宗鏡寺と東海寺にあるが、もともと沢庵は墓は要らないといっていた。
English: It is generally believed that takuanzuke, pickled daikon, was invented by Takuan or was spread by Takuan in Edo while it had been popular only in the Kansai region.
Japanese: ダイコンの漬物であるいわゆる沢庵漬けは一伝に沢庵が考えたといい、あるいは関西で広く親しまれていたものを沢庵が江戸に広めたともいう。
English: According to the latter view, it is believed that when Takuan served takuwaezuke (literally, pickle to preserve) of daikon to Iemitsu taking the opportunity of his visit to Tokai-ji Temple, Iemitsu was satisfied with it and said 'It should be named Takuanzuke rather than takuwaezuke,' but this is no more than hearsay.
Japanese: 後者の説によれば、家光が東海寺に沢庵を訪れた際、ダイコンのたくわえ漬を供したところ、家光が気に入り、「たくわえ漬にあらず沢庵漬なり」と命名したと伝えられるが風聞の域を出ない。
English: In Miyamoto Musashi written by Eiji YOSHIKAWA, for example, he is depicted as a key person who bears the role of admonishing Musashi.
Japanese: 例えば、吉川英治作の宮本武蔵では武蔵を諭す、キーパーソン的な役割を担っている。
English: Shushin GIDO (February 8, 1325 - May 18, 1388) was a priest of the Rinzai sect who was active from the period of the Northern and Southern Courts to the Muromachi period.
Japanese: 義堂周信（ぎどうしゅうしん、1325年3月1日（正中(元号)2年1月16日(旧暦)）-1388年5月10日（元中5年/嘉慶(日本)2年4月4日(旧暦)））は、南北朝時代(日本)から室町時代の臨済宗の僧である。
English: In 1359, he moved to Kamakura in response to the invitation of Motouji ASHIKAGA, then the Kamakura kubo (Governor-general of the Kanto region), the position which bakufu (Japanese feudal government headed by a shogun) established for the purpose of governing the Kanto region, and taught the Zen sect to Motouji as well as the Uesugi clan of Kanto Kanrei (A shogunal deputy for the Kanto region).
Japanese: 1359年（延文4）に幕府が関東地方の統治のために設置した鎌倉公方の足利基氏に招かれて鎌倉へ赴き、基氏や関東管領の上杉氏などに禅宗を教える。
English: In 1379, he went up to Kyoto and became something similar to a private tutor for the 3rd shogun Yoshimitsu ASHIKAGA.
Japanese: 1379年（康暦元）に上京し、3代将軍足利義満の家庭教師的存在となる。
English: He exhorted the construction of Shokoku-ji Temple, served as the chief priest of Kennin-ji Temple, became the chief priest of Nanzen-ji Temple in 1386 and further served as the chief priest of Toji-ji Temple.
Japanese: 相国寺建立を進言し、建仁寺住職、1386年には南禅寺の住職となり、等持寺住職も務めた。
English: Along with Myoha SHUNOKU and Chushin ZEKKAI, he is well-known for his familiarity with Chinese culture and is considered as a representative Kyoto Gozan (Five Great zen Temples of Kyoto) academic priest.
Japanese: 春屋妙葩や絶海中津と並び中国文化に通じた京都五山を代表する学問僧とされている。
English: Ryokei ONISHI (December 21, 1875 - February 15, 1983) was a Hosso Sect Buddhist monk who served as head priest of Kiyomizu-dera Temple in Kyoto and in his later years was also renowned for holding the record as the oldest person in Japan.
Japanese: 大西良慶（おおにしりょうけい,1875年（明治8年）12月21日-1983年（昭和58年）2月15日）は、京都清水寺の貫主を務め、その晩年は日本の長寿記録保持者としても有名であった法相宗の僧である。
English: In 1899, he became the 231st head priest of Kofuku-ji Temple and was appointed chief abbot of the Hosso Sect in 1904.
Japanese: 1899年、興福寺231世となり、1904年には、法相宗の管長に就任する。
English: In 1965, he established the Kita Hosso Sect headquartered at Kiyomizu-dera Temple and assumed the position of chief abbot.
Japanese: 1965年、清水寺を本山とする北法相宗を設立、初代の管長に就任する。
English: He is also famous as the godparent of the first quintuplets in Japan, which were born in Kagoshima Prefecture in 1976.
Japanese: 1976年、鹿児島県に生まれて話題となった日本初の五つ子の名付け親としても有名である。
English: Ryogen (912 - January 31, 985) was a priest of the Tendai Sect who was active in the Heian period.
Japanese: 良源（りょうげん、延喜12年（912年）-永観3年1月3日(旧暦)（985年1月31日））は、平安時代の天台宗の僧。
English: Although Ryogen was the 18th Tendai-zasu (the supreme position in the Tendai Sect) and a real-life person, he has been the target of folk belief since the medieval period and even in the 21st century, he is worshipped as 'Yakuyoke Daishi' (Calamity Dispelling Master).
Japanese: 良源は、第18代天台座主（てんだいざす、天台宗の最高の位）であり、実在の人物であるが、中世以来、独特の信仰を集め、21世紀に至るまで「厄除け大師」などとして、民間の信仰を集めている。
English: In 912, Ryogen was born as a son of the Kozu clan, then the local Gozoku (local ruling family), in Torahime, Asai-gun, Omi Province (present-day, Torahime-cho, Higashi-Asai-gun, Shiga Prefecture).
Japanese: 良源は延喜12年（912年）、近江国浅井郡虎姫（現・滋賀県東浅井郡虎姫町）に、地元の豪族・木津（こづ）氏の子として生まれた。
English: Although Ryogen was not a direct disciple of Saicho (Dengyo Daishi) and his rank was not high, he gradually distinguished himself as an able priest through refuting high priests of traditional Buddhist temples in Nanto (southern capital (Nara)) or praying safe delivery of a child for the Empress of Emperor Murakami, and finally he achieved Tendai-zasu, the supreme position in the Tendai Sect, in 966.
Japanese: 良源は、最澄（伝教大師）の直系の弟子ではなく、身分も高くはなかったが、南都（奈良）の旧仏教寺院の高僧と法論を行って論破したり、村上天皇の皇后の安産祈願を行うなどして徐々に頭角を現わし、康保3年（966年）には天台宗最高の地位である天台座主に上り詰めた。
English: When Ryogen became Tendai-zasu, Enryaku-ji Temple was devastated as it had lost many doto (temple halls and towers) including Konpon-chudo Hall, due to the big fire that broke out in 935.
Japanese: 延暦寺には承平(日本)5年（935年）に大規模な火災があり、根本中堂をはじめとする多くの堂塔を失い、荒廃していた。
English: A fire broke out also in 966, the year when Ryogen became Tendai-zasu, but Ryogen reconstructed doto which was destroyed by fire, with the support of FUJIWARA no Morosuke, the maternal relative of Emperor Murakami (father of the Empress).
Japanese: 良源が天台座主に就任した康保3年（966年）にも火災があったが、良源は村上天皇の外戚（皇后の実父）である藤原師輔の後援を得て、焼失した堂塔を再建した。
English: Further, he reconstructed Konpon-chudo Hall, which was a small hall when it was initially constructed by Saicho, as a magnificent hall and laid the foundations of Mt. Hiei's garan (ensemble of temple buildings).
Japanese: また、最澄の創建当初は小規模な堂だった根本中堂を壮大な堂として再建し、比叡山の伽藍の基礎をつくった。
English: In 970, he enacted 'Nijurokkajo Kisho' (26 Points sworn oath) which stipulated disciplinary regulations in the temple and strived to suppress armed priests' violence.
Japanese: 天禄元年（970年）には寺内の規律を定めた「二十六ヶ条起請」を公布し、僧兵の乱暴を抑えることにも意を配った。
English: Ryogen is revered as the person who rendered the most meritorious service for the restoration of Enryaku-ji Temple thanks to his various achievements, including the reconstruction of Mt. Hiei's garan, the rise of Tendai Doctrinal Studies and the maintenance of discipline in the precinct.
Japanese: 良源は、比叡山の伽藍の復興、天台教学の興隆、山内の規律の維持など、さまざまな功績から、延暦寺中興の祖として尊ばれている。
English: He had many disciples and among them, Genshin (Eshin Sozu), the author of "Ojoyoshu" (The Essentials of Salvation), was famous in particular.
Japanese: 弟子も多く、中でも『往生要集』の著者・源信_(僧侶)（恵信僧都）は著名である。
English: Although his Shigo (posthumous name) granted by the Imperial Court was Jie Daishi, he was commonly known as 'Gansan Daishi' since the anniversary of his death is January 3rd.
Japanese: 朝廷から贈られた正式の諡号（おくりな）は慈恵大師であるが、命日が正月の3日であることから、「元三大師」の通称で親しまれている。
English: At the site of Ryogen's old residence, called Joshinbo, in Yokawa on Mt. Hiei, there is a Shiki Kodo (Four Seasons Lecture Hall) (it is so named because a lecture of Hoke-kyo Sutra (Lotus Sutra) was conducted at this hall once every four seasons) and it is called 'Gansandaishi-do' as Ryogen's image is enshrined in it.
Japanese: 比叡山横川（よかわ）にあった良源の住房・定心房跡には四季講堂（春夏秋冬に法華経の講義を行ったことからこの名がある）が建ち、良源像を祀ることから「元三大師堂」とも呼ばれている。
English: Jie Daishi, Ryogen, has various other names such as 'Tsuno Daishi' (The Horned Master), 'Mame Daishi' (the Master of the Beans) and 'Yakuyoke Daishi' and these are worshipped by a wide range of people.
Japanese: 慈恵大師・良源には「角（つの）大師」「豆大師」「厄除け大師」など、さまざまな別称があり、広い信仰を集めている。
English: It is believed that Ryogen was the founder of 'omikuji' (sacred lots) which is now seen at many temples and shrines throughout the nation.
Japanese: また、全国あちこちの社寺に見られる「おみくじ」の創始者は良源だと言われている。
English: A lot of Ryogen's sculptures and paintings called 'The image of Jie Daishi,' especially those produced in the Kamakura period, exist in many halls and temples inside the precinct of Mt. Hiei as well as other temples belonging to the Tendai Sect.
Japanese: 「慈恵大師像」と呼ばれる良源の肖像彫刻や画像は鎌倉時代頃の作品が比叡山内の多くの堂や寺院に所在するほか、天台系の寺院に多く伝えられる。
English: These images have standardized appearances as the image for worshipping and their common characteristics are that they have slanted-eyed, severe facial expressions while holding juzu (beadroll), and tokkosho (a pestle with a single sharp blade at each end, found as an attribute of Buddhist guardian figures, and a symbolic item in Esoteric Buddhism) (a kind of Buddhist tool) in the hands.
Japanese: これらの像はいずれも礼拝像として定型化した表現を示しており、やや吊り目で厳しい表情で、手には数珠と独鈷杵（とっこしょ、仏具の一種）を持つのが特色である。
English: Tsuno Daishi - It is a painting that depicts an ogre that has 2 horns and is so thin and is nothing but skin and bones.
Japanese: 角大師－2本の角をもち、骨と皮とに痩せさらばえた鬼の像を表わした絵である。
English: According to legend, it is the image of Ryogen when he repelled a Yakubyo-gami (a deity of the transmission of epidemics) by transforming himself into an ogre.
Japanese: 伝説によると、良源が鬼の姿に化して疫病神を追い払った時の像であるという。
English: Paintings of Tsuno Daishi were stuck on houses located in Sakamoto, at the foot of Mt. Hiei, and Kyoto as talismans for amulet.
Japanese: 角大師の像は、魔除けの護符として、比叡山の麓の坂本や京都の民家に貼られた。
English: As Jie Daishi (Ryogen) is believed to be the incarnation of Kannon, this painting depicts 33 images of Jie Daishi based on the teaching of 'Hoke-kyo Sutra' that advocates that Kannon transforms itself into 33 figures in order to rescue Sattva.
Japanese: 慈恵大師（良源）は観音の化身とも言われており、観音はあらゆる衆生を救うために33の姿に化身するという「法華経」の説に基づいて33体の大師像を表わしたものである。
English: Juzu (数珠) is a Buddhist ritual implement and a kind of ring composed of many beads which are linked by piercing a bundle of threads into a hole made on each bead.
Japanese: 数珠（じゅず、ずず）は穴が貫通した多くの珠に糸の束を通し輪にした法具。
English: As it means beads that are used when praying to Buddha, it is also called 'nenju' (praying beadroll).
Japanese: 仏を念ずる時に用いる珠との意味から「念珠（ねんじゅ）」とも呼ばれる。
English: While praying to Buddha, it is used for the purpose of rubbing, jingling and/or counting frequency of mantra and Buddhist invocation.
Japanese: 念仏の際に音を立てて揉んだり、真言・念仏の回数を数えるのに珠をつまぐる目的などで用いる。
English: In sects that do not care about the frequency of Buddhist invocation, such as Jodo Shinshu (the True Pure Land Sect of Buddhism), it is used as a symbol of reverence to Buddha.
Japanese: 念仏の回数を問題にしない浄土真宗などの場合は、仏前での崇敬の念の表れとして用いる。
English: Generally, it is hung on hands that are put flat together on the occasions of Buddhist rites, Buddhist memorial services and/or praying to Buddha, Bodhisattva, memorial tablet of the deceased.
Japanese: 一般に仏事・法要の際、仏・菩薩・物故者の霊位などに礼拝するときに、合掌した手にかける。
English: Concerning its origin, there are various views but it is generally believed that the tool used by Brahmanism in Ancient India is the origin.
Japanese: 起源は諸説あるが、古代インドのバラモン教で用いられていた道具を原型とするとされる。
English: In the Kamakura period, when Jodo-kyo (pure land teachings) prevailed and Invocation of the Buddha's Name became popular, it spread widely among ordinary people.
Japanese: 鎌倉時代に入り、浄土教が流行し称名念仏が盛んになるとともに一般にも普及する。
English: At present, there are bracelet-type juzu, called udewa nenju (or wanju, bracelet nenju), which are miniaturized juzu that uses elastic as an inner string so that it can be hung on the arms.
Japanese: 最近では腕輪念珠（腕珠）と呼ばれる、数珠を小型化し中糸をゴムなどにして腕に着けられるようにしたブレスレット的な数珠がある。
English: When placing it, it must be put on a bag, a nenju bag or a handkerchief and must not be directly put on tatami mats, and so on.
Japanese: 置く時は、鞄や念珠袋の上、ハンカチなどの上に置き、畳の上などには直に置いてはならない。
English: It is generally believed that juzu should be held by the left hand with a tassel hanging down or should be hung on the left wrist.
Japanese: 一般的に数珠を持つ場合は、房を下に垂らし左手に持つか、左の手首に下げるとされている。
English: It is believed that the number of 108 represents the number of earthly desires, each bead of juzu represents 108 Buddha who preside over each earthly desire and juzu suffers all earthly desires of human beings.
Japanese: 108という数は煩悩の数を表すとされ、数珠の珠はそれぞれの煩悩を司る108の仏を表し、人間のあらゆる煩悩を数珠が受けるとされている。
English: Juzu that are called 'Honren' (main strand), 'Niren' (two strand) or 'Nirin' (two loops) are ones that are composed of 108 beads of 'Omodama' (main beads) (refer to the name of beads).
Japanese: 「本連」または「二連」、「二輪」と呼ばれる数珠は、「主珠（おもだま）」（珠の名称を参照）が108珠ある数珠の事。
English: Juzu that are called 'one handed' or 'informal' are ones that are composed of a decreased number of Omodama instead of the original number of 108.
Japanese: 「片手」または「略式」と呼ばれる数珠は、本来は108珠である主珠の数を簡略化した数珠の事。
English: The number of Omodama varies widely from 54 beads which is half of 108, 36 beads which is one third of 108, 27 beads which is a quarter of 108 to 18 beads which is one sixth of 108.
Japanese: 主珠の数は108珠の半数の54珠、三分一の36珠、四分の一の27珠、六分の一の18珠などさまざまである。
English: In recent years, juzu that are composed of the proper number of beads suitable for the size of the ring (size of a hand), instead of sticking to a particular number like 22 beads or 25 beads, are produced.
Japanese: 最近では、22珠や25珠など珠の数にあまりこだわらず、仕上がりの輪の大きさ（手の大きさ）に合わせた珠の数で製作されている。
English: As for a unit in counting the number of beads, '... ball' (玉, tama) or '... grain' (顆, ka) are also used other than '... bead' (珠, tama).
Japanese: 珠の数え方には、「○○珠」以外にも「○○玉」や「○○顆」と呼ぶ事がある。
English: In the case of Honren-juzu, the biggest bead (one bead or 2 beads) is called 'Oyadama' (parent bead) or 'Moshu' (mother bead) and the 108 beads which mainly compose a ring are called 'Omodama.'
Japanese: 本連数珠の場合、一番大きい珠（1珠ないし2珠）の事を「親珠（おやだま）」または「母珠（もしゅ）」と呼び、輪を主に構成する108珠ある珠の事を「主珠（おもだま）」と呼ぶ。
English: 4 beads which are smaller than Omodama and lie between Omodama are called 'Shitendama.'
Japanese: 主珠の間に挟まれている、主球より小さい四つの珠の事を「四天珠（してんだま）」と呼ぶ。
English: Other than the above, beads which are called 'Deshidama' (disciple bead), 'Kikotomo,' 'Jomyo' (pure bead), 'Tsuyu' (dewdrop beads) and 'Fukudama' (sub bead) respectively are attached to tassels.
Japanese: その他に、房の部分に「弟子球（でしだま）」「記子（きこ）とも」、「浄名（じょうみょう）」、「つゆ」、「副珠」と呼ばれる珠がある。