nntsuzu/KFTT huggingface dataset:
English: At the end of Tang, when the discussion about how a saint initiated another into Tao in Confucianism occurred regarding Koshi and Moshi, he was reappraised, and was seen as the pioneer of Kan Yu (Han Yu).
Japanese: 唐末、孔孟道統論が起こるなかで再評価され韓愈の先駆者として位置づけられた。
English: His view of the three religions Confucianism, Buddhism and Taoism merging into one, and calling himself a saint as the creator of Ju-kyo, later influenced Sung-period neo-Confucianism.
Japanese: その儒仏道三教帰一の立場、みずからを儒教の作り手である聖人儒教とする立場がのちの宋学に影響を与えた。
English: Instead of the traditional system in which young nobles became government officials, government officials were selected by examination.
Japanese: 従来の貴族の子弟が官吏となる体制から試験によって官吏が選ばれるようになった。
English: When Tang reunified China, the unification of the North and South strains of Confucianism presented by the two Ryu of Sui was promoted as a national project.
Japanese: 唐が中国を再統一すると、隋の二劉が示した南北儒学統一の流れを国家事業として推し進めた。
English: Gathering and revising the Keisho which were lost during the turmoil at the end of the Sui Dynasty, "Standard Text for the Five Classics," which was a revision of the Five Classics by Gan Shiko (Yan Shigu) were distributed in 633.
Japanese: 隋末混乱期に散佚した経書を収集・校定し、貞観(唐)7年（633年）には顔師古が五経を校定した『五経定本』が頒布された。
English: Additionally, in 640, "Correct Interpretation Learning of Five Classics," which summarized the annotation and interpretation of the Five Classics, was compiled under the supervision of Ku Eitatsu (completed in 653 after two revisions).
Japanese: さらに貞観(唐)14年（640年）には孔穎達を責任者として五経の注疏をまとめた『五経正義』が撰定された（二度の改訂を経て永徽4年（653年）に完成）。
English: While the correct interpretation was established, criticism against annotation and interpretation arose during the mid-Tang period (around the middle of the eighth century).
Japanese: こうして正義が確定される一方、中唐（8世紀中葉）になると注疏批判の動きが生じた。
English: With regard to "Shunju," Tanjo, Chokyo, and Rikujun expressed skepticism, pointing out that the three Shunju commentaries are not annotations of "Shunju," and rejected the "Commentary of Zuo" in particular.
Japanese: 『春秋』では啖助・趙匡・陸淳が春秋三伝は『春秋』を注するものではないと懐疑を述べ、特に『左伝』を排斥した。
English: With regard to "Zhouyi," Ri Tei So (li ding zuo) opposed the Giri-eki (ethics and philosophy divination) with annotation by Wang Bi, and preached Shosu-eki (graphic and mathematical divination) by Jo Gen (Zheng Xuan) and others from the Han Dynasty.
Japanese: 『周易』では李鼎祚が王弼注の義理易に反対して鄭玄を始めとする漢代象数易を伝えた。
English: With regard to "Shikyo," 'Consideration of Shijo' which was compiled on the pretext of Kan Yu (Han Yu), denied that 'Shijo' was created by Shika.
Japanese: 『詩経』では韓愈撰と仮託される「詩之序議」が「詩序」の子夏制作を否定している。
English: The Tang Dynasty was in general, a period when Buddhism prospered, but under such conditions, Kan Yu (Han Yu) and Ri Ko (Li Gao) advocated a return to Ju-kyo.
Japanese: 唐代は一概に仏教隆盛の時代であったが、その中にあって儒教回帰を唱えたのが、韓愈や李コウたちである。
English: Kan Yu (Han Yu) claimed in his book "Gen Do" that the 'way' of humanity and justice continually instructed from Gyo Shun to Koshi, Moshi was what should be replaced by the way of Buddhism and Taoism.
Japanese: 韓愈は著書『原道』で、尭舜から孔子・孟子まで絶えることなく伝授された仁義の「道」こそ仏教・道教の道に取って代わられるべきものだと主張している。
English: Ri Ko (Li Gao) wrote in "Fukusei-sho" that 'nature' is fundamentally good, and by returning to human nature, one can become a saint.
Japanese: 李コウは『復性書』において「性」は本来的に善であり、その性に復することで聖人儒教になれるとした。
English: He claimed that such teachings of Fukusei (returning to human nature) was passed on from Koshi to Shishi, who summarized it into the 47 Volumes of the "Chuyo" (Doctrine of the Mean), and was passed on to Moshi, but was lost in the burning of books and burying of scholars in Qin, which led to the prospering of Taoism and Buddhism.
Japanese: その復性の教えは孔子から伝えられて子思が『中庸』47篇にまとめ、孟子に伝えられたが、秦の焚書坑儒によって失われ、道教・仏教が隆盛するにいたったのだと主張している。
English: They were leaders of an old text revival movement in terms of the history of literature, and they criticized the annotation and interpretation learning, that fixated, word for word, on the sacred literature telling religious teachings, claiming that the so-called 'text' for old text activists was a tool for 'loading Tao,' and that it was not the appearance of the sentences, but the moral spirit placed in it that was important.
Japanese: また彼らは文学史上、古文復興運動の担い手であるが、古文運動家のいわゆる「文」とは「載道」（道を載せる）の道具であり、文章の字面ではなく、そこに込められた道徳的な精神こそが重要であるとして経文の一字一句にこだわる注疏の学をも批判した。
English: Baisong initially aimed at succeeding Tang, and in Ju-kyo, annotation and interpretation learning was practiced.
Japanese: 北宋ははじめ唐を継承することを目指しており、儒学においても注疏の学が行われた。
English: Examples include "Sanrai-zu" (Figure for the Three Classic of Rites) of Jo Sogi, "Interpretation of Ko-kyo" (Interpretation of Xiao Jing, Interpretation of Classic of Filial Piety), "Interpretation of Rongo" (Interpretation of Lunyu, Interpretation of Analects of Confucius), and "Interpretation of Jiga" (Interpretation of Erya) by Kei Hei, Son Seki, etc.
Japanese: 聶崇義の『三礼図』、ケイヘイ・孫セキらの『孝経疏』『論語疏』『爾雅疏』がある。
English: In the Southern Song Dynasty, these three interpretations and an "Interpretation of Moshi" (Interpretation of Mencius) were added to the annotation and interpretation learning of Han and Tang, and the "Annotation and Interpretation Learning of Thirteen Classics" were compiled.
Japanese: 南宋になると、漢唐の注疏にこの三疏と『孟子疏』が加えられて『十三経注疏』がまとめられた。
English: However, when Song stabilized during the Jinso (Renzong) period, the old text revival movement at the end of Tang raised sympathy, and the Han and Tang era began being denied.
Japanese: しかし、宋の天下が安定した仁宗(宋)期になると、唐末の古文復興運動が共感され、漢唐時代は否定されるようになった。
English: Genealogy was created for the way of Koshi, which was quietly being passed down during the Han and Tang eras, and discussions about how a saint initiated another into Tao within Confucianism, where people would put themselves at the end of the genealogy, became popular.
Japanese: 漢唐時代には細々と伝承されてきたとする孔子の道に対する系譜が作られ、自己をその最後に置く道統論が盛んになった。
English: For example, an old text expert, Liu Kai, presented a genealogy of 'Koshi - Moshi - Junshi (Xun Zi) - Yo Yu (Yang Xiong) - Kan Yu (Han Yu),' and Seki Kai added O To of Sui to this.
Japanese: 例えば、古文家の柳開は「孔子-孟子-荀子-揚雄-韓愈」の系譜を提出し、石介はこれに隋の王通を加えた。
English: At the beginning of Song, not many valued Moshi, and his evaluation was established after intense discussion in early Song.
Japanese: 宋初、孟子を評価するものは少なく宋代前期の激しい議論を経てその評価が確定された。
English: Anseki O (Wang Anshi) named "Moshi" instead of "The Book of Filial Piety" and "Jiga" (Erya), and in the Southern Song Dynasty, "Annotation and Interpretation of the Book of Mencius" was compiled on the pretext of Son Seki.
Japanese: 王安石は科挙改革で従来の『孝経』『爾雅』に代わって『孟子』を挙げ、南宋になると孫セキ撰と仮託されて『孟子注疏』が編まれている。
English: With regard to the discussion about original human nature in Confucianism, instead of the traditional ethical doctrine where human beings are classified into three ranks of dignity, the ethical doctrine that human nature is fundamentally good began being advocated.
Japanese: 人性論としても伝統的な性三品説から性善説が主張されるようになっていく。
English: Additionally, they criticized the interpretation learning of old words of Han and Tang, which was an interpretation learning focusing solely on meaning of words, and a learning focusing on the moral spirit implied was put forth.
Japanese: また漢唐訓詁学の語義のみを重視する解釈学を批判し、その中身である道徳精神を重視する学問が打ち出された。
English: Ko En, Son Puku, and Seki Kai 'considered humanity, justice, courtesy, and music as what needed to be learned' and were later called the three teachers of early Song by Oyo Shu (Ouyang Xiu, Ou-yang Hsiu).
Japanese: 胡エン・孫復・石介は「仁義礼楽を以て学と為」し、後に欧陽脩によって宋初三先生と称されている。
English: During the Shinso (Shenzong) period, these claims of predecessors were put together and a new systematic learning was created.
Japanese: 神宗(宋)期になると、このような前人の主張を総合し、体系的な学問が新たに創始された。
English: Anseki O (Wang Anshi) created annotations for "Rites of Zhou," "Shikyo," and "Shujing" in his "New annotation of the Three Classics," and other scholars belonging to the New learning created annotations for the other Keisho.
Japanese: 王安石は『周礼』『詩経』『書経』に注釈を施して『三経新義』を作り、さらに新学に属する学者たちが他の経書にも注を作った。
English: These new annotations were distributed in schools and became government-designated textbooks for Kakyo, widely read throughout the Song period.
Japanese: これら新注は学校に頒布されて科挙の国定教科書となり、宋代を通じて広く読まれた。
English: Anseki O (Wang Anshi) especially valued the "New annotation of Shukan," and implemented various new acts, aiming to establish a centralized government based on "Rites of Zhou."
Japanese: 王安石は特に『周官新義』を重んじ、『周礼』に基づく中央集権国家の樹立を目指し、さまざまな新法を実施した。
English: Those objecting to the New learning included Luo learning (Do school) of Tei Ko (Cheng Hao) and Tei I (Cheng Yi), Shu learning of Su Shi and So Tetsu (Su Zhe), and Guan learning of Cho Sai (Zhang Zai).
Japanese: 新学に異議を唱えたものに程顥・程頤らの洛学（道学）、蘇軾・蘇轍らの蜀学、張載らの関学があった。
English: These schools were in serious conflict throughout the twelfth century, but in the Southern Song Dynasty, predominance of New learning gradually shifted to predominance of the Do school.
Japanese: 12世紀を通じてこれらの学派は激しく対立したが、南宋になると、新学優位から次第に道学優位へと傾いていった。
English: Until then, the sky was thought of as having a character, rewarding and punishing people with will, but from Song onward, the sky was considered a natural being without will, and there simply was a law in the principle between sky and humans.
Japanese: それまでの天は人格的であり意志を持って人に賞罰を下すとされたが、宋代以降、天は意志をもたない自然的なものであり、天と人とを貫く法則にただ理があるとされた。
English: The Theory of the Sky' by Liu Zongyuan and "The Opinion about the Sky" by Ryu Ushaku (Liu Yuxi) in the mid-Tang period were the pioneers, and in Baisong, it is seen in "Shin To-jo" (New Book of Tang) Gogyoshi by Oyo Shu (Ouyang Xiu, Ou-yang Hsiu), "Kohanden" by Anseki O (Wang Anshi), "Annotation of Spring and Autumn Annals" by Tei I (Cheng Yi), etc.
Japanese: その先鞭をつけたのは中唐の柳宗元の「天説」・劉禹錫の『天論』であり、北宋においては欧陽脩の『新唐書』五行志・王安石の『洪範伝』・程頤の『春秋伝』などに見られる。
English: Additionally, such change in the view towards the sky led to the development of a new forming theory of the universe centered around "I Ching."
Japanese: またこのような天観の変化によって『易経』を中心として新しい宇宙生成論が展開された。
English: ShoYo (Shao Yong) created the 'Senten-zu' (the innate figure) to describe the forming of the universe with 'numbers,' and Shu Ton-i (Zhou Dunyi) wrote "The Theory Based on the Figure of Taiji " based on 'the figure of Taiji' to preach forming a theory of the universe described as 'unlimitedness -> Taiji (the root of all things) -> yin yang (positive and negative, light and shade) -> Wu Xing (Five Movements, Five Phases) -> sudden appearance of all things' (Chu His interpreted unlimitedness as Taiji).
Japanese: 邵雍は「先天図」を作って「数」で宇宙生成を説明し、周敦頤は「太極図」に基づいて『太極図説』を著し、「無極→太極→陰陽→五行→万物化生」の宇宙生成論を唱えた（朱熹は無極＝太極と読み替えた）。
English: Additionally, Cho Sai (Zhang Zai) preached 'the great vein is just a concrete objects' theory, defining the existences in the world as 'taikyo' when Qi is dispersed and high in mobility, and 'banbutsu' when Qi is congealed and at a standstill.
Japanese: また張載は「太虚即気」説を唱え、世界の存在を気が離散して流動性の高いあり方を「太虚」、気が凝固停滞してできているものを「万物」とした。
English: Furthermore, he preached that this Qi does not only apply to cosmology, but also has a moral 'nature,' and that nature in a 'taikyo' state was called 'nature of heaven and earth' and considered original and superior, while nature in a 'banbutsu' state was called 'nature of disposition' and was considered deteriorated.
Japanese: またこの気には単なる宇宙論にとどまらず道徳的な「性」が備わっており、「太虚」の状態の性を「天地の性」として本来的な優れたものとし、「万物」の状態の性を「気質の性」として劣化したものとした。
English: This paradigm shift in the Tang and Song period of change was put together as a systematic thought in the Southern Song Dynasty, and Neo-Confucianism was formed.
Japanese: こういった唐宋変革期のパラダイムシフトは南宋になると体系的な思想として総合され、朱子学が形成されることになる。
English: At the beginning of the Southern Song Dynasty, Yo Ji, who was the direct disciple of Tei I (Cheng Yi), suggested Koso (Gaozong) that interpretation by Anseki O (Wang Anshi) should be used for Kakyo, since the New learning of Anseki O was responsible for the loss of Baisong, and wrote "Description of the Meaning of Three Classics" criticizing the "New annotation of the Three Classics."
Japanese: 南宋初、程頤の直弟子である楊時は北宋亡国の責任は王安石の新学にあるとして科挙に王安石の解釈を用いるべきではないと高宗(宋)に進言し、『三経義辯』を著して『三経新義』を批判した。
English: Additionally, Ko Ankoku, who adored Tei I (Cheng Yi), wrote annotation for "Shunju" in "Ko's Annotation of Spring and Autumn Annals," and criticized the New learning, which was based on "Rites of Zhou."
Japanese: また程頤に私淑した胡安国は『春秋』に注して『胡氏春秋伝』を著し、『周礼』に基づく新学を批判した。
English: Shusin, a disciple of Sha Ryosa, brought together Shosu-eki (graphic and mathematical divination) such as "Kokyokukeiseisho" (Kogyoku future occurrence book) by ShoYo (Shao Yong) and "Tsusho" (almanac) by Shu Ton-i (Zhou Dunyi), and Giri-eki (ethics and philosophy divination) such as "Tei's annotation of I Ching" and Cho Sai's (Zhang Zai) "Seimo," and wrote "Kanjoekiden," to counter the art of divination led by Anseki O (Wang Anshi) and Su Shi.
Japanese: 謝良佐の弟子である朱震は邵雍の『皇極経世書』、周敦頤の『通書』といった象数易と『程氏易伝』や張載の『正蒙』といった義理易を総合して『漢上易伝』を著し、王安石や蘇軾の易学に対抗した。
English: After the death of Sin Kai (Qin Hui), a grand person who valued New learning, the position of New learning was relativized by Koso.
Japanese: 新学を重んじた重鎮秦檜の死後、高宗によって新学の地位は相対化された。
English: In the era of Koso (Xiaozong) (Song), Chu His, who later developed a system of learning called Neo-Confucianism, appeared.
Japanese: 孝宗(宋)の時代には、後に朱子学と呼ばれる学術体系を構築した朱熹が現れる。
English: Chu His, who acknowledged himself as a successor of Luo learning, valued training of the mind, and developed a methodology based on a precise theory.
Japanese: 洛学の後継者を自認する朱熹は心の修養を重視して緻密な理論に基づく方法論を確立した。
English: He pursued his thoughts on the theory of structure and training method (sitting on the floor calmly) for the mind through his encounter with Ri To, a pupil of Yo Ji's disciple, and his friendship with Cho Shoku (Kosho school), who inherited the learning from Ko Ko, the child of Ko Ankoku.
Japanese: 彼は楊時の再伝弟子という李トウとの出会、胡安国の子胡宏の学を承けた張ショク（湖湘学派）との交友によって心の構造論・修養法（主敬静座）への思索を深めた。
English: When he was forty, he reached an established theory through the words of Cho Sai (Zhang Zai), 'the mind unites nature and emotion,' and 'seisokuri' (xing ji li) (human nature is natural law) of Tei I (Cheng Yi), and established Bin-gaku (Bin neo-confucianism).
Japanese: 40歳の時、張載の言葉という「心は性と情とを統べる」と程頤の「性即理」による定論を得、一家を成してびん学（びんがく）を起こした。
English: He described the cosmic structure through Li and Qi dualism, claiming that even in the mind, there is 'nature' which is specified by metaphysical 'law' and exists universally in humans, and 'emotion' which is formed by 'Qi' and is the specific way each individual appears, and that nature is absolutely good, based on Moshi.
Japanese: 宇宙構造を理気二元論で説明し、心においても形而上学的な「理」によって規定され、人間に普遍的に存在する「性」と、「気」によって形作られ、個々人の具体的な現れ方である「情」があるとし、孟子に基づいて性は絶対的に善であるとした。
English: He claimed that by returning to such 'nature,' that is, by realizing the 'law,' one can build the foundation and handle everything, and to train the mind for this, he advocated a reflective 'Kyokei' (keep the mind calm with concentrated consciousness at any moment in daily life) and 'Kakubutsu' (perceiving things or reading their information to reach the essential law) through observation of the world outside and reading.
Japanese: そして、その「性」に立ち戻ること、すなわち「理」を体得することによって大本が得られ万事に対処することができるとし、そのための心の修養法に内省的な「居敬」と外界の観察や読書による「格物」とを主張した。
English: Additionally, for the learning of Keisho, he set up a learning of the Four Books of Confucianism as a preliminary step toward learning the Five Classics, and wrote the "Collected Annotations of the Four Books."
Japanese: また経学では、五経を学ぶ前段階として四書の学を設け、『四書集注』を著した。
English: Furthermore, for "I Ching," he wrote "Shueki-Hongi" (the real meaning of Zhouyi), which treated the classics as books on fortune-telling, and for "Shikyo," "Shishu-den" (Annotation of Shi Jing, which interpreted it based on natural human emotions, and not necessarily based on Rei-kyo, and for 'Classic of Li' (Classic of Rites), "Comprehensive Explanation of Classic of Yili and Annotation of Classic of Li," which treated "Girai (Yili)" as a classic and "Classic of Rites" as tradition.
Japanese: さらに『易経』には経を占いの書として扱った『周易本義』、『詩経』には必ずしも礼教的解釈によらず人の自然な感情に基づく解釈をした『詩集伝』、「礼経」には『儀礼』を経とし『礼記』を伝とした『儀礼経伝通解』を著した。
English: In the same period, Chin Ryo (Chen Liang) of the Eiko school and Sho Seki of the Eika school preached on a Utilitarianism school, which claimed that the way of the saint was to benefit the nation and the lives of the people, and criticized Chu His who valued the inner self.
Japanese: 同時代、永康学派の陳亮や永嘉学派の葉適（しょうせき）は、聖人の道は国家や民衆の生活を利することにあるとする事功の学を唱えて自己の内面を重視する朱熹を批判した。
English: Additionally, Riku Kyuen (Lu Jiuyuan) of the Kosei school had a different idea from Chu His regarding the theory of structure of the mind, and developed his original theory based on the theory that mind itself is the law.
Japanese: また江西学派の陸九淵は心の構造論において朱熹と考えを異にし、心即理説にもとづく独自の理論を展開した。
English: Chu His and Riku Kyuen argued in person (the talk at Gako), but reached no conclusion, and only reconfirmed the differences in their theories.
Japanese: 朱熹・陸九淵の両者は直に対面して論争したが（鵝湖の会）、結論は全く出ず、互いの学説の違いを再確認するに留まった。
English: The learning of Riku Kyuen was honored by O Shujin in the Ming Dynasty, and was included in the genealogy of Shin school (Mind school) (Riku-O Shin school (Riku-O Mind school)).
Japanese: ・陸九淵の学は明代、王守仁によって顕彰され、心学（陸王心学）の系譜に入れられた。
English: During this period, the schools of Luo learning including the learning of Chu His were called Do school, and became the predominant.
Japanese: この時代、洛学の流派は朱熹の学を含めて道学と呼ばれるようになり一世を風靡した。
English: Meanwhile, Tei Sho, Ko Mai, Tei Daisho, etc. established the historical investigation of Chinese classics on ethics, politics, and history as a learning, and conflicted with the Do school.
Japanese: 一方、鄭樵・洪邁・程大昌らが経史の考証をもって学とし、道学と対峙している。
English: Disciples of Chu His include, Ko Kan, who was the favorite of Chu His and made efforts to correct misunderstandings in the learning of Chu His, Hoko, who spread the learning of Chu His while working on the learning of religious doctrines, father and son of Saichin family, who edited the "Shoshu-den" (Annotation of Shujing) with Sai Gentei, who studied the art of divination by Sho Yo (Shao Yong), and Chin Jun, who organized the terms of Chu His in a dictionary format in "Hokukei Jigi."
Japanese: 朱熹の弟子には、朱熹に最も寵愛され、朱熹の学説の誤解を正すことに努力した黄カン、教学に努めて朱熹の学を四方に広めた輔広、邵雍の易学を研鑽した蔡元定と『書集伝』を編纂した蔡沈父子、『北渓字義』に朱熹の用語を字書風にまとめた陳淳などがいる。
English: In 1197 of Neiso (Ningzong) (Song), the prohibition against the political party in the Keien period occurred in which a maternal relative, Kan Takuchu (Han Tuozhou), expelled the party on the side of prime minister Cho Jogu, and 59 people including Cho Jogu, Shu Hitsudai, Chu His, Ho Kinen, Chin Furyo, and Sai Gentei were imprisoned.
Japanese: 寧宗(宋)の慶元3年（1197年）、外戚の韓タク冑（かんたくちゅう）が宰相趙汝愚に与する一党を権力の座から追放する慶元の党禁が起こり、趙汝愚・周必大・朱熹・彭亀年・陳傅良・蔡元定ら59人が禁錮に処された。
English: In the following year, an imperial decree for the prohibition against the learning straying from the right path was issued, and the Do school was considered a learning straying from the right path and was oppressed.
Japanese: その翌年、偽学の禁の詔が出され、道学は偽学とされて弾圧を受けることになった。
English: Ri So (Lizong) (Song) enjoyed Do school as the name 'Ri' (law) given to a dead emperor for the ceremony of putting the soul in a mausoleum indicates, and Gi Ryo O, Sin Toku Shu, etc. from the school of Chu His flourished.
Japanese: 理宗(宋)はその廟号「理」字が示すとおり道学を好み、朱熹の門流、魏了翁・真徳秀らが活躍した。
English: In the era of Taku So (Song), there were Ko Shin of "Koshi Nisho" (Ko's reading diary) and O Orin known for "Gyoku Kai" and "Kongaku Kibun."
Japanese: 度宗(宋)の時には『黄氏日抄』の黄震、『玉海』『困学紀聞』で知られる王応麟がいる。
English: According to traditional history of Ju-kyo, Do school was not active in Chin, and it was first handed down to the north when Cho Fuku, who became a captive in Mongolia, passed it to Yo Su (Yao Shu) and O Ichu, but today, it is known that the Do school was active in Chin.
Japanese: 伝統的な儒教史では、金では道学は行われず、モンゴルの捕虜となった趙復が姚枢・王惟中に伝えたことによって初めて道学が北伝したとされたが、現在では金でも道学が行われていたことが知られている。
English: In any case, in the Yuan Dynasty period, Kyo Ko (Xu Heng), who studied under Yo Su (Yao Shu), emerged and Neo-Confucianism flourished considerably.
Japanese: ともかくも元(王朝)代、姚枢から学を承けた許衡が出て、朱子学が大いに盛んになった。
English: Under these conditions, Kyo Ko (Xu Heng) managed to become a valet of Kublai (Khan), and played a role in spreading Neo-Confucianism to the Imperial court of Yuan.
Japanese: このような状況のなかで、許衡はクビライの近侍にまで至り、朱子学を元の宮廷に広める役割を果たした。
English: He claimed that there was fallacy in Neo-Confucianism, correcting the Li and Qi theory and Taiji theory, and actively adopted the achievements of Riku Kyuen's (Lu Jiuyuan) learning.
Japanese: 彼は朱子学にも誤りがあるとして理気論や太極論の修正を行い、陸九淵の学の成果を積極的に導入している。
English: In Kakyo, which hired the Han race, a Neo-Confucianism line of commentary was selected along with "Annotation and Interpretation Learning of Thirteen Classics" as the commentaries to rely on.
Japanese: 漢人採用の科挙において依拠すべき注釈として『十三経注疏』と並行して朱子学系統の注釈が選ばれたのである。
English: Ryu Ki (Liu Ji) worked on establishing the Kakyo system of Ming, and adopted the Four Books of Confucianism as examination subjects, as well as specified 'Hakko-bun' (Eight-legged essay) described later as the format of writing used in examinations.
Japanese: 劉基は明の科挙制度の制定に取り組み、出題科目として四書を採用し、また試験に使う文章に後に言う「八股文」の形式を定めた。
English: Among the students of So Ren (Song Lian) was Ho Koju (Fang Xiaoru), who thought it was not gracious to serve Eiraku-tei (Emperor Yongle) after serving Kenbun-tei (Emperor Jianwen).
Japanese: 宋濂の学生には建文帝に仕えて永楽帝に仕えることを潔しとしなかった方孝孺がいる。
English: Eiraku-tei (Emperor Yongle) ordered Ko Ko and others to collect Do school literature and compile "The Complete Four Books," "The Complete Book of Five Classics," and "The Complete Book of Nature and the Law," which were like encyclopedias, and distribute them widely in schools.
Japanese: 永楽帝は胡広らに道学の文献を収集させて百科事典的な『四書大全』『五経大全』『性理大全』を編纂させ、広く学校に頒布した。
English: The drawback of these three books was that they were rough, but the convenience of being able to browse through various Do school theories in one book made them popular as reference books for Kakyo.
Japanese: この三書はその粗雑さが欠点として挙げられるが、一書で道学の諸説を閲覧できる便利さから科挙の参考書として広く普及した。
English: With the distribution of "The Complete Four Books" and "The Complete Book of Five Classics," "Annotation and Interpretation Learning of Thirteen Classics" was abolished as the dependent Keisho interpretation, and Neo-Confucianism became the system for teaching and learning.
Japanese: 『四書大全』『五経大全』の頒布により科挙で依拠すべき経羲解釈に『十三経注疏』は廃され、朱子学が体制教学となった。
English: Setsu preached that Li and Qi closely interact, as opposed to Li precedes Qi of Chu His, and between 'Kakubutsu' (perceiving things or reading their information to reach the essential law) and 'Kyokei' (keep the mind calm, concentrating consciousness at all moments in daily life), he valued 'Kyokei.'
Japanese: 薛は、朱熹が理先気後とするのに対して理気相即を唱え、また「格物」と「居敬」では「居敬」を重んじた。
English: Go Yohitsu stayed within the theory of Chu His, focusing on practicing it, and his disciples include Ko Kyojin, Ro Ryo, and Chin Kensho.
Japanese: 呉与弼は朱熹の理論の枠内から出ず、もっぱらその実践に力をそそいだとされるが、その門下から胡居仁・婁諒・陳献章が出た。
English: Ro Ryo valued Kyokei and practiced through writing books, but he was criticized by Ko Kyojin that his learning was the learning of Riku Kyuen (Lu Jiuyuan) and that his Keisho interpretation was subjective.
Japanese: 婁諒は、居敬と著書による実践を重んじたが、胡居仁にその学は陸九淵の学で、経書解釈も主観的だと非難されている。
English: Chin Kensho was known for placing value on sitting on the floor calmly, and was criticized by Ko Kyojin that his learning was Zen.
Japanese: 陳献章は静坐を重んじたことで知られており、胡居仁からその学は禅だと批判された。
English: During mid-Ming Dynasty, O Shujin (priestly name was Yomei) presented a new interpretation of 'Kakubutsu Chichi' (Kakubutsu leads to maximum activation of wisdom) in "Daigaku" (a book describing educational philosophy of Daigaku), which Chu His set forth as a way of attaining law.
Japanese: 明代中期、王守仁（号は陽明）は、朱熹が理を窮めるために掲げた方法の一つである『大学』の「格物致知」について新しい解釈をもたらした。
English: Chu His interpreted 'Kakubutsu' as 'to reach things,' and to realize the law in things one by one, while O Shujin interpreted this as 'to correct things' claiming that law does not exist in jijibutsubutsu (all things) outside the mind, but it exists in the internal exercise of the mind corresponding to jijibutsubutsu, citing Riku Kyuen's (Lu Jiuyuan) mind itself is the law theory.
Japanese: 朱熹は「格物」を「物に格（いた）る」として事物に存在する理を一つ一つ体得していくとしたのに対し、王守仁はこれを「物を格（ただ）す」とし、陸九淵の心即理説を引用して、理は事事物物という心に外在的に存在するのではなく、事事物物に対している心の内の発動に存在するのだとした。