nntsuzu/KFTT huggingface dataset:
English: When she was to present a poem, Shijo Chunagon (vice-councilor of state - FUJIWARA no Sadayori) asked her maliciously 'if she had already sent a messenger to her mother in Tango (Izumi Shikibu lived in Tango, where her husband was working) in order to ask her to compose a poem instead, and if the messenger had already come back yet,' so it is said that she composed a poem on the spot.
Japanese: 歌合に歌を詠進することになった小式部内侍に、四条中納言（藤原定頼）が「丹後のお母さん（和泉式部は当時、夫の任国である丹後に下っていた）の所に、代作を頼む使者は出しましたか。使者は帰って来ましたか」などと意地の悪い質問をしたのに対し、その場で詠んだ歌とされている。
English: In those days, there was a rumor that the poems by Koshikibu no Naishi were in fact composed by her mother, so Shijo Chunagon made fun of Koshikibu no Naishi, but she replied to him with an excellent poem.
Japanese: 当時、小式部内侍の歌は母が代作しているという噂があったため、四条中納言は小式部内侍をからかったのだが、小式部内侍は見事な歌で答えたのだった。
English: On the contrary, Shijo Chunagon, who was so upset that he left without making a reply poem, disgraced himself in public, because it was against etiquette or custom in those days not to make a reply poem for the person who first composed a poem.
Japanese: これに対し四条中納言は、当時歌を詠まれれば返歌を行うのが礼儀であり習慣であったにも関らず、狼狽のあまり返歌も出来ずに立ち去ってしまい恥を掻いたという。
English: Her witty reply poem using plays on words such as 'ikuno' (literally a field to go, and Ikuno, the place-name) and 'fumi' (literally a letter, and to step) was set at a high value, and since then she had gained in her reputation as a poet.
Japanese: 「行く野・生野」「文・踏み」の巧みな掛詞を使用したその当意即妙の受け答えが高く評価され、以後小式部内侍の歌人としての名声は高まったという。
English: Tsutsuizutsu (also read as tsutsuitsutsu in some cases. It is written as 'tsutsuizutsu'(つつゐづつ) in the old kana notation) is a story in "Ise Monogatari" (The Tales of Ise) and "Yamato Monogatari" (The Tales of Yamato).
Japanese: 筒井筒（つついづつ、つついつつと読む場合も。旧かなでは「つつゐづつ」）は、『伊勢物語』、『大和物語』中の物語の一つ。
English: They became too shy to see each other when they grew up, but the man wanted to marry the woman.
Japanese: おとなになりければ、男も女も恥ぢかはしてありけれど、男はこの女をこそ得めと思ふ。
English: The woman returned a poem, 'My hair, which we used to be like your hair, has grown below my shoulders, for whom else, but you, would I wear my hair up,' and they finally found out their true feelings.
Japanese: 女、返し、　くらべこし　ふりわけ髪も　肩過ぎぬ　君ならずして　たれかあぐべきなどいひいひて、つひに本意のごとくあひにけり。
English: The man developed intolerance of poverty and began to frequent another woman in Takayasu county in Kawachi Province.
Japanese: もろともにいふかひなくてあらむやはとて、河内の国高安の郡に行き通ふ所いできにけり。
English: However, the woman showed no sign of anger when she sent him off.
Japanese: されけれど、このもとの女、あしと思へるけしきもなくて、いだしやりけり。
English: He grew suspicious, and he pretended to go to Kawachi but he hid himself behind the bushes and watched his wife as she put on her make up.
Japanese: 男、こと心ありてかかるにやあらむと思ひ疑ひて、前栽の中に隠れゐて、河内へいぬる顔にて見れば、この女、いとようけさうじて、うちながめる。
English: When he heard her read this poem, he was so moved that he no longer went to Kawachi.
Japanese: とよみけるを聞きて、限りなくかなしと思ひて、河内へも行かずなりにけり。
English: Long ago, a boy and a girl, who were childhood friends, were playing together around a tsutsuizutsu (a bamboo fence around a round well) comparing their height.
Japanese: 昔、幼なじみの男女が、筒井筒(＝丸い井戸の竹垣)の周りで、たけくらべをしたりして遊んでいた。
English: As they got older they became shy about seeing each other, and they ended up distancing themselves from each other.
Japanese: 二人は長ずるにつれて互いに顔を合わせるのが恥ずかしく感じ疎遠となってしまった。
English: I used to be shorter than the height of the well, but in all those years that I did not see you, I grew taller than the edge of the well.'
Japanese: 「井戸の縁の高さにも足りなかった自分の背丈が伸びて縁をこしたようですよ、貴女を見ない間に」
English: My hair, which we used to short like yours, has grown below my shoulders, but I cannot wear my hair up (signifies coming of age, often means getting married) for anybody but you.'
Japanese: 「貴方と比べていたおかっぱの髪ももう肩より伸びましたよ、貴方以外の誰が髪上げ（＝成人することの印。そのまま結婚する事が多かった）できるものですか」
English: When the wind blows, white waves appear at sea beyond Mt. Tatsuta, are you climbing over the mountain all alone at night. (alas, I am worried)'
Japanese: 「風が吹くと沖の白波が立つ竜田山を、夜中に貴方は一人で越えているのでしょうか。(ああ、心配だ)」
English: In the noh play, it is sung, 'tsutsuizutsu izutsunikakeshi marogatake oinikerashina imomizarumani (tsutsuizutsu, I used to compare my height to the bamboo fence around the well, I grew taller while I did not see you).'
Japanese: 能では「筒井筒　井筒にかけし　まろがたけ　生(お)ひにけらしな　妹見ざる間に」と謡われる。
English: The girl, remembering this poem, sings, 'I grew taller, I grew older' (I grew taller, no I grew old).
Japanese: 女はこの詩を思い出し、「生ひにけらしな…老いにけるぞや」(生ひにけらしな…、いや老いてしまった…)と口ずさむ。
English: Based on the content, it developed to imply 'a boy and a girl who were friends since their childhood (growing affectionate to each other and getting married).'
Japanese: 内容より転じて、「仲の良い幼馴染みの男女（が恋心を育て、ついに実らせること）」も指す。
English: It is used as in, 'they finally got married, it seems that many things happened, but those two went to the same preschool together and they were tsutsuizutsu.'
Japanese: 「やっと結婚したか、色々あったみたいだけど、あの二人は保育所も一緒で筒井筒だったからなあ」などと使う。
English: It was a unique and favorite item of Hideyoshi, but one time a pageboy serving him dropped it and broke it into 5 pieces.
Japanese: 秀吉愛蔵の逸品であったが、ある時近侍の小姓が落とし5つに割ってしまった。
English: Immediately, Yusai HOSOKAWA read a satirical poem, 'Tsutsuizutsu, a tea bowl broken into 5 pieces, let the blame fall on me,' and he calmed Hideyoshi's anger (a cultural property of Ishikawa Prefecture).
Japanese: 直ちに細川幽斎が「筒井筒　五つにわれし井戸茶碗　咎をば我に　負いにけらしな」と狂歌を詠み、怒った秀吉をとりなしたという（石川県の文化財）。
English: There is this thing called 'Tsutsuizutsu' at Dososhin (traveler's guardian deity) in Shimooike, Yamagata Village, Higashichikuma County, Nagano Prefecture.
Japanese: 長野県東筑摩郡山形村下大池の道祖神に「筒井筒」と呼ばれるものがある。
English: Chikamoto Nikki is the diary of Chikamoto NINAGAWA (Shinuemon no Jo), who was the deputy steward of the office of administration in the Muromachi Period.
Japanese: 親元日記（ちかもとにっき）は、室町時代の政所執事代であった蜷川親元（新右衛門尉）の日記。
English: For example, it is known that, after Yoshihisa ASHIKAGA assumed the position of shogun, his uncle, Katsumitsu HINO, who was Naidaijin (the Minister of the Interior) completely controlled affairs of state, but we can know from this diary that, in military administration, for matters which Katsumitsu who was a noble in his roots could not make judgment, it was instructed to get the approval of the steward of the office of administration, Sadamune ISE (Military administration was in the hand of Sadamune ISE, who was a close retainer of Yoshimasa ASHIKAGA.).
Japanese: 例えば、足利義尚の将軍就任後、その伯父、内大臣日野勝光が政務を取り仕切っていたことが知られているが、軍政面で、公家出身の勝光に判断できないものについては、政所執事伊勢貞宗の決裁を受けるよう指示していた（＝軍政面は、足利義政側近である伊勢貞宗の管轄であったこと）が、この日記で知ることができる。
English: Sometimes Murasaki no Ue in her girlhood is called "Wakamurasaki," but it is not mentioned in the tale this way.
Japanese: 紫の上の少女時代を「若紫」と呼ぶことがあるが、作中でこう記されることはない。
English: The diary states that 'When FUJIWARA no Kinto got drunk, he asked, 'Is there my Wakamurasaki?,' around the place where Murasaki Shikibu was supposed to lived.
Japanese: 「左衞門のかみあなかしこ此のわたりにわかむらさきやさふらふとうかゝいたまふ」（藤原公任が酔って紫式部のいるあたりを「私の若紫おいでですか?」といいたまう）とある。
English: Genji, who had been suffering from ague (malaria) and was visiting Kitayama for incantation, caught a glimpse of a girl (later known as Murasaki no Ue, around 10 years old) who had an appearance similar to Fujitsubo (23 years old), whom Genji yearned for in secret, when he happened to pass by the house.
Japanese: 瘧（おこり、マラリア）を病んで加持（かじ）のために北山を訪れた源氏は、通りかかった家で密かに恋焦がれる藤壺（23歳）の面影を持つ少女（後の紫の上。10歳ほど）を垣間見た。
English: According to a priest, who was a grand-uncle of the girl, she was a daughter of Hyobukyo no Miya, an elder brother of Fujitsubo, and her mother passed away because she worried about pressure from the legitimate wife of her husband.
Japanese: 少女の大伯父の僧都によると彼女は藤壺の兄兵部卿宮の娘で、父の正妻による圧力を気に病んだ母が早くに亡くなったそうだ。
English: Then the girl was brought up by her grandmother, who was a nun (around 40 years old), and more than 10 years have passed.
Japanese: その後、祖母の尼君（40歳ほど）の元で育てられ10余年たったという。
English: Genji offered to become her guardian, but the nun did not take it seriously because the girl was too young to marry.
Japanese: 源氏は少女の後見を申し出たが、結婚相手とするにはあまりに少女が幼いため、尼君は本気にしなかった。
English: In April, when Fujitsubo (23 years old) took a short leave because of her illness, Genji met her again through the introduction of O no Myobu, a maid of Fujitsubo.
Japanese: 4月、病で藤壺（23歳）が里下がりし、源氏は藤壺の侍女王命婦（おうのみょうぶ）の手引きで再会を果たした。
English: After that, Fujitsubo continued refusing to receive Genji's letters, but Fujitsubo was already pregnant with Genji's child.
Japanese: その後藤壺は源氏の文も拒み続けたが、既に藤壺は源氏の子を妊娠していた。
English: In late autumn, Genji called on the nun to inquire after her health, but she passed away before long.
Japanese: 晩秋源氏は見舞いに訪れるが、尼君はそれから間もなく亡くなってしまう。
English: Ahead of her father, Hyobukyo no Miya, Genji took the girl, who had lost her relatives to depend on, to his residence, Nijoin.
Japanese: 身寄りのなくなった少女を、源氏は父兵部卿宮に先んじて自らの邸二条院に連れ帰る。
English: Then he considered bringing her up to an ideal lady instead of Fujitsubo, whom he loved.
Japanese: そして恋しい藤壺の身代わりに理想的な女性に育てようと考えるのだった。
English: The term "shikyo" refers to the four historical stories (history books with a narrative style) generically known as 'kagami-mono' (mirror works), which includes "O-kagami" (the Great Mirror), "Ima-kagami" (the Mirror of the Present), "Mizu-kagami" (the Water Mirror), and "Masu-kagami" (the Clear Mirror), that appeared between the late Heian period and the early Muromachi period.
Japanese: 四鏡（しきょう）は平安時代後期から室町時代前期までに成立した「鏡物（かがみもの）」と呼ばれる『大鏡』・『今鏡』・『水鏡』・『増鏡』の4つの歴史物語（歴史書）。
English: Each book includes the word "kagami" (mirror) in their titles, and they are written in the form of a conversation between two elders or between an elder and the author reminiscing about days of the old.
Japanese: いずれも鏡という名前を冠しており、また非常な高齢の老人が「昔はこんな事があったなぁ」という話を2人でしていたり作者に対して語ったりするという形式を取っている。
English: However, "Masukagami" cites another 'kagami-mono' book called "Iya-yotsugi" ("yotsugi" is another name for "Okagami"), and it is believed that this book covers the history between that of "Imakagami" and that of "Masukagami."
Japanese: だが、『増鏡』によれば他に『弥世継』（いやよつぎ）と言われる「鏡物」（世継とは『大鏡』の別称）が存在していた事が明記されており、『今鏡』以後『増鏡』以前の歴史を扱ったと見られている。
English: The phrase 'daikon mizumashi' (which literally means "Japanese radish and watering") is sometimes used as a mnemonic to help remember this order of appearance ("dai" (a different pronunciation of 大 in 大鏡) from O-kagami, "kon" (a different pronunciation of 今 in 今鏡) from Ima-kagami, "mizu" from Mizu-kagami, and "mashi" (a different pronunciation of 増 in 増鏡) from Masu-kagami).
Japanese: これを覚えるための語呂合わせとして「だいこんみずまし（「だい」：大鏡・「こん」：今鏡・「みず」：水鏡・「まし」：増鏡）」がある
English: The order of the historical period appearing in each of the books, however, is as follows: Mizu-kagami, O-kagami, Ima-kagami, and Masu-kagami.
Japanese: しかし作中で扱っている時代の順に並べると水鏡・大鏡・今鏡・増鏡の順となる。
English: It is a war chronicle comprising 81 volumes plus a separate volume entitled "Intokuki jo oyobi mokuroku" (Preface and Table of Contents for the Intokuki); it is focused mainly on the Sanin and Sanyo regions and begins its account in the time of the thirteenth Shogun of the Muromachi period, Yoshiteru ASHIKAGA, and continuing until the Keicho Campaign (or in other words, it covers a roughly 90-year span from 1507 to 1598).
Japanese: 全81巻と「陰徳記序および目録」1冊で、戦国時代(日本)の山陰地方、山陽地方を中心に、室町時代13代将軍足利義輝の時代から、慶長の役まで（永正8年（1507年）頃-慶長3年（1598年）頃までの約90年間）を書く軍記物語。
English: The former was a copy of the manuscript that was owned by the Kagawa family before it was lost in an early Showa-era fire, while the latter seems to have been donated to the main branch of the Mori family.
Japanese: 前者は昭和初期に焼失した香川家旧蔵本の写し、後者は毛利宗家へ献上されたものとみられる。
English: It was compiled by Masanori KAGAWA, a karo (senior retainer) of the Iwakuni domain, whose second son, Sena KAGAWA (also known simply as "Sena") made a supplement for it.
Japanese: 岩国領の家老香川正矩によって編纂され、その二男香川宣阿（宣阿）が補足した。
English: Although Masanori KAGAWA began writing the "Intokuki," judged to be the source on which Intoku taiheiki is based, he died in 1660, before making it more than halfway through the writing.
Japanese: 香川正矩はその原典というべき『陰徳記』を書くも、万治3年（1660年）執筆半ばにして逝去した。
English: In 1665, his elder brother Masatsune KAGAWA had Sankin UTSUNOMIYA, a Confucian scholar from Iwakuni, write the preface to the Intokuki.
Japanese: 寛文5年（1665年）兄香川正恒は、岩国出身の儒学者宇都宮三近に「陰徳記序」を書いてもらう。
English: In 1695, Kagetsugu wrote the "Intokuki jijo" (Authorial Preface to the Intokuki), and it is thought that it was around this date that he completed work on the Intokuki.
Japanese: 元禄8年（1695年）景継は「陰徳記自序」を書いており、この頃には完成していたと考えられている。
English: After being reviewed by the local government of Iwakuni in 1698, it was approved for publication in 1706 and was actually published in 1717.
Japanese: 元禄11年（1698年）岩国領の検閲を経て、宝永3年（1706年）出版許可、享保2年（1717年）出版に至った。
English: In order to get the domain to pay a larger share of the publishing expenses, the Intokuki was revised to paint the both the Kikkawa family and the main branch of the Mori family--and particular the family founder, Motonari MORI--in a more favorable light.
Japanese: 出版にかかる費用の大半を藩に負担させるため、藩主吉川氏と宗家毛利氏、そしてその始祖である毛利元就にとって都合の良いように改稿されている。
English: 22 years passed between when it was finished and when it was published; this is thought to be due to the fact that a certain amount of time was necessary to revise the contents in light of the then-current circumstances of the Kikkawa family and the situation in the Kamigata region (the area surrounding Kyoto and Osaka).
Japanese: 完成から出版までに22年もかかったのは、内容を改編する必要性と当時の吉川家中、上方情勢を見極めていたためと考えられている。
English: Furthermore, regarding the claim that Motoharu KIKKAWA's wife was extremely ugly, no such description of Motoharu's wife (who was of the Kumagai clan) exists in the "Anzai gunsaku," which may have been produced while Hiroie KIKKAWA was still alive.
Japanese: 吉川元春夫人が絶世の醜女という説についても、吉川広家が存命中に成立した可能性がある『安西軍策』には元春夫人（熊谷氏）の器量が悪かったとの記述はない。
English: But in the Masanori KAGAWA's "Intokuki," she is described as "unattractive," and this assessment was passed down to Sena KAGAWA's "Intoku taiheiki."
Japanese: しかし香川正矩の『陰徳記』に「器量が悪い」との記述が現われ、香川宣阿の『陰徳太平記』に継承されている。
English: Much as was the case with "Koyo gunkan" and "Unyogun jikki," in that period writing historical chronicles was one of the methods by which a person could praise the glory and bravery of his or her own ancestors, and hence they contain many overly dramatized sections as well as portions thought to be factual errors.
Japanese: 『甲陽軍鑑』や『雲陽軍実記』同様、この頃の歴史軍記自体が我が先祖の栄光や武勇を誇るための手段の一つであり、そのため多くの脚色があり、誤記と思われる箇所も多い。
English: Consequently, such chronicles are entirely unreliable as primary sources, and are thought poorly of in general.
Japanese: このような理由により、一次史料ほどの信頼性が無く、一般的には低い評価がなされる。
English: On the other hand, the results of recent historical studies have actually provided corroboration for many portions of the chronicle, leading some to say "Even if it doesn't describe reality as such, something like what is described did occur," and judge the chronicle more favorably.
Japanese: しかしかながら歴史研究の結果、近年では裏付けの取れる部分も多く、「事実でないにしても、それに近いことがあった」と再評価されている。
English: Noin (988-1058) was a monk and a poet who lived during the mid-Heian period.
Japanese: 能因（のういん、永延2年（988年）-康平元年（1058年）頃？）は、平安時代中期の僧・歌人。
English: One is that TACHIBANA no Tadamochi was his real father, and the other is that Tadamochi's son, TACHIBANA no Motoyasu was, and he was adopted by Tameyasu of the Tachibana family.
Japanese: 橘忠望であるとするものと、忠望の子である橘元愷（もとやす）がそれで、一族の為愷の養子となったとするものである。
English: He studied under FUJIWARA no Nagato, and had friendships with OE no Yoshitoki, MINAMOTO no Michinari, and so on.
Japanese: 藤原長能（ふじわらのながとう）に師事し、大江嘉言（おおえのよしとき）・源道済（みなもとのみちなり）などと交流している。
English: His personal collection of poetry is 'Noin shu' and he also compiled 'Gengen shu,' a collection of poetry, and wrote a book on tanka poetics called 'Noin Utamakura.'
Japanese: 歌集に「能因集」があり、ほかに私撰集「玄々集」、歌学書「能因歌枕」がある。
English: No. 69: The colored leaves in the Mt. Mimuro where a stormy wind blows were like brocade floating on the Tatsuta-gawa River.
Japanese: 69番あらし吹くみ室の山のもみぢばは竜田の川の錦なりけり（「後拾遺集」秋・366）
English: The title of this chapter was derived from the waka poem, which Kaoru made for Oigimi (oldest daughter of Hachi no miya) at a memorial service on the first anniversary of the death of her father: 'I hope that we will stay together for long just like these trefoil knots which you tie.'
Japanese: 巻名は薫が一周忌法要に事寄せて大君に詠んだ和歌「あげまきに長き契りをむすびこめおなじところによりもあはなむ」（あなたが縒り結んでいる総角結びのように、あなたと私が長く寄り添えるようになりたいものだ）に因む。
English: In August in fall, a Buddhist memorial service for the first anniversary of Uji Hachi no miya (the Eighth Prince) was performed, and Kaoru took care of various things.
Japanese: 秋八月、宇治八の宮の一周忌法要が営まれ、薫はこまごまと心をくばった。
English: On that night, Kaoru approached Oigimi and confessed his love, but she refused him, and after they talked all night long, they parted.
Japanese: その夜、薫は大君に近づき意中を訴えるが、大君に拒まれ、そのまま夜通し語り合って別れる。
English: Oigimi had decided to become celibate for good as a master of the Uji residence, following her late father's will, but, on the other hand, she was planning to marry her younger sister, Naka no kimi, to Kaoru.
Japanese: 大君は父宮の遺志を継ぎ宇治の主として独身を貫く決意をしており、その一方で妹の中の君を薫と結婚させようと考えている。
English: Shortly after the memorial service for the first anniversary, Kaoru, who visited Uji, entered Oigimi's bedroom with the help of old maids such as Ben (a name of character), who wished for her marriage.
Japanese: 一周忌が済んで間もなく宇治市を訪れた薫は、大君の結婚を望む老女房の弁たちの手引きで大君の寝所に入る。
English: Kaoru noticed Naka no kimi left behind, and stayed up all night talking with her.
Japanese: 薫は、後に残された中の君に気付き、二人そのまま語り明かすことになった。
English: Nioumiya kept visiting Naka no kimi for three days, but after that he could not visit Uji as he liked due to his social status.
Japanese: 匂宮は三日間中の君の元に通い続けたが、その後は身分柄思うように宇治を訪問することができない。
English: In October, Nioumiya planned to go boating on the Yodo-gawa River and arranged an excursion to view the autumn leaves in order to see Naka no kimi.
Japanese: 十月、匂宮は淀川に舟遊びや紅葉狩りを催して中の君に会おうと計画した。
English: However, many people came and the gathering became too splendid, so he could not achieve his aim.
Japanese: しかし、多くの人が集まり盛大になりすぎ、かえって目的を果たせなかった。
English: Kinjo no Mikado decided to marry Nioumiya to Roku no kimi, a daughter of Yugiri, in order to stop his trip.
Japanese: 今上帝(源氏物語)は匂宮の遠出をやめさせるために、夕霧(源氏物語)の六の君との結婚を取り決める。
English: In November, despite Kaoru's care lavished on her, she passed away with Kaoru at her side as if plants and trees had died off.
Japanese: 薫の懸命の看病もむなしく、十一月、薫に看取られる中で草木の枯れていくように息絶えた。
English: Kaoru, who could not marry Oigimi, grieved deeply, and secluded himself in Uji to be in mourning.
Japanese: 大君と結ばれぬまま終わった薫は深い悲嘆に沈み、宇治に籠って喪に服した。
English: "Shomonki" is an early war chronicle that details TAIRA no Masakado's War, which occurred in Togoku (the eastern part of Japan, particularly the Kanto region) in the middle of the tenth century.
Japanese: 『将門記』（しょうもんき）は、10世紀半ばに東国でおこった平将門の乱の顛末を描いた初期軍記物語。
English: Two manuscripts are extant, the "Osukannon bon" and the "Yang Shoujing kyuzobon" (so named because it was once owned by Yang Shoujing), but the beginning sections of both manuscripts have been lost, and consequently, the original titles cannot be verified.
Japanese: 『大須観音本』と『楊守敬旧蔵本』の二つの写本があるが、いずれも冒頭部分が失われており、本来の題名はわからない。
English: The book chronicles TAIRA no Masakado's downward spiral from intra-family strife to full-fledged rebellion against the state, also depicting his final moments and death and even beyond, recording as it does the so-called "message from the underworld" he is said to have sent after his death from hell.
Japanese: 平将門が一族の私闘から国家への反逆に走って最後に討ち取られるまでと、死後に地獄から伝えたという｢冥界消息｣が記されている。
English: "Shinpukuji bon" has been handed down by the Shinpuku-ji Temple in Nagoya City, and it bears a postscript stating that it was transcribed in 1099.
Japanese: 『真福寺本』は名古屋市の真福寺に伝わるもので、1099年に書き写したという意味の奥書がある。
English: The "Yang Shoujin kyuzobon" is said to have been owned by Yang Shoujing of Qing-dynasty China; Yang came to Japan at the beginning of the Meiji period.
Japanese: 『楊守敬旧蔵本』は、明治時代初期に来日した清国の楊守敬が所持していたとされるものである。
English: Compared to the Shinpukuji bon, there are many missing sections and the handwriting is extravagant and unrestrained; later corrections and additions stand out dramatically from the rest of the text, and many sections actually differ in content as well.
Japanese: 真福寺本に比べて欠落部分が多く、筆蹟も奔放で訂正加筆が目立ち、内容も異なる部分が多い。
English: The initial section is missing from both manuscripts, but judging from the Shohon shomonki ryaku (an abridged version of the Shomonki), it is possible to infer that the beginning of the book described the details of internecine strife in Masakado's family.
Japanese: いずれも巻首部分が欠落しているが、抄本将門記略などから、将門一族の対立抗争の経緯が叙述されていたものと推測されている。
English: One theory holds that the author must have been a Buddhist priest who was close to Masakado, because the author gave a very detailed account of TAIRA no Masakado's Rebellion and because both the general worldview expressed and certain specific episodes reveal a Buddhist perspective.
Japanese: 平将門の乱の一部始終を詳細に書き綴っていること、仏教的な世界観や挿話がある点から、将門の近くにいた僧侶が作者であるとする説がある。
English: Another theory argues that, because some descriptions are based on official documents, the author may well have been a nobleman in the imperial court.
Japanese: 公文書類に基づいた記述があることに注目して、朝廷にいた貴族ではないかとする説がある。
English: As for when it was written, at the very end of the manuscripts there is a note that it was "written in the sixth month of 940," so the theory that it was written immediately after Masakado's death predominated beginning in the Meiji period, but since entering the Showa period, the viewpoint has emerged that argues this date was actually a fabrication that is supposed to be attached to Masakado's message from the underworld.
Japanese: 成立年代も、巻末に「天慶3年6月記文｣とあることで、将門死去の直後に書かれたとする説が明治時代以来支配的であったが、昭和に入り、この記年は冥界消息に付随する虚構であるとの指摘がなされた。
English: Some researchers, noting that the work also depicts Mappo (the final, decadent age in Buddhist cosmology), believe that it must have been written no earlier than 1052.
Japanese: 他に、末法を示す記述が見られる点から、1052年以降の成立ではないかとする研究者もある。
English: According to "Shomonki," TAIRA no Masakado received an oracle from Hachiman Daibosatsu (Great Bodhisattva Hachiman) in 939 at the kokucho (office of local government) and called himself "Shinno" (new emperor).
Japanese: 平将門は『将門記』では939年に上野国の国庁で八幡大菩薩よりの神託をうけて「新皇」を自称した。
English: As shown here, Hachimanjin had an important role in releasing samurai from the orders of the Imperial Court and creating a world that was different from that of Amaterasu Omikami (the Sun Goddess).
Japanese: このように八幡神は武家を王朝的秩序から解放し、天照大神とは異なる世界を創る大きな役割があった。
English: The chapter title derives from the following verse by Naka no kimi: 'And to whom shall I show these early ferns from the mountain, plucked. In remembrance of one who is no more?'
Japanese: 巻名は、中の君が詠んだ和歌「この春は誰にか見せむ亡き人の形見に摘める嶺の早蕨」に因む。
English: Naka no kimi who had lost his father and sister received, as in the past, brackens and horsetails from Ajari in Mt. Uji who used to be her father's religious master.
Japanese: 父も姉も亡くした中の君の元に、父の法の師だった宇治山の阿闍梨から例年通りワラビやツクシが届けられた。
English: Nioumiya who found it difficult to go down to Uji invited her to Nijoin in Kyoto in early February.
Japanese: 匂宮は宇治通いが困難なので、二月上旬に中の君を京の二条院に迎えることにした。
English: He went to Uji a day before her departure to Kyoto and both reminisced about Okimi until late at night.
Japanese: 上京の前日、薫は宇治を訪れ、中の君と大君の思い出を夜更けまで語り合った。
English: He deeply regretted that she had to stay with Nioumiya, missing her anew.
Japanese: 匂宮の元へ移る中の君がいまさらながら惜しく、薫は後悔の念に駆られた。
English: Ben the Old Court Lady who had become a priestess after Okimi's demise decided to remain in Uji.
Japanese: 老女房の弁は大君の死後尼になっていたが、このまま宇治に留まる決心をしていた。
English: Arriving at Nijoin on February 7 (old lunar calendar), Naka no kimi was given a warm reception by Nioumiya.
Japanese: 2月7日(旧暦)に二条院に迎えられた中の君は匂宮から手厚く扱われる。
English: Knowing this, Yugiri (in the Tale of Genji) who had sought to arrange a marriage between Roku no kimi and Nioumiya forced Roku no kimi to undergo the ritual of mogi after February 20.
Japanese: これを知って、六の君と匂宮の婚儀を目論んでいた夕霧(源氏物語)は二十日過ぎに六の君の裳着を決行した。
English: Shune (1113 - ca. 1191) was a priest and poet in the late Heian period.
Japanese: 俊恵（しゅんえ、永久(元号)元年（1113年）-建久2年（1191年）頃？）は、平安時代末期の僧・歌人。
English: He frequently hosted poetry gatherings and contests at his residence named 'Karin-en,' inviting a number of poets like FUJIWARA no Kiyosuke, MINAMOTO no Yorimasa, and INBUNMONIN no Taifu (Daifu).
Japanese: 白川の自坊を「歌林苑」と名付け、そこに藤原清輔・源頼政・殷富門院大輔など多くの歌人を集めてさかんに歌会・歌合を開催した。