nntsuzu/KFTT huggingface dataset:
English: The original text was written in classical Chinese, but the manuscripts were dispersed and lost because Ida committed suicide protesting against being arrested on the suspicion of getting involved in the Sakuradamongai Incident, therefore his bereaved family published it in 1881 based on the book which Ida was asked to print after the completion of the book.
Japanese: 原本は漢文で書かれているが、後に飯田が桜田門外の変に関与したとの容疑で逮捕された事に抗議して自害したという事情もあって散逸して現存していないが、完成後に飯田が人に乞われて印刷に付されたものを元に明治14年（1881年）に遺族の手で刊行された。
English: It is rich in biographies of busho (Japanese military commander) in the Sengoku Period and daimyo (Japanese territorial lord). (Especially the articles about the Muromachi period is said to be more excellent than those about the Edo period, and above all the descriptions ranging from the Onin War to the process of restructuring a feudal system were written well, because the author had to care about the Edo bakufu (Japanese feudal government headed by a shogun) during writing.)
Japanese: 戦国武将や大名などの列伝が充実している（特に江戸幕府への配慮を必要とした江戸時代の部分よりも室町時代の記事の方が優れているといわれており、応仁の乱から封建制の再構築の過程の執筆に力が入っている）。
English: However the book was written by Ida alone using limited number of historical materials; therefore Hiroyuki MIURA and Katsumi KUROITA pointed out that it lacked accuracy.
Japanese: しかし、飯田個人による執筆であるため史料的な制約は免れず、三浦周行や黒板勝美からは正確さにはやや欠けると指摘されている。
English: Biographies of busho (Japanese military commander), 30 volumes (concerning the Ashikaga Shogun family, the Oda clan, the Toyotomi clan, and the Tokugawa Shogun family, although the last volume has a table of contents only)
Japanese: 武将伝30巻（足利将軍家・織田氏・豊臣氏・徳川将軍家、ただし最終巻は目次のみ）
English: Naoeban is the Naoe edition of Chinese classic, 'Monzen' (Wen-hsuan, ancient Chinese poems), published by Kanetsugu NAOE, Karo (chief retainer) for the Uesugi clan, in 1607.
Japanese: 直江版（なおえばん）は慶長12年（1607年）、上杉氏の家老である直江兼続が出版した中国の古典「文選(書物)」のこと。
English: The annotation by Li Shan was added to 'Wu Chen Zhu Wen Xuan' (Monzen annotated by five retainers) by Lu Yanji, Liu Liang, Zhang Xian, Lu Xiang, Li Zhouhan.
Japanese: 呂延済、子良、張銑、呂向、李周翰の5人の注「五臣注文選」に李善注を加えてある。
English: Iya Yotsugi is a history book covering the reigns of two Emperors, Emperor Takakura and Emperor Antoku, and is said to have been written by FUJIWARA no Takanobu in the early Kamakura period, although it is no longer extant.
Japanese: 弥世継（いやよつぎ）は、鎌倉時代初期に藤原隆信が書いたとされる高倉天皇・安徳天皇の2代の天皇の治世を扱った歴史物語（歴史書）であるが、現存していない。
English: "Mizu Kagami" (The Water Mirror), "Okagami" (The Great Mirror), "Ima Kagami" (The Mirror of the Present), and "Masu Kagami" (The Clear Mirror) (in order of appearance) are now called 'Shikyo' (the four historical narratives of the late Heian and early Kamakura periods with the word "mirror" in the title), and of these, there is a blank period of time between "Ima Kagami" and "Masu Kagami," which accords with the reigns of both Emperor Takakura and Emperor Antoku.
Japanese: 現在、「四鏡」と呼ばれている『水鏡』・『大鏡』・『今鏡』・『増鏡』（扱った時代順に配列）の中で、『今鏡』と『増鏡』の間に空白の年代があり、それが高倉・安徳両天皇の時代に合致する。
English: It is "Iya Yotsugi" that is equivalent to the historical narrative called 'Kagamimono' which concerned the reigns of the both Emperors. (Yotsugi is another name of "Okagami," and "Ima Kagami" also has a different name of "Shoku Yotsugi.")
Japanese: この両天皇の時代を扱った「鏡物」と言われる歴史物語に該当したのが『弥世継』である（世継とは『大鏡』の異名であり、また『今鏡』も『続世継』という異名を持っている）。
English: In the opening pages of "Masu Kagami," which is almost certain to have been written in the first half of the period of (Japanese) Northern and Southern Courts (around the middle of the 14th century), the author made a definite statement that "Masu Kagami" was a sequel to "Iya Yotsugi," which naturally suggests that "Iya Yotsugi" had already existed in that time.
Japanese: 南北朝時代_(日本)前期（14世紀中頃）に書かれた事がほぼ確実とされている『増鏡』の冒頭にも『増鏡』が『弥世継』の続きである事が明言されており、当然にこの時代には『弥世継』が存在していた事になる。
English: Also, there is a possibility that Yoshitoshi TADA, a scholar of Kokugaku (National Learning) in the first half of the Edo period, read Iya Yotsugi because he mentioned in a list of educational books for women called 'Jugo Goso' (Ten Narratives and Five Storybooks) along with 'Shikyo,' "The Pillow Book" and "Essays in Idleness."
Japanese: また、江戸時代前期の国学者多田義俊が「十語五草」と呼んだ婦人の教養書一覧の中に「四鏡」や『枕草子』・『徒然草』とともに『弥世継』も挙げられていたことから、多田義俊が弥世継を読んでいた可能性もある。
English: However, this book is not extant today becoming 'the illusory historical tale' because it covered only short period of time and there were many narratives which dealt with the same period as "Heike Monogatari" (The Tale of the Heike), in addition to the influence of the disturbances of wars.
Japanese: だが、扱っていた時代が短く、かつ『平家物語』などの同時期を扱った物語などが多く存在した事やその後の戦乱の影響もあったためか、今日では現存しておらず「幻の歴史物語」となってしまった。
English: Although the plot and ending are slightly different in some areas, it has been handed down in all regions of Japan, and is used as a material for rakugo (traditional Japanese comic storytelling).
Japanese: 筋立て、結末などに細かな異同が見られるが伝承地は全国に分布しており、落語の題材にもなっている。
English: One night, somebody knocks on the sliding shutter of a candy store, so a storekeeper opens the shutter to see a pale-faced young woman with disheveled hair who gives him a one-mon coin ("mon" is a monetary unit of old times) saying, 'I want some candy.'
Japanese: ある夜、店じまいした飴屋の雨戸をたたく音がするので主人が出てみると、青白い顔をして髪をボサボサに乱した若い女が「飴を下さい」と一文銭を差し出した。
English: Alhough the storekeeper feels suspicion about the woman, she pleads with him to sell some candy to her in such a sad small voice, so he sells her some.
Japanese: 主人は怪しんだが、女がいかにも悲しそうな小声で頼むので飴を売ってやった。
English: The storekeeper sells her some candy and asks her, 'Where do you live?,' but she is gone without answering his question.
Japanese: 主人はまた飴を売ってやるが、女は「どこに住んでいるのか」という主人の問いには答えず消えた。
English: The following night and the night after next, she appears to buy candy, but at the seventh night she finally says to him, 'I don't have money any more. Could you please sell me some candy with this?,' showing him her haori (a Japanese half-coat).
Japanese: その翌晩も翌々晩も同じように女は飴を買いに来たが、とうとう7日目の晩に「もうお金がないのです。どうかこれで飴を売ってもらえませんか」と女物の羽織を差し出した。
English: The storekeeper feels sorry for her, and he gives her some candy in exchange for the haori.
Japanese: 主人は女を気の毒に思っていたので、羽織と引き換えに飴を渡してやった。
English: The next day, when he hangs the woman's haori in front of the store, a wealthy person happens to pass and comes into it, asking 'This haori is the one I put into the casket of my daughter who passed away the other day. Where did you get it?'
Japanese: 翌日、女が置いていった羽織を店先に干しておくと、通りがかりのお大尽が店に入ってきて「この羽織は、先日亡くなった自分の娘の棺桶に入れてやったものだ。これをどこで手に入れたのか」と聞いた。
English: The wealthy person is very surprised too and goes to the graveyard with the storekeeper where his daughter was buried, hearing a baby crying in the new grave mound.
Japanese: お大尽も大いに驚き主人ともども娘を葬った墓地へ行くと、新しい土饅頭の中から赤ん坊の泣き声が聞こえた。
English: Digging up the soil, he finds her remains holding a baby boy who has just been born, and in her hand the candy which the storekeeper has sold is clasped.
Japanese: 掘り起こしてみると、娘の亡骸が生まれたばかりの男の赤ん坊を抱いており、手には飴屋が売ってやった飴が握られていたという。
English: The wealthy person says, 'When my daughter died, I assumed that the baby in the womb also died, so I buried her without thinking of it. But she gave birth to a son in here and must have become a ghost to raise the child by buying some candy.'
Japanese: お大尽は「臨月に亡くなった娘をお腹の子供も死んでしまったと思い込んでそのまま葬ったのだったが、娘は死骸のまま出産し子供を育てるために幽霊となって飴を買いに来たのだろう」と言った。
English: He rescues the baby from the grave, saying 'I will bring up this child to be a good man instead of you.' and then her head drops onto her chest as if she had nodded.
Japanese: 赤ん坊を墓穴から救い出し、「この子供はお前のかわりに必ず立派に育てるからな」と話しかけると、それまで天を仰いでいた亡骸は頷くように頭をがっくりと落とした。
English: The Japanese ghost story 'A Woman Who Buys Candy' is quite similar to the ghost story 'A Woman Who Buys Rice Cakes' collected in "Yijian zhi" compiled by Hong Mai of the Southern Song, therefore it might have been adapted from the Chinese ghost story.
Japanese: 日本の「飴を買う女」の怪談は、南宋の洪邁が編纂した『夷堅志』に載せる怪談「餅を買う女」と内容がそっくりであり、もともとは中国の怪談の翻案であったと考えられる。
English: After a while, a woman who holds a baby appears every day at a rice cake store near the town to buy some.
Japanese: その後、町に近い餅屋へ、赤ちゃんを抱えた女が毎日餅を買いに来るようになった。
English: The storekeeper feels suspicious about her, and sews a red thread on the bottom edge of her dress, tracing the thread after she has left, and finds it hung over a grave in a clump of grass.
Japanese: 餅屋の者は怪しく思い、こっそり女の服のすそに赤い糸を縫いつけ、彼女が帰ったあとその糸をたどってゆくと、糸は草むらの墓の上にかかっていた。
English: Knowing the news, the bereaved family dig up the grave to find a baby alive in the casket and the dead woman's face looks as if she were stile alive.
Japanese: 知らせを聞いた遺族が墓を掘り返してみると、棺のなかで赤ちゃんが生きており、死んだ女は顔色なお生けるがごとくであった。
English: Kosodate Yurei' has been used by many monks for preaching the kindness of parents to their children.
Japanese: 「子育て幽霊」の話は、親の恩を説くものとして多くの僧侶に説教の題材として用いられた。
English: A major example is "Bunryaku Shion Ron" written by Gekkan, a monk of the True Pure Land sect of Buddhism in Higo Province (the present Kumamoto Prefecture) in the early Edo period.
Japanese: おもな例として、江戸時代初期に肥後国（現在の熊本県）の浄土真宗の僧侶月感が記した『分略四恩論』などがあげられる。
English: The story of a dead woman giving birth to a child is also seen in the Relief of Gandhara Buddhist Ruins, and the one widely circulating in Japan is said to have been modeled after "Bussetsu Senda Okkoku Okyo."
Japanese: 死女が子供を生む話はガンダーラの仏教遺跡のレリーフにも見られ、日本で流布している話の原型は『佛説旃陀越國王經』であるとされる。
English: Some people pay attention to the passages in which a baby is found seven days after a ghost appears, pointing out that it has something to do with the episode of Maya, who passed away seven days after she gave birth to Shakyamuni.
Japanese: 幽霊があらわれて7日目に赤ん坊が発見される件に注目し、釈迦を生んで7日で亡くなった摩耶夫人のエピソードとの関連を指摘する説もある。
English: Many traditions have it that the store where the woman buys candy is at the top of a hill, which implies that the story is related to the Yomotsu Hirasaka (the slope that leads to the land of the dead) in Kojiki (Records of Ancient Matters).
Japanese: また、女に飴を売る飴屋が坂の上にあるとしている伝承が多く、古事記の黄泉比良坂との関連をうかがわせる。
English: Many traditions say that the baby has grown up to be a distinguished monk of virtue, and there are some examples of real monks who were said to be identified as this baby.
Japanese: 多くの伝承では赤ん坊は成人して高徳の僧侶になったとするものが多いが、実在の僧侶で、この赤ん坊の後身であるとされている例がある。
English: Tsugen Jakurei (1322-1391) - born in Musashi village in Bungo Province (the present Kunisaki City, Oita Prefecture).
Japanese: 通幻寂霊（つうげんじゃくれい、元亨2年（1322年）～明徳2年（1391年））－豊後国武蔵郷（現在の大分県国東市）に生まれる。
English: Eminent disciples called Tsugen Great Ten appeared one after another from his school, and Tsugen sect grew to be the biggest school in the Soto sect, having 9000 temples at its height while all the temples of the Soto sect was over 16000.
Japanese: 通幻十哲と呼ばれる優れた弟子を輩出し、最盛期には曹洞宗全寺院数16000余寺に対し通幻派9000ヶ寺という宗門最大の門流を育てた。
English: Daigon (1791-1856) - born into a family of village headman in Takatsu, Iwami Province (the present Masuda City, Shimane Prefecture).
Japanese: 大厳（だいごん、寛政3年（1791年）～安政3年（1856年））－石見国高津（現在の島根県益田市）の庄屋の子として生まれる。
English: When he opened a school at the castle town of Hagi, there was a large number of townspeople and retainers of daimyo (Japanese territorial lord) who wanted to participate in the school, so Meirinkan, a han (domain) school established by a daimyo during the Edo period, had to be closed for a while.
Japanese: 萩城下で教授会を開き、町人、藩士が雲集したため、この間、藩校明倫館は休校せざるを得ないほどの盛況であったという。
English: Chiyoda-cho (the present Kasumigaura City), Ibaraki Prefecture has a tradition of Zuhaku Shonin, who was born of a killed mother in the ground and raised by a ghost mother.
Japanese: 茨城県千代田町(茨城県)（現在のかすみがうら市）には、殺された母親から土中で生まれ、母の幽霊によって育てられたという頭白上人（ずはくしょうにん）の伝承がある。
English: He became a distinguished priest of the Tendai sect of Buddhism, and after his pilgrimages to many lands, he is said to have prayed for the repose of his mother's soul or taken revenge for the death of his mother.
Japanese: 出家して天台宗の名僧となり全国行脚を修した後に母の菩提を弔ったとも、母親の敵を討ったともいう。
English: In the Saizo-in Temple at Sawara City (the present Katori City), Chiba Prefecture, there is a grave mound where he was buried alive to drive out evil spirits in the village.
Japanese: 千葉県佐原市（現在の香取市）の西蔵院には、村の災厄を鎮めるために上人が入定したという塚がある。
English: The candy store which sold the ghost candy exists in Kyoto Higashiyama (Kyoto Prefecture), still selling 'Yurei Kosodate Ame' (ghost's candy to care for her child).
Japanese: 京都東山(京都府)には、幽霊に飴を売ったとする飴屋が現存しており、「幽霊子育飴」を販売している。
English: Accompanying the history of the candy, it is said that the ghost's child became a priest of Rokudochinno-ji Temple and passed away at the age of 68 in 1666.
Japanese: 飴に添えられた由来書によれば、幽霊の子供は六道珍皇寺の僧侶になり、寛文6年（1666年）に68歳で入寂したという。
English: If this is to be believed, the year when the ghost appeared to buy candy was 1599.
Japanese: これにしたがうなら、幽霊が飴を買いにあらわれたのは慶長4年（1599年）の出来事になる。
English: The story was adapted for rakugo in which the setting is Kyoto Kodai-ji Temple, and at the end of storytelling, the ghost says, 'My child is important' (child is "ko" in Japanese and important is "daiji," so both words make the temple's name "Kodai-ji") as the point of a joke.
Japanese: 落語では舞台が京都高台寺になっており、最後に幽霊が「子が大事（高台寺）」と言うのがオチになっている。
English: Kitaro, a main character of "Ge Ge Ge no Kitaro (Kitaro in the Graveyard)" created by Shigeru MIZUKI, is set as a child of this ghost.
Japanese: 水木しげるの『ゲゲゲの鬼太郎（墓場の鬼太郎）』の主人公、鬼太郎はこの幽霊の子供という設定になっている。
English: New thirty-six major poets is the name given to certain distinguished poets.
Japanese: 新三十六歌仙（しん-さんじゅうろく／っ-かせん）は歌人に関する名数の一種。
English: Following the example of the thirty-six major poets selected by FUJIWARA no Kinto, the new ones were selected with no overlapping, and so far there are two kinds of "new thirty-six major poets" as follows.
Japanese: 藤原公任の撰にかかる三十六歌仙に倣って、重複なく新たに選ばれたもので、現在までに以下の二種確認されている。
English: Generally speaking, 'new thirty-six major poets' refers to the latter ones which cover the representative thirty-six poets after Shin Kokin (New Collection of Ancient and Modern Poetry) until the middle of the Kamakura period such as Gotoba in and FUJIWARA no Hideyoshi/Hideto, and each poet's ten excellent poems were selected.
Japanese: 2は後鳥羽院より藤原秀能まで、新古今期以降鎌倉時中期までの代表的歌人三十六人を挙げ、その秀歌を十首ずつ選んだものであり、通常「新三十六歌仙」といえばこれを指す。
English: It is unknown when the thirty-six poets were selected, but Imperial Prince Munetaka was called 'Kamakura Prince' in the book, which suggests that they were designated after his appointment to Shogun in 1252.
Japanese: 成立年次は不明だが、宗尊親王を「鎌倉宮」としているところから、将軍宣下（建長四年、1252年）以降に成ったものと推測される。
English: Giten Gensho (1393-April 17, 1462) was a priest of the Rinzai Sect of Buddhism in the mid-Muromachi period.
Japanese: 義天玄詔（ぎてんげんしょう、明徳4年（1393年）－寛正3年3月18日(旧暦)（1462年4月17日））は、室町時代中期の臨済宗の僧。
English: At the age of 18, he became a priest studying under Meion GIZAN, and trained himself in Buddhist ascetic practices at the Kennin-ji Temple in Kyoto and the Zuisen-ji Temple at Inuyama, Owari Province.
Japanese: 18歳で義山明恩に師事して出家し、京都の建仁寺や尾張国犬山の瑞泉寺で修行している。
English: After that he practiced Zen meditation in various temples, and in 1450 established Ryoan-ji Temple in Mt. Kinugasa in Kyoto, and then moved to Daitoku-ji Temple in 1453.
Japanese: その後は諸寺をめぐって参禅し、1450年（宝徳2年）京都衣笠山の龍安寺を開創し、1453年（享徳2年）には大徳寺に住した。
English: The diary covers twenty three years from October 1310 to November 1332 (old calendar).
Japanese: 延慶(日本)3年（1310年）10月から正慶元年/元弘2年（1332年）11月にわたる23年間から成る日記。
English: Although there are many variant titles such as "Emperor Hanazono Diary" and "Hanazono in Shinki," the book was entered under the title of "Hanazono in Shinki" in "A Complete Catalogue of Books in Japanese" (published by Iwanami Shoten)
Japanese: 『花園天皇日記』『花園院宸記』など別称が多いが、『国書総目録』（岩波書店刊）では“はなぞのいんしんき”の項にまとめて記載がある。
English: There are three kinds of reprinted books as follows (in the order of published date): "Ressei Zenshu" (Complete Works of Canonized People), (Ressei Zenshu Compilation Committee, 1915-1917, based on the treasured books of old families), "Grand Collection of Historical Materials, Continued" 33, 34 (Naigai Shoseki, 1938, mostly based on "Ressei Zenshu"), and "Historical Materials Compiled" 62, 66, 80, (Classified Documents, Continued Completing Committee, 1982-1986, based on the book owned by the Archive and Mausolea Department, Imperial Household Agency).
Japanese: 翻刻には３点あり、刊行順に『列聖全集』（列聖全集編纂会,1915-1917、底本は旧家秘蔵本）、『史料大成続編』33,34（内外書籍,1938、底本は概ね『列聖全集』）、『史料纂集』62,66,80（続群書類従完成会,1982-1986、底本は宮内庁書陵部本）である。
English: A Supplement to the "Grand Collection of Historical Materials" (volume 2 and 3) published by the Rinsen Book Co. in 1965 was almost like a reprinted edition of "Grand Collection of Historical Materials."
Japanese: なお、1965年に臨川書店より刊行された『増補史料大成』（ここでは2,3巻）は『史料大成』の復刻版の意味合いが強い。
English: It is an essential historical material to study Emperor Godaigo's activities because of its rich and detailed records on the Shochu Incident and Genko Incident.
Japanese: また、特に正中の変・元弘の変などに関する記事が豊富かつ詳細であるため、後醍醐天皇の活動状況を研究する上での基本史料となっている。
English: Entairyaku is a diary of Kinkata TOIN, a court noble called 'Nakazono Dajodaijin' (Grand Minister) in the period of the Northern and Southern Courts (Japan).
Japanese: 園太暦（えんたいりゃく）は、「中園太政大臣」と称された南北朝時代(日本)の公卿・洞院公賢の日記。
English: The diary ranges from February 1311 to March, 1360 (old calendar), and consists of 123 volumes.
Japanese: 記載時期は、延慶(日本)4年（1311年）2月から延文5年（1360年）3月(旧暦)にわたり、百二十三巻から成る。
English: Because the writer Kinkata TOIN was Grand Minister, a high government official, and familiar with Yusoku-kojitsu (the study of the traditional protocol of the imperial court, courtiers, and leading warrior houses), he was often consulted by the emperor and court nobles, writing about activities on the Imperial court in detail during this time.
Japanese: 著者・洞院公賢は、太政大臣という高官に就き、また有職故実に通じていたために、天皇や公卿からの相談も多く、この時期における朝廷の動きについて詳細に記している。
English: It was completed during the reign of Emperor Gouda, and had been written from the late Kamakura period to the beginning of the period of the Northern and Southern Courts (Japan).
Japanese: 後宇多天皇の時に成立し、鎌倉時代末から南北朝時代(日本)初期まで書き継がれた。
English: While the Mito Tokugawa family was searching for historical materials in "Dainihon shi" (Great History of Japan) during the Enpo era, the chronicle was found in the Kanazawa library and they made ten copies of the manuscript, which were put into circulation.
Japanese: 水戸徳川家による『大日本史』の史料探索中、延宝年間に金沢文庫本を発見し、10冊に書写して世間に流布した。
English: It consists of four volumes of spring, summer, autumn, and winter (the popular edition consists of ten volumes): the volume of spring covers the periods from a mythological age to the reign of Emperor Daigo, the summer covers the reigns of Emperor Suzaku to Emperor Takakura, the autumn covers the reigns of Emperor Antoku to Emperor Gosaga, and the winter covers the reigns of Emperor Gofukakusa to Emperor Hanazono.
Japanese: 春夏秋冬の全4冊から成り（流布本は10巻）、その内訳は春冊が神代～醍醐天皇、夏冊が朱雀天皇～高倉天皇、秋冊が安徳天皇～後嵯峨天皇、冬冊が後深草天皇～花園天皇となっている。
English: As the title of the book suggests, the book mentions each Emperor's posthumous name or the name bestowed after death which is followed by a brief biography, and the incidents that took place during his reign were written briefly in chronological order, and moreover there are categories of abdicated Emperor, Crown Prince, consorts of Emperor, the high priestess of Ise, Sekkan (Regent and Chancellor), Otodo (Minister), Dainagon (chief councilor of state), Sangi (Councillor), Kuroudono kami, Prince and Princess, in which the name of the person in question is mentioned.
Japanese: 内容は書名のとおり、各天皇ごとに諡号あるいは追号を掲げて、略歴や在位中の出来事の摘要を編年体で記し、さらに太上天皇・皇太子・後宮・斎宮・摂関・大臣・大納言・参議・蔵人頭・皇子女などの各項を設けて、該当者の人名を記している。
English: A genealogical table of Imperial family is featured in the book, in which the emperor and his sons and daughters are connected with lines, but in some popular editions the lines are omitted.
Japanese: 各天皇と皇子女が系線で結ばれ、一大皇室系図になっている特徴があるが、流布本の中には系線が略されているものもある。
English: The book collected in the Kanazawa library, which was the original manuscript of the popular edition, is still extant in the Higashiyama library, and some fragments of the book are owned by Takamatsu no Miya.
Japanese: 流布本の祖本である金沢文庫本は東山文庫に現存し、その断簡は高松宮が所蔵する。
English: Yorihiro MATSUDAIRA, Lord of Takamatsu Domain, ordered Mifuyu TOMOYASU, a scholar of Kokugaku (National Learning), to compile a sequel to this book called "Rekicho Yoki" and he presented it to the Imperial court.
Japanese: なお、高松藩主松平頼恕は国学者の友安三冬らに命じて、本書の後を継ぐ『歴朝要紀』を編纂させ、朝廷に献上した。
English: It was considered a useful book by intellectuals in later years, having a role of an abridgment of Rikkokushi (Six National Histories) as well as a comprehensive history book of Japanese Buddhist culture.
Japanese: 総合的な日本仏教文化史であるとともに六国史の抄本的役割を担って後世の識者に重宝された。
English: It is said that a priest Koen (a master to Honen) of the Kodoku-in Temple in Mt. Hiei compiled the book during the reign of Emperor Horikawa after 1094, though there are differing views about it.
Japanese: 寛治8年（1094年）以降の堀河天皇代に比叡山功徳院の僧皇円（こうえん。法然の師）が編纂したとされるが、異説もある。
English: The book consists of 30 volumes in total, and of these, 16 volumes (volume 2 to 6 and volume 20 to 30) are extant, and abridged transcripts of volume 1 and volume 7 to 14 have also survived.
Japanese: 全30巻より成り、このうち巻二～六、巻二十～三十の計16巻と、巻一及び巻七～十四の抄記が現存する。
English: It was written in classical Chinese and in chronological order, dealing with the national history ranging from Emperor Jinmu's reign to March 26 1094 (Emperor Horikawa's reign) in which chronicles of Japan and China based on a genealogical table of the Emperor were added, and besides that Rikkokushi and "Jikaku Taishi Den" (Biography of Bishop Jikaku), which contains the Buddhist related articles such as biographies of priests, history, and origins of temples were put in the book.
Japanese: 内容は、神武天皇より堀河天皇の寛治8年（1094年）3月2日(旧暦)までの国史について、帝王系図の類を基礎に和漢年代記を書入れ、さらに六国史や『慈覚大師伝』などの僧伝・流記・寺院縁起など仏教関係の記事を中心に、漢文・編年体で記している。
English: One of the characteristics of this book is that it contains many quotations from other books ---although most of the quoted books don't exist now--- and some articles whose sources are unknown seem to have been based on the diaries and records in those days.
Japanese: 多くの典籍を引用していることは本書の特徴の一つであるが、その大半が今日伝存せず、出典の明らかでない記事も当時の日記・記録によったと思われる。
English: The book was often quoted in the history books in the Kamakura period such as "Mizu Kagami" (The Water Mirror) and "Gukansho" (Selections of the Opinions of A Fool), and had a great influence on later generations.
Japanese: 『水鏡』・『愚管抄』など鎌倉時代の歴史書にもしばしば引用され、後世に与えた史的意義は大きい。
English: Kotokunikyo ki is a diary of Kotokuni YAMASHINA, a court noble in the Muromachi period.
Japanese: 言国卿記（ときくにきょうき）は、室町時代の公家、山科言国の記した日記。
English: It covers about 30 years from 1474 to 1502.
Japanese: 記述は、文明_(日本)6年（1474年）から文亀2年（1502年）までの30年近くに及ぶ。
English: Although a part of the diary is missing, it is an important historical material to know the movement of the Muromachi bakufu (Japanese feudal government headed by a shogun), Imperial court, and Kyoto during the Onin War.
Japanese: 途中に一部欠落があるが、応仁の乱期の京都や朝廷、室町幕府などの動向などを知ることができる貴重な史料。
English: Sanetaka Koki is a diary written by Sanetaka SANJONISHI, a court noble in the late Muromachi period.
Japanese: 実隆公記（さねたかこうき）は、室町時代後期の公家、三条西実隆の記した日記。
English: It covers over sixty years from 1417 to 1536.
Japanese: 期間は、文明(日本)6年（1474年）から天文(元号)5年（1536年）までの60年以上に及ぶ。
English: The records range widely over the Imperial court in Kyoto, court nobles, daimyo (Japanese territorial lord) in the Sengoku Period, waka poems, transcriptions of the classics by handwriting, and so on.
Japanese: 記述は京都の朝廷、公家や戦国大名の動向、和歌、古典の書写など多岐に及ぶ。
English: Being different from the diaries between the Kamakura period and the early Muromachi period, Sanetaka Koki doesn't have many records about ceremonies, and most of them are concerned with services at the Imperial court, poetry gathering, visiting temples and shrines, fires, the disturbances of wars, and so on.
Japanese: 鎌倉時代から室町時代前期の日記とは異なり、儀式に関する記述はわずかで、多くが禁裏への出仕、歌会、寺社参詣、火災や戦乱などの記述で占められている。
English: According to Hideki TAKAHASHI, Sanetaka was 'the most excellent writer in the Medieval period' and it is impossible either to discuss the late Medieval culture without mentioning Sanetaka, or to talk about the late Medieval history without "Sanetaka Koki."
Japanese: 高橋秀樹によると、実隆は「中世で一番の著述家」として群を抜いており、実隆なしに中世後期の文化を語ることはできず、『実隆公記』なしに中世後期の歴史を語ることもできない、としている。