nntsuzu/KFTT huggingface dataset:
English: While he compiled rengashu (renga collections) and kashu (poem collections) such as "Shingyokushu" (New gems collection) and "Shinkei Sozu Juttai Waka" (Priest Shinkei's Waka in Ten Style), he was also one of the renga shichiken (seven sages of renga) whose poems were included in "Chikurinsho" (Bamboo Grove Notes) compiled by Sogi.
Japanese: 連歌集・歌集として『心玉集』、『心敬僧都十体和歌』などがあるほか、宗祇編『竹林抄』に入集する連歌七賢の一人である。
English: INGEN Ryuki (December 7, 1592 – May 19, 1673) was a Chinese Zen Buddhist priest in the periods of the late Ming Dynasty and the early Qing Dynasty, who was born in Fuqing, Fuzhou of Fujian Province, China; his secular family name was Hayashi (林), and his imperially bestowed titles in Japan were Shinku daishi (daishi: a great teacher monk) and Kako daishi; and he was given special posthumous Buddhist names, Daiko-fusho kokushi (kokushi: a posthumous Buddhist title given by the Emperor), Butsuji-kokan kokushi, Kinzan-shushutsu kokushi, and Kakusho-enmyo kokushi.
Japanese: 隠元隆琦（いんげんりゅうき、特諡として大光普照国師、仏慈広鑑国師、径山首出国師、覚性円明国師、勅賜として真空大師、華光大師、万暦20年・文禄元年11月4日(旧暦)(1592年12月7日)-寛文13年4月3日(旧暦)(1673年5月19日)）は、中国明末清初の禅宗の僧で、福建省福州福清の生まれで俗姓は林である。
English: He introduced Zen Buddhism of the Ming Dynasty that was characterized by nenbutsu-zen (Zen training with Buddhist invocation) to Japan, and keeping his unique solemn manner, he made a great impact on the Zen Buddhism world at that time to give large stimulation to the recovery movement of the Rinzai Sect and the Soto Sect, along with Dosha Chogen (unknown – 1660: he came to Japan in 1651, and returned to China in 1658) who had come to Japan little earlier than him.
Japanese: 独特の威儀を持ち、念仏禅を特徴とする明朝禅を日本に伝え、やや先に渡来した道者超元（?-1660年,1651年来朝、1658年帰国）と共に、当時の禅宗界に多大な影響を与え、臨済宗・曹洞宗二宗の復興運動にも大きな影響を与えた。
English: Although he was awakened to Buddhism when he was ten years old (some say sixteen), his mother would not allow him to become a priest.
Japanese: 10歳で仏教に発心する（16歳という説もあり）が、出家修道は母に許されなかった。
English: When he was twenty-three he visited Chondoshu (潮音洞主) in Mt. Putuo (Zhejiang Province), where he served as a non-priest devotee.
Japanese: 23歳の時、普陀山（浙江省）の潮音洞主のもとに参じ、在俗信者として奉仕した。
English: At twenty-nine, he entered the Buddhist priesthood under KANGEN Koju at Manpuku-ji Temple on Mt. Obaku of Fuqing (Fujian Province, China), which was an old temple at his birth place and once a residence of OBAKU Kiun (or Huangbo Xiyun in Chinese) (黄檗希運).
Japanese: 29歳で、生地である福清の古刹で、黄檗希運も住した黄檗山萬福寺(中国福建省)の鑑源興寿の下で得度した。
English: At thirty-three, he practiced Zen under MITSUN Engo (Also known as Mi-yun Yuan-wu, 密雲円悟), a Zen priest, at Vang-un ghoul-un juu Temple on Mt. Jinsushan, and later Ingen followed Mistun who took up a new position as chief priest at Manpuku-ji Temple.
Japanese: 33歳の時、金粟山広慧寺で密雲円悟禅師に参禅し、密雲が萬福寺に晋山するに際して、隠元も随行した。
English: When Ingen was thirty-eight, Mitsun gave his position over to his disciple HIIN Tsuyo and left the temple, but Ingen stayed at Manpuku-ji Temple to inherit the dharma from Hiin at forty-five.
Japanese: 38歳の時、密雲は弟子の費隠通容に萬福寺を継席して退山したが、隠元はそのまま萬福寺に残り、45歳で費隠に嗣法した。
English: Later, when Ingen was engaged himself in ascetic practices at Shishiiwa (獅子巌) after leaving Manpuku-ji Temple, he was invited to become a juji (a resident head of a temple) on Mt. Obaku succeeding Hiin, where he assumed the position in 1637.
Japanese: その後隠元は萬福寺を出、獅子巌で修行していたが、費隠が退席した後の黄檗山の住持に招請されることとなり、明崇禎10年(1637年)に晋山した。
English: Later he once left the Temple, but took the position again in 1646, when the social upheavals in the transition period from the Ming Dynasty to the Qing Dynasty spread to Fujian Province.
Japanese: その後、退席したが、明末清初の動乱が福建省にも及ぶ中、順治3年（1646年）に再度晋山した。
English: In the early Edo period, as a juji position became vacant at Sofuku-ji Temple (Nagasaki City) that was a temple of Chinese priests, ITSUNEN Shoyu (逸然性融) who was in Japan and juji of Kofuku-ji Temple (Nagasaki City) invited Ingen to Japan.
Japanese: 江戸初期、長崎市の唐人寺であった崇福寺(長崎市)の住持に空席が生じたことから、先に渡日していた興福寺(長崎市)住持の逸然性融が、隠元を日本に招請した。
English: At first Ingen sent his disciple YARAN Shokei (也嬾性圭) off, but he was killed in a shipwreck on his way to Japan, so Ingen had to bring himself to Japan aboard a ship Seiko TEI (鄭成功) prepared with many disciples in tow in 1654.
Japanese: 当初、隠元は弟子の也嬾性圭を派遣したが、途中船が座礁して客死したことから、やむなく承応3年(1654年)に、隠元自ら、鄭成功が仕立てた船に乗り、多くの弟子を率いて来日した。
English: Although he is said to have come to Japan to avoid the social turmoil that China experienced in the transition period between the Ming Dynasty to the Qing Dynasty, this judgment has no grounds in remaining letters and records.
Japanese: 渡日当時、中国は明末清初の騒乱期であったことから、この騒乱を避けて来日したとされているが、残されている書簡や記録等からは、そのように判断する根拠は乏しい。
English: A number of intelligent monks and scholars were attracted by Ingen's high virtue and the new Zen Buddhism of Ming to gather around Kofuku-ji Temple where Ingen first lived, and the temple is said to have been very active and was flocked to by several thousand monks and believers.
Japanese: 隠元が入った興福寺には、明禅の新風と隠元の高徳を慕う具眼の僧や学者たちが雲集し、僧俗数千とも謂われる活況を呈した。
English: In 1655, RYOKEI Shosen, juji of Myoshin-ji Temple, persuaded Ingen to become juji of Fumon-ji Temple in Shimagami, Settsu Province (present Takatsuki City of Osaka Prefecture), but the bakufu (Japanese feudal government headed by a shogun) forbid him to go out of the temple and also restricted the number of attendants at the meetings in the temple to within 200, because the bakufu feared Ingen's religious influence.
Japanese: 明暦元年(1655年)、妙心寺元住持の龍渓性潜の懇請により、摂津国嶋上（現在の大阪府高槻市）の普門寺(高槻市)に晋山するが、隠元の影響力を恐れた幕府によって、寺外に出る事を禁じられ、また寺内の会衆も200人以内に制限された。
English: Although he decided to return to China after the three years which he at first promised to stay for, responding to the repeated requests of his home country to go home, Ryukei and other priests worked hard to detain him from going home and set up a meeting between Ingen and Ietsuna TOKUGAWA, the Shogun, successfully in 1658.
Japanese: 隠元の渡日は、当初3年間の約束であり、本国からの再三の帰国要請もあって帰国を決意するが、龍渓らが引き止め工作に奔走し、万治元年（1658年）には、将軍徳川家綱との会見に成功した。
English: Consequently, in 1660, he was given land for a temple at Owada of Uji-gun, Yamashiro Province, and the next year he built a new temple which he named Manpuku-ji Temple on Mt. Obaku after the temple of his home Fuqing as he pledged to remember the old people and things.
Japanese: その結果、万治3年（1660年）、山城国宇治市郡大和田に寺地を賜り、翌年、新寺を開創し、旧を忘れないという意味を込め、故郷の中国福清と同名の黄檗山萬福寺と名付けた。
English: In 1663, he held an opening ceremony at the newly completed hall to bless the country and conducted Japan's first Jukai (handing down the precepts) called 'Obaku Sandan kaie' (Triple Ordination Platform Ceremony) for people.
Japanese: 寛文3年（1663年）には、完成したばかりの法堂で祝国開堂を行い、民衆に対しては、日本で初めての授戒「黄檗三壇戒会」を厳修した。
English: This made Ingen a founder of a sect of Zen Buddhism in Japan, but initially, the sect did not call itself Obaku Sect.
Japanese: これによって、隠元は日本禅界の一派の開祖となったが、当初から黄檗宗と名乗っていたわけではない。
English: Since he was proud of himself as a successor of authentic Rinzai Sect, the sect called itself Rinzaisei Sect.
Japanese: 本人は歴とした臨済宗を嗣法している自負があったので、臨済正宗を名乗っている。
English: However, since its tradition and Kiku (regulation) and Shingi (daily regulations in Zen temples) at the monastery followed the Rinzai Zen Buddhism of the Ming Dynasty in China, it was somewhat different from the Rinzai Sect that had already taken root in Japan, and the difference led it to form a new sect.
Japanese: もっとも、宗風や叢林としての規矩清規は当時の中国・明時代の臨済禅に倣っていたことから、既に日本に根付いていた臨済宗とは趣を異にし、その違いにより、自ずから一派を形成する方向に向かったものである。
English: Ingen's "Obaku-shingi" (Obaku code of conduct) had a great impact on the rehabilitation of religious code of conduct of Japanese Zen sects which began to be lapsed at that time, and the book was viewed as a valued model for the religious reform movement of Soto Sect led by Dohaku MANZAN.
Japanese: 隠元の『黄檗清規』は、乱れを生じていた当時の禅宗各派の宗統・規矩の更正に大きな影響を与え、特に卍山道白らによる曹洞宗の宗門改革では重要な手本とされた。
English: Emperor Gomizunoo, the Imperial family members, senior officials of the bakufu, rural feudal lords, and many merchants became believers of the Obaku Sect of Ingen.
Japanese: 隠元には、後水尾天皇を始めとする皇族、幕府要人を始めとする各地の大名、多くの商人たちが競って帰依した。
English: He occupied the position of resident head priest of Manpuku-ji Temple for three years, and gave the position to his disciple MOKUAN Shoto to retire in Shoin-do hall in October, 1664.
Japanese: 萬福寺の住職の地位にあったのは3年間で、寛文4年(1664年)9月に後席は弟子の木庵性瑫に移譲し、松隠堂に退いた。
English: After retiring in Shoin-do hall, at eighty-two years old in February, 1673, he began putting his affairs in order in contemplation of his death, his health deteriorated rapidly in April, and he was given 'Daiko-fusho kokushi,' a posthumous Buddhist name, by Emperor Gomizunoo on May 18.
Japanese: 松隠堂に退隠後、82才を迎えた寛文13年(1673年)正月、隠元は死を予知し身辺を整理し始め、3月になり、体調がますます衰え、4月2日には後水尾法皇から「大光普照国師」号が特諡された。
English: He was also well-known as a great calligrapher, one of the best three calligraphers of Obaku, along with MOKUAN Shoto and Sokuhinyoitsu.
Japanese: 能書家としても知られ、木庵性瑫、即非如一とともに黄檗の三筆と称される。
English: Ingen-mame,' which was named after Ingen who brought to Japan, is a farm product of a pea family native to Latin America.
Japanese: 隠元が来日した際に日本に持ち込んだため、その名が付いたとされる「インゲンマメ」は、中南米原産のマメ科の作物。
English: After it was introduced to Europe, it traveled across the Eurasian Continent to China and then was imported to Japan.
Japanese: ヨーロッパに伝わった後、ユーラシア大陸を横断して中国から日本に伝来した。
English: However, some views explain that Ingen's bean was 'fuji-mame' (hyacinth-bean) as we know them today, and people call fuji-mame 'Ingen-mame' in the Kansai region (around Kyoto and Osaka Prefectures).
Japanese: 但し、隠元が持ち込んだのは、現在の「フジマメ（藤豆）」だという説もあり、関西ではフジマメのことを「インゲンマメ」と呼ぶ。
English: Maitreya Bodhisattva in manas in a semi-lotus position came to Japan when Miroku (Maitreya) worship was imported from China in the sixth through the seventh centuries, and many statues created in the Asuka and Nara period still remain in Japan.
Japanese: 弥勒菩薩半跏思惟像（みろくぼさつはんかしゆいぞう）は、大陸より6世紀から7世紀の弥勒信仰の流入と共に伝えられ、国内には飛鳥時代、奈良時代の作品が多く残されている。
English: One of the most famous Maitreya statues is 'Maitreya with berretta' (the first natural treasure) kept in the Reiho-den of Koryu-ji Temple in Uzumasa, Kyoto City, Kyoto Prefecture, and it is known for his posture in which he is lost in thought with the right ring finger on his cheek.
Japanese: 中でも有名な京都府京都市太秦の広隆寺霊宝殿に安置されている「宝冠弥勒」(国宝第一号)は、右手の薬指を頬にあてて物思いにふける姿で知られる。
English: As the statue was made of pine, which is unique for the statues created in the Asuka period, there has been a theory that the statue came from the Kingdom of Silla in 623 as written in Nihonshoki (Chronicles of Japan).
Japanese: 像はマツで作られる点が飛鳥時代の作例としては例外的であるため、日本書紀記載の推古31年新羅から伝来したものとする説もある。
English: Kancho (916 - July 13, 998) was a Buddhist monk of the Shingon Sect in the middle of the Heian period.
Japanese: 寛朝（かんちょう、916年（延喜16年）-998年7月13日（長徳4年6月12日(旧暦)））は、平安時代中期の真言宗の僧。
English: Since he was the chief priest of Hensho-ji Temple (Kyoto City) by Sarusawa-ike Pond in the Hirosawa area outside the capital city of Kyoto, he was called 'Sarusawa no Sojo (priest),' 'Hirosawa Sojo,' or 'Hensho-ji Sojo.'
Japanese: 洛外・広沢の猿沢池ほとりの遍照寺(京都市)の住持であったことから「猿沢の僧正」「広沢僧正」「遍照寺僧正」とも呼ばれた。
English: He was appointed to betto (superior) of Ninna-ji Temple, betto of Sai-ji Temple, betto of To-ji Temple, gon-risshi (fifteenth-ranked Buddhist priest of the Shingon Sect, literally meaning "supernumerary master of discipline"), homu (Director of temple affairs) of To-ji Temple, and To-ji choja (chief abbot of To-ji Temple), and in 986, he became the Shingon Sect's top and Japan's third highest-ranked Buddhist priest.
Japanese: 仁和寺別当・西寺別当・東寺別当・権律師・法務・東寺長者に任じられ、986年（寛和2年）真言宗では初めて、また、日本では三番目の大僧正に至った。
English: On December 2, 989, he established Hensho-ji Temple by Hirosawa-ko Lake under the order from Emperor Enyu.
Japanese: 989年（永祚(日本)元年）10月26日円融天皇の命により広沢湖畔に遍照寺を建立した。
English: FUJIWARA no Sanesuke's diary called Shoyuki contained an entry about the memorial service at the time of temple establishment, describing a large number of Kugyo (top court officials) such as Cloistered Emperor Enyu attending the service.
Japanese: この際の供養の記事が藤原実資の日記小右記に載っており、円融法皇を始めとして多くの公卿が参列したことが分かる。
English: He had extensive knowledge in practical training and logical study of doctrines of Esoteric Buddhism and wrote 'Kongokai-shidai' (writings about Vajradhatu) and 'Fudo-shidai' (writings about Fudo).
Japanese: 密教の事相・教相に詳しく「金剛界次第」「不動次第」などを著している。
English: He was also familiar with chants and so made tone adjustments for 'Rishu-kyo' (Principle of Wisdom Sutra); therefore, he was considered the originator of the restoration of Tomitsu (eastern esotericism) shomyo (chant).
Japanese: また「理趣経」読誦の音調を整備するなど声明に通じ、東密声明中興の祖とされる。
English: There, Kancho prayed to Fudo Myoo (Acala, one of the Five Wisdom Kings), and later, Shinsho-ji Temple on Mt. Narita, famous for having 'Narita Fudo Temple,' was built with Fudo Myoo as the honzon (principal image of Buddha).
Japanese: その時に祈祷した不動明王を本尊として創建されたのが「成田不動」で有名な成田山新勝寺である。
English: Tales were selected by the scholar MINAMOTO no Tamenori (? - 1011) and dedicated to Imperial Princess Sonshi (966 - 985) of nihon (the second court rank).
Japanese: 二品尊子内親王（966－985）のために学者源為憲（？－1011）が撰進。
English: As decided by fortune-telling, Imperial Princess Sonshi became Sai-in (Imperial Princess appointed to serve the deities of the Kamo-jinja Shrines) of her father, Emperor Reizei, when she was three years old, and later married her uncle, Emperor Enyu, after her father resigned as Emperor; however, she had her hair cut in secret and entered the priesthood in May 982.
Japanese: 尊子内親王は三歳で父帝冷泉天皇の斎院に卜定され、退下ののち叔父にあたる円融天皇に入内するが、天元(日本)5年（982年）四月、密かに髪を切り入道した。
English: According to the annotation, these books originally had illustrations, but they were excluded over time and only text-based tales remain.
Japanese: 本文の注記によれば成立当時は絵を伴ったが、やがて絵は散逸し、説話のみが現存。
English: Sanbo refers to Buddhist images (such as Buddha), laws (Buddhist scriptures), and monks, and the books describe their kudoku (merits).
Japanese: 三宝とは仏（釈迦など諸仏）・法（経典）・僧を指し、本書はその功徳について述べたもの。
English: 18 tales in the second volume are biographies of high-rank monks of that imperial reign and 17 of them have been cited from "Nihon Ryoiki" (Miraculous Stories from the Japanese Buddhist Tradition, written in the early Heian period).
Japanese: 中巻18話は本朝の高僧伝などで、内17話までが『日本霊異記』からの引用。
English: In Juo-shinko, the faithful beg for the mercy of ten judges, who decide the realm to which the dead would go posthumously.
Japanese: 十王信仰（じゅうおうしんこう）とは、地獄(仏教)を統べる10人の裁判官に対して慈悲を乞う信心の一種である。
English: The Juo were regarded as an awesome existence because they decided whether the dead should be sent to Jigoku (Hell, one of the posthumous realms advocated by Buddhism) and presided over the Rokudo-rinne (transmigration in the six posthumous realms advocated by Buddhism) in light of the seriousness of the karma belonging to the dead person.
Japanese: 十王は死者の罪の多寡を鑑み、地獄(仏教)へ送ったり、六道への輪廻を司るなど畏怖の対象であった。
English: While Buddhism was fused with Chinese Taoism after being introduced to China, a pseudepigrapha "Enra-o-juki Shishu Gyakushu Shoshichiojo Jodo-kyo Sutra" (Sutra of Jizo and the Ten Kings) (Also known as "Yoshu Juo Shoshichi-kyo Sutra" for short) was composed, with the result that the Juo-shinko was established at the end of the Tang period.
Japanese: 仏教が中国に渡り、当地の道教と習合していく過程で偽経の『閻羅王授記四衆逆修生七往生浄土経』（略称として『預修十王生七経』）が作られ、晩唐の時期に十王信仰は成立した。
English: There are also sutra among Taoism Sutra such as "Genshitenson-setsu-hoto-metsuzai-kyo Sutra" (元始天尊説鄷都滅罪経, sutra of salvation at the hell by Genshi Tenson (Primeval Lord of Heaven, the highest god in Taoism)), "Chifu-juo Batsudogi" (地府十王抜度儀, scripture about salvation by Ten kings in Chifu (Earth Palace)) and "Taijo-kyukutenson-setsu-shoken-metsuzai-kyo Sutra" (太上救苦天尊説消愆滅罪経, sutra of salvation by Taijo Kyuku tenson (most honorable gods)), which explain the Juo by the same name and in the same order as "Yoshu Juo Shoshichi-kyo Sutra."
Japanese: また道教経典の中にも、『元始天尊説鄷都滅罪経』、『地府十王抜度儀』、『太上救苦天尊説消愆滅罪経』という同名で同順の十王を説く経典が存在する。
English: "Yoshu Juo Shoshichi-kyo Sutra" remarkably differs from ordinary Buddhist scriptures translated into Chinese in the way that it has a description of 'Seitofu Daiseiji-ji Shamon Zosen Jutsu' (described by Zosen, a Shamon priest of Daiseiji-ji Temple in Chengdu) at the beginning of the book.
Japanese: 『預修十王生七経』が、一般的な漢訳仏典と際立って異なっている点は、その巻首に「成都府大聖慈寺沙門蔵川述」と記している点である。
English: As shown in the term, Buddhist scriptures translated into Chinese, it is obvious in the translated scriptures that the description at its beginning should be written as 'OO代翻経三蔵△△訳' (OO Sutra translated by Sanzo (venerable priest with profound knowledge of sutra) △△) as a rule, even if it is a pseudepigrapha.
Japanese: 漢訳仏典という用語の通り、たとえ偽経であったとしても、建て前として「○○代翻経三蔵△△訳」のように記すのが、漢訳仏典の常識である。
English: Only 'Juo-kyo Sutra' (sutra for Juo-shinko), however, neglects this custom.
Japanese: しかし、こと「十王経」に限っては、この当たり前の点を無視しているのである。
English: Because there is a similar description at the beginning of "Jizo juo-kyo Sutra," described later, as well, which is believed to have been composed in Japan.
Japanese: と言うのは、後述の日本で撰せられたと考えられる『地蔵十王経』の巻首にも、同様の記述がある。
English: Therefore, it had long been misunderstood that it was composed in China.
Japanese: それ故、中国で撰述されたものと、長く信じられてきたという経緯がある。
English: The similarity observed at the beginning of "Jizo juo-kyo Sutra," however, supposedly originates from the author's plot to give authority to his sutra through copying the writing style of "Yoshu Juo Shoshichi-kyo Sutra."
Japanese: ただ、これは、『地蔵十王経』の撰者が、自作の経典の権威づけをしようとして、先達の『預修十王生七経』の撰述者に仮託したものと考えられている。
English: The reason why "Jizo juo-kyo Sutra" is not arranged in the style of translated sutra is presumably in its background that the original sutra was initially composed as an article for Raisan (worship the Buddha) or a rule book without adopting the style of sutra.
Japanese: また、訳経の体裁を借りなかった点に関しては、本来の本経が、経典の体裁をとっておらず、はじめ、礼讃文や儀軌の類として制作された経緯に拠るものと考えられている。
English: "Yoshu Juo Shoshichi-kyo Sutra" preaches a blessing given through two Buddhist ceremonies, Seishichisai (生七斎) and Shichishichisai (七七斎).
Japanese: 『預修十王生七経』が説くのは、生七斎と七七斎という二つの仏教儀礼の功徳である。
English: As Seishichisai was a ceremony in which living people pray for their posthumous peace, the term 'Yoshu' (預修) or 'Gyakushu' (逆修) was used.
Japanese: このうち、生七斎は、生者が自身の没後の安穏を祈願して行う儀礼であり、その故に「預修」（または「逆修」）という用語が用いられる。
English: In the ceremony of Seishichisai, Buddhist mortuary tablets of Juo were enshrined with paper and brush put in front of them to offer an opinion to Tenso (celestial gods), Chifu (gods of Earth and other realms), Myokan (officers of Hell) through the Juo.
Japanese: 生七斎の場においては、十王の位牌を安置し、十王を媒介して天曹・地府・冥官への上表文を奉るための紙と筆が、その位牌の前に供えられた。
English: On the other hand, Shichishichisai was a ceremony held by a bereaved family as a memorial service for praying for peace for the dead and accumulating good deeds.
Japanese: 一方の七七斎の方は、亡者のための追福・修功徳として、遺族が執行する儀礼である。
English: After combining these two ceremonies, the main pillar of the 'Juo-kyo Sutra' was gradually shifted to the Shichishichisai.
Japanese: この二つの儀礼を合揉した「十王経」の主体は、次第に七七斎の方へと力点を移して行くこととなる。
English: However, it preached that six sevenths of good deeds brought through Eko (Buddhist memorial service, prayers for the repose of the soul) are allocated to living people, while one seventh is to the dead.
Japanese: しかしながら、回向による功徳の振り分けは、全体を七等分して、生者が六分、亡者には一分が割り振られると説かれている。
English: These allocations are preached not only in "Yoshu Juo Shoshichi-kyo Sutra" but also in "Kanjozuiganojojippo-jodo-kyo Sutra" (Also known as "Kanjo-kyo Sutra" (sutra of Kanjo (a ceremony to be the successor)) for short) and "Jizo bosatsu hongan-kyo Sutra" (The Sutra of Bodhisattva Ksitigarbha's Fundamental Vows).
Japanese: この配分は、『預修十王生七経』のみならず、『灌頂随願往生十方浄土経』（略称として『灌頂経』）や『地蔵菩薩本願経』でも説かれるところである。
English: "Jizo Bosatsu Hossin Innen Juo-kyo Sutra" ("Jizo Juo-kyo Sutra" (a late Heian-period Japanese sutra (based on a Chinese counterpart) dealing with Jizo Bosatsu and the Ten Kings of Hell) for short) was composed in Japan, spreading throughout the nation along with Mappo-shiso (the "end of the world" belief) and Meikai-shiso (belief that there is a posthumous realm) in the Heian period.
Japanese: 日本では『地蔵菩薩発心因縁十王経』（略称として『地蔵十王経』）が作られ、平安時代に末法思想と冥界思想と共に広く浸透した。
English: "Jizo Juo-kyo Sutra" includes many elements which suggest this sutra was composed in Japan, for example, the appearance of the Sanzu-no-kawa River (river, the dead cross) and Datsueba (witch staying Sanzu-no-kawa River to rob the dead of their clothes), the description of a bird twittering '別都頓宜寿' (Hototogisu) and Japanese-tasted sentences.
Japanese: 『地蔵十王経』中には、三途の川や脱衣婆が登場し、「別都頓宜寿（ほととぎす）」と鳴く鳥が描写され、文章も和習をおびるなど、日本で撰せられたことをうかがわせる面が多分にある。
English: The spread of Meikai-shiso supposedly originated from the accomplishment of Ojoyoshu (The Essentials of Salvation) compiled by Genshin.
Japanese: 冥界思想の浸透については源信が記したとされる往生要集がその端緒であると考えられている。
English: Each Juo was correlated with each Buddha in the Kamakura period, thereafter the number of Buddha increased gradually to create the Jusanbutsu-shinko belief (Thirteen Buddha belief) in the Edo period.
Japanese: 鎌倉時代には十王をそれぞれ十仏と相対させるようになり、時代が下るにつれてその数も増え、江戸時代には十三仏信仰なるものが生まれるに至った。
English: The quantity of information on takai (the world after death) has increased dramatically in Japan due to the introduction of the Juo-shinko.
Japanese: 日本では、十王信仰が持ち込まれた事で他界についての情報が飛躍的に増えた。
English: While the old takai-kan suggested that takai was the undefined world such as yominokuni (Hades) shown in Kojiki (The Records of Ancient Matters) as well as the dim world which people would go after their death, the new takai-kan defined takai in detail, influenced by Taoism and Confucianism, therefore it imposed a heavy responsibility on each person because the new takai included Jigoku (hell) where people were tormented.
Japanese: 旧来は古事記に見られるような明確な定義の無い黄泉の国の他界観で、漠然と死後ただ行く世界であったのに対し、死した後の世界を詳細に定義付けた地獄(仏教)の他界観は道教と儒教の影響を色濃く受けた、人一人一人に対し厳しいものであったと言える。
English: As the takai-kan was stressed at the time when Mappo-shiso gained popularity, the takai-kan of Buddhism was quite naturally accepted nationwide for its definite information about takai, Jigoku.
Japanese: しかし、末法思想が流行った当時は他界観がクローズアップされ、明確な情報をもった仏教的他界である地獄(仏教)が広く受け入れられる結果となったのは極自然な事だったのだろう。
English: Although most takai-kan advocated in Japan came from China, there are some differences between the two.
Japanese: なお、日本の地獄の他界観はほとんどが中国由来だが、すべて中国のものと同じではなく、多少の差異がある。
English: The differences include the Sanzu-no-kawa River, SAI no KAWARA (the Children's Limbo), Datsueba and Keneo (wizard staying in the Sanzu-no-kawa River to plunder the clothes of the dead).
Japanese: 三途の川・賽の河原・奪衣婆（だつえば）と懸衣翁（けんえおう）等がそうである。
English: After the death, trials are held every seven days under the charge of seven individual judges; Shinko-o (first judge for trial held on the 7th day after the death), Shoko-o (second judge for trial on the 14th day), Sotei-o (third judge for trial on the 21st day), Gokan-o (fourth judge for trial on the 28th day), Enma-o (fifth judge for trial on the 35th day), Henjo-o (sixth judge for trial on the 42nd day), Taizan-o (seventh judge for trial on the 49th day).
Japanese: 没して後、七日ごとにそれぞれ秦広王（初七日）・初江王(十四日)・宋帝王（二十一日）・五官王（二十八日）・閻魔王（三十五日）・変成王（四十二日）・泰山王（四十九日）の順番で一回ずつ審理を担当する。
English: When a certain judge concluded that the trial has no problem, the trial would be closed without being reported to the next judge, allowing the dead person to reincarnate, so trials are not always held seven times.
Japanese: ただし、各審理で問題が無いと判断された場合は次の審理に回る事は無く、抜けて転生していく事になるため、七回すべてやるわけではない。
English: Three additional trials are prepared under the additional three judges; Byodo-o (eighth judge for trial held on the 100th day after the death), Toshi-o (ninth judge for trial in the first anniversary), Godotenrin-o (tenth judge for trial held in the second anniversary).
Japanese: 追加の審理が三回、平等王（百ヶ日忌）・都市王（一周忌）・五道転輪王（三回忌）と言う形である。
English: Even if seven judges could not find the instructions after seven trials, they instruct the dead person to go to one of the Rokudo (six posthumous realms) after those trials, therefore additional trials are effectively the relief measures.
Japanese: ただし、七回で決まらない場合でも六道のいずれかに行く事になっており、追加の審理は実質救済処置である。