nntsuzu/KFTT huggingface dataset:
English: In 1322 Monkan offered a prayer for safe delivery when Kishi, chugu (the second consort of an emperor) of Emperor Godaigo, became pregnant.
Japanese: 1322年（元亨2年）、文観は後醍醐天皇の中宮・禧子が懐妊したのに際して、安産祈願の祈祷を行った。
English: However this prayer also intended to kill with a curse the regent Takatoki HOJO in power and therefore Monkan, incurring Takatoki's anger, was banished to Io-jima Island, Kagoshima.
Japanese: しかしこの祈祷は、政権を掌握している執権の北条高時を呪い殺すことをも意図していたため、高時の怒りを買った文観は鹿児島の硫黄島へ配流された。
English: However in 1333 the shogunate was successfully overthrown as outlaws and powerful shogunal retainers took up arms against it one after another.
Japanese: しかし悪党や有力な御家人の相次ぐ挙兵によって、1333年（元弘3年）に倒幕が実現した。
English: In response, monks in the Mt. Koya, who professed to be the mainstream of the Shingonshu sect, regarded Monkan as dangerous and in 1335 they oppressed the Tachikawa-ryu school on a big scale.
Japanese: これに対し、真言宗の本流をもって任ずる高野山の僧らは文観を危険視し、1335年（建武2年）に大規模な弾圧を加えた。
English: After that Monkan followed Emperor Godaigo who founded the Southern Court in Yoshino, and acted secretly with the aim of restoring direct Imperial rule.
Japanese: その後も文観は、吉野で南朝(日本)を開いた後醍醐天皇に付き従い、親政の復活を期して陰で動いた。
English: After the Gonancho (Second Southern Court) declined, the Tachikawa-ryu school also gradually declined to be extinguished because of oppression in the Edo period.
Japanese: 後南朝が衰退した後、立川流も徐々に衰退し、江戸時代の弾圧によって断絶。
English: Orthodox schools of the Shingonshu sect made an attempt to make their religious precepts stricter to contradict this heresy.
Japanese: 真言正統派においては、この邪説に対する反証として、戒律を厳しくするなどの試みが行われた。
English: However its peculiar creed had a huge amount of influence on different sects of Buddhism and it is an indirect but nevertheless and important cause of the later development of Esoteric Buddhism thought in Japan.
Japanese: しかしその独特の教義は仏教の各派に多くの影響を残し、後の日本の密教思想の形成の大きな遠因となっている。
English: However many errors and inconsistencies are pointed out about the description in "Dento koroku" and it is less reliable.
Japanese: しかし『伝灯広録』は、その記述に誤りや矛盾が数多く指摘されており、信頼性が低い。
English: No prominent act to establish an original theory by Ninkan is seen before he was banished.
Japanese: 流刑に遭うまでは、仁寛には独自理論の確立に関する目立った動きがみられない。
English: Therefore it needs to be considered that Ninkan developed the creed, and then further initiated to people in these five months.
Japanese: このことから、この5ヶ月間で教義を練り上げ、しかも伝授したと考える必要がある。
English: Even supposing that Ninkan had been studying when he was in Daigo Sanboin Temple before going into exile, still there was a too short period for him to initiate Kenren into the secret arts.
Japanese: 配流される前の、醍醐三宝院に在った頃から研究をしていたと考えても、見蓮に奥義を伝授するのに要した期間が短いことには変わりない。
English: Only two people, Ninkan and Senjumaru, believed to be the executioner, were punished following the Senjumaru Incident.
Japanese: 千手丸事件で罰せられたのが仁寛、及び実行犯とされる千手丸の2名のみであった。
English: That is, the rebellion was fabricated by the Retired Emperor Shirakawa in order to weaken the influence of Imperial Prince Sukehito and his supporter, the Murakami-Genji (Minamoto clan; Ninkan was a member of the clan as well).
Japanese: 即ち、謀反は輔仁親王や支持勢力の村上源氏（仁寛も一族の1人であった）の影響力を削ぐために白河上皇によって捏造されたものである。
English: Wasn't it enough to 'sacrifice' these two to achieve the goal, rather than stamping out all of them?
Japanese: 彼らを一掃せずとも所期の目的を果たせさえすればよしとしため、この2名のみを「生贄」としたのではないか。
English: (Some consider that the Tachikawa-ryu school was used as the excuse to highlight Ninkan's evil and he was made out to be a founder.)
Japanese: （その際、仁寛の邪悪性を際立たせる材料として立川流を利用し、彼を開祖に仕立て上げたとの見方もある。）
English: Some also believe that Monkan was associated with the Tachikawa-ryu school in order to give the impression that he was a villain.
Japanese: （なお、文観についても同様に、悪人の印象を植え付けるために立川流と関連付けられたとの説がある）。
English: It is said that the Tachikawa-ryu school was regarded as a heresy taking a cue from Yukai, who accomplished learning of religious doctrines in Mt. Koya, and who criticized the Tachikawa-ryu school, collected books on it in front of Goei-do Hall (hall dedicated to the sect's founder) on Mt. Koya and burnt them.
Japanese: 立川流が邪教視されるようになったのは、高野山の教学を大成した宥快が批判し、立川流の典籍などを高野山の御影堂の前に集めて焚書したことに始まるといわれる。
English: Whereas Tachikawa-ryu school was tied to the Southern Court, Yukai was tied to the Northern Court.
Japanese: また、立川流が南朝側と結びついていたのに対し、宥快などは北朝側と結びついていた。
English: Therefore it is said that the Tachikawa school was entangled in not only religious power but also in political power.
Japanese: そのため宗教的な権力だけでなく、政治的な権力の巻き添えになったとも伝えられる。
English: Besides these questions, some see the difference between remarks and behaviors by Ninkan and Monkan and the creed in the Tachikawa-ryu school, and doubt the relationship between them and the Tachikawa-ryu school.
Japanese: 以上のような疑問のほか、仁寛や文観の言動と立川流の教義との間に差異を見出し、彼らと立川流との関係を疑問視する向きもある。
English: However as almost all records are now lost, many questions still remain hidden and unclear.
Japanese: しかしながら、ほとんどの記録が失われた現在では、多くの疑問点が未だ真相不明のまま残されているのが実情である。
English: "Juhoyojinshu" and "Hokyosho" (Selections from the Precious Mirror) are the literatures which still survive today but they were written from a standpoint hostile to the Tachikawa-ryu school.
Japanese: 現在残っている資料として『受法用心集』『宝鏡抄』といった文献があるが、これらは立川流を敵視する立場から書かれたものである。
English: Zenji is an honorific title for venerable Zen monks used in China and Japan.
Japanese: 禅師（ぜんじ、旧字：禪師）は、中国・日本において、高徳な禅僧に対する尊称。
English: Emperor Gouda presented Doryu RANKEI who founded Kencho-ji Temple the status of Zenji after Doyu's passing whereby he was conferred the first Zenji in Japan.
Japanese: 日本では後宇多天皇が、建長寺を創建した蘭渓道隆に対し、没後に「大覚」の禅師号を贈り、これが最初の禅師号となった。
English: As a custom, the successive chief abbots of Eihei-ji Temple and Soji-ji Temple have been conferred the Zenji status by the Imperial Court.
Japanese: 永平寺、總持寺の貫首は、代々慣習として禅師号が朝廷から下賜されている。
English: Goto Egen was compiled to consolidate 5 different toshi collectively referred to as 'Gotoroku' including "Keitoku Dentoroku," "Tensho Kotoroku," "Kenchu Keikoku Zokutoroku," "Shumon Rento Eyou" and "Katai Futoroku" that had been accepted into the royal library by Imperial sanction.
Japanese: 「五灯録」と総称される、『景徳伝灯録』,『天聖広灯録』『建中靖国続灯録』『宗門聨灯会要』『嘉泰普灯録』という5種の、皇帝の勅許によって入蔵を認められた灯史を総合する意味で編纂されたものである。
English: Toshi subsequently continued to be compiled for generations until the Qing Dynasty period but, with that book being the catalyst, books with different significance from the traditional genealogy of toshi began to emerge from the schools of Zen.
Japanese: その後も灯史の編纂は清朝まで歴代続けられるが、本書が画期となって、従来の灯史の系譜とは異なった意味合いを有した書が、禅の系統から現われて来る。
English: Not only the genealogy books of Zen Sect such as "Busso Rekidai Tsuusai" and "Shakushi Keikoryaku" but also literary works on the history of the Buddhism on the whole were compiled.
Japanese: それは、『仏祖歴代通載』や『釈氏稽古略』という、禅宗の系譜のみでなく、仏教全体の歴史を著した著作の編纂である。
English: It is conceivable that emergence of the new books mentioned in the foregoing was propelled by the underlying rivalry against the historiography on the Buddhism "Busso Toki" (Genealogy of the Buddhist Patriarchs) which was compiled from the Tendai Sect perspective.
Japanese: そこには、天台宗の立場から編纂された仏教史書である『仏祖統紀』への対抗意識も潜在的に有していたことが考えられる。
English: On the other hand, it was also possible that, due to the decline of the other sects, there were the needs of the times for Zen Sect to lead the Buddhism establishment.
Japanese: その反面、他宗派の衰勢により、禅宗が仏教界を支えなければならない時代状況が作用したものとも考えられる。
English: During the Qing Dynasty period, "Goto Egen Zokuryaku" (compiled by 遠門浄柱 in 1651) and "Goto Zensho" (Complete Book of Goto) (compiled by 霽崙超永 in 1693) were compiled as sequels to Goto Egen.
Japanese: なお、清代には、本書の続編としての『五灯会元続略』（遠門浄柱撰,1651年）、『五灯全書』（霽崙超永撰,1693年）が編纂されている。
English: Sugyoroku is a book of the Buddhism theory compiled in 100 volumes by Enju EIMIN, the monk who lived during the times between Wu-yueh in the Chinese Godai Jikkoku era and early Northern Sung Dynasty period.
Japanese: 宗鏡録（すぎょうろく）は、中国五代十国の呉越から北宋初の僧、永明延寿が撰した仏教論書、100巻。
English: This book was the main literary work of Enju written in the format in which learned priests of various sects interactively exchanged questions and answers extracted from the key sentences of literary works that were the gist of the teachings of various sects such as Yuishiki, Kegon and Tendai in addition to Zen but, ultimately, those different views were consolidated under the principles of 'Shinshu' (another term for the Zen Sect).
Japanese: 延寿の主著が、本書であり、禅をはじめとして、唯識・華厳・天台の各宗派の主体となる著作より、その要文を抜粋しながら、各宗の学僧によって相互に質疑応答を展開させ、最終的には「心宗」によってその統合をはかるという構成になっている。
English: This stance on consolidating various sects was also detected in "Manzen Dokishu" and, when 'Zenjo Soshu' (the Joint Practice of Zen and Pure Land) and 'Kyozen Icchi' (the Convergence of Zen and the Teachings) were advocated later on, the book written by Enju came to attract attention.
Japanese: この総合化の姿勢は、その『万善同帰集』にも見られるものであり、後世になって、「禅浄双修」「教禅一致」が提唱された時、延寿の著書が注目されることとなった。
English: Zengen Shosenshu Tojo is the preface 'Tojo' of "Zengen Shosenshu" (lost book), a collection of words and geju (hymns in honor of doctrine, Buddha and bodhisattva) used by various schools of Zen, compiled by Shumitsu KEIHO who was a monk in the Tang Dynasty period in China and only this part remains in existence today.
Japanese: 禅源諸詮集都序（ぜんげんしょせんしゅうとじょ）とは、中国唐代の僧である圭峯宗密が禅の諸家の文句や偈頌を編集した『禅源諸詮集』（佚書）の序文「都序」のことであり、この部分のみが伝存している。
English: "Zengen Shosenshu" is also known as "Zenna Riko Shosenshu" which was considered to be a copious book consisting of over 100 volumes in all.
Japanese: 『禅源諸詮集』は一名『禅那理行諸詮集』ともいい、全巻で100巻以上の大著であったとされる。
English: While succeeding to the teachings of the Kataku Sect, the author, Shumitsu, became the 5th Patriarch of Kegon Sect personifying the convergence of Ch'an and the Teachings.
Japanese: 著者の宗密は、荷沢宗の相承を受ける一方で、華厳宗の第5祖でもあるという、教禅一致を体現した僧であった。
English: Horinden is the abbreviated name for Daito Shoshu Sohonzan Sokokei Horinden, a historical account of Zen Buddhism that was established in 801.
Japanese: 宝林伝（ほうりんでん）は、正しくは大唐韶州雙峰山曹侯渓寶林傳（だいとうしょうしゅうそうほうざんそうこうけいほうりんでん）を書名とする、唐の貞元_(唐)17年（801年）に成立した禅の燈史である。
English: The entire work originally consisted of 10 volumes, but the current text has Volume 2 supplemented by the "Seichu-shu" and Volumes 7, 9 and 10 are missing.
Japanese: 本来は全10巻であるが、現行テキストは、巻2は『聖冑集』によって補われたものであり、巻7、巻9、巻10の3巻を欠いている。
English: However, newly published historical accounts, such as the "Keitokuden Toroku," were introduced the Northern Song period and as they were included in Daizo-kyo Sutra (the Tripitaka), the importance of the Horinden declined rapidly, and finally they were dispersed and lost.
Japanese: だが、北宋代になると、『景徳伝灯録』などの新出の灯史が出現し、またそれらが、大蔵経に入蔵されたことによって、急速に存在の意義を失ってしまい、やがて散佚することとなってしまった。
English: The existing volumes of the work are the archived books (Volumes 1-5 and 8) found in Hongdong County, Shanxi Province and a compilation copy (Volume 6) found at Shorei-in Temple in Kyoto.
Japanese: 現行本は、山西省趙城県で発見された金蔵所収本（巻1-巻5,巻8）、京都の青蓮院蔵本（巻6）の合本である。
English: It is also known that the sequel to Horinden, "Zoku-Horinden," had been compiled by 南嶽惟勁 during the late Tang period.
Japanese: また、佚書ではあるが、唐末の南嶽惟勁によって、『続宝林伝』が編纂されたことが知られる。
English: The name Tomitsu derived from the fact that the monk Kukai chose To-ji Temple as konpon dojo-seminary for Shingon Esoteric Buddhism.
Japanese: 東密の語の由来は、空海が東寺を真言密教の根本道場としたことによるものである。
English: When the monk Kukai returned to Japan from Tang China in 806, he spread Shingon Buddhism around Toji Temple (present Kyoogokoku-ji) preaching that the only Esoteric Buddhism is the "gate of truth" to reach depth of "satori" (enlightenment).
Japanese: 806年（大同_(日本)元年）唐から帰朝した空海は、密教のみが悟りの境地へ深達するための真実門であるとして、東寺（現在の教王護国寺）を中心に真言密教を広めた。
English: Shingon Buddhism later split into the Hirosawa school and the Ono school, which again multiplied into various sects.
Japanese: その後、広沢流・小野流の2流に分かれ、さらに数多くの派に分かれていった。
English: All living things, including human beings, are considered to be placed in Chuin (intermediate state in which one abides) immediately after their deaths, unless they are extremely good or bad; each of them is judged by the Juo between Shonanoka (a memorial service on the sixth day after one's death) and Nanananoka (the 48th day after the date of one's death), Hyakkanichi (the 99th day after one's death), the first anniversary of his or her death, and the third year after his or her death.
Japanese: 人間を初めとするすべての衆生はよほどの善人やよほどの悪人でない限り、中陰と呼ばれる存在となり、初七日～七七日（四十九日）及び百か日、一周忌、三回忌には十王の裁きを受けることとなる。
English: Juo were awed and feared; they were believed to send the dead to the hell (Buddhism) or the wheel of life of Rokudo (Six Realms of Reincarnation) in view of the amount of bad things each dead creature did during his or her lifetime.
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: Taizanfukun' is thought to have been created by mixing 'Enma-o' and 'Taizan-o' (the seventh judge of Juo).
Japanese: 「泰山府君」は「閻魔王」と「泰山王」とが混同による信仰を得たものである。
English: After Buddhism was introduced into China, in the process of syncretization with Taoism, a gikyo (apocryphal scripture) was made called "Enra-o Juki Shishu Gyakushu Sho Shichiojo Jodo-kyo Sutra" (閻羅王授記四衆逆修生七往生浄土経; for short, "Yoshu Juo Shoshichi-kyo Sutra" [Sutra of Jizo and the Ten Kings]), and Juo-shinko (10 Kings belief) was established in the late 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: In Taoism scriptures, there are sutras with the same name and same order preaching about Juo, such as "Genshitenson Setsu Hoto Metsuzai-kyo Sutra," "Chifu Juo Batsudogi" (地府十王抜度儀), and "Taijo Kyukutenson Setsu Shoken Metsuzai-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" differs greatly from other Buddhist scriptures translated into Chinese in the following way: At the beginning of the sutra, 'stated by Zosen Chengdu, Shamon (priest), Daiseiji-ji Temple, Chengdu' was written.
Japanese: 『預修十王生七経』が、一般的な漢訳仏典と大きく異なる点は、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: It is considered that originally written scriptures did not follow the style of Buddhist scriptures; they were made as examples to express raisan-mon (messages which expresses faith in the Buddha, Dharma and Sangha) or Giki (regulations prescribing Esoteric Buddhist ceremonies, incantations and services, and the iconography and standards to be used to make Buddhist statues and paintings).
Japanese: 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 about the virtues of such two Buddhism ceremonies as Shoshichi-sai (生七斎) and Shichishichi-sai (masses for the dead on every seventh day for seven times).
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: Shoshichi-sai is a ceremony that the living people hold in order to wish for peace and comfort after their own deaths; so, it is called 'Yoshu' (practicing in advance; also known as 'Gyakushu [practicing in a reversed way]).
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。
English: In Shoshichi-sai, Juo's mortuary tablets were enshrined and a brush and paper were placed in front of the tablets so that Johyobun (petition) to Tenso (gods in the heaven), Chifu (Earth Palace) and Myokan (Officers of the netherworld) would be sent by Juo.
Japanese: 生七斎の場では、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, Shichishichi-sai was held by the families of the deceased for their memorial service and virtues.
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: The main part of 'Juo-kyo Sutra,' combined of these two ceremonies, gradually focused on Shichishichi-sai.
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: In Buddhism, it is preached that the virtues of Eko (Buddhist memorial service, prayers for the repose of the soul) are divided into seven; six of them are given to the living and the one is given to the deceased.
Japanese: しかし、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: This allocation is preached not only in "Yoshu Juo Shoshichi-kyo Sutra" but also "Kanjo Zuigan Ojo Jippo Jodo-kyo Sutra" ("Kanjo-kyo Sutra" for short; Sutra on the washing of the top of the head) 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』（略して『灌頂経』）や『地蔵菩薩本願経』でも説かれる。
English: "Jizo Bosatsu Hosshin Innen Juo-kyo Sutra" (a late Heian-period Japanese sutra [based on a Chinese counterpart] dealing with Jizo Bosatsu and the 10 Kings of Hell; "Jizojuo-kyo Sutra" for short) was made.
Japanese: 日本では『地蔵菩薩発心因縁十王経』（略して『地蔵十王経』）が作らた。
English: However, recently it is considered that the authors of "Jizojuo-kyo Sutra" pretended that it had been translated from "Yoshu Juo Shoshichi-kyo Sutra" in order to dignify the sutra written by them.
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: "Jizojuo-kyo Sutra" has a lot of aspects to show it was written in Japan; the Sanzu-no-kawa River (the River of Three Crossings), Datsueba (literally, old woman who robs clothes of the dead; old hag of hell), and birds singing 'Hototogisu' are described; the sentences seem to have been written by Japanese people.
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: It is considered that the Ojoyoshu written by Genshin (a Buddhist monk) was the clue to the spread of Meikai-shiso.
Japanese: 冥界思想の浸透については源信(僧侶)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: In the Kamakura period, people believed that each one of Juo corresponded with each of Jubutsu (10 Buddha); the number grew as the time went by, and in the Edo period, Jusanbutsu shinko (13 Buddha belief) was born.
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: In Japan, the information about the next world increased drastically due to the introduction of the Juo-shinko belief.
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: Before the introduction, they had a vague idea about the next world, based on the idea of the land of the dead described in "Kojiki" (the Records of Ancient Matters).
Japanese: 旧来は古事記に見られるあいまいな黄泉国の他界観で、漠然と死後ただ行く世界だった。
English: The idea of the hell (in Buddhism), which defines about the world after death explicitly, was very terrifying to individuals; it, influenced by Taoism and Confucianism.
Japanese: それに対し、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。
English: However in the time when Mappo-shiso was popular, the world after death was under scrutiny and it was natural for people to widely accept the idea of hell,which was the other world in Buddhism, with clear description.
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自然だった。
English: Almost all of the Japanese ideas of the hell came from the Chinese ones, but they are not always the same as Chinese ones in some degree.
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 Sanzu-no-kawa River, Sai-no-kawara (the Children's limbo), Datsueba, and Keneo (an old man who hangs the clothes of the dead on a riverside tree branch) appear only in the Japanese ideas of the hell.
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）等である。
English: After his or her death, a dead person has a trial every seven days: The first is done by Shinko-o (on Shonanoka, a memorial service on the sixth day after his or her death), the second by Shoko-o (on the 13th day), the third by Sotei-o (on the 20th day), the fourth by Gokan-o (on the 27th day), the fifth by Enma-o (on the 34th day), the sixth by Henjo-o (on the 41st day) and the seventh by Taizan-o (on Shijukunichi, the 48th day after the date of his or her death).
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 dead person is judged, at one trial, as not having done anything bad while he or she was alive, he or she will be reincarnated; not everyone is sent to seven judges.
Japanese: ただし、各審理で問題がないと判断されたら次からの審理はなく、抜けて転生していくため、七回すべてやるわけではない。
English: In general, the judgment made by Enma-o on Itsunanoka (the 34th day after the date of one's death) is the final judgment, when where the dead should go is decided.
Japanese: 一般には、五七日の閻魔王が最終審判となり、ここで死者の行方が決定される。
English: The judgment is called Indo (also known as Insetsu, the final judgment) and the phrase 'Indo wo watasu' (tell someone to get ready for the end or worst) derived from that word.
Japanese: これを引導（引接）と呼び、「引導を渡す」という慣用句の語源となった。
English: When the judgment cannot be made even after the seventh trial, the following three additional trials are held; the trial by Byodo-o (on the ceremony of Hyakkanichi), by Toshi-o (on the first anniversary of one's death), and by Godotenrin-o (on the second anniversary of one's death).
Japanese: 七回の審理で決まらない場合は、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）となる。
English: However, when the judgment cannot be made after the seventh trial, the dead must go to one of Rokudo (Six Realms of Reincarnation); in fact, the additional trials are real bail-outs.
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。
English: If a dead person is in Jigoku-do (Hell Realm), Gakido (the Buddhist hell of starvation) or Chikushodo (the realm of animals), he or she will be saved; if he or she is in Shurado (the world of Fighting and Slaughter), Jindo (the world of human beings in Buddhism), or Ten (the heaven in Buddhism), it is considered that he or she accumulates virtues.
Japanese: もしも地獄道・餓鬼道・畜生道の三悪道に落ちていたとしても助け、修羅道・人道(仏教)・天(仏教)に居たならば徳が積まれる仕組みとなっている。
English: Buddhist services for the dead are usually held seven times and each is held every seven days; each service is held to ask Juo to decrease transgression of the dead; it is considered that religious services for the repose of the soul of the dead are done for the additional three trials so that Juo will not fail to rescue all the dead.
Japanese: なお、仏事の法要は大抵七日ごとに七回あるのは、審理のたびに十王に対し死者への減罪の嘆願を行うためであり、追加の審理の三回についての追善法要は救い損ないをなくすための受け皿として機能していたようだ。
English: The judgment of Juo's trial is mainly based on 'good and bad things a dead person did before his or her death,' which is shown on 'Johari no Kagami Mirror' in the palace of Enma-o.
Japanese: 十王の裁判の裁きは特に閻魔王の宮殿にある「浄玻璃鏡」に映し出される「生前の善悪」を証拠に推し進められる.。
English: The judgment is also said to take 'the attitude of the deceased's family at religious services for the repose of the soul of the dead person' as 'evidence.'
Japanese: が、ほかに「この世に残された遺族による追善供養における態度」も「証拠品」とされるという。
English: These days, Buddhist memorial services have been simplified, and after Tsuya, (all-night vigil over a body), funeral service, and Shonanoka, no services are held until Shijukunichi (the 48th day after the date of one's death) in general.
Japanese: 現在では簡略化され、通夜・告別式・初七日の後は四十九日まで法要はしないの通例である。
English: The believers of Jodo Shinshu sect (the True Pure Land Sect of Buddhism) do not believe in the Juo's trials but believe that all the believers will go to Gokuraku Jodo (the Pure Land [of Amida Buddha]) after their deaths, so they do not have the memorial services mentioned above.
Japanese: 十王の審判に限らないが、浄土真宗では、信者はみな極楽浄土に往生するため、この種の追善供養はない。
English: According to "Tannisho" (Notes lamenting deviations), Shinran, the founder of Jodo Shinshu sect, said, 'I've never chanted the prayers for the sake of my parents.'
Japanese: 『歎異抄』によると、宗祖親鸞は「父母のためにと思って念仏を称えたことは一回もない」と述べた。
English: In addition to Juo, three kings, who deal with the additional three trials, are considered 13 kings (in Honji [original ground or true nature], they are Jusanbutsu [13 Buddha]).
Japanese: 十王にその後の3審を担当する3尊を加えて十三王（本地は十三仏）と呼ぶ。
English: Daichi (1290 - January 18, 1367) was a Buddhist priest of the Sotoshu sect from the late Kamakura period to the period of the Northern and Southern Courts.
Japanese: 大智（だいち、正応3年（1290年）-正平(日本)21年/貞治5年12月10日(旧暦)（1367年1月10日））は、鎌倉時代後期から南北朝時代(日本)にかけての曹洞宗の僧。
English: In 1314, Daichi went to China (Yuan Dynasty) and studied under Seimo KURIN and Unshu UNGAI amongst others.
Japanese: 1314年（正和3年）中国（元(王朝)）に渡り、古林清茂（くりんせいも）、雲外雲岫（うんがいうんしゅう）らに学ぶ。
English: After returning to Japan in 1324, Daichi practiced Zen meditation under Sotetsu MEIHO on the orders of Jokin KEIZAN.
Japanese: 1324年（正中(日本)元年）日本に帰国した後は、瑩山紹瑾（けいざんじょうきん）の指示により明峰素哲のもとで参禅した。
English: Also Daichi founded Kofuku-ji Temple as a result of the Higo-Kikuchi clan's embracing religion and he had an enormous spiritual influence on the Kikuchi clan.
Japanese: また肥後菊地氏の帰依を受けて広福寺を創建し、菊地氏一族に大きな精神的影響を与えた。