nntsuzu/KFTT huggingface dataset:
English: Later on, mention was made of primitive shrines in forests and woods as well as on rock formations and mountains but, places where the deities ascended form the heavens and rested and places where deities resided and were worshiped were identified by being roped off with a Shimenawa.
Japanese: 後に森や木々の神籬（ひもろぎ）や山や岩の磐座（いわくら）ともいわれたが、神の宿る降りる場所や神体として祀られ、その証として注連縄がまかれた。
English: Shimenawa come in many various forms: standard Shimenawa, ornamented Shimenawa, daikon (giant radish) Shimenawa, burdock Shimenawa, ring Shimenawa etc.
Japanese: 注連縄・注連飾りには、大根締め、ゴボウ締め、輪飾りなど色々な種類の形式がある。
English: Those displayed in the entranceways of homes are called 'tamakazari,' those on display in the kitchen and bathrooms of a home are somewhat simpler and called 'wajime' (hoop ropes).
Japanese: 玄関に飾るものを玉飾りと呼び、台所やトイレなどに飾る略したものを輪じめと呼ぶ。
English: Tamakazari differ from region to region in Japan however, zigzag paper talisman, bitter orange (Citrus aurantium) and fern with white-backed leaves (Sorbus japonica) are often used together in decorations.
Japanese: 玉飾りには、地域によって異なるが、縁起物である紙垂、ダイダイ、ウラジロなどが同時に飾られる。
English: The first day for Shimenawa decorations is ideally thought to be the same as when New Year's pine decorations are put on show however, customs differ from region to region.
Japanese: 飾り始める日は松飾りの飾る期間と同じ扱いで良いが、地域によって風習は異なる。
English: Decorations put up on the 31st are only up for one night which is considered rude to the incoming gods.
Japanese: 31日に飾る事を一夜飾りといい、迎え入れる神様に失礼であるとされる。
English: On January 7, after 7 herb congee has been eaten or, the after the 15th (the minor/former new year) is when decorations are removed.
Japanese: 1月7日に七草がゆを食べた後、若しくは15日の小正月の後に取り外すとされる。
English: Hinohakama (scarlet hakama (divided trouser-like skirt)) (also known as 'hibakama') is also called 'Kutenai no hakama' (Red hakama) because of its deep scarlet color and to indicate the red thread used in the hakama.
Japanese: 緋袴（ひのはかま/ひばかま）は、紅袴（くれないのはかま）とも呼ばれ、深紅色など赤系統の色をした袴の事を指す。
English: The 'uchi bakama', 'hari-bakama' forms of the hakama (divided trouser-like skirt) were the original forms of the hakama worn formally by court ladies in the Heian period.
Japanese: 平安時代に女官が用いていた打袴・張袴を原形とする袴捻襠袴（ねじまちはかま）が本式である。
English: The hakama itself was worn high on the waist and then a cord tied front and back around the waist then secured by hooking on the right side and allowing the cord to hang down.
Japanese: 袴本体を胸高まで上げた後に紐を前後の腰を廻らせて右脇に片鉤で結び垂らすものであった。
English: However, during Meiji period times, the educator Utako SHIMODA invented a hakama ('andon' hakama) for female students that incorporated more inner garment spaces than the men's version that lacked a gusset and, that was easier to put on and take off.
Japanese: しかし、概ね明治期に教育者の下田歌子が女学生用の袴として襠（袴の内股に幅にゆとりを持たせるために加える布）が無く、より着脱がし易い一般に「女袴」とも呼ばれている行灯袴（あんどんはかま）を発明した。
English: Hoｗeｖer, the deep red shades achieved by using beni-bana flower (safflower, Carthamus tinctorius) dyes have been much loved amongst women since around the time of the Heian era and often worn even on formal occasions.
Japanese: しかし、特に紅花が出す深紅色が平安時代の頃から女性達の間で愛されて公式の場でもしばしば用いられた。
English: However, safflower dyes were expensive and associated with the idea of fire so, were from time to time subject to prohibition edicts but, this made no difference.
Japanese: ただし、紅花は高価でかつ火災を連想される事から度々禁止令が出されたが、全く効果がなかった。
English: In the year 917, Kiyoyuki MIYOSHI published an opinion piece included in 'Seiji Yoryaku' (examples of Heian period politics) where he mentions dissatisfaction with the scarlet hakama fad.
Japanese: 延喜17年（917年）に三善清行が出した意見書（『政事要略』所収）にも緋袴の流行を憂う一文がある程である。
English: In general, the hakama worn by ladies at court etc were said to have been scarlet hakama and, the shade of the garment differed according to the age of the wearer.
Japanese: 女房装束などで着用する袴を一般的には緋袴と言うものの、着用する人の年齢などによって色彩に違いがあった。
English: Very young females (little girls in Heian period Japan, unmarried adult women in the Edo period) did not wear red but instead, wore hakama of deep violet.
Japanese: ごく若い女性(平安時代には幼女、江戸時代には未婚の成人女性)には紅ではなく濃色（紫）の袴が用いられた。
English: Also, during the Heian period when people moved house, to ward off 'fire' white hakama were worn instead of red however, by the end of the Kamakura period, this practice seems to have died out.
Japanese: また平安時代には転居の際、「火」を避ける、という意味で緋袴にかえて白い袴を着用したが鎌倉の末期にはそれは廃れてしまっていたようだ。
English: From the front it can't be determined if the cord is knotted however, this can be seen from the back.
Japanese: 前側は結び目のため確認することが出来ないが、後側から見ると確認することが出来る。
English: Also, even with the same scarlet hakama, the cheap costume dress-up version often omits the cord accessory.
Japanese: また、同じ緋袴であってもコスプレ用の安物にはこの飾紐が省略されている。
English: The chihaya (outer vestment garment) has existed in Japan since ancient times and is a piece of clothing used when performing religious rituals and duties that is principally worn by women.
Japanese: 千早（ちはや・襅）とは、日本において古来より神事の際に用いられた衣装で、主に女性が着た。
English: Originally worn on the outside of costumes, the chihaya is simply made of solely of plain white cloth one bolt length wide with a cut made purposely in the middle for the wearer to put their head through.
Japanese: 元は装束の上より、白無地の絹一幅の中央部分のみを縦に切れ込みを入れて頭部を通すという一種の貫頭衣のようなものだったとされている。
English: The chihaya was worn over the sleeves of clothes worn when performing religious rituals and duties which were rolled up into the chihaya.
Japanese: 神事の際に着用する衣装の袖や袂を上に打ちかけた千早の中にたくし込むことだった。
English: Later on, at the Daijo-sai festival (a festival to celebrate the succession of an emperor) and Niiname-sai festival (ceremonial offering by the Emperor of newly-harvested rice to the deities), offerings of food and drink to the gods the chihaya was worn by uneme (court waitress of ancient Japan) and court ladies.
Japanese: 後に大嘗祭や新嘗祭において神饌などを供する釆女・女官の衣装となった。
English: The armpit of the garment was not stitched closed and the garment was worn tied at the front with a cord thus having evolved into a short piece of clothing with no sleeves.
Japanese: 脇を縫わずに前において紐で合わせるようにして着衣する袖のない短服へと変化した。
English: In more recent times, instead of plain white cloth, aozuri (cloth dyed deep blue) made using indigo to paint flowers, plants and streams is primarily used.
Japanese: 近世以後には無地の白絹に、青摺（あおずり）と呼ばれる、山藍を用いて草花や流水を描いたものが主となる。
English: Currently, the chihaya is worn over the usual vestment (white top costume and hinohakama (scarlet hakama (divided trouser-like skirt)) worn by shrine maidens when performing formal religious rituals and duties and, is the formal piece of clothing worn with the suika (everyday garment worn by boys in ancient times).
Japanese: 現在では巫女が公式の神事において通常の巫女装束（白装束・緋袴）上に着る本式の装束として水干とともに用いられている。
English: Josei shinshoku shozoku are costumes for female Shinto priests, which appeared after the Second World War.
Japanese: 女性神職装束（じょせいしんしょくしょうぞく）とは、戦後登場した女性神職のための装束である。
English: This section introduces the costumes based on the dress code for female Shinto priests enacted by Jinja Honcho (The Association of Shinto Shrines) in 1987.
Japanese: 本項では、昭和62年（1987年）に神社本庁によって制定された女子神職の服制に基づく衣装を紹介する。
English: Although keiko (a type of female formal outfit: a set of kiribakama (a instep-length Japanese skirt) and uchigi (or uchiki, a Japanese garment worn mostly inside a coat)) for formal attire, white keiko or suikan (a non-starched garment worn ordinarily in ancient Japan) for ceremonial attire, and suikan for everyday attire were provided in the old code enacted in 1946, the new code was published in 1987 because it was very difficult to move wearing keiko despite its gorgeousness, which has continued to this day.
Japanese: 昭和21年（1946年）に制定された旧規定では、正装に袿袴（けいこ/足の甲までの長さの切袴と言う袴と袿のセット）、礼装に白い袿袴か水干、常装に水干が定められていたが、袿袴姿は豪華だが非常に動きにくかったため、昭和62年に新しい規定が発表され現在に至る。
English: The present costumes are a combination of uneme shozoku (costumes for lower-level court ladies) and keiko, so it is easy to move wearing them.
Japanese: 現行の衣装は、宮中の下級女官の衣装である采女装束と袿袴を折衷にしたもので活動的である。
English: However, suikan in the old code is still used and it is worn with its hem hanging out like male's kariginu (an informal garment worn by court nobles).
Japanese: ただし、旧規定の水干は現在でも使われており、男性の狩衣のように裾を外に出して着付ける。
English: A costume called 'onna kariginu' (female's kariginu) in which the collar of kariginu is tailored in kimono's uchiawase (overlapping) style is also widely used these days.
Japanese: 他に最近は、狩衣の襟を着物の打ち合わせ風に仕立てた「女狩衣」も普及している。
English: Kamiage no gu (a set of hair ornaments): Saishi (the same sort of hair ornament worn by female dolls displayed at the Girls' Festival), kokoroba (a kind of artificial flower) (only for formal attire), and hikage no ito (a hair ornament hanging plaited threads)
Japanese: 髪上具：釵子（雛人形の髪飾りと同様の物）と心葉（正装のみ）、日陰の糸
English: Karaginu (a waist-length robe worn at the top): No color is provided, however, futaeorimono (a fabric with another pattern woven from other threads on a patterned fabric) (sha (gauze) in summer) is used for nikyu (the fourth level of status of Shinto priests) and above, with mon (a pattern) woven by nuitoriori (a weave with which another pattern is woven on a patterned fabric as if it is embroidered).
Japanese: 唐衣：色に規定は無いが、二級以上は二重織物（夏は紗）紋は縫取織りで表す。
English: A twilled fabric with a pattern woven on it (neriusu (a silk fabric woven from raw silk and glossed silk), nuitori or kenmonsha (gauze with a clear pattern) in summer) for tokkyu (the first level of status) and ikkyu (the second level of status), patterned aya (a twilled fabric) (neriusu or kenmonsha in summer) for nikyu-jo (the third level of status) and nikyu, patterned aya (kenmonsha in summer) for sankyu and yonkyu.
Japanese: 特級・一級は綾地に縫取（夏は練薄・縫取・顕文紗）二級上・二級は有文綾（夏は練薄・顕文紗）三・四級は有文綾（夏は顕文紗）
English: Ogi (a folding fan): About twenty-six-centimeter-long hiogi (a wooden fan) built of sixteen bridges painted with pigments such as gofun (whiting used in traditional Japanese style painting).
Japanese: 扇：曲尺八寸五分の十六橋の檜扇に、胡粉など、絵具で色絵を描いたもの。
English: Because miko is not regarded as official Shinto priest and required any qualifications, there is no dress code for miko like that for female Shinto priests.
Japanese: 巫女は正式な神職ではなく資格も必要ないため、女子神職のように服制は定められていない。
English: A sculpture of deities is a statue or a portrait to represent Kami, an object of worship.
Japanese: 神像（しんぞう）は、信仰の対象となるカミをかたどった彫像、画像である。
English: In Japan, many are modeled after Shinto deities, and some originate from Taoistic gods.
Japanese: 日本では、神道のカミをかたどった像が多く、道教由来の神の像も見られる。
English: In Shinto, traditionally, Yorishiro (an object capable of attracting Kami) such as mirrors, jewels, and swords are worshiped.
Japanese: 神道においては古くは、カミの依り代（よりしろ）である鏡、玉、剣が崇敬されてきた。
English: Many sculptures of male deities have a hairstyle of Mizura (wearing one's hair in a bun on each side of the head) or put on a crown; some sculptures of female deities wear Juni-hitoe (twelve-layered ceremonial kimono).
Japanese: 男神像の髪型は角髪または冠をかぶった衣冠装束が多く、女神像は十二単を着用しているものもある。
English: Since sculptures enshrined in shrines are regarded as 'Goshintai' (an object of worship housed in a Shinto shrine and believed to contain the spirit of a deity), they are rarely open to the public, which stands a stark contrast to Buddhist statues in temples.
Japanese: 神社に安置される神像は「ご神体」とされて一般に公開されることはあまりなく、寺院における仏像とは対照的である。
English: Sogyo Hachimanshin Statue (National Treasure), Kanjinsho Hachimanden of the Todai-ji Temple, a work by Kaikei in 1201
Japanese: 僧形八幡神像（国宝）　東大寺勧進所八幡殿　建仁元年（1201年）快慶作。
English: Sogyo Hachimannshin Statue, Empress Jingu Statue, Statue of Nakatsuhime no mikoto (National Treasure), the Yakushi-ji Yasumigaoka-hachiman-jinja Shrine in Nara, a work in the early Heian period
Japanese: 僧形八幡神像・神功皇后像・仲津姫命像（国宝）　奈良・薬師寺休岡八幡神社　平安時代前期作。
English: Sogyo Hachimanshin Statue, two statues of female deities (National Treasure), the To-ji Hachimangu Shrine in Kyoto, a work in the early Heian period
Japanese: 僧形八幡神像・女神像2体（国宝）　京都・東寺八幡宮　平安時代前期作。
English: Statue of Kumanohayatama no okami, Statue of Fusumi no kami, Statue of Ketsumiko no okami, Statue of Kunitokotachi no mikoto (National Treasure), the Kumano hayatama-taisha Shrine in Wakayama, a work in the Heian period
Japanese: 熊野速玉大神像・夫須美神像・家津御子大神像・国常立命像（国宝）　和歌山・熊野速玉大社　平安時代
English: Statue of Otomowake no mikoto, Statue of Okinagatarashi hime, Statue of Himegami (Important Cultural Property), the Akana-hachimangu Shrine in Shimane, a work in 1326
Japanese: 八幡神・息長足姫・比売神像（重要文化財）　島根・赤穴八幡宮　嘉暦元年（1326年）作。
English: In Japan, hatsuho is a ripe rice ear presented to God (Shinto) before autumn rice harvest.
Japanese: 初穂（はつほ）とは、日本において秋のイネの収獲に先立って神(神道)に献じる熟した稲穂のことである。
English: It is said that in ancient times, a local ruling family who spearheaded Saishi (religious service) collected hatsuho from subjects in order to cover the expenses or to use it as altarage.
Japanese: 古代においては、祭祀を主導した豪族がその費用や供物とするために支配民から徴収したものが初穂であったという。
English: When Yamato sovereignty (the ancient Japan sovereignty) wrested the political and religious powers from local ruling families, and then established the ancient Japanese government of centralized governance, hatsuho changed the form into denso (rice field tax) which was paid to a kokufu (provincial office) representing the ancient Japanese government of centralized governance, and then the denso became a component of the Soyocho system (a tax system).
Japanese: 後に豪族の政治・宗教権限がヤマト王権に剥奪されて律令政府が確立されると、初穂は律令政府を代理する国府に納められる田租（でんそ・「租」）へと転換して、後の租庸調制を構成する1つとなったとされている。
English: Some other shrines and local areas have a Nukiho (picking rice ears) event before Autumn harvest festival (Hassaku (August 1 on lunar calendar), Choyo (September 9th), etc), too.
Japanese: その他の神社や一部地域の民間でも秋の収獲祭より以前（八朔、重陽など）に抜穂の行事を行う所がある。
English: Vegetables, seafoods or hunted animals which are gained and presented to Shinto and Buddhist deities at the beginning of the year were also called hatsuho.
Japanese: その年初めて獲れた野菜や海産物、狩の獲物を神仏に供えるものも初穂と呼ぶようになった。
English: In addition, hatsuho later represents the money offered in place of primeur.
Japanese: さらには、そのような初物の代わりとして献じられる金銭をも指すようになった。
English: When rice is offered, rice grains in place of rice ears are thrown in an event called 'sanmai' (throwing rice) or they are offered in the form of 'wrapped offering' which is wrapped with white paper.
Japanese: 米を納める場合でも、稲穂が米粒に代わり、「散米」と称して撒いたり、白紙に包んで「おひねり」として供えたりした。
English: This hatsuho tradition, of supplying gods with things harvested first (first fruit) of the year, later came to be called 'hatsumono' (primeur) and valued, and was then developed into a tradition of giving hatsumono to neighbors or acquaintances.
Japanese: このような、その年初めてのものを神に供えるという初穂の習慣が、後に、「初物」と呼んでそれを貴んだり、近隣や知人の間で初物を贈りあったりする習慣に発展した。
English: Hani' used in its name stands for clay, and 'Haniyasu' means to knead soil to become soft.
Japanese: 「ハニ」（埴）とは粘土のことであり、「ハニヤス」は土をねって柔かくすることの意とされる。
English: According to Kojiki (Roderods of Ancient Matters), Haniyasuhiko no kami and Haniyasubime no kami came into being from feces of Izanami, who was about to die after giving birth to the god of fire.
Japanese: 古事記では、火神を産んで死ぬ間際のイザナミの大便から波邇夜須毘古神・波邇夜須毘売神の二神が化生したとする。
English: In addition, some shrines enshrine a pair of gods named Haniyasuhiko no kami and Haniyamahime no kami; these two gods are considered to have the same divinity as Haniyasu no kami, and two gods' names are combined into one as Haniyasu no kami.
Japanese: 他に、神社の祭神で埴山彦神・埴山姫神の二神を祀るとするものもあり、これは埴安神と同一の神格であり、彦・姫の二神を一神の名として称したのが埴安神であるとされる。
English: Izuna-gongen (also pronounced as Iizuna-gongen) is a syncretized god of Shintoism and Buddhism which is said to originate from a belief in the mountains of Mt. Izuna in Minochi County, Shinano Province (now Nagano Prefecture).
Japanese: 飯縄権現（いづなごんげん、いいづなごんげん）とは、信濃国上水内郡（現長野県）の飯縄山（飯綱山）に対する山岳信仰が発祥と考えられる神仏習合の神である。
English: Generally it is enshrined as a god of victory, and used to be believed by warlords in the Middle Age including Yoshimitsu ASHIKAGA, Kenshin UESUGI, and Shingen TAKEDA.
Japanese: 一般に戦勝の神として信仰され、足利義満、上杉謙信、武田信玄など中世の武将たちの間で盛んに信仰された。
English: More specifically, it is an illustration of tactics using fire in which one ties the legs of a bird on the back of a fox and set fire to the wings and send them to the castle of enemy.
Japanese: 具体的には、火攻めの兵法として、狐の背に烏の脚を縄で括り付け、その翼に火を点けて敵城に放つ戦術の図解である。
English: The success of these tactics depend on whether one can grow the fox small in a dark place (such foxes are called Kudagitsune, mythological pipe fox) and send them into a narrow and dark part of the enemy's castle with a burning bird on their backs.
Japanese: なお、勝敗は、管狐といって暗いところで小さく飼育し、火の点いた烏を背負ったまま、狭く暗い敵城内部に逃げ込ませられるかどうかにかかっている。
English: Meanwhile 'Izuna Tactics' initiated by Izuna-gongen came to be regarded as an improper tactic along with 'Atago Tactics' and 'Dakini Tenpo Tactics.'
Japanese: その一方で、飯縄権現が授ける「飯縄法」は「愛宕法」や「ダキニ天法」などとならび中世から近世にかけては「邪法」とされた。
English: These tactics were described as follows. 'There is an improper tactic called Izuna no Jutsu which confuses human eyes.' ("Bosou Manroku")
Japanese: 「世に伊豆那の術とて、人の目を眩惑する邪法悪魔あり」（『茅窓漫録』）
English: When one uses Izuna tactics, he will not be blamed for his improper tactics if he burns this powder incense.' ("Yamato Honzo")
Japanese: 「術者伊豆那の法を行ふに、此抹香をたけば彼の邪法行はれずと云ふ」（『大和本草』）の類である。
English: Nevertheless this god is earnestly believed especially in the Kanto region and the north including Izuna-jinja Shrine in Shinshu and Takaosan Yakuo-in Temple on Mt. Takao (Takao-cho, Hachioji City, Tokyo Prefecture), apart from regions with vulgar beliefs.
Japanese: しかし、こうした俗信の域から離れ、現在でも信州の飯縄神社や高尾山の高尾山薬王院（東京都八王子市高尾町）をはじめ、特に関東以北の各地で熱心に信仰されている。
English: Belief in Izuna-gongen is described slightly differently between each engi (writing about the history) and saimon (address to the gods).
Japanese: 飯縄権現に対する信仰は各種縁起や祭文により微妙に描写のされ方が異なる。
English: An oldest reference whose creation date is known is found in "Togakushiyama Kenko-ji ruki, narabini jo" (around Muromachi Era) and it describes as follows;
Japanese: 年次の判明しているもので古いものには『戸隠山顕光寺流記并序』（とがくしやまけんこうじるき、ならびにじょ：室町頃）があり、そこには、以下のようにある。
English: I wish to serve on the side of this mountain, and escape from the three kinds of heat with gracious wind from (Kuzuryu) Gongen (incarnation).'
Japanese: 「願わくは此の山の傍らに侍し、（九頭竜）権現の慈風に当たりて三熱の苦を脱するを得ん。」
English: "Togakushiyama Kenko-ji ruki, narabini jo" is an engi which refers mainly to the origin in Togakushi, and describes how Izuna-myojin becomes a guardian bestowing gracious winds from Togakushi Gongen to illustrate the secondary position of Izuna-myojin.
Japanese: 『戸隠山顕光寺流記并序』はあくまで戸隠を中心においた縁起であり、飯縄明神は戸隠権現の慈風によって鎮守となる、との主客関係が示されている。
English: On the other hand in "Izunayama Ryakuengi" during the Edo period, Izunadaimyojin is referred to as 'it worships Otonoji no mikoto, the fifth child of Tenjin, and its honji (original ground or true nature) is Dainichi Nyorai (Mahavairocana) '
Japanese: 一方、江戸時代の『飯縄山略縁起』では、飯縄大明神とは「天神第五偶生の御神大戸之道尊を斎祭り奉り、御本地は大日如来」とされる。
English: It turned to Jizo Bosatsu and Shogun Jizo etc. and after an academic practitioner visited Mt. Izuna and saw Izuna-myojin in April 848, in 1233, castellan of Ogino-jo Castle ITO Buzennokami Tadatsuna, the originator of Sennichi-dayu, worshipped Izuna-myojin after a 400 year blank and raised the 'Thirteen Oaths.'
Japanese: 地蔵菩薩、将軍地蔵等と変じ、嘉祥元(848)年三月、学問行者が飯縄山を訪れ飯縄明神の尊容を拝して後、天福元(1233)年、千日太夫の開祖、荻野城主伊藤豊前守忠縄が約四百年ぶりに飯縄明神を拝し、衆生済度の為の「十三の誓願」を掲げられたという。
English: In "Izuna-koshiki," it is stated that the third of ten princes who did not become priest and stayed laity among eighteen princes of Myozengekko and Konpira-yasha was Izuna-chira-tengu, who is Izuna-myojin of Mt. Izuna.
Japanese: この他、『飯縄講式』では妙善月光と金毘羅夜叉との間にできた十八の王子のうち、出家せず俗に留まった十王子の第三が飯縄智羅天狗で、これが飯縄山の飯縄明神であると語る。
English: Shugen related to Mt. Izuna is called 'Izuna Shugen,' and a practitioner, known as Sennichi-dayu, served as a leader for generations.
Japanese: 飯縄山を中心とする修験は「飯縄修験」と呼ばれ、代々その長を務めるのは千日太夫と呼ばれる行者であった。
English: It is likely that the Izuna belief at Mt. Izuna was formed in later ages around this Sennichi-dayu.
Japanese: 飯縄山における飯縄信仰は、この千日太夫を中心に後世形作られていったものと思われる。
English: Though it is not clear as to when Izuna-gongen became complete as a belief, the statue of Izuna with the existing oldest signature is that of Eifuku-ji Temple dating back to 1406.
Japanese: 飯縄権現がいつ頃から信仰としての形を整えたのか現段階で詳らかにすることはできないが、現存最古銘の飯縄神像は永福寺の神像であり、応永十三（1406）年の銘がある。
English: The color painting on silk of Izuna-gongen deposited by Okayama Prefectural Museum is presumed to have been created in the Muromachi period, and the name Takuzen of the period of the Northern and Southern Courts (Japan) to Muromachi is found on Izuna-mandara-zu transmitted at Rinno-ji Temple on Mt. Nikko.
Japanese: また、岡山県立博物館寄託の飯縄権現図は絹本著色で室町期の作と推定されており、日光山輪王寺伝来の「伊須那曼荼羅図」には南北朝～室町期の貞禅の名が見える。
English: In addition, Izuna-gongen of Yakuo-in Yuki-ji Temple on Mt. Takao inspired Shungen, Chuko no So (father of restoration), entered the monastery in Eiwa era (1375-79), indicating that Shungen had already received information on Izuna-gongen.
Japanese: 加えて、高尾山薬王院有喜寺における飯縄権現は、中興の祖俊源が永和年間（1375～79）に入山した折に感得されたといい、俊源が既に飯縄権現に関する情報を得ていたことを伺わせる。
English: Taking into consideration the descriptions including engi and Izuna-koshiki, it can be assumed that a systematic Izuna belief was already formed in the beginning of the Middle Ages.
Japanese: 先に見た縁起や講式等の記述等と併せて考えるならば、中世初期にはかなり体系的な飯縄信仰像が形成されていたと考えられよう。
English: Izuna belief has many varieties, ranging from belief in devils and tengu, to beliefs among warlords, practitioners, and ninja (professional spy in feudal Japan highly trained in stealth and secrecy), to beliefs in foxes, which are complicated aspects of the belief.
Japanese: 一口に飯縄信仰と言っても、憑霊信仰や天狗信仰、武将や修験者、忍者の間での信仰、狐信仰など非常に多岐にわたっており、複雑な様相を呈している。
English: Though we have to wait accumulation of researches in the future on the realities, it seems it was partly regarded as a magic or improper tactics already in Muromachi period.
Japanese: 実際どのようなものであったのかは今後の研究の堆積が俟たれるところであるが、室町頃には一面、魔法、外法といった捉えられ方が既になされていたようである。
English: Ohanjin (also pronounced as Oubanshin) is deification of Rago, one of Kuyo (nine-planet crest), and is mainly enshrined as a stone monument on the border of settlement, in the center of a village, on the border of villages, crossing, or T-junction.
Japanese: 黄幡神（おうはんじん、おうばんしん）は、九曜の1つである羅睺(らごう)を奉ったもので、集落の境や村の中心、村内と村外の境界や道路の辻、三叉路などにおもに石碑の形態で祀られている。
English: Today Ohanjin is deified as a guardian deity of a village as guardians for the community, but was originally a snake god called Rafu in the Indian myth and was feared as a god who brings disasters.
Japanese: 現在は道祖神の様に村の守り神として信仰されているが、元々はインド神話に登場するラーフと呼ばれる蛇神であり災害をもたらす神として恐れられた。
English: After it was introduced to Japan it was syncretized with Susano, a deity who caused eclipse.
Japanese: 日本に伝来してからは、日食を引き起こした神であるスサノオと習合した。
English: It would bring bad luck to move soil to the direction of this god while it brings good luck regarding warfare.
Japanese: この方角に向かって土を動かすのは凶だが、武芸に関することは吉とされている。
English: Though as a result of syncretization it is categorized as a god, Ohanjin is deeply related to Buddhism, especially esoteric Buddhism.
Japanese: 習合の結果、神として分類されたが仏教、特に密教と深く結びついている神である。
English: Ohanjin which expresses anger as fudomyoo and has nine snakes which express its origin Rafu.
Japanese: 不動明王の様に憤怒を表しており、頭には原型であるラーフを表す九頭の蛇が刻まれた黄幡神。
English: Ohanjin with characters which express sun and moon on both sides or above and under of Rago (Ohanjin).
Japanese: 羅睺(黄幡神)の左右もしくは上下に太陽と月を表す文字や絵が刻まれた黄幡神
English: Ohanjin with a black circle (sometimes partly black only) expresses solar or lunar eclipse on the Rago (Ohanjin).
Japanese: 羅睺(黄幡神)に日食もしくは月食を表す黒円(円の一部が黒い場合もあり)が刻まれた黄幡神。
English: It is said to express its origin Rafu or its tally Ketu.
Japanese: 原型であるラーフを表したものとも、半身であるケートゥを表したものであるともいわれる。
English: Omodaru means 'the surface (omo) of the earth has been completed (taru).'
Japanese: オモダルは「大地の表面（オモ＝面）が完成した（タル＝足る）」の意である。
English: Ayashikashikone praised it by saying 'ayanikashikoshi' (meaning "surprisingly wonderful") according to the Kojikiden (Commentaries on the Kojiki).
Japanese: アヤカシコネはそれを「あやにかしこし」と美称したもの（『古事記伝』による）である。
English: Being the 6th generation of the Kaminoyonanayo, in the medieval period, Omodaru Ayakashikone came to be regarded as the suijaku (literally, trace manifestation) of evil spirit which was the highest rank in the heavens in Buddhism, from the perspective of syncretism of Shinto and Buddhism.
Japanese: 中世には、神仏習合により、神世七代の六代目であることから、仏教における天界の最高位である天魔の垂迹であるとされた。
English: Otonoji and Otonobe are the deification of the earth when it was completely coagulated; 'ji' in the name of Otonoji means man and 'be' in that of Otonobe means woman.
Japanese: 大地が完全に凝固した時を神格化したもので、「ヂ」は男性、「ベ」は女性の意味である。