nntsuzu/KFTT huggingface dataset:
English: The main doctrine is Ogen Ni-eko (Oso-eko・Genso-eko), as constituted from the name of Hongwan (by Amidanyorai), which was extracted from Kenjodoshinjitsukyogyoshomonrui (Kyogyoshinsho) based on Muryoju-kyo Bussetsu Muryoju-kyo Sutra by the founder of the sect, St. Shinran.
Japanese: 宗祖親鸞聖人が、無量寿経仏説無量寿経に基づいて、顕浄土真実教行証文類（教行信証）を撰述して開顕した（阿弥陀如来の）本願の名号を体とする往還二廻向（往相回向・還相廻向）を要旨とする。
English: Moreover, in order to express gratitude for the prevalence of the true dharma (正法), the pictures of Shinran, the founder of the sect, Prince Shotoku, seven high priests and successive monshus (Hongwan-ji-ha head priests) are placed.
Japanese: また正法弘通の恩徳を謝するため、宗祖親鸞聖人、聖徳太子、七高僧及び歴代門首の影像を安置する。
English: "Kenjodoshinjitsukyogyoshomonrui (Kyogyoshinsho)": 'Shoshin Nenbutsu-ge (Shoshinge)' is Gemon of seven words and 120 phrases at the bottom of 'the volume of Gyo (行)' in Kyogyoshinsho.
Japanese: 『顕浄土真実教行証文類（教行信証）』…「正信念佛偈（正信偈）」は、『教行信証』の「行巻」の末尾にある、七言百二十句からなる偈文。
English: Following the above basic principles, various types of missionary work, social activities and projects are implemented.
Japanese: 上記の基本方針に従い、種々の教化活動・社会活動・諸事業が展開されている。
English: Actual management is currently implemented by the central and local organizations (30 parishes in Japan and three parishes abroad (開教区), with 420 groups (So (組)) in those parishes).
Japanese: 具体的な運営は、現在、中央と地方（国内30の教区と海外3の開教区、及びそのもとにある420の組〈そ〉）の組織によって行われている。
English: In each organization a system for the separation of the powers is adopted as follows:
Japanese: それぞれの組織においては、以下に示す通り三権分立の形態が取られている。
English: The organization that corresponds to the legislative body (decision-making body): Shukai (bicameral legislature of Shu-gikai (representative of priests elected from each parish, 宗議会) and San-gikai (representative of lay followers elected from each parish, 参議会))
Japanese: 立法府に相当する組織（議決機関）：宗会（宗議会〈各教区から選出される僧侶の代表〉と、参議会〈各教区から選出される門徒の代表〉の二院制）
English: The organization that corresponds to the administrative body (executive body): executive bodies to implement religious activities such as Naikyoku (内局) (consisting of Shumu-socho, who is appointed at Shukai and is a representative director of the Religious Corporation Shinshu sect Otani-ha, and five sanmus (参務) appointed from Shumu-socho), Shumusyo (in the center), Kyomusho (a local branch in each parish, 教務所), and Kaikyo Kantokubu (a branch in each overseas parish, 開教監督部)
Japanese: 行政府に相当する組織（執行機関）：内局（宗会によって指名され宗教法人真宗大谷派の代表役員を務める宗務総長、及び宗務総長が任命する5名の参務により構成される）、及びそのもとに置かれる宗務所（中央）・教務所（教区ごとに置かれる地方出先機関）・開教監督部（海外の開教区ごとに置かれる出先機関）等の宗務執行機関
English: The organization that corresponds to judicial branch (a body for investigation): Shinmonin (審問院) (headed by Shinmonincho, who is appointed by Naikyoku with the consent of Shu-gikai)
Japanese: 司法府に相当する組織（審査機関）：審問院（宗議会の同意を得て内局が指名する審問院長を長とする）
English: The organization that corresponds to the legislative body (decision-making body): parish association (教区会) (representative of priests elected from each So) and parish lay followers association (教区門徒会) (representatives of lay followers elected by each So).
Japanese: 立法府に相当する組織（議決機関）：教区会（各組から選出される僧侶の代表）と、教区門徒会（各組から選出される門徒の代表）
English: The organization that corresponds to the administrative body (executive body): the committee of missionary work in parish (its chairman is the head of Kyomusho） and administrators of Shumu who reside in Kyomusho
Japanese: 行政府に相当する組織（執行機関）：教区教化委員会（教務所長を委員長とする）、及び教務所に駐在する宗務役員
English: The organization that corresponds to the legislative body (decision-making body): So-kai (組会) (responsible official of each temple and church (representatives of priests in each temple and church) and So-Monto-kai (組門徒会) (representatives of lay followers in each temple and church)
Japanese: 立法府に相当する組織（議決機関）：組会（各寺院・教会の主管者〈各寺院・教会の僧侶の代表〉）と、組門徒会（各寺院・教会の門徒の代表）
English: The organization that corresponds to the administrative body (executive body): disciplinary board of the So (its chairman is the head of the So, elected at the So-kai)
Japanese: 行政府に相当する組織（執行機関）：組教化委員会（組会で選出される組長を委員長とする）
English: *Fifty-six branch temples are placed as a base for missionary work (聞信・宣布) in each domestic and overseas parish other than the above organizations.
Japanese: ※上記以外に、各教区・開教区における教法の聞信・宣布の拠点として、56の別院が設置されている。
English: Additionally, as a representative of priests and lay followers in the above organizations, Monshu, the Hongwan-ji-ha head priest, has been assigned and has been in charge of guarding the picture of Shinran, the founder of the sect, at Shinshu Hombyo, and reveres Buddha as a symbol of the sect, which believes the Shinshu sect teachings with other Doho (the present Monshu is the twenty-fifth Jonyo, Choken OTANI).
Japanese: また、以上に属する僧侶・門徒を代表して、真宗本廟の宗祖親鸞聖人真影の御給仕並びに仏祖崇敬の任に当たり、同朋とともに真宗の教法を聞信する宗派の象徴的地位として門首が置かれている（現在の門首は、第25世の浄如〈大谷暢顕〉）。
English: Additionally, although it is often confused, the Jodo Shinshu sect Higashi-Hongwan-ji-ha of which Head Temple is Higashi Hongwan-ji Temple in Taito Ward, Tokyo (the number of branch temples is 300 and several tens) defected and became independent from the Shinshu sect Otani-ha in 1981, because of the difference in the way of the sect, so currently they are different religious corporations (see "Ohigashi Turmoil (お東騒動)").
Japanese: なお、混同されやすいが、東京都台東区の東本願寺(東京都台東区)を本山とする浄土真宗東本願寺派（末寺数三百数十）は、宗派のあり方をめぐる見解の相違により、1981年に真宗大谷派から離脱・独立したもので、現在、両者は別個の宗教法人である（⇒お東騒動）。
English: The religious community centered at Hongwan-ji Temple was originally one group, but at the beginning of the Edo period it was split into Higashi Hongwan-ji Temple's group and Nishi-Hongwan-ji Temple's group, which continue to this day.
Japanese: 本願寺を中心とする教団は、もと一つの勢力であったが、江戸時代の最初期に、現在見られるような東西両本願寺を中心とするかたちになった。
English: The split of the Hongwan-ji Temple religious community into east and west originated from the difference of opinion within the community at the end of the Ikko Ikki (Ishiyama War) (1570-1580), which was fought around Ishiyama Hongwan-ji Temple at the end of the Age of Civil War.
Japanese: 本願寺教団の東西分派は、戦国時代の最末期、大坂の石山本願寺を本拠地として戦われた一向一揆（石山合戦）（1570年～1580年）終結時の教団内部における見解の相違に遠因を持つ。
English: Within the Hongwan-ji Temple religious community at the end of the Ishiyama War, there existed two opinions: the former was an opinion to support peace-making with the hostile Nobunaga ODA, and the latter was an opinion to insist on do-or-die resistance.
Japanese: 石山合戦末期の本願寺教団内には、当時対立していた織田信長との講和を支持する意見と、徹底抗戦を主張する意見とがあった。
English: The eleventh Kennyo, who was the monshu of Hongwan-ji Temple at that time, withdrew Ishiyama Hongwan-ji Temple with the group that supported overall peace, but Kyonyo, the eldest son of Kennyo, temporarily stayed at Ishiyama with the group that supported do-or-die resistance and solicited support for the resistance group even after withdrawal.
Japanese: 当時の本願寺門主であった11代顕如は、全面講和を支持する勢力と行動を共にし石山本願寺を退去したが、顕如の長男教如は、徹底抗戦派と共に一時石山に留まり、退去後も抗戦派への支持を募った。
English: This situation of a split in the religious community continued after Hongwan-ji Temple returned to Kyoto in 1591, having been given land for a temple (Nanajo Horikawa) by Hideyoshi TOYOTOMI.
Japanese: この教団の分裂的状況は、1591年、本願寺が豊臣秀吉から寺地（七条堀川）を与えられて京都に戻った後も継続していた。
English: Ieyasu TOKUGAWA focused attention on this and gave land to the east of Hongwan-ji Temple (Rokujo Karasuma) to Kyonyo in 1602, aiming for the deconcentration of the power of Hongwan-ji Temple, which was the largest religious group (Ieyasu had suffered through the Ikko Ikki when he was a lord of Mikawa Province and felt seriously threatened by the power of Hongwan-ji Temple).
Japanese: これに着目した徳川家康は、1602年、本願寺のすぐ東（六条烏丸）の土地を教如に与え、最大の宗教勢力であった本願寺の勢力分散をはかった（自身も三河時代に一向一揆に苦しめられた経験を持っており、本願寺教団の力を大きな脅威と感じていた）。
English: Consequently, Hongwan-ji Temple split into Nishi Hongwan-ji Temple of which the twelfth monshu was Junnyo, the third son of Kennyo, (the present Jodo Shinshu sect Hongwan-ji-ha) and Higashi Hongwan-ji Temple of which the twelfth monshu was Kyonyo, the eldest son of Kennyo (the present Shinshu sect Otani-ha).
Japanese: これにより本願寺は、顕如の三男准如を12世門主とする西本願寺（現在の浄土真宗本願寺派）と、長男教如を12世門主とする東本願寺（現在の真宗大谷派）とに分裂することになった。
English: It is said that such a situation reflects the above historical process because, while there are many branch temples and lay followers of Hongwan-ji-ha (Nishi Hongwan-ji Temple), especially in the Chugoku district (which is called 'Aki-monto' and so on), there are many branch temples and lay followers in the Hokuriku and Tokai districts, as seen in the location of branch temples and parishes (which are called 'Kaga-monto,' 'Owari-monto,' 'Mikawa-monto' and so on).
Japanese: 現在、本願寺派（西本願寺）の末寺・門徒が中国地方に特に多い（いわゆる「安芸門徒」など）のに対し、大谷派（東本願寺）のそれが、別院・教区の設置状況に見られるように北陸地方・東海地方に特に多い（いわゆる「加賀門徒」「尾張門徒」「三河門徒」など）のも、上述の歴史的経緯の反映といわれる。
English: The founder, Shinran (1173-1262): Defined as 'the founder (the first chief priest) by Kakunyo, the third chief priest).
Japanese: 宗祖親鸞(1173～1262)…第三代覚如により、「開祖（第一代）」に定められる。
English: Kakushinni (1224?-1283?): Reburied Shinran's stone pagoda from Otani to Yoshimizu in 1272 and built Otani Mausoleum.
Japanese: 覚信尼(1224?～1283?)…文久9年（1272年）親鸞の石塔を大谷より吉水に改葬し、大谷廟堂を建立。
English: The second chief priest, Nyoshin (1235-1300): delegated the light of Buddhism in 1280.
Japanese: 第二代如信(1235～1300)…弘安3年（1280年）、法灯を委任される。
English: Kakue (1239?-1307): Succeeded from Rusushiki in 1283 (until 1307).
Japanese: 覚恵(1239?～1307)…弘安6年（1283年）、留守職継承（～1307年）。
English: After Kakue's death, it was settled by the adjudication of Shorenin on July in 1309.
Japanese: 覚恵の死後、延慶(日本)2年（1309年）7月に青蓮院の裁定で決着する。
English: The third chief priest, Kakunyo (1270-1351): succeeded Rusushiki of Otani Mausoleum with the approval of lay followers in Eastern provinces in 1310.
Japanese: 第三代覚如(1270～1351)…延慶3年（1310年）、東国（関東）の門徒の了承を得て、大谷廟堂留守職継承。
English: (- 1314, 1322- 1338, 1342-1350) (repeated transfer and reinstatement)
Japanese: （～1314年、1322年～1338年、1342年～1350年〈委譲・復職を繰返す。〉）
English: (In 1312 he put up the framework of 'Senju-ji Temple' but it was removed by Eizan's opposition.)
Japanese: （応長2年〈1312年〉にに、「専修寺」の額を掲げるが、叡山の反対により撤去する。
English: *In 1331 he wrote "Kuden-sho," expressed 'Ketimyaku (Lineage Through Blood, 血脈"), which is kept among three generations, and insisted on succeeding the light of Buddhism.
Japanese: ※元弘元年（1331年）、『口伝抄』を著し、「三代伝持の血脈（けちみゃく）」を表明し、法灯継承を主張する。
English: (-1322, 1338-1342 (repeated removal and reinstatement by Kakunyo)
Japanese: （～1322年、1338年～1342年〈覚如により、解任・復職を繰返す。〉）
English: The twenty-first chief priest, Kosho OTANI (1817-1894): passed over in 1889.
Japanese: 第二十一代大谷光勝(1817～1894)…明治22年（1889年）譲。
English: The twenty-second chief priest, Koei OTANI (1852-1923): passed over in 1908.
Japanese: 第二十二代大谷光瑩(1852～1923)…明治41年（1908年）譲。
English: The twenty-third chief priest, Koen OTANI (1875-1943): passed over in 1925.
Japanese: 第二十三代大谷光演(1875～1943)…大正14年（1925年）譲。
English: The twenty-fourth chief priest, Kocho OTANI (1903-1993): passed over in 1993 with his entering nirvana.
Japanese: 第二十四代大谷光暢(1903～1993)…平成5年（1993年）入滅に伴い移譲。
English: From 1993 to 1996, due to the chaos caused by the Ohigasi Turmoil, monshu had been absent and Ennei OTANI Kagiyaku (1914-2008) had been put in charge as an alternate monshu.
Japanese: 1993年～1996年の間は、お東騒動による混乱から門首不在となり、大谷演慧鍵役(1914～2008)が、門首代行を務める。
English: In order to communicate with government and other central institutions and to adjust policies in the capital, the Tokyo Local office was established.
Japanese: 政府その他中央の諸機関との連絡及び首都における施策の調整をはかるため、東京都に東京宗務出張所を設ける。
English: In order to manage local missionary work, the entire national territory was parochialized and Kyomusho was established in each parish.
Japanese: 地方の宗務を運営するため、全国を教区に分け、各教区に教務所を設ける。
English: Additionally, Otani-ha established a regional parish system (連区制), aiming to establish partnership with each parish on a regional scale in Japan and to promote missionary work more in each area.
Japanese: なお、大谷派では、国内各教区の広域的な連携をはかり、各地域における聞法・弘教活動を一層推進することを目的として、連区制が定められている。
English: There are five regional parishes of 'Hokkaido prefecture: 'Tohoku,' 'Hokuriku,' 'Tokai,' 'Kinki' and 'Kyushu.'
Japanese: 現在、「北海道･東北」「北陸」「東海」「近畿」「九州」の5連区が置かれている。
English: Fifty-six temples exist as branch temples of the Shinshu sect Otani-ha as shown below, and the way of their establishment is as follows:
Japanese: 同派の別院は、下記の通り56ヵ寺院が置かれており、設立の経緯は、下記の通りである。
English: Although there is a regional disproportion, it is placed nearly all over Japan (along with three overseas) and plays a role as a base of missionary work in each place.
Japanese: 地域的偏頗はあるもののほぼ全国（海外3）に置かれ、各地における聞法・弘教の拠点となっている。
English: Being greatly different from other traditional Buddhist sects, which interpret the concept of missionary work broadly and have no direct relationship with political movements as organizations, it conducts in-depth activities socially and politically with other Shinshu sects, so that there is such a criticism from inside and outside the sect, as it is too active in movements of a political and/or leftist nature.
Japanese: 布教の概念を広く理解し、団体としては政治運動と直接の関わりを持たない伝統仏教各宗派とは大きく違い、他の真宗各派と共に社会的・政治的に踏み込んだ活動をすることから、政治運動的・左翼運動的過ぎであるという批判の声も内外からある。
English: Additionally, some priests and voluntary groups of followers are concerned with and see it as a problem that the activities of Otani-ha and Shinshu Kyodan Rengo consisting of ten groups of Shinshu sects (including Otani-ha) seem to incline toward the left.
Japanese: また、大谷派や同派が加盟する真宗十派による真宗教団連合の活動内容が左傾化しているとして、そのことを憂慮し問題視する僧侶の一部や門徒有志による私的団体も存在する。
English: Fudo Myoo (acala naatha in Sanskrit) is a subject of worship in Buddhism and one of the Myoo, a venerable status (尊格) that is specific to Mikkyo, Esoteric Buddhism.
Japanese: 不動明王(ふどうみょうおう)、サンスクリットアチャラ・ナータ(acalanaatha)は、仏教の信仰対象であり、密教特有の尊格である明王の一尊。
English: It is regarded as an incarnation of Dainichinyorai, which is the essential Buddha of Mikkyo, or an expression that shows its inner determination.
Japanese: 密教の根本尊である大日如来の化身、あるいはその内証（内心の決意）を表現したものであると見なされている。
English: It has become popular as the name of 'Ofudo-san' and is called Dainichi Daisho Fudo Myoo, Mudo Myoo, Mudo-son, Fudo-son and so on.
Japanese: 「お不動さん」の名で親しまれ、大日大聖不動明王（だいにちだいしょうふどうみょうおう）、無動明王、無動尊、不動尊などとも呼ばれる。
English: Among Buddhist countries in Asia, it is believed with particular fervor in Japan, as exemplified by the numerous statues.
Japanese: アジアの仏教圏の中でも特に日本において根強い信仰を得ており、造像例も多い。
English: Moreover, Fudo Myoo is depicted on the Nichiren sect's main image (which is called Jikkai Mandala), and has been drawn by Shushi (Shuji, Bija) historically since Nichiren because it's a venerable status of Mikkyo, which was transmitted by Kukai, as well as Aizen Myoo (Ragaraja).
Japanese: また、日蓮宗系各派の本尊（いわゆる十界曼荼羅）にも不動明王が書かれているが、愛染明王と同様、空海によって伝えられた密教の尊格であることから、日蓮以来代々種子で書かれている。
English: Moreover, it is said that Fudo Myoo in Nichiren's mandala shows that the sufferings of birth and death are nirvana, while Aizen Myoo shows that the idea that earthly desires are a pure aspiration to enlightenment.
Japanese: なおなお日蓮の曼荼羅における不動明王は生死即涅槃を表し、これに対し愛染明王は煩悩即菩提を表しているとされる。
English: Shushi (Mikkyo) (Shuji) is haaM or hmmaaM.
Japanese: 種子(密教)（種字）はカーン(haaM)、或いはカンマーン(hmmaaM)。
English: Mantra, Shingon, is used 'Noumaku Sanmanda Bazaradan Kan (namaH samanta vajraaNaaM haaM),' which is generally called Shoshu (小咒) or Ichiji-shu (一字咒).
Japanese: 真言は、一般には小咒(しょうしゅ)、一字咒(いちじしゅ)と呼ばれる「ノウマクサンマンダバザラダンカン」(namaHsamantavajraaNaaMhaaM)が用いられる。
English: Acala' in Sanskrit means 'unshakable' and 'naatha' means 'guardian,' so that as a whole it means 'unshakable guardian.'
Japanese: 梵名の「アチャラ」は「動かない」、「ナータ」は「守護者」を意味し、全体としては「揺るぎなき守護者」の意味である。
English: In Tibetan Buddhism it is known more as Chanda Maharosha (caNDamahaaroSaNa), which is a fierce prickly god (暴悪忿怒尊), in comparison to this name.
Japanese: チベット仏教などではこの名よりもチャンダ・マハーローシャナ(caNDamahaaroSaNa)即ち暴悪忿怒尊の名でより知られる。
English: However, this is shown as a figure having three eyes with wearing a fur coat and having its hair stand on end, so that it is to some extent different from the Fudo Myoo transmitted to Japan in the context of iconography.
Japanese: しかし、こちらは三眼で毛皮を身に纏い髪が逆立っているなど、日本に伝えられた不動明王とは図像的にやや異なるものである。
English: It is said that the iconography of Fudo Myoo was introduced to Japan when Kobo-daishi Kukai transmitted Mikkyo from China.
Japanese: 弘法大師空海が中国より密教を伝えた際に日本に不動明王の図像が持ち込まれたと言われる。
English: The sacred name of 'Fudo' was seen for the first time as 'Fudo messenger' in 'Fukukenjaku Jimpen Shingonkyo Sutra,' which was translated by Bodairushi, Bodhiruci, in the early part of the eighth century.
Japanese: 「不動」の尊名は、8世紀前半、菩提流志（ぼだいるし）が漢訳した「不空羂索神変真言経」に「不動使者」として現れるのが最初である。
English: In Mikkyo one 'Buddha' is considered to appear in the three figures of 'jishorinjin (the embodiment of the wheel of own-nature),' 'shoborinjin (shohorinjin, the embodiment of the wheel of the true Dharma)' and 'kyoryorinjin (the embodiment of the wheel of injunction).'
Japanese: 密教では三輪身といって、一つの「ほとけ」が「自性輪身」（じしょうりんじん）、「正法輪身」（しょうぼうりんじん）、「教令輪身」（きょうりょうりんじん）という三つの姿で現れるとする。
English: Jishorinjin (Nyorai)' means the figure that embodies the universal truth and the state of enlightenment itself, while 'Shoborinjin (Bosatsu)' means the figure that preaches the universal truth and the state of enlightenment in an easily understood manner.
Japanese: 「自性輪身」（如来）は、宇宙の真理、悟りの境地そのものを体現した姿を指し、「正法輪身」（菩薩）は、宇宙の真理、悟りの境地をそのままわかりやすく説く姿を指す。
English: As opposed to these, 'kyoryorinjin' is the figure that implements intervention very aggressively as it admonishes a person who doesn't follow Buddhism even with the threat of an awful appearance, and compels the cessation of hostility toward Buddhism.
Japanese: これらに対し「教令輪身」は、仏法に従わない者を恐ろしげな姿で脅してでも教え諭し、仏法に敵対する事を力ずくでもやめさせるなど、極めて積極的な介入を行う姿である。
English: It is shown as a figure of anger in order to relieve the living things who suffer earthly desires and for whom relief is more difficult to find.
Japanese: 煩悩をかかえ、もっとも救いがたい衆生をも力ずくで救うために、忿怒の姿をしている。
English: Besides, it is said that when Shaka determined that 'I won't stand up from here until I reach enlightenment' after other ascetic training for enlightenment and was seated under a lime tree, devils from all over the world poured in so as to defeat Shaka, but Shaka showed a gesture of Koma (降魔) using the fingers quietly, and by keeping a soft expression, and made the devils surrender immediately before its superior power.
Japanese: また、釈迦が成道の修業の末、悟りを開くために「我、悟りを開くまではこの場を立たず」と決心して菩提樹の下に座した時、世界中の魔王が釈迦を挫折させようと押し寄せたところ、釈迦は穏やかな表情のまま降魔の印を静かに結び、魔王群をたちまちに超力で降伏したと伝えられる。
English: It means that even in the calm and benevolent Shaka's mind there was the hardest heart that belied the determination to guard Buddhism.
Japanese: 穏やかで慈しみ溢れる釈迦も、心の中は護法の決意を秘めた鬼の覚悟であったというものである。
English: It is also said that its expression of anger shows benevolent affection as a father who watches over his children, being a figure of paternal love that is tender in mind while on the outside it appears to be strict.
Japanese: 他にも憤怒の相は、我が子を見つめる父親としての慈しみ＝外面は厳しくても内心で慈しむ父愛の姿を表現したものであると言われる。
English: In 'Chirisanmaya-kyo Sutra' there is a story that Fudo Myoo defeated (調伏) Daijizaiten, Mahesvara, (Shiva, the supreme god in Hinduism).
Japanese: 「底哩三昧耶経」には大自在天(ヒンドゥー教の最高神シヴァ)を不動明王が調伏する説話がある。
English: According to the story, when Dainichinyorai reached enlightenment and became Buddha, all creatures in the three worlds came to a meeting, but Daijizaiten, who was conceited and considered himself to be the master of 3,000 worlds, did not accept the call.
Japanese: それによると、大日如来が悟りを開いて仏陀になったとき、ありとあらゆる三界の生き物たちが集会に来たが、自分こそ三千世界の主と考え慢心する大自在天だけは招集に応じなかった。
English: Daijizaiten said, 'Jimyo-sya (持明者) (the spirit that uses magic in India, Yasha Myoo in this story) will come as a messenger, but its magic will become useless if I create dirty things with my magic, place them all around and stay inside,' and put up a barrier (結界) in order so as not to be approached.
Japanese: 大自在天は「持明者（インドの魔法を使う精霊、ここでは夜叉明王）が使いとして来るだろうが、奴らは不浄なものを嫌うから、不浄なものを幻術で作り出し四方に張り、その中にいれば持明者の明術も役にたつまい」として結界を張り、近寄れないようにした。
English: When Fudo Myoo called for Daijizaiten, he was surrounded by a dirty barrier so that Fudo Myoo called back Fujo-kongo, a dirty water kongo (Ususama Myoo), and made him eat up the dirty barrier.
Japanese: 不動明王が大自在天を呼びに行くと不浄の結界で覆われていたので、不動明王は不浄金剛（烏枢沙摩明王）を召還し、不浄を食らいつくさせた。
English: However, Daijizaiten said, 'You are only Yasha, a class of semidivinity usually considered to be of a benevolent and inoffensive disposition but sometimes also classified with malignant spirits, but I am a king of gods,' and was able to escape repeatedly.
Japanese: しかし大自在天は「汝らは夜叉にすぎぬが、私は神々の王なのだ」と言い何回も逃げ続けた。
English: Buddha ordered that 'he should be condemned to death,' so that Fudo Myoo stamped Daijizaiten and his wife (Uma) to death.
Japanese: 仏陀が「断罪すべし」と命ずると、大自在天とその妃(ウマー)を踏み殺し絶命させたのだった。
English: When Fudo Myoo asked Buddha how to deal with Daijizaiten, Buddha said, 'Revive him,' so Fudo Myoo revived him by reciting the Hokkaisei Shingon mantra (法界生真言).
Japanese: そして、大自在天の処分を尋ねると仏陀は「蘇生させよ」と言うので、法界生真言を唱えてを復活させた。
English: When Daijizaiten was pleased and wondered, 'Who is this Yasha?' Buddha replied that he was 'the master of Buddhas.'
Japanese: 大自在天は喜び不思議がり「この夜叉は何者なのでしょうか？」と尋ねると、仏陀は「諸仏の主である」と答えた。
English: Daijizaiten was deeply moved, since he knew that there existed the master of Buddhas over respectable Buddhas in all things, and he obtained a certification (授記) to become a Buddha in the future, thanks to 'Daio (the great king)' of Fudo Myoo.
Japanese: 大自在天は感激し、万物のすべてにおいて尊い諸仏の上に、さらに諸仏の主がいることを知り、また彼が不動明王という「大王」のおかげで将来仏になれる授記をも得たのだった。
English: In this story it is characteristic that Fudo Myoo is called Yasha, Daio and the master of Buddha.
Japanese: ここでは、不動明王のことを、夜叉、大王、諸仏の主と呼んでいるのが特徴的である。
English: Although the statues of Myoo in Mikkyo are often shown as mysterious figures with many faces and many upper arms, Fudo Myoo is basically shown as a figure with one face and two upper arms (in the iconic collection of Mikkyo and others, Fudo Myoo with many bodies is also drawn, but it is rarely configured as a statue).
Japanese: 密教の明王像は多面多臂の怪異な姿のものが多いが、不動明王は一面二臂で剣と羂索を持つのを基本としている（密教の図像集などには多臂の不動明王像も説かれるが、立体像として造形されることはまれである）。
English: It is said that this is a muddy color and shows the relief of the living things in the mud of earthly desires.
Japanese: これはどぶ泥の色ともいわれ、煩悩の泥の中において衆生を済度せんことを表しているといわれる。
English: However, in Chiri-kyo Sutra and others its body color is described as blue-black or red-yellow and it is generally shaped as a figure with seven topknots or hachiyorenge (八葉蓮華) on the head with the right canine tooth bared upward and the left canine tooth bared outside, wearing clothing the color of red soil.
Japanese: しかし底哩経などには、身体の色は青黒か赤黄とあり、頂は七髷か八葉蓮華、衣は赤土色、右牙を上に出し左牙を外側に出す、というのが一般的とされる。
English: Namikiri Fudo (Koyasan Nan-in Temple) associated with the historical event in which Kukai went to Tang, and Fudo Myoo, which is shown in yellow, red and blue colors based on Enchin's feelings, were created.
Japanese: 空海入唐の故事に因んだ波切不動（高野山南院）や、円珍の感得による黄・赤・青の三色の身色で表される不動なども生じた。
English: Goshiki Fudo, the Fudo statues shown with black, white, red, blue and yellow eyes, were also created, having been said to originate from the place names of Meguro and Mejiro (metropolitan Tokyo) (however, there are contrary opinions).
Japanese: また五色不動として黒・白・赤・青・黄の眼で表される不動像も生じ、これらは現在の東京の地名である目黒(東京都)や目白の由来では、とも言われている（ただし異説もある）
English: The features of statues are mostly those of fat youths (according to "Dainichi-kyo Sutra") who have turbulent hair by anger to bempatsu, a long rope of hair hanging down the left side of the face and the left shoulder of a sculpted figure in order to avoid being an obstacle to movement, are lightly dressed without hogu (the utensils used during ritual incantation and prayer) as much as possible, and have their clothing tied with a ripped sleeve.
Japanese: 像容は肥満した童子形につくることが多く（『大日経』の出典による）、怒りによって逆巻く髪は活動に支障のないよう弁髪でまとめ上げ、法具は極力付けず軽装で、法衣は片袖を破って結んだ。
English: It is said that its costume was based on a figure of slave or follower in ancient India so that it shows that it is a person who follows a disciplinant and guards him.
Japanese: その装束は古代インドの奴隷ないし従者の姿を基にしたものとされ、修行者に付き従いこれを守る存在であることを表している。
English: Fudo Myoo was created in India and transmitted to Japan through China, but there are very few works of statues in India and China.
Japanese: インドで起こり、中国を経て日本に伝わった不動明王であるが、インドや中国には、その造像の遺例は非常に少ない。