nntsuzu/KFTT huggingface dataset:
English: Besides, although Eison's activities are generally seen as a reform movement inside old Buddhism, recently there is a theory that it was a new sect beyond the frames of the Shingon sect and the Risshu sect and one of the new Kamakura Buddhism (See the article of Kamakura Buddhism).
Japanese: なお、叡尊の行動は通説では旧仏教内部からの改革運動と位置づけられているが、近年ではこれを真言宗・律宗の枠を超えた新宗派であるとして鎌倉新仏教の1つと見る説もある（鎌倉仏教参照）。
English: His successor Shinku (Shingon Risshu sect) and Ninsho gained the confidence of the Imperial Court and made efforts to broaden the influence of the sect as they made provincial monasteries branch temples for restoration (temple solicitation) by Imperial order.
Japanese: 後継者である信空(真言律宗)・忍性は朝廷の信任が厚く、諸国の国分寺再建（勧進）を命じられてこれを末寺化するなど、教派の拡大に努めた。
English: Activities for temple solicitation led by priests of the Shingon Risshu sect were well recognized because they were strict by themselves and had know-how of temple restoration, which soon promoted the movement of renaissance of other Risshu sects so much so that the Risshu sect, including the Shingon Risshu sect, was criticized by Nichiren as 'Ritsu traitor to the country,' having the same power of influence as the Zen sect and the Jodo sect.
Japanese: 自身に厳格で寺院再建のノウハウを積んだ真言律宗の僧侶主導の勧進活動に対する評価の上昇はやがて他の律宗諸派再興の動きを促し、一時は真言律宗を含めた律宗は禅宗・浄土宗などと勢力を分けて日蓮より「律国賊」との非難を受けるほどであった。
English: Although it declined temporarily after in the latter part of the Muromachi period, Myonin tried to restore it during the early part of the Edo period and his disciple Jogon used the title of 'Shingon Risshu sect' formally for the first time.
Japanese: 室町時代後期以後一時衰微したものの、江戸時代前期の明忍が再興の動きを見せ、その門人にあたる浄厳は初めて公に「真言律宗」という名乗りを用いた。
English: When the Meiji Government organized various sects in 1872, all Risshu sects were incorporated into the Shingon sect because Shingon Risshu sect which was the biggest sect among Risshu sects at that time, originated from the Shingon sect.
Japanese: 1872年（明治5年）、明治政府は諸宗派の整理を断行、その際律宗系最大の勢力であった真言律宗が元は真言宗の流れを汲むことから全律宗諸派が真言宗に組み入れられた。
English: After that, schools of the Risshu sect requested independence from the Shingon sect, for example Kocho SAEKI (Hirosumi SAEKI) (the 64th choro (patriarch)) of Saidai-ji Temple carried on a campaign.
Japanese: その後、律宗系諸派はいずれも真言宗からの独立を求め、西大寺でも佐伯弘澄（64世長老）が運動を行った。
English: Rewarding this movement, schools of the Risshu sect were permitted to become independent from the Shingon sect in 1895, and the Shingon Risshu sect also gained independence from the Shingon sect at that time.
Japanese: その甲斐があり、1895年（明治28年）に律宗系の諸派は真言宗からの独立を許されて、その際に真言律宗も真言宗から独立する。
English: However, some temples which had been Shingon Risshu sect temples before the Meiji period remained as Shingon sect temples without following the independent movement.
Japanese: ただし、明治以前真言律宗であった寺院の中には独立に従わずに真言宗寺院としての道を歩んだものもあった。
English: After that, the choro of Saidai-ji Temple who is the head priest of Saidai-ji Temple as sohonzan (the general head temple) doubled as the chief abbot of the Shingon Risshu sect as a custom.
Japanese: 以後、西大寺を総本山としてその住職である西大寺長老が真言律宗管長を兼務する慣例となっている。
English: Bekkaku-honzan (special head temple): Ichinomuroin Temple (Tacchu, A simple building containing a pagoda that enshrined the ashes of a founder or head priest of a Zen temple), Gokokuin Temple (Tacchu), Shomyo-ji Temple (Kanazawa-ku Ward, Yokohama City), Kyoko-ji Temple (Yao City, Osaka Prefecture), Kushuonin Temple (Hirakata City), Iyo provincial monastery temples (Imabari City, Ehime Prefecture), Hokke-ji Temple (Imabari City) and Tanjo-ji Temple of Renge-ji Temple (Tamana City, Kumamoto Prefecture)
Japanese: 別格本山　一之室院（塔頭）、護国院（塔頭）、称名寺(横浜市)（横浜市金沢区）、教興寺（大阪府八尾市）、久修園院（枚方市）、伊予国分寺（愛媛県今治市）、法華寺（今治市）、蓮華寺誕生寺（熊本県玉名市）
English: Related temples: Gokuraku-ji Temple (Kamakura City), Hojoin Temple (Uji City), Gansen-ji Temple (Kizugawa City, Kyoto Prefecture), Joruri-ji Temple (Kizugawa City), Kairyuo-ji Temple (Nara City), Futai-ji Temple (Nara City), Hannya-ji Temple (Nara City), Gango-ji Temple (Nara City), Byakugo-ji Temple (Nara City) and Kakuan-ji Temple (Yamatokoriyama City)
Japanese: 由緒寺　極楽寺(鎌倉市)(鎌倉市)、放生院(宇治市)(宇治市)、岩船寺(京都府木津川市)、浄瑠璃寺(木津川市)、海龍王寺(奈良市)、不退寺(奈良市)、般若寺(奈良市)、元興寺(奈良市)、白毫寺(奈良市)、額安寺(大和郡山市)
English: Other temples: Chokyu-ji Temple (Ikoma City, Nara Prefecture), Chofuku-ji Temple (Ikoma City, Nara Prefecture) and Ensho-ji Temple (Ikoma City, Nara Prefecture)
Japanese: その他の寺院　長弓寺(奈良県生駒市)、長福寺(生駒市)(奈良県生駒市)、圓證寺(奈良県生駒市)
English: Shoku (or Nishiyama, 1177 - December 31, 1247) was the founder of the Seizan Jodo sect, Seizan Zenrin-ji School of the Jodo sect and Seizan Fukakusa School of the Jodo sect.
Japanese: 證空（しょうくう・証空、西山、治承元年（1177年）-宝治元年11月26日(旧暦)（1247年12月24日））は、西山浄土宗、浄土宗西山禅林寺派、浄土宗西山深草派の祖。
English: He was born eldest son of MINAMOTO no Chikasue, Kaga no Gon no kami (Provisional Governor of Kaga Province), and adopted by Michichika KOGA of naidaijin (Minister of the Interior), who belonged to the Murakami-Genji (Minamoto clan), when he was nine years old.
Japanese: 加賀権守源親季の長男として生まれ、9歳の春、村上源氏の内大臣久我通親の養子となる。
English: In 1190, when he celebrated his coming of age at 14, he became a monk as a disciple of Honen.
Japanese: 建久元年（1190年）14歳、元服にあたり発心して出家、法然の弟子となった。
English: He was known as a bright person who could understand everything once he saw or heard it, and in 1198 he played an important role in checking citations, called Kanmon, in compiling Honen's "Senchaku Hongan Nenbutsu-shu" (the holy writings of the Jodo Sect) and in the following year, he gave a lecture on "Senchaku-shu" at Kanezane KUJO's residence in place of Honen.
Japanese: 一度見聞すればすべてを理解してしまった、という秀才ぶりで、そうしたことからか、建久9年（1198年）法然の『選択本願念仏集』の撰述にあたっては、引用文との照らし合わせという勘文の重要な役にあたり、翌年師法然に代わって九条兼実邸で『選択集』を講じた。
English: In 1204 when Honen submitted "shichikajo kishomon" (Seven Article Pledge) to Shinsho, Tendai-zasu (head priest of the Tendai sect) and daisojo (high priest), Shoku signed the fourth, and this fact gives evidence of his important position among peer disciples.
Japanese: 元久元年（1204年年）法然が天台座主大僧正・真性に対して『七箇条起請文』をあらわした時、その第四番目に署名していることは、門弟中における證空の地位を如実に物語って、門弟の中でも重要な位置にいたと考えられている。
English: After studying under Honen for 23 years, he attained the in-depth doctrine of Jodo-kyo and inherited Endon Bosatsu-kai Bodhisattva Precepts.
Japanese: 法然に常随すること23年、浄土教の深義に達し、円頓菩薩戒を相伝した。
English: From that time, he started studying, by exhortation of Honen, Tendai Learning under Ganren of Hino as well as Daimitsu (esoteric Buddhism of the Japanese Tendai Sect) under Seishun.
Japanese: このころより師の推薦によって日野の願蓮について天台学、政春について台密の研鑽を始めた。
English: When Honen passed away in 1212, he moved from Higashiyama Kosaka to Kitao Ojoin (Sango-ji Temple) of Seizan Yoshimine-dera Temple, which he inherited from Jien, the Tendai-zasu and the daisojo.
Japanese: 建暦2年（1212年）法然の死去に遭い、天台座主大僧正・慈円の譲りをうけて、東山小坂の地より、西山善峰寺北尾往生院（三鈷寺）に移り住んだ。
English: From 1215, four years after the demise of Honen, until 1227, just before the Karoku Persecution, he shuttled almost everyday between Ojoin Temple, which was his base, and over 30 places around Kyoto and gave lectures on Shandao's literary works including "Kangyosho" (Commentary on the Meditation Sutra).
Japanese: 法然死去後4年、建保3年（1215年）より嘉禄の法難の直前、嘉禄3年（1227年）にいたる12年の間、往生院を本拠地として京洛内外三十数か所を往復して、ほとんど連日『観経疏』を始めとする善導の著述の講説にあけくれた。
English: In the Karoku Persecution in 1227, he was exempted from exile along with Shinku (Jodo sect) who was also the leading disciple of Honen.
Japanese: 嘉禄3年（1227年）の嘉禄の法難に際して法然高弟の信空(浄土宗)とともに流罪を免がれている。
English: When he made a pilgrimage to Nara Taima-dera Temple in 1229, he had the honor of seeing "Kangyo mandala" (the picture describing Buddhist Heaven and Pure Land of the Kanmuryoju-kyo sutra (The Sutra of Visualization of the Buddha of Measureless Life)) and since that time, he strived for its circulation.
Japanese: 寛喜元年（1229年）奈良當麻寺に参詣して『観経曼荼羅』を拝見し、以後その流通に努めた。
English: On February 28, 1243 at Kyoto Nishiyama, he, together with disciples, transcribed including Sanbu-kyo Sutra (three main sutras) to hold a mass and put them in the inner hollow of the statue of Raigobutsu (Amida Buddha coming to welcome the spirits of the dead) (texts found in the inner hollow of the Raigobutsu statue at Yamazaki Dainen-ji Temple).
Japanese: 寛元元年（1243年）2月1日、京都西山において門弟とともに三部経などを書写供養し、来迎仏の胎内に納めた（山崎大念寺来迎仏胎内文書）。
English: In the same year, he constructed Kangishinin Temple by the order of Emperor Gosaga and he often went to the Imperial Palace, gave lectures on Seizan-gi (or Kosaka-gi, the teachings of the Seizan school) and bestowed Bodhisattva Precepts.
Japanese: また同年後嵯峨天皇の勅により歓喜心院を創建し、たびたび宮中に参内して西山義（小坂義）を講じ菩薩戒を授けた。
English: In 1247, he wrote "Chinkanyojin" (a collection of Shoku's sermon) for Cloistered Imperial Prince Dokaku and "Nyoingosho," which was a Buddhist sermon in Japanese writing, for the empress dowager.
Japanese: 宝治元年（1247年）道覚法親王のために『鎮勧用心』を、また皇太后のために仮名法語（『女院御書』）をあらわした。
English: Knowing that his days were numbered, he gave a lecture to his disciples on the crucial points of Bosatsu-kai and "Kanmuryoju-kyo" on December 27, 1247, conducted Tendai-daishi ko (a Buddhist memorial ceremony for Tendai-daishi (or Chigi)) on December 29, gave a lecture on the core points of "Bosatsu-kai Gisho" (Commentary on the Doctrine of the Bodhisattva Precepts) for Myokan of Senyu-ji Temple on the following day, and passed away at the age of 71 on December 31 at Shirakawa Kengoin Temple while dressed in a Daie (or Kujogesa, a robe worn by Buddhist priests) after chanting "Amida Sutra" and putting the palms of his hands together as he performed nenbutsu (Buddhist invocation).
Japanese: 宝治元年11月22日往生の間近いことをさとり、門弟に対して菩薩戒および『観無量寿経』の要義を示し、11月24日天台大師講を行ない、翌日泉涌寺明観のために『菩薩戒義疏』の要義を談じ、11月26日大衣（九条袈裟）を着し、『阿弥陀経』を読誦し、念仏合掌して白河遣迎院において71歳で死去した。
English: Major temples constructed by Shoku are Seizan Ojoin Temple, Kangishinin Temple, Jokyoji Temple and Kengoin Temple, and so on.
Japanese: 證空が建立した主な寺院には、西山往生院を始め、歓喜心院、浄橋寺、遣迎院などがある。
English: Shoku's portrait, known as 'Image of the thinker,' suggests that his Jodo-kyo teaching was quite philosophical.
Japanese: 證空の画像、いわゆる「思惟の像」はその浄土教学がきわめて哲学的であることを暗示している。
English: The former includes "Kanmon Yogi Sho" of 41 volumes, "Kangyosho Tahitsusho" (the records of Shoku's lecture about "Kanmuryoju-kyosho" (the records of Shoku's lecture about Kanmuryoju-kyosho (or Kangyosho, Commentary on the Meditation Sutra) written by Kankyo) of 14 volumes, "Kangyosho Taii" (overview of Kanmuryoju-kyosho (or Kangyosho, Commentary on the Meditation Sutra)) of 1 volume, "Kanmon-gi Soan" (draft about the teachings of Kanmon (contemplating dharmas as void)) of 2 volumes, "Sanbu-kyo Rongiki" (summary of debating about Sanbu-kyo (three main sutras)) of 1 volume, "Sanengi" (teachings about sanen (the Three Types of Karmic Relation with Amida Buddha)) of 1 volume, "Josanryoken-gi" (literally, teachings about the mind in one's concentration and non-concentration) of 1 volume, "Godansho" (Buddhist scriptures about tariki nenbutsu (the spirituality of the other power of Buddhist invocation)) of 1 volume, "Anjinsho Furyaku Anjinsho" (literally, the scripture and the summary about obtaining peace of mind through faith or ascetic practice), "Zenne Shonin Gohogo" (the Buddhist sermon of Zenne Shonin (or Shoku)) of 1 volume, "Shiraki Nenbutsu Hogo" (the Buddhist sermon of Shiraki Nenbutsu (tariki nenbutsu (the spirituality of the other power of Buddhist invocation)) without distraction) of 1 volume, "Jutsujo" (records of dialogue between Shoku and Rensho) of 1 volume, "Chinkanyojin" of 1 volume and "Nyoingosho" of 2 volumes, and so on.
Japanese: 前者には『観門要義鈔』41巻、『観経疏他筆鈔』14巻、『観経疏大意』1巻、『観門義草案』2巻、『三部経論義記』1巻、『三縁義』1巻、『定散料簡義』1巻、『五段鈔』1巻、『安心鈔附略安心鈔』1巻、『善慧上人御法語』1巻、『白木念仏法語』1巻、『述誠』1巻、『鎮勧用心』1巻、『女院御書』2巻などがある。
English: The latter includes "Taima Mandara Chuki" (annotation about Taima Mandala) of 10 volumes, "Kangyo Hiketsu-Shu" (The key points of the Kanmuryoju-kyo sutra (The Sutra of Visualization of the Buddha of Measureless Life) of 20 volumes, "Senchaku Mitsu Yoketsu" Senchaku Mitsu Yoketsu (literally, Buddhist scriptures about selecting Buddhism) of 5 volumes, "Shujuhachi-gan Yoshakusho" (literally, commentary about Forty-eight Vows) of 2 volumes, "Shugo Yoketsu" (Buddhist scriptures about ascetic practices) of 1 volume, "Taima Mandara Kushiki" (the method to serve Taima Mandala) of 1 volume and "Taima Mandara Hakko Rongisho" (eight lectures of Taima Mandala) of 1 volume, and so on.
Japanese: 後者には『當麻曼荼羅註記』10巻、『観経秘決集』20巻、『選択密要決』5巻、『四十八願要釈鈔』2巻、『修業要決』1巻、『當麻曼荼羅供式』1巻、『當麻曼荼羅八講論義鈔』1巻などがある。
English: He had many disciples and among them, Joon, Ryushin, Shonyu and Shoe were collectively called the four schools of Nishiyama because each of them founded their own schools.
Japanese: その門弟は非常に多く、とくに浄音、立信、証入、証慧の四人は、それぞれ流派を開いたため西山四流といわれる。
English: Other than the above, Rensho (UTSUNOMIYA Jisshin-bo) was said to have constantly followed Shoku and he compiled his mentor's lectures in "Sekigakubosho" in 2 volumes.
Japanese: このほか、蓮生（宇都宮実信房）は常随40年といわれ、師の講説の聞書（『積学房鈔』2巻）を残している。
English: With the awakening to great mercy that embraces me everyday despite my worldly desires, I will powerfully live in the present while thanking for it and repaying the indefinite debt to great mercy.
Japanese: 生きて身を　はちすの上にやどさずば　念佛まうす　甲斐やなからん（大いなる慈悲の中に、煩悩多き私であっても日々つつまれていることに目覚め、それに感謝歓喜をし、大いなるお慈悲の恩に報いながら、今というものを、力つよくあゆむ）
English: Mappo-shiso is a kind of Buddhist prediction philosophy under three periods which the period of 1,000 years (also said to be 500 years) after the establishment of Buddhism by Shaka is called Shobo, and the following period of 1,000 years is called Zobo and the following period of 10,000 years is called Mappo and these three periods are considered as different.
Japanese: 末法思想（まっぽうしそう）とは、仏教の予言思想の一種であり、釈迦の立教以来1,000年（500年とする説もある）の時代を正法（しょうぼう）、次の1,000年を像法（ぞうぼう）、その後10,000年を末法の三時観で分けて考える。
English: It is a view of history on the decline of Buddhism (especially Mahayana Buddhism) and according to it, Buddhism would not be practiced correctly in Mappo since Shaka's teaching would have lost influence.
Japanese: 釈迦の教えが及ばなくなった末法においては、仏法が正しく行なわれなくなるという、仏教（特に大乗仏教）における下降史観である。
English: As the expression of 'it is the end of the world' is said to have been derived from Mappo shiso, sometimes this is understood as equivalent to eschatology but such understanding is wrong (to be mentioned below).
Japanese: 「世も末（すえ）だ」と言う表現はこれに由来するといわれるように、これを終末論と同意義と捉えられることも多いが、これは事実誤認である（後述）。
English: As there are various views on the date of Shaka's death, the period of Mappo is not defined clearly.
Japanese: なお、釈迦の入滅の年代は諸説あるため、末法の年代設定にも諸説あり定まっていない。
English: Since the medieval age, Mappo shiso has often been understood in Japan as similar to eschatology, which means the end of the world.
Japanese: 中世以降の日本では末法思想を、この世の終わりとする終末論的なものであると捉えることも多い。
English: However, Mappo shiso solely points to the decline of Buddhism, namely it is the prediction that Buddhism would lose its influence over time and it does not relate to social unrest and natural catastrophe.
Japanese: しかし末法思想はあくまでも仏法の衰退、つまり仏の教えが時代を経て次第に通用しなくなる事のみを指しており、そこに世情不安や天変地異は含まれない。
English: Although some sutras assert that the decline of Buddhism is accompanied by social unrest and natural catastrophe, such as "Hometsujin-kyo Sutra" (Decline of the Law Sutra), it is generally believed that these are bogus sutras that were created in the later stages of history.
Japanese: なお、仏法の衰退と共に社会情勢の不安や天変地異も説く『法滅尽経』などもあるが、一般的にはこれは後世になって創作された偽経とされている。
English: Mahayana Buddhism advocates 'no increase, no decrease' and 'no beginning, no end' as the development of Kuron (theory of Ku (mind that is not bound by anything)).
Japanese: また大乗仏教では、空論の展開から「不増不減」や「無始無終」を説いている。
English: Further, "Nehan-gyo Sutra" (the Nirvana Sutra) fundamentally denies the pessimistic view on Mappo by advocating that Buddha will reappear in this world in the Mappo period when Buddhism has declined.
Japanese: さらに『涅槃経』では末法である仏法の衰退時において再び仏法が世に出現することを説き、末世における悲観的な見方を根本的に否定している。
English: The source of Mappo shiso is the description of "Daijkkyo Sutra" (officially, "Daihododaijikkyo Sutra" (Mahsamnipata sutra)) saying, 'Gedatsu Kengo (Age of enlightenment) will remain solid for 500 years after my death, Zenjo kengo (the age of meditation) will remain solid for the following 500 years, Dokuju tamon kengo (the age of reading, reciting, and listening) will remain solid for the following 500 years, Tazo toji kengo (the age of building temples and stupas) will remain solid for the following 500 years and in the following 500 years, there will be disputes concerning my teaching and correct teaching will be forgotten.'
Japanese: 末法思想は、『大集経』（正式には『大方等大集経』）の「我が滅後に於て五百年の中は解脱堅固、次の五百年は禅定堅固、次の五百年は読誦多聞堅固、次の五百年は多造塔寺堅固、次の五百年は我が法の中に於て闘諍言訟して白法隠没せん」などを典拠とする。
English: In essence, there will be disputes among Buddhists and correct teaching will be forgotten in the period of the final 500 years.
Japanese: つまり最後の五百年では仏教徒の間で論争が闘わされ正しい教えが隠没してしまう、ということである。
English: In China, Mappo shiso became prevalent during the era of the Sui and Tang Dynasties and it is closely related to the establishment of Sangai-kyo (Three Stages Sect) or Jodo-kyo (Jodo (Pure Land) sect).
Japanese: 末法思想は、中国では隋・唐代に盛んとなり、三階教や浄土教の成立に深いかかわりを持った。
English: Its early example is seen in 'Ryusei Ganmon' which was written by Eshi, the second founder of the Tendai sect, during the period of Northern Ch'i and Chen (southern dynasty) and the Stone Sutra Project at Fangshan, which had been continuing for over 1,000 years since the period of the Sui dynasty, was also based on Mappo shiso.
Japanese: その早期の例としては、北斉・陳(南朝)の天台宗二祖・慧思によって記された「立誓願文」に見られるし、隋代以降1000年にわたって継続される房山の石経事業も、末法思想によるものである。
English: Especially, the year of 1052 was deemed as the first year of Mappo and many sutra mounds were built since people were scared.
Japanese: 特に1052年（永承7年）は末法元年とされ人々に恐れられ、さかんに経塚造営が行われた。
English: In this period, the warrior class was increasing its power while regency of nobility was declining and people's anxiety was growing due to the unstable and dangerous society.
Japanese: この時代は貴族の摂関政治が衰え、代わって武士が台頭しつつある動乱期で、治安の乱れも激しく民衆の不安は増大しつつあった。
English: Buddhism society also deteriorated due to corruption at many temples, including the Tendai sect, and the emergence of priest soldiers.
Japanese: また仏教界も天台宗をはじめとする諸寺の腐敗や僧兵の出現によって退廃していった。
English: As the Buddhist prediction of Mappo coincided with the real social situation, people's anxiety for real society deepened and they became addicted to pessimistic philosophy in order to escape from such anxiety.
Japanese: このように仏の末法の予言が現実の社会情勢と一致したため人々の現実社会への不安は一層深まり、この不安から逃れるため厭世的な思想に傾倒していった。
English: In the Kamakura period, Honen of the Jodo sect and Shinran of the Jodo Shinshu (the True Pure Land Sect of Buddhism) called for, based on Mappo shiso, repeating the name of Buddha in order to be able to go to Amidanyorai (Amitabha Tathagata) at Saiho Gokuraku Jodo (The West Pure Land (of Amida Buddha)) after death.
Japanese: 鎌倉時代には、法然の浄土宗や親鸞の浄土真宗などは末法思想に立脚し、念仏により死後に西方極楽浄土の阿弥陀如来の御許への往生を唱えた。
English: However, Dogen, the founder of the Soto sect, denied Mappo shiso asserting that there were some dull disciples who committed evil deeds while Shaka was in life and people might use Mappo as an excuse for not doing ascetic training.
Japanese: しかし曹洞宗を開いた道元は、釈迦在世でも愚鈍で悪事を働いた弟子もいたことや、末法を言い訳にして修行が疎かになることを批判し、末法思想を否定した。
English: Ryokai-mandala is a mandala which visually depicts the truth and the state of enlightenment that is advocated by Dainichi Nyorai (Mahavairocana), principal Buddha in Esoteric Buddhism.
Japanese: 両界曼荼羅（りょうかいまんだら）は、密教の中心となる仏である大日如来の説く真理や悟りの境地を、視覚的に表現した曼荼羅である。
English: Mandala is the one where many 'Buddha,' including Dainichi Nyorai, are arranged in accordance with a certain fixed order and two mandala, namely Garbha-mandala (also called Taizokai-mandala) and Vajradhatu-mandala, are collectively called Ryokai-mandala or Ryoubu mandala.
Japanese: 大日如来を中心とした数々の「仏」を一定の秩序にしたがって配置したものであり、「胎蔵曼荼羅」（胎蔵界曼荼羅とも）、「金剛界曼荼羅」の2つの曼荼羅を合わせて「両界曼荼羅」または「両部曼荼羅」と称する。
English: Other than the ones which depict the individual image of Buddha in paintings, some depict one Buddha symbolically by one Sanskrit character (a kind of letter which was used for writing Sanskrit).
Japanese: 個々の「仏」の像を絵画で表わしたもののほか、1つの仏を1文字の梵字（サンスクリットを表記するための文字のひとつ）で象徴的に表わしたものもある。
English: Garbha-mandala (Daihitaizosho mandala) is drawn based on Esoteric Buddhism scriptures called 'Daibirushana Jobutsu Jinbenkaji-kyo Sutra' (Mahavairocana Sutra) and Vajradhatumandala is drawn based on Esoteric Buddhism scriptures called 'Kongocho-kyo' (Vajrasekhara Sutra).
Japanese: 胎蔵曼荼羅（大悲胎蔵生曼荼羅）は「大毘盧遮那成仏神変加持経」、金剛界曼荼羅は「金剛頂経」という密教経典をもとに描かれている。
English: Dainichi-kyo Sutra (Mahavairocana Sutra) is believed to have been established in India in the middle of the 7th century and it was translated into Kanji characters (translated into the then Chinese language) around 725 in the early 8th century by Zenmui (683 - 735), a native Indian monk, along with his disciple Ichigyo (683 - 727).
Japanese: 大日経は7世紀の中頃、インドで成立したものと言われ、インド出身の僧・善無畏（ぜんむい、637年－735年）が弟子の一行（いちぎょう、683年－727年）とともに8世紀前半の725年（開元13年）前後に漢訳（当時の中国語に翻訳）したものである。
English: On the other hand, Kongocho-kyo Sutra is believed to have been established in India during the period from the end of 7th century to early 8th century and was translated into Kanji characters around the same time with the translation of Dainichi-kyo Sutra by Kongochi (671 - 741), a native Indian monk, along with his disciple Fuku (705 - 774).
Japanese: 一方の金剛頂経は7世紀末から8世紀始めにかけてインドで成立したもので、大日経が訳されたのと同じ頃に、インド出身の僧・金剛智（671年－741年）と弟子の不空（705年－774年）によって漢訳されている。
English: Although the volume of Kongocho-kyo Sutra is so huge since it compiled all the teachings that Dainichi Nyorai advocated on 18 various occasions, collectively called Jyuhachi-e, the one which Kongochi and Fuku translated is the teachings advocated on the first occasion, called Sho-e, only.
Japanese: なお、金剛頂経は、十八会（じゅうはちえ）、つまり、大日如来が18のさまざまな機会に説いた説法を集大成した膨大なものであるが、金剛智と不空が訳したのは、そのうちの初会（しょえ）のみである。
English: At any rate, despite the fact that both 'Dainichi-kyo Sutra' and 'Kongocho-kyo Sutra' share Dainichi Nyorai as their common principal Buddha, these two are scriptures of different lineage which were established independently in different regions of India at different times and were introduced into China separately.
Japanese: いずれにしても、「大日経」と「金剛頂経」は同じ大日如来を主尊としながらも系統の違う経典であり、違う時期にインドの別々の地方で別個に成立し、中国へも別々に伝わった。
English: It is presumed that Eka (746 - 805), a monk in the Tang dynasty period and who was Kukai's mentor, integrated the teachings of two scriptures into Ryokai-mandala.
Japanese: これら2つの経の教えを統合し、両界曼荼羅という形にまとめたのは、空海の師である唐僧・恵果（746年－805年）であると推定されている。
English: As Eka thought it impossible to orally transmit the in-depth teachings of Esoteric Buddhism, he made a Tang painter draw Ryokai-mandala and gave it to Kukai.
Japanese: 恵果は、密教の奥義は言葉では伝えることがかなわぬとして、唐の絵師に命じて両界曼荼羅を描かせ、空海に与えた。
English: Kukai took back such mandala when he returned to Japan in 806 after finishing his study in Tang.
Japanese: 空海は唐での留学を終えて806年（大同(日本)元年）帰国した際、それらの曼荼羅を持ち帰っている。
English: Although the originals which Kukai took back were lost, a copy which is believed to be quite similar to the original is preserved at Jingo-ji Temple in Kyoto, known as national treasury Ryokai-mandala (commonly called Takao-mandala).
Japanese: 空海が持ち帰った曼荼羅の原本は失われたが、原本に近いとされる模写が、京都・神護寺所蔵の国宝・両界曼荼羅（通称：高雄曼荼羅）である。
English: Mandala at Jingo-ji Temple is not a colored one but one drawn with ground gold and silver on a woven purple material.
Japanese: なお、神護寺の曼荼羅は着色本ではなく、紫色の綾に金銀泥で描かれている。
English: Garbha-mandala is called Daihitaizosho mandala to be precise and although the term that indicates 'world' is not included in the original language, it has been called 'Taizokai mandala' from long ago in tune with Vajradhatumandala,.
Japanese: 胎蔵曼荼羅は、詳しくは大悲胎蔵生（だいひたいぞうしょう）曼荼羅といい、原語には「世界」に当たる言葉が入っていないが、金剛界曼荼羅に合わせて、古くから「胎蔵界曼荼羅」という言い方もされている。
English: What is located in the center is 'the central eight-Petal Court' and Taizokai Dainichi Nyorai (who is in a posture of 'Hokkai Join' (Dharma-realm meditation mudra) folding both hands in front of the belly) is sitting on the center of a lotus flower with 8 petals.
Japanese: その中心に位置するのが「中台八葉院」であり、8枚の花弁をもつ蓮の花の中央に胎蔵界大日如来（腹前で両手を組む「法界定印」を結ぶ）が位置する。