nntsuzu/KFTT huggingface dataset:
English: It also has a detailed record that Shobutsu was from Togoku (the eastern part of Japan, particularly the Kanto region), so he directly asked the warriors about the war and recorded it, and furthermore, it mentions the relevance between Shobutsu and a biwa (Japanese lute) -playing minstrel in later years.
Japanese: その他にも、生仏が東国出身であったので、武士のことや戦の話は生仏自身が直接武士に尋ねて記録したことや、更には生仏と後世の琵琶法師との関連まで述べているなど、その記述は実に詳細である。
English: It is said that Shinano no Zenji Yukinaga was Shimotsuke no kami (the governor of Shimotsuke Province) FUJIWARA no Yukinaga and also a grandson of FUJIWARA no Akitoki, who was Keishi (household superintendent) serving Kanezane KUJO.
Japanese: この信濃前司行長なる人物は、九条兼実に仕えていた家司で藤原顕時の孫である下野守藤原行長ではないかと推定されている。
English: Also, according to "Sonpi Bunmyaku" (Lineage Sects of Noble and Humble), "Daigo Zassho" (miscellaneous records made at the Daigo-ji Temple Hon-in), and "Heike Monogatari Hoketsu Tsurugi no maki" (Supplement Volume, Sword, of Heike Monogatari (The Tale of Heike)) Tokinaga HAMURO (the Fujiwara Clan), a grandson of Akitoki, is considered the author.
Japanese: また、『尊卑分脈』や『醍醐雑抄』『平家物語補闕剣巻』では、やはり顕時の孫にあたる葉室時長（はむろときなが、藤原氏）が作者であるとされている。
English: Those who advocate the opinion that FUJIWARA no Yukinaga is the author claim that 'Shinano no Zenji is an error for Shimotsuke no Zenji,' while in Tsurezuregusa, the man is also called 'Shinano no Nyudo' (man with a shaven head) (variations of his name are Shinano no Zenji Yukinaga, Shinano no Nyudo, and Yukinaga Nyudo).
Japanese: 尚、藤原行長とする説では「信濃前司は下野前司の誤り」としているが、徒然草では同人を「信濃入道」とも記している（信濃前司行長信濃入道行長入道）。
English: So there is an opinion that the author should have been a person who was related to Shinano, and it would have been a monk called Saibutsu, Shinran's high-caliber disciple and also Honen's disciple.
Japanese: そのため信濃に縁のある人物として、親鸞の高弟で法然門下の西仏という僧とする説がある。
English: According to the history of Hongan-ji Temple and the origin of Koraku-ji Temple (Shinonoi Shiozaki, Nagano Prefecture), Saibutsu is identified with Yukinaga (or Michihiro) UNNO, the son of Yukichika UNNO, who was descended from the Shigeno clan, a famous clan in Shinano Province.
Japanese: この西仏は、本願寺の歴史や康楽寺（長野県篠ノ井塩崎）の縁起によると、信濃国の名族滋野氏の流れを汲む海野幸親の息子で海野幸長（または通広）とされている。
English: He is mentioned in the Heike Monogatari under the name of Taifubo Kakumei as a tactician for MINAMOTO no Yoshinaka.
Japanese: また、大夫坊覚明の名で源義仲の軍師として、この平家物語にも登場する人物である。
English: However not every opinion is based on evidence, and first of all, given the process involved in compiling a military chronicle, there is little use in attributing the work to a particular author.
Japanese: しかしながらいずれも確証があることではなく、何より軍記物語の生成・成長過程を考えると、特定の作者を想定することが有益とは言えないであろう。
English: There are two kinds of extant different versions of the book: a group of kataribon (or katari kei, todo kei) (recited book), which has been handed down orally by a biwa-playing minstrel known as a vision-impaired monk (a blind musician who belongs to Todo-za (the traditional guild for the vision-impaired), such as kengyo (the highest title of the official ranks within the Todo-za)) all over Japan, and a group of yomihon (or zoho kei, non todo kei) (read texts), which was enlarged as read texts.
Japanese: 現存している諸本としては、盲目の僧として知られる琵琶法師（当道座に属する盲人音楽家。検校など）が日本各地を巡って口承で伝承してきた語り本（語り系、当道系とも）の系統に属するものと、読み物として増補された読み本（増補系、非当道系とも）系統のものがある。
English: The books of the Yasaka version are what is called 12 volumes of 'Danzetsu Heike' (extinguishing the Taira family), which ends with the downfall of the Taira family after four-generation.
Japanese: 八坂系諸本は、平家四代の滅亡に終わる、いわゆる「断絶平家」十二巻本である。
English: Meanwhile, the books of the Ichikata version contains 'Kanjo no maki' (the Initiate's Chapter), a tragic love story of a waiting woman, and a sequel to the story in which TAIRA no Tokuko, who was saved after she threw herself into the ocean in the Battle of Dannoura, became a nun and was leading a life devoted to praying to Buddha.
Japanese: 一方、一方系諸本は壇ノ浦の戦いで海に身を投げながら助けられ、出家した平徳子による念仏三昧の後日談や侍女の悲恋の物語である「灌頂巻」を特立する。
English: The following are the books which are easy to get today: "Japanese Classic Literature Systematic Edition" published by Iwanami Shoten, Publishers (Kakuichihon version, book collection of Ryokoku University Library), "Japanese Classic Literature Complete Works" by Shogakukan Inc., "New Japanese Classic Literature Outline" by Iwanami Shoten (later came out in Iwanami bunko (paperback) of four volumes in total, and the Wide Edition, too), "Complete Translation of Japanese Classics" by Shogakukan (Takanobon (manuscript owned by Tatsuyuki TAKANO) of Kakuichihon (Kakuichibon (manuscript by Kengyo KAKUICHI) version), "Japanese Classics Corpus" by Shinchosha (Kana Hyakunijukuhon version, book collection of National Diet Library).
Japanese: 現在入手しやすいテキストとしては、『日本古典文学大系』岩波書店（覚一本系・龍谷大学図書館蔵本）、『日本古典文学全集』小学館、『新日本古典文学大系』岩波書店　のち岩波文庫全4巻　同ワイド版、『完訳日本の古典』小学館（覚一本系・高野本）、『日本古典集成』新潮社（仮名百二十句本・国立国会図書館本）などがある。
English: Kataribon was told by a vision-impaired biwa-playing minstrel, who belonged to Todo-za.
Japanese: 語り本は当道座に属する盲目の琵琶法師によって琵琶平家琵琶を弾きながら語られた。
English: In this context, 'to tell' means to sing a song to a tune, but it was written in narrative style; that is why we call it 'telling' instead of 'singing.'
Japanese: ここでいう「語る」とは、節を付けて歌うことであるが、内容が叙事的なので「歌う」と言わずに「語る」というのである。
English: A biwa used for this purpose is called 'Heike biwa', which has the same structure as Gakubiwa (lute for Gagaku (ancient Japanese court dance and music) performance), and the small-sized one is often used.
Japanese: これに使われる琵琶を平家琵琶と呼び、構造は楽琵琶と同じで、小型のものが多く用いられる。
English: By the way, there are many pieces of music which were composed for Heike Monogatari to be played with Satsuma biwa (Japanese lute music of the Shimazu clan of Satsuma Province), which was made after early-modern times, and Chikuzen biwa (Japanese music lute of Chikuzen Province).
Japanese: なお、近世以降に成立した薩摩琵琶や筑前琵琶でも平家物語に取材した曲が多数作曲されている。
English: Originally, there were two schools of heikyoku: the Yasaka School (those who belonged to the school were given the Chinese character of '城' (castle) for their names) and the Ichikata School (the Chinese character of '一' (one) was given to those who belonged to this school).
Japanese: 平曲の流派としては当初は八坂流（伝承者は「城」の字を継承）と一方流（伝承者は「一」の字を継承）の2流が存した。
English: However, the Yasaka School disappeared soon, and today only one piece of music called 'Tsukimi' (moon viewing) remains.
Japanese: しかし、八坂流は早くに衰え、現在ではわずかに「訪月（つきみ）」の一句が伝えられているのみである。
English: In 1776, Kengyo Tomonoichi OGINO, who was celebrated as a master, compiled a book of traditional Japanese music of the Maeda School called 'Heike Mabushi.'
Japanese: 安永(元号)5年（1776年）には名人と謳われた荻野知一検校が前田流譜本を集大成して「平家正節（へいけまぶし）」を完成させた。
English: After the Meiji Restoration, Todo-za was broken up and the number of those who passed down the tradition dropped sharply.
Japanese: 明治維新後は幕府の庇護を離れた当道座が解体したために伝承する者も激減した。
English: During the Showa period, a kengyo named Kogo TATEYAMA (1894-1989) was in Sendai.
Japanese: 昭和期には仙台に館山甲午（1894年生～1989年没）という検校がいた。
English: In Nagoya, there were only three kengyo who were in the line of Kengyo OGINO: Koji INOKAWA, Masayasu MISHINA, and Masatomi DOIZAKI.
Japanese: 名古屋には荻野検校の流れを汲む井野川幸次・三品正保・土居崎正富の3検校だけだった。
English: However, as of 2008, only a disciple of Kengyo MISHINA, certain IMAI, remains.
Japanese: しかし、平成20年現在では三品検校の弟子今井某が生存しているだけである。
English: Today these people are designated as Important Intangible Cultural Property in order to protect them, and their disciples inherited the masters' skill.
Japanese: 現在では国の重要無形文化財として指定されて保護の対象となっており、それぞれの弟子が師の芸を伝承している。
English: A History of the Japanese Performing Arts' states that the history of heikyoku can be traced back to a vision-impaired monk attending a ceremony to consecrate a newly made Buddhist image which was held in Daibutsu-den Hall (the Great Buddha hall) of Todai-ji Temple.
Japanese: 平曲の発生として、東大寺大仏殿の開眼供養の盲目僧まで遡ることが｢日本芸能史」等で説かれている。
English: However, it is considered appropriate that heikyoku was generated under the influence of shomyo (chanting of Buddhist hymns) by the Ohara School of the Tendai Sect, considering the musical scales and the way the music was composed for heikyoku.
Japanese: しかし、平曲の音階・譜割から、天台宗大原流の声明の影響下に発生したものと考える説が妥当と判断される。
English: According to the diaries written by those who were in Hongan-ji Temple, heikyoku was recited not for entertainment, but for the repose of a dead person's soul.
Japanese: また、平曲は娯楽目的ではなく、鎮魂の目的で語られたということが本願寺の日記などで考証されている。
English: It has been adapted for music and performing arts in later years, especially the Noh play (Shuramono (Noh about warriors)) has a lot of programs based on Heike Monogatari.
Japanese: また後世の音楽、芸能に取り入れられていることも多く、ことに能（修羅物）には平家物語に取材した演目が多い。
English: In the past, it had been considered that kataribon group spread by a biwa-playing minstrel was added in order to change it into a reading material.
Japanese: 従来は、琵琶法師によって広められた語り本系を読み物として見せるために加筆されていったと解釈されてきた。
English: In recent years, however, a view is dominant that the yomihon group (especially Engyobon) preserves the original style more than kataribon group does.
Japanese: しかし、近年は読み本系（ことに延慶本）の方が語り本系よりも古態を存するという見解の方が有力となってきている。
English: However, it is another question whether the yomihon group describes the facts precisely when compared with the kataribon group.
Japanese: とはいえ，読み本系の方が語り本系に比べて事実を正確に伝えているかどうかは別の問題である。
English: The relationship between kohon (expanded texts) and ryakuhon (abbreviated texts) is still unknown, although there are various views about it.
Japanese: 広本系と略本系の関係についても、先後関係は諸説あって不明のままである。
English: It is regarded as certain that among the yomihon group, the ryakuhon is the closest to the kataribon group because Genpei Tojoroku (a record of Genpei battles) contains a record concerning 'chuon' (mediant) and 'shoju' (lowest octave), which were equivalent to a tune of heikyoku.
Japanese: 読み本系の中では略本系が語り本と最も近い関係にあることは、源平闘諍録の本文中に平曲の曲節に相当する「中音」「初重」が記されていることからも確実視されている。
English: It is the leading travelogue among Japanese classics and was also the best known work among the books written by Basho MATSUO.
Japanese: 日本の古典における紀行作品の代表的存在であり、松尾芭蕉の著書の中でも最も有名な作品である。
English: The original title 'Oku no Hosomichi' was written mostly in hiragana except for 'michi' at the end which was written in kanji and the authorized textbook used for Language Arts in the middle school in Japan conforms to that notational convention.
Japanese: また、原文の題名は「おくのほそ道」であり、中学校国語の検定済み教科書ではすべてその表記法をとっている。
English: The easy-to-read editions have been published by Iwanami Shoten Bunko, the Sophia Library of Kadokawa Group Publishing Co., Ltd. and the Academic paperback library, Kodansha Ltd.
Japanese: 読み易い版として岩波書店文庫、角川書店文庫ソフィア、講談社学術文庫がある。
English: On May 16, 1689, Basho and his pupil Sora KAWAI left Saitoan (Basho's hermitage) in Fukagawa, Edo (presently Koto Ward) to begin the journey to north and on his departure, Basho composed the poem reading, 'The spring is passing – the birds all mourn and fishes' eyes are wet with tears.'
Japanese: 芭蕉が弟子の河合曾良を伴って、元禄2年3月27日(旧暦)（新暦1689年5月16日）に江戸深川(江東区)の採荼庵を出発した（行く春や鳥啼魚の目は泪）。
English: It took approximately 150 days, with the total distance covered being approximately 2400 kilometers traveling the Tohoku and Hokuriku districts and Basho returned to Edo in 1691.
Japanese: 全行程約600里（2400キロメートル）、日数約150日間（約半年）中に東北・北陸を巡って元禄4年（1691年）に江戸に帰った。
English: Oku no Hosomichi chronicled Basho's journey up to his arrival in Ogaki around October 4, 1689 (when he composed the haiku that says, 'Like a clam ripped from its shell, autumn is deepening now.'
Japanese: 奥の細道では、旧暦8月21日頃大垣に到着するまでが書かれている（蛤のふたみにわかれ行秋ぞ）。
English: In the spring of 1689, in preparation to begin his journey, Basho vacated the Bashoan (the hut, in which Basho lived) near Sumida-gawa River.
Japanese: 元禄2年春　芭蕉は旅立ちの準備をすすめ、隅田川のほとりにあった芭蕉庵を引き払う。
English: May 22, 1689, Basho visited Kurobane, Otawara City, Tochigi Prefecture and stayed with the Jodaigaro (chief counselor of a castle) of the Kurobane Clan Takakatsu JOHOJI whose haigo (the pen name of a haiku poet) was Tosetsu.
Japanese: 4月4日　栃木県大田原市黒羽を訪れ、黒羽藩城代家老浄法寺高勝、俳号桃雪の元に投宿。
English: May 23, 1689, Bacho visited his former zen instructor Buccho-osho, the resident priest of Ungen-ji Temple in Otawara City, Tochigi Prefecture.
Japanese: 4月5日　栃木県大田原市の雲巌寺に禅の師匠であった住職・仏頂和尚を訪ねる。
English: June 6, 1689, to commemorate NASU no Yoichi, visited Sesshoseki (the murder stone) at Onsen-jinja Shrine (a shrine to the god of hot spring) in Nasu City, Tochigi Prefecture.
Japanese: 4月19日　栃木県那須町の温泉神社に那須与一を偲び、殺生石を訪ねる。
English: June 25, 1689, at Utamakura (place names used in Japanese poetry, where a kind of code with a special meaning, mood, season or other reference to history is implied) Matsushima (Matsushima Town, Miyagi County, Miyagi Prefecture), Basho did not compose a haiku saying, 'What painter or writer could ever capture fully the wonder of the masterpiece of nature?'
Japanese: 5月9日　歌枕松島（宮城県宮城郡松島町）芭蕉は「いづれの人か筆をふるひ詞（ことば）を尽くさむ」とここでは句を残さなかった。
English: The legend that Basho composed the haiku that reads, 'Matsushima, Ah! Matsushima! Matsushima,' is a fabrication concocted by modern people.
Japanese: 「松島や　ああ松島や　松島や」と詠んだといわれるのは後の人々が考え出した作り話である。
English: Composed in line with Shunbo, a poem by Toho that reads, 'The country is destroyed; yet mountains and rivers remain and spring comes to the castle; the grass is green again.'
Japanese: 「国破れて山河あり　城春にして草青みたり」という杜甫の詩「春望」を踏まえて詠む。
English: August 1, 1689, arrived in Kisagata which was well known as an utamakura (a place famed in classical Japanese poetry) for its superb views taking a place beside Matsushima.
Japanese: 6月16日　象潟（きさがた）は松島と並ぶ風光明媚な歌枕として名高かった。
English: August 27, 1689, having cleared the grueling path along Oyashirazu (Oyashirazu beach in Niigata Prefecture), Basho stayed at an inn in the town of Ichiburi
Japanese: 7月13日　親不知（おやしらず）の難所を越えて市振（いちぶり）の宿に泊まる。
English: September 8 to September 10, 1689, returned from Yamanaka-onsen Hot Springs and September 19 and 20, Basho extended his stay at the request of his host but no mention of Ataka no seki (the Ataka barrier station) was made.
Japanese: 7月25日から27日山中温泉から戻り8月6日から7日　懇願され滞在長引くも安宅の関記述なし。
English: September 9, 1689, commemorated the Battle of Shinohara and Sanemori SAITO mentioned in Heike Monogatari (The tale of the Heike) (Volume 7) and Genpei Seisuiki (The Rise and Decline of the Minamoto and Taira clans).
Japanese: 7月26日　平家物語（巻第七）や源平盛衰記も伝える篠原の戦い（篠原合戦）、斎藤実盛を偲ぶ。
English: September 10 to 18, 1689, it seems that Basho was relieved to have come so close to Ogaki, he and Sora stayed at Yamanaka-onsen Hot Springs in Kaga Province for 8 days.
Japanese: 7月27日から8月5日　加賀の国山中温泉で大垣を目前に安堵したか八泊する。
English: Nihon Genho Zenaku Ryoiki (also known as Nihonkoku Genho Zenaku Ryoiiki) is Japan's oldest collection of anecdotes written in the early Heian period.
Japanese: 日本現報善悪霊異記／日本国現報善悪霊異記（にほんこくげんほうぜんあくりょういき）は、平安時代初期に書かれた日本最古の説話集である。
English: It remains unclear as to when the book was completed but some say that it was 822 based on the descriptions in the preface and body.
Japanese: 成立年ははっきりしないが、序と本文の記述から、弘仁13年(822年)とする説がある。
English: Keikai included his autobiography in Chapter 38 of Volume 3 in which he wrote that he lived with his wife and children in the secular society, and, having been a shidoso (lay Buddhist monk) himself in his youth albeit became an official monk of Yakushi-ji Temple later on, was sympathetic with lay Buddhist monks who were not recognized as legitimate Buddhist monks by the state.
Japanese: 景戒は、下の巻三十八に自叙伝を置いて妻子とともに俗世で暮らしていたと記しており、国家の許しを得ない私度僧に好意的で、自身も若い頃は私度僧であったが後に薬師寺の官僧になったという。
English: A total of 116 anecdotes which have been broken down into 3 volumes, with 35, 42 and 39 stories being included in Volumes 1, 2 and 3, respectively.
Japanese: 上巻に35話、中巻に42話、下巻に39話で、合計116話が収められる。
English: Times for many of the anecdotes were set in the Nara period and it is said that the older ones go back to approximately the days of Emperor Yuryaku.
Japanese: それぞれの話の時代は奈良時代が多く、古いものは雄略天皇の頃とされている。
English: Characters that appear in the book included ordinary people, bureaucrats, nobles, the Imperial family as well as monks of various classes from celebrated high priests to penniless vagrant monks.
Japanese: 登場する人物は、庶人、役人から貴族、皇族に及び、僧も著名な高僧から貧しい乞食僧まで出てくる。
English: Even though the anecdotes may not have been based on the truth, one can surmise the social conditions of the time from the background and setting associated with the subject.
Japanese: 説話自体が事実を伝えるものではないとしても、その主題から外れた背景、設定からは、当時の世相をうかがい知ることができる。
English: Those anecdotes include: a conflict over water for irrigating rice fields (Chapter 3, Volume 1), a thief selling stolen goods at market (Chapter 34 and Chapter 35, Volume 1 and Chapter 27, Volume 3), onus put on sakimori (soldiers deployed for boarder defenses) on long-term service (Chapter 3, Volume 2), Kokushi's (an officer of local government) using laborers to dig the government mine for his benefit (Chapter 13, Volume 3), a bureaucrat running a body search on a homeless to collect tax (Chapter 14, Volume 3) and a cheater using a doctored scale and measuring cup (Chapter 20 and Chapter 26, Volume 3).
Japanese: 田に引く水をめぐる争い（上巻第3）、盗品を市で売る盗人（上巻第34、第35、下巻第27）、長期勤務の防人の負担（中巻第3）、官営の鉱山を国司が人夫を使って掘ること（下巻第13）、浮浪人を捜索して税をとりたてる役人（下巻第14）、秤や桝を使い分けるごまかし（下巻第20、第26）などである。
English: One can figure out that, contrary to the admonition mentioned in Ryoiiki, the actual life style of laypersons was applicable to Sessho-kai (the Buddhist precept of the prohibition of killing living things indiscriminately).
Japanese: また、『霊異記』の警告に反し、実際の俗人の生活様式が殺生戒と無縁ではなかったこともわかる。
English: In the anecdotes of Ryoiiki, all good and evil deeds always have consequences which one may face in their lifetime, afterworld or hell.
Japanese: 『霊異記』の説話では、善悪は必ず報いをもたらし、その報いは現世のうちに来ることもあれば、来世で被ることも、地獄で受けることもある。
English: The anecdotes were predominantly broken down into the 3 categories including: a good deed was rewarded by a favorable compensation, someone suffered the consequence of their evil deed or the both but there are some anecdotes concerning monstrosities with no direct relation to good or evil.
Japanese: 説話の大部分は善をなして良い報いを受けた話、悪をなして悪い報いを受けた話のいずれか、あるいはその両方だが、一部には善悪と直接かかわりない怪異を記した話もある。
English: In the anecdotes included in the Ryoiiki, animals often behaved with feelings and thoughts of humans and there were some instances that a man incarnated into cattle as a consequence for his evildoing in his previous existence.
Japanese: 説話の中では、動物が人間的な感情や思考をもって振る舞うことが多く、人間だった者が前世の悪のために牛になることもある。
English: The old manuscripts include the Kofuku-ji Temple manuscript, Raigo-in Temple manuscript, the Shinpuku-ji Temple manuscript Osu kannon, Maeda family manuscript and Kongo Zanmi-in Temple (Koyasan manuscript).
Japanese: 古写本には、興福寺本、来迎院本、真福寺本大須観音、前田家本、金剛三味院（高野山本）がある。
English: Compiled by the command of Emperor Daigo and completed in 905 during the Heian period, Kokin Wakashu was submitted to the emperor on May 29 of the same year.
Japanese: 醍醐天皇の勅命によって編まれ、平安時代の延喜5年（905年）に成立、同年4月18日(旧暦)（5月29日）に醍醐天皇に奏上された。
English: The Japanese preface of Kokin Wakashu is of literary importance not only as a wakashu but also as a treatise on waka poetry that had a significant influence on Japanese poetry in the years to come.
Japanese: 和歌集としてだけでなく、古今和歌集仮名序は後世に大きな影響を与えた歌論として文学的に重要である。
English: Kokin Wakashu established the tradition of anthology of waka by Imperial command as a state project and it is recognized as the number one among Hachidaishu (the eight collections of history books by Imperial command) and Nijuichidai-shu (the twenty-one collections of waka compiled by imperial command).
Japanese: 天皇が勅命を出し国家事業として和歌集を編むという伝統を確立した書でもあり、八代集・二十一代集の第一に数えられる。
English: Kokin Wakashu made a significant contribution to establishing the Kokufu Bunka (Japan's original national culture) in the mid Heian period and, according to "Makura no Soshi" (the Pillow Book), it was considered a cultural accomplishment to recite Kokinshu among noblemen in those days.
Japanese: 平安中期の国風文化確立にも大きく寄与し、『枕草子』では古今集を暗唱することが平安中期の貴族にとって教養とみなされたことが記されている。
English: The body of Kokin Wakashu consists of 20 volumes and has been organized into the classifications including Spring (2 volumes), Summer and Autumn (2 volumes), Winter, Congratulations, Partings, Travel, Acrostics, Love (5 volumes), Laments, Miscellaneous, Miscellaneous Forms and Traditional Poems.
Japanese: 20巻からなる本文は春（上下巻）・夏・秋（上下巻）・冬・賀・離別・羇旅・物名・恋（1～5巻）・哀傷・雑・雑体・大歌所御歌に分類されている。
English: This classification established by Kokin Wakashu became the standard method for organizing waka and was adopted at various waka events such as Uta-kai (poem competition) and treatise on waka poetry.
Japanese: 古今和歌集で確立されたこの分類は和歌の分類の規範となり、歌会、歌論などにおいて使われた。
English: This classification method, while going through various revisions, was passed down to the succeeding anthologies of waka by Imperial command and, furthermore, became the cornerstone of organizing renga which further segment zed poems.
Japanese: さらに後世の勅撰和歌集に形を変えながら継承され、また連歌におけるさらに細分化された句の分類の基礎ともなった。
English: Since ancient times, it had remained a mystery that choka (long poems) were included under the heading of 'Tanka' (short poems) in the beginning of Volume 19 but, in 2000, a new explanation was offered.
Japanese: 巻十九冒頭に「短歌」という標目で長歌が収録されていることは、古来、謎とされてきたが、2000年に新しい説が提示された。
English: The delicate style of poems of Kokin Wakashu is referred to as 'feminine' in contrast to the 'masculine' style of "Manyoshu."
Japanese: 繊細優美な作風でそこから『万葉集』の「ますらをぶり」と対比して「たをやめぶり」と呼ばれ、女性的とも言われる。
English: The style of "Kokin Wakashu" subsequently became a school of waka which was passed down to the succeeding generations being referred to as Kokin denju (the secret transmissions of the "Kokinshu," Anthology of Old and New Japanese Poems).
Japanese: 『古今和歌集』の歌風は後に伝承化され古今伝授（こきんでんじゅ）と称されるようになった。
English: Thereafter, other various schools of waka including Goshodenju (the instruction of knowledge on Collection of Ancient and Modern Japanese Poetry in the Imperial Palace) which was instructed in and around the Imperial Palace, Chika denju (a school of the interpretation of Collection of Ancient and Modern Japanese Poetry) and Sakai denju (a school of the interpretation of Collection of Ancient and Modern Japanese Poetry) developed.
Japanese: 以後、宮廷を中心とする御所伝授や地下伝授・堺伝授などの系統が形成されていった。
English: It was said that, Kokin denju, which Yusai HOSOKAWA inherited from Sankei SANJONISHI even relied on for the art of getting along with people during the Sengoku period, was about nothing but explaining where the trees mentioned in the poems existed (based on the study conducted by Masaharu FUJI).
Japanese: また細川幽斎が三条西実枝から承継し、戦国の処世術としても用いた古今伝授は実際には「この歌に詠まれている木は、何処の木」といった由来に関する内容のものであったという（富士正晴の研究に依る）。
English: In "Ashiwakeobune" (treatise on waka poetry), Norinaga MOTOORI made a blistering criticism that it was a fabricated account made in posterity.
Japanese: 本居宣長は『排蘆小船』で、これを後代の捏造であると痛烈に批判している。
English: KAMO no Chomei (1155 - July 26, 1216) was a famous Japanese poet and essayist who lived from the late Heian period to the Kamakura period.
Japanese: 鴨長明（かものちょうめい、1155年（久寿2年）-1216年7月26日（建保4年6月10日(旧暦)））は、平安時代末期から鎌倉時代にかけての日本の有名な歌人一覧、随筆家である。
English: However, he could not assume the position of Negi (Shinto priest) in the Tadasu no yashiro Shrine, which he had aspired to, and gave up hoping for success in the Shinto priesthood.
Japanese: 望んでいた河合社（ただすのやしろ）の禰宜（ねぎ）の地位につくことが叶わず、神職としての出世の道を閉ざされた。
English: Later, he became a Buddhist priest and called himself Renin, but he is generally known as KAMO no Chomei, the Chinese-derived pronunciation of his secular name.
Japanese: 後に出家して蓮胤（れんいん）を名乗ったが、一般には俗名を音読みした鴨長明（ちょうめい）として知られている。
English: After he became a priest, "Hojoki" (An Account of My Hut) was completed in 1212, and it is known as a foundation of literature written in the mixed writing of Japanese and Chinese.
Japanese: 出家の後、1212年に成立した『方丈記』は和漢混淆文による文芸の祖である。
English: Around the same time, he also wrote an essay on poetry, "Mumyosho (The Nameless Treatise)," "Hosshinshu (Tales of Awakening)" (written before 1216) and a collection of poems, "Kamo no Chomei shu" (1181).
Japanese: 他に同時期に書かれた歌論書の『無名抄』、説話の『発心集』（1216年以前）、歌集として『鴨長明集』（養和元年1181年）といった作品がある。
English: Wakan konkobun was a Japanese writing style generated in the late Heian period.
Japanese: 和漢混淆文（わかんこんこうぶん）は、平安時代後期に生まれた日本語の文体。