nntsuzu/KFTT huggingface dataset:
English: Due to the fact that Imperial Princess Kuninomiya Asahiko was the first Saishu of Imperial blood, her descendants often assume the post.
Japanese: 最初の皇族祭主が久邇宮朝彦親王であることから、その子孫が就任していることが多い。
English: Guji (or Miyazukasa) is a job grade for chief Shinto priests, who manage all other Shinto priests and miko (shrine maidens).
Japanese: 宮司（ぐうじ、みやづかさ）とは神職や巫女をまとめる神社の長（おさ）である神職の職階（職名・職称）である。
English: Generally, the job grade immediately below the Guji is called Negi; however in some Beppyo jinja (Shrines on the Special List), including Sumiyoshi Taisha Shrine, there is another position called the Gonguji (assistant chief of those who serve shrines and who control festivals and general affairs) between the Guji and Negi.
Japanese: 一般の神社では宮司の次位は禰宜であるが、住吉大社など一部の別表神社では宮司と禰宜の間に権宮司が置かれる。
English: At Ise Jingu Shrine, the position immediately below the Saishu, the head priest, is the Guji, and the Guji position is divided into Daiguji (high priest of a great shrine) and Shoguji (assistant to the high priest of a great shrine).
Japanese: なお伊勢神宮の場合は、最高位の祭主に次ぐ役のことを宮司といい、大宮司と少宮司に分けられる。
English: In the olden days, Miya, gu or shrine signified a residence for the Imperial Family, and the Guji used to be a court official serving the Court for the Crown Prince, Empress and other Imperial family members.
Japanese: 古くは、宮は皇族の住まいを指し、宮司は春宮・中宮などの宮につかえる官のことを指した。
English: Later, the job of the Guji was changed to a position engaging in the construction of shrines and tax collection, which was further changed to a position for those who served the gods and were in charge of court rituals.
Japanese: 後に神社の造営や徴税を行う者のことになり、さらに祭祀を行う神職者のことを指すようになった。
English: After WWII, when shrine ranking became a thing of the past, Guji became the title for chiefs of all shrines.
Japanese: 第二次大戦後、社格がなくなってからは、広く一般の神社の長を指すようになった。
English: The Guji is a person responsible for the shrine rituals, and the manager of shrine administration and all staff working within the shrine.
Japanese: 宮司は神社の祭祀の責任者であり、神社の社務や神職・職員の管理者でもある。
English: According to the regulations of the Association of Shinto Shrines, the Guji is the executive representative of the shrine as a religious corporation; and as a rule, only the Guji can become the executive representative..
Japanese: 神社本庁の庁規では、宮司は宗教法人としての神社の代表役員であり、原則として宮司以外の者が代表役員になることはできない。
English: Therefore, there must always be a person in the post of Guji at every shrine.
Japanese: そのため、1つの神社には必ず1人の宮司を置かなければならないとしている。
English: Guji for the shrines under the Association of Shinto Shrines are appointed by the Tori of the Association of Shinto Shrines (Excluding the Daiguji of Ise Jingu Shrine, who are appointed by Imperial decision).
Japanese: 神社本庁の包括に属する神社（勅裁を得て任免するとされる伊勢神宮の大宮司を除く。）の宮司は、神社本庁の統理が任免する。
English: Some smaller shrines only have one staff, the Guji, and it is not rare to find one Guji concurrently serving several shrines.
Japanese: 一般神社では職員が宮司1人だけという小規模な神社も多く、複数の神社の宮司を1人で多数兼務する神職も少なくない。
English: Therefore, there are more Guji than Gonnegi, even though the Guji is a higher ranking priest than the Gonnegi.
Japanese: そのため、職階別で見ると、最も人数が多いのは最下位の権禰宜ではなく最上位の宮司である。
English: Guji for Beppyo jinja must be ranked as Meikai (the second highest rank of Shinto priest) or higher, and Guji for other shrines must be ranked as Gonseikai (the fourth rank of Shinto priest) in order to be appointed to the position.
Japanese: 別表神社の宮司は明階以上、それ以外の神社の宮司は権正階以上の階位を有していなければ任命されない。
English: In the event that a Guji is not appointed due to circumstances beyond control (such as the death of a Guji with no successor), a temporary Guji will be appointed until the official appointment of the next Guji.
Japanese: 何らかの事情により宮司を設けることができない場合（後継者のいない宮司が死去するなど）は、後任の宮司が就任するまで臨時に宮司代務者が設けられる。
English: In the event that the Guji, who had previously served for extended period and showed an outstanding achievement in Shinto, retires, he will be given a title as an honorary chief priest based on the recommendation of the next Guji.
Japanese: 長年神職を務め、神道への功績の顕著な者が神職を引退した場合、後任宮司からの推薦に基づいて名誉宮司の称号が与えられる。
English: Shinto priests awarded with this honorary chief priest title may attend shrine rituals in the attire prescribed for the position held at the time of retirement, and are treated equivalent to the Guji for the rest of their lifetimes and allowed to provide advice to the Guji, as stipulated by the Association of Shinto Shrines.
Japanese: 名誉宮司の称号が授与された者は、名誉神職として神社本庁規程で定めるところにより、その神社の祭祀に引退時の身分の服装で参列することができ、その神社の宮司の諮問に応じることができるなど、その神社について終身待遇が受けられる。
English: "Shinkan" is a person serving a certain God or working as a government official at a facility where God is worshipped.
Japanese: 神官（しんかん）とは、国家の官吏として、何らかの神に仕える、または神を祀る施設に奉職する者のことである。
English: As for Shinto religion in Japan, old materials show several cases in which shinkan was used as a term designating a Shinto priest (a person involved in religious services and office work in a shrine), and it is still used as common name for Shinto priests in everyday talk.
Japanese: 日本の神道に関しては、古文献に神職（神社の祭祀や事務に従事する者）を指す語として用いられる例が散見され、現在も日常語では神職の通称として用いられている。
English: When Jingikan (the department of worship) was reestablished in the early Meiji period, all Shinto priests became government officials (Shinto priest is equal to Jinkan,) but this was only applied to the Shinto priests of Ise-jingu Shrine and Kankoku Heisha (a general term for Kanpeisha and Kokuheisha that were high rank shrines) due to the system's problems, and since 1894, only Shinto priests in Ise-jingu Shrine have been treated as Jinkan serving as government officials.
Japanese: 明治時代初期に神祇官が再興された際、全ての神職が官吏（神職＝神官）になったが、制度上の問題から伊勢神宮・官国幣社の神職に限定され、1894（明治27）年以降は伊勢神宮の神職のみが官職としての神官とされた。
English: After the Greater East Asian War (World War II) was lost, the Jinkan related system was discontinued based on the Shinto Directive issued by the General Headquarters of the Allied Powers.
Japanese: 大東亜戦争敗戦の後、連合国軍最高司令官総司令部によって出された神道指令によって制度上の神官は廃止された。
English: In ancient Egypt, Greece, and Rome, people (mainly men) who served at shrines were called Jinkan.
Japanese: また、古代エジプト、古代ギリシア、古代ローマなどで神殿に奉職していた者（主として男性）のことも神官と呼ばれる。
English: Shinkan appearing in fantasies and roleplaying games means a clergyman who is not related to a particular religion, or a clergyman in Christianity (a priest or pastor) can be called Shinkan.
Japanese: ファンタジーやロールプレイングゲームなどにおける「神官」は、特に何の宗教ということはなく聖職者という意味合いであったり、キリスト教の聖職者（司祭・牧師）のことを神官と呼んでいたりする。
English: In the "Nihonshoki" (Chronicles of Japan), there is a description stating that 'the mirror was also referred to as Mafutsu no Kagami mirror.'
Japanese: 『日本書紀』本文には「真経津鏡（まふつのかがみ）とも言う」との記述がある。
English: She issued a Shinchoku, a divine decree (Hokyo Hosai no Shinchoku, literally meaning "a decree to enshrine the treasure mirror") to have the mirror enshrined with her own reflection.
Japanese: この鏡を天照大神自身だと思って祀るようにとの神勅（宝鏡奉斎の神勅）が下された。
English: This means that the Yata no Kagami was a round mirror forty-six centimeters in diameter.
Japanese: したがって「八咫鏡」は直径2尺（46センチメートル前後）の円鏡を意味する。
English: Yata no Kagami is thought to have originally been a common noun signifying a mirror used in Shinto rituals, then later becoming a proper noun to specify the mirror of the Three Imperial Regalia.
Japanese: 元々は祭祀に用いる鏡を表す一般名詞であったものが、後に三種の神器の一つである鏡を指す固有名詞になったと考えられる。
English: The first theory claims that it is still placed in the Ise Kotai-Jingu Shrine, while a second theory argues that the mirror placed in the Naishidokoro (Kashidokoro) (the Three Shrines in the Imperial Court) was sunk offshore in the battle of Dannoura (the final battle of the Heike-Genji wars) with Emperor Antoku at the defeat of the Taira clan but later collected along with the Yasakani no magatama (comma-shape jewel [another of the Three Imperial Regalia]) by MINAMOTO no Yoshitsune, and then another theory describes that the mirror was moved to another place before the defeat of the Taira clan.
Japanese: 伊勢神宮の皇大神宮に変わらず安置されているとする説、宮中の内侍所（宮中三殿）にあったものが、平家滅亡の際、安徳天皇とともにひとたび壇ノ浦に沈んだものを源義経が八尺瓊勾玉とともに回収したとする説、平家滅亡前に他方へ遷したとする説などがある。
English: According to documents such as the "Shito Gobusho" (a five-volume apologia of Shinto), the word 'Hachiyo' is written on the mirror that was enshrined in the Inner Shrine of Ise.
Japanese: 伊勢神宮の内宮に奉安されている鏡は、神道五部書等によれば「八葉」と書かれている。
English: Dairoku HARADA estimates that the mirror had the same shape of the Naiko Kamonkyo Mirror, which was excavated from the Hirabaru ruins in Maebara City, Fukuoka Prefecture.
Japanese: 原田大六は福岡県前原市にある平原遺跡出土の内行花文鏡と同じ形のものではなかったかと推定している。
English: Amaterasu Omikami is also referred to as 'Naishidokoro' since the mirror was placed in the Naishidokoro in the Imperial Palace.
Japanese: 宮中で大内裏の内侍所にあったことから、天照大神は「内侍所」と別称されることもあった。
English: Sendai Kujihongi is a book on ancient Japanese history.
Japanese: 『先代旧事本紀』（せんだいくじほんぎ、先代舊事本紀）は、日本の歴史的書物である。
English: It consists of 10 volumes with historical documentation from the birth of the world (Japanese myth) to the time of Emperor Suiko.
Japanese: 全10巻からなり、天地開闢(日本神話)から推古天皇までの歴史が記述されている。
English: Sendai Kujihongi Taiseikyo' (Enpo Edition) and two others, are forged documents (Koshi Koden (Ancient History and Legends)) written during the Edo period, based on the Sendai Kujihongi.
Japanese: なお『先代旧事本紀大成経』（延宝版）他2本は、これを基に創られた江戸時代の偽書（古史古伝））である。
English: In the prologue, it is stated that the document was written by Prince Shotoku and SOGA no Umako upon the order of Emperor Suiko (similar statement can be found in "Nihonshoki" (Chronicles of Japan) in the twenty-eighth year of the reign of Emperor Suiko (620)).
Japanese: 序文には推古天皇の命によって聖徳太子と蘇我馬子が著したもの（『日本書紀』推古天皇28年（620年）に相当する記述がある）とある。
English: From this time on, during the time from the Mid-Heian period up to the Mid-Edo period, the document was respected as the oldest historical text, more so than the "Kojiki" (The Records of Ancient Matters) or the "Nihonshoki" (Chronicles of Japan).
Japanese: このことなどから、平安時代中期から江戸時代中期にかけては日本最古の歴史書として『古事記』・『日本書紀』より尊重されることもあった。
English: During the Edo period, the document was questioned as being forged, and the study conducted by Mitsukuni TOKUGAWA and Sadatake ISE revealed that the document was in fact a forgery.
Japanese: しかし、江戸時代に入って偽書ではないかという疑いがかけられるようになり、徳川光圀や伊勢貞丈らの研究によって偽書であることが明らかにされた。
English: The document was assumed to be written after the Daido period (806-810) and before the Engi Shoki Koen (lecture on the "Chronicles of Japan" in the Engi Era) (904-906).
Japanese: 本書の成立は、実際には大同(日本)年間（806年～810年）以後、延喜書紀講筵（904年～906年）以前と推定されている。
English: Most parts of the document are patchworks of texts from the "Kojiki," "Nihonshoki" and "Kogo-shui" (History of the Inbe clan); however, there are some areas describing traditions and deities that are unique to the document.
Japanese: 本文の内容は『古事記』・『日本書紀』・『古語拾遺』の文章を適宜継ぎ接ぎしたものが大部分であるが、それらにはない独自の伝承や神名も見られる。
English: There are particularly extensive descriptions related to Nigihayahi (child of Tenjin (god of heaven)), the Soshin (ancestor honored as god) of the Mononobe clan, which led to opinions that the text were extracted from a Mononobe document, a document that no longer exists.
Japanese: また、物部氏の祖神であるニギハヤヒ（にぎはやひのみこと）に関する独自の記述が特に多く、現存しない物部文献からの引用ではないかと考える意見もある。
English: A Japanese classical literature scholar, Kiyonao MIKANNAGI (1812-1892) named OKIHARA no Miniku, a teacher of law in the Ritsuryo System, as the possible compiler of the document.
Japanese: 編纂者の有力な候補として、国学者御巫清直（みかんなぎきよなお　1812-92）は明法博士の興原敏久（おきはらのみにく）を挙げている。
English: OKIHARA no Miniku belonged to the Mononobe clan (his original name was MONONOBE no Okihisa), and he was most active during the period when the "Sendai Kujihongi" was written.
Japanese: この人物は物部系の人物（元の名は物部興久）であり、彼の活躍の時期は『先代旧事本紀』の成立期と重なっている。
English: There are other theories as to who the compiler was other than OKIHARA no Minoku, and some of the candidates that came up were Shinto priests of the Isonokami-jingu Shrine, Yakatsugu ISONOKAMI and YATABE no Kinmochi.
Japanese: 編纂者については、興原敏久説の他に、石上神宮の神官説、石上宅嗣説、矢田部公望説などがある。
English: In the prologue of the document, it states that it was written by Prince Shotoku and SOGA no Umako, and was respected by Shintoists during the Middle Ages.
Japanese: 本書は序文に聖徳太子、蘇我馬子らが著したものとあるため、中世の神道家などに尊重された。
English: Jihen, a priest during the Kamakura period, wrote a commentary, "Kuji Hongi Gengi" (Deep Significances in the Kuji hongi) with the thought that the "Sendai Kujihongi" was the core of the Shinto concept, influencing Watarai Shinto (A school of Shinto teachings expanded by priests of the Watarai clan at the Outer Shrine (Geku) of the Ise-jingu Shrine).
Japanese: 鎌倉時代の僧・慈遍は、『先代旧事本紀』を神道の思想の中心と考えて注釈書『舊事本紀玄義』を著し、度会神道に影響を与えた。
English: Yoshida Shinto, which was established by Kanetomo YOSHIDA during the Muramachi period, also valued the "Sendai Kujihongi" and considered the "Kiki" (the Kojiki and Nihonshoki), the "Sendai Kujihongi" and this document as the 'Sanbu no Honsho' (three books of origin).
Japanese: 室町時代、吉田兼倶が創始した吉田神道でも『先代旧事本紀』を重視し、記紀および『先代旧事本紀』を「三部の本書」としている。
English: With the descriptions regarding the establishment of the document in the prologue being under question, and Mitsukuni MITO, Yoshitoshi TADA, Sadatake ISE and Norinaga MOTOORI defining it as a forged document, it is now generally viewed as forgery.
Japanese: 序文に書かれた本書成立に関する記述に疑いが持たれることから、江戸時代に水戸光圀、多田義俊、伊勢貞丈、本居宣長らに、偽書とされて以来、偽書であるとの評価が一般的である。
English: During the Meiji period and thereafter, some scholars theorized that, putting aside the description in the prologue about how the document came about, the main contents are not forged; however, in recent studies, with the consistency of the contents of the document itself, as well as the consistency of the contents with other documents, the public is leaning to the opinion that the entire document was forged.
Japanese: 明治以降、序文に書かれた本書成立に関する記述に関してはともかく、本文内容に関しては偽書ではないとする学者もあったが、近年の研究では、内容そのものの整合性や、他の文献との整合性から、全体的には偽書であるとする評価が固まりつつある。
English: However, there are some accounts unique to the document not existing in other documents, including the sections on Tenjin Hongi (the original record of the heavenly deity) in volume 3; Tenson Hongi (the original record of the heavenly grandchild) in volume 5 that tells about the Owari clan and a story about the Mononobe clan (related to Nigihayahi no mikoto); and the Kokuzo Hongi (the original record of provincial governors) in volume 10.
Japanese: ただし、巻三の「天神本紀（てんじんほんぎ）」の一部、巻五の「天孫本紀（てんそんほんぎ）」の尾張氏、物部氏の伝承（饒速日尊に関する伝承等）と巻十の「国造本紀（こくぞうほんぎ）」には、他の文献に存在しない独自の所伝がみられる。
English: Some comment that there are excerpts from a Mononobe document, a document that no longer exists, in the section on Tenjin Hongi, and is valuable as a historical document for its description on the creation of Japan, along with the Kokuzo Hongi (the original record of provincial governors).
Japanese: 「天孫本紀」には現存しない物部文献からの引用があるとする意見もあり、国造関係史料としての「国造本紀」と共に資料的価値があるとする意見が有力である。
English: Volume 1 Jindai Hongi (the original record of the age of the kami), Jindai Keiki (genealogy of divine age), Inyo hongi (the original record of yin and yang), the Izanagi Myth, a creation of heaven and earth (Japanese myth)
Japanese: 第1巻「神代本紀」「神代系紀」「陰陽本紀」天地開闢(日本神話)、イザナギ神話。
English: Kenji is the term used when combining the Ame no Murakumo no Tsurugi (literally "Heavenly Sword of Assembled Clouds") and the Yasakani no magatama (comma-shaped jewel), two of the Sanshu no Jingi (Three Sacred Treasures of the Imperial Family).
Japanese: 剣璽（けんじ）は三種の神器のうち、天叢雲剣と八尺瓊勾玉を併せた呼称。
English: Today, the divine sword (considered to be a replica of the Ame no Murakumo no Tsurugi) and the divine jewel (considered to be the genuine Yasakani no magatama) are placed in the 'Kenji room' next to the Emperor's bedroom in the Imperial Palace.
Japanese: 現在は、皇居の天皇の寝室の隣に「剣璽の間」があり、そこに神剣（天叢雲剣のレプリカとされる）と神璽（本物の八尺瓊勾玉とされる）が安置されている。
English: Before World War II, a chamberlain accompanying the Emperor would carry the divine sword and jewel when the Emperor left the Imperial Palace to travel for two or more days.
Japanese: 戦前は天皇が一泊以上の旅行のため皇居（宮城）を離れる時に、侍従が神剣と勾玉を捧げ持ち随行した。
English: Kenji Togyo no Gi is performed when the Emperor abdicates the throne or passes away and the imperial heir accedes the throne.
Japanese: 剣璽渡御の儀は、天皇が譲位・崩御し皇位継承者（皇嗣）が践祚（即位の礼）する時に行われる。
English: Since the sword and the jewel are considered sacred objects, they are considered to move to the new Emperor on their own, so the expression used is 'togyo' (an honorific term for 'transfer' of gods or Emperors).
Japanese: 神体である剣と璽が新帝の下に自ら動くという建前から「渡御」（神・天皇等が「渡る」ことをいう尊敬語）という表現がとられる。
English: According to the Imperial Accession Law (1909 Imperial Household law No.1), which was abolished after World War II, the divine sword and jewel were to be 'served' and 'transferred' by a chamberlain in the ceremony, while the Great seal and Imperial seal were to be held by a secretary of the Minister of the Palace and placed on a table in front of the Emperor.
Japanese: 戦後廃止された登極令（明治42年（1909年）皇室令第1号）によれば、侍従が「奉仕」して「渡御」する剣と璽及び、内大臣秘書官が捧持する国璽と御璽を内大臣が天皇の前にある机の上に置くことが行われる。
English: In this ceremony, however, the divine mirror is not transferred since it is a sacred object of the Kashikodokoro (the Sanctuary) of the Three Shrines in the Imperial Court.
Japanese: なお、三種の神器の内、神鏡は宮中三殿の賢所の神体であるためこの儀式では動かない。
English: At the Kashikodokoro, 'Kashikodokoro no Gi' (Ceremony in the Sanctuary in the Imperial Palace) is performed at the same time as 'Kenji Togyo no Gi' to inform the gods of the completed enthronement.
Japanese: 剣璽渡御の儀と同時刻に「賢所の儀」が行われ、賢所で神に対し践祚の旨が告げられる。
English: On January 7, 1989, when Akihito succeeded the throne, the ceremony was referred to as 'the ceremony of the Kenji and others' in accordance with the principle of separation of religion and state.
Japanese: 明仁皇位継承の際の1989年1月7日には、憲法の政教分離規定への配慮から「剣璽等承継の儀」とされた。
English: Soon after the succession to the Imperial Throne, a brief ceremony was performed in the Main Hall of Matsu (Pine) of the Imperial Palace where the chamberlain placed the sword, the jewel, the Great seal and the Imperial seal on a table in front of the new Emperor.
Japanese: 剣・璽の他、国璽・御璽を侍従が新天皇の前にある机に置く短い儀式が、皇位継承後まもなく宮殿の正殿松の間で行われた。
English: "Kyuji" is regarded to be a history book handed down by each clan, which was used as basic information for editing "kiki" (the Kojiki and Nihonshoki), but it was lost and is not existent, just like "Teiki" (a genealogy of the imperial family).
Japanese: 『旧辞』（きゅうじ）とは、記紀編纂の基本資料になったとされる各氏族伝来の歴史書であると考えられているが、帝紀と同じく散逸しており、現存していない。
English: "Sendai no kuji" (Ancient matters of former ages) and "Honji" (Accounts of origin) in the introduction of "Kojiki" (The Records of Ancient Matters), and "Joko shoji" (matters of high antiquity) in the section of Emperor Tenmu's 10th year and 3rd month in "Nihonshoki" (Chronicles of Japan) are considered to be this book.
Japanese: 古事記序文にある『先代旧辞』（せんだいのくじ）及び『本辞』、日本書紀天武天皇10年3月条にある『上古諸事』はこの書のことと考えられている。
English: Sokichi TSUDA regarded that 'Kyuji' had become the original of the narrative and mythological part in the description of the kiki.
Japanese: 津田左右吉は「旧辞」を記紀の記述のうち説話・伝承的な部分の元になったものであると考えた。
English: This theory is now generally accepted, but as far as the introduction of Kojiki is strictly read, even though the work for making the history book was done both with Teiki and Kyuji, Kojiki itself is supposed to have only Kyuji from Teiki and Kyuji in its contents.
Japanese: この説は現時点で通説になっているといえるが、古事記の序文を厳密に読む限りでは、史書作成のための作業は帝紀及び旧辞の両方に対して行われたものの、古事記自体は帝紀及び旧辞のうち旧辞のみをその内容とするはずのものである。
English: There is an opinion that the current and common 'general understanding on Teiki and Kyuji; that is, 'Teiki has genealogy in its contents, and Kyuji narratives,' does not make sense, if the current Kojiki includes both genealogy and narratives.
Japanese: 現在の古事記が系譜と説話の両方を含んでいる以上、「帝紀が系譜を内容とし旧辞が説話を内容とする」という現在の一般的な「帝紀及び旧辞についての一般的な理解」は成り立たないとする見解もある。
English: There is another opinion that the 'common name' which is regarded as a generic name of more than one book or document meeting certain requirements such as "Kyuji" each family owns should be clearly differentiated from the 'proper name' which is regarded to refer to the certain books edited at the certain point such as "Sendai no kuji" and "Chokugo no kuji" (Records of ordinances).
Japanese: また、諸家がそれぞれ持っているとされる『旧辞』のような一定の条件を満たす複数の書物ないしは文書の総称であると考えられる「普通名詞」と、『先代の旧辞』や『勅語の旧辞』といった特定の時点で編纂された特定の書物を示すと見られる「固有名詞」とは明確に区別するべきであるとする見解もある。
English: And since two history books, "Teiki" and "Kyuji" are mentioned alongside each other in most cases, having slightly different names in the introduction of "Kojiki" or others, there is an opinion that these were not simply mentioned alongside each other, but united originally for being combined, and that there might have existed a form we can call 'Japanese style Kidentai (biographical historiography),' different from Chinese Kidentai combining two history books.
Japanese: また古事記の序文などにはそれぞれ名前は微妙に異なるものの、ほとんどの場合に『帝紀』と『旧辞』をはじめとして二つの史書が並べて記されていることなどから、これらは単に別々のものを並べているのではなくもともと組み合わせることを前提に作られた一体のものであり、二つの史書を組み合わせた中国の紀伝体とは異なる「日本式の紀伝体」とでもいうべき形態が存在するのではないかとする見方もある。
English: An editor, Hokiichi HANAWA, took 41 years to collect and edit them, worrying about the loss of old books.
Japanese: 編者塙保己一が古書の散逸を危惧し、41年をかけて収集・編纂したものである。
English: With the cooperation of a number of organizations and people, including the shogunate, territorial lords, temples, and shrines, it includes 1,273 kinds in total, which are history books and literature published by the early Edo Period.
Japanese: 幕府や諸大名・寺社など多くの機関や人が協力し、江戸時代初期までに刊行された史書や文学作品、計1273種を収めている。
English: It had a significant impact on later historical science and Japanese literature, and contributed to academic research.
Japanese: その後の歴史学・国文学等に多大な影響を与え、学術的な研究に貢献している。
English: The main part of the books consists of 1270 kinds, 530 volumes and 666 books, and is divided into the 25 categories below.
Japanese: 正編1270種530巻666冊からなり、以下の25部に分類されている。
English: Hokiichi HANAWA had the printing plate of Gunsho Ruiju made with unified 400 characters, arranged 20 characters by 20 lines, as much as possible.
Japanese: 塙保己一は群書類従の版木を製作させる際、なるべく20字×20行の400字詰に統一させていた。
English: It is said that, in 1892, a woman named Nao DEGUCHI living in Hongu-cho, Ayabe City, Kyoto Prefecture by current residence indication was possessed by a high ranking spirit representing a male divinity named Ushitora no Konjin (the Golden God of the Northeast), and it had her hold an ink brush and paper for the spirit to write letters by using her body, which is a phenomenon called Automatism.
Japanese: 1892年（明治25年）、現在の住居表示で言うところの京都府綾部市本宮町に住む女性、出口なおに、艮の金神という男性の神格を表す高次の神霊が神懸りし、出口なおに筆と紙をもたせ、その神霊が出口なおの身体を駆使して文字を記していくという現象(自動書記（オートマティスム）)があったと伝えられている。
English: It is recorded that Nao DEGUCHI was temporarily taken care of by a regional church of the Konkokyo sect which was also Shinto, and she engaged in activities under their name for some time, since establishment of religious corporations was strictly monitored and limited by the administrative authorities at that time.
Japanese: 当時、行政当局により宗教法人設立が厳しく監視され制限されていたので、出口なおは一時同じく神道であるところの金光教の地方教会の世話になり、名を借りて活動を進めていた時代があったと記録されている。
English: Later, Kisaburo UEDA (later Onizaburo DEGUCHI) started to assist the activities, which came to develop organizationally.
Japanese: その後、上田喜三郎（後の出口王仁三郎）が活動を補佐するようになって組織的に発展していった。
English: The religious corporation Oomoto (hereafter "Oomoto") called what was written then Ofudesaki, which has been left as the holiest scripture of Oomoto.
Japanese: 宗教法人大本（以下、大本と略す）では、このとき書かれたものをお筆先と称して、大本の最高聖典となって残されている。
English: Omoto Shinyu is a collection of literary work in which Ofudesaki was edited, so Oomoto regards it as almost the same with Ofudesaki and makes a pair with Reikai Monogatari (Story of the World of Spirits) by Onizaburo DEGUCHI, and takes it as one of the three greatest scriptures, along with Manyoshu (Collection of Ten Thousand Leaves) and Kojiki (The Records of Ancient Matters).
Japanese: 大本神諭はお筆先を編集した文書集であって、大本ではお筆先とほとんど同一であると見なされており、出口王仁三郎の霊界物語と対をなし、万葉集、古事記と並んで大本の三大聖典の一つとされている。
English: Onizaburo DEGUCHI, who was one of the two founders of Oomoto along with Nao DEGUCHI, said that it was only him, Mizu no Mitama (motherly, loving and merciful saving manifestation of the main god), who could be Saniwa (person who receives and interprets a divine revelation) for Izu no Mitama (fatherly, strict, and correct creative manifestation) (Nao DEGUCHI), and met Nao DEGUCHI and gained her trust, as described in his later book, Michi no Oomoto (Path in Oomoto).
Japanese: 出口なおと並んで大本の二大開祖の一人である出口王仁三郎は、後の著書道の大本にあるように、厳の御霊（出口なお）を審神者（さにわ）できる者は瑞の御霊である自分しかいない。と述べて出口なおに面会し、信頼を得た。