nntsuzu/KFTT huggingface dataset:
English: The most famous story in "Jindaiki" was about Empress Jingu in which there was a notation that she and Sumiyoshi Okami (the great god of Sumiyoshi) secretly had a relationship and later became husband and wife.
Japanese: 『神代記』で最も有名な伝承は、神功皇后に関するもので、神功皇后が住吉大神と「密事」があり、俗に夫婦の間柄となったと、いう主旨の註記が付されている。
English: "Shinto Gobusho" was a foundational book of Ise Shinto (also known as Watarai Shinto - a school of Shinto thought established by priests of the Grand Shrine of Ise in the medieval period) and a collective term for the following five-volume apologia.
Japanese: 神道五部書（しんとうごうぶしょ）とは、伊勢神道（度会神道）の根本経典で、以下の5つの経典の総称である。
English: The colophon indicates that all of the above were completed before the Nara period, but in fact it is said that a Geku gikan (an official of the outer shrine), such as Yukitada WATARAI, wrote the books in the Kamakura period in view of ancient records handed down to Ise-jingu Shrine.
Japanese: いずれも奥付には奈良時代以前の成立となっているが、実際には鎌倉時代に度会行忠ら外宮祀官が、伊勢神宮に伝わる古伝を加味しつつ執筆したものとみられている。
English: In the study of history and Japanese literature, it is assumed that the Watarai clan, the Shinto priests of the outer Ise-jingu Shrine, wrote the books so as to raise the status of the outer shrine up to or higher than the Naiku (inner shrine - enshrined deity: Amaterasu Omikami, the Sun Goddess), insisting that its enshrined deity Toyoukebime was equivalent to Ame no Minakanushi no Kami (one of the gods in Japanese mythology) and Kuninotokotachi no mikoto and was the universal godhead superior to Amaterasu Omikami.
Japanese: 歴史学・日本文学の分野からの研究では、伊勢神宮外宮の神職であった度会氏が、外宮を内宮（祭神・天照大神）と同等以上の存在として格上げすることを目的に、祭神であるトヨウケビメを天之御中主神および国之常立神と同一神とすることで、天照大神をしのぐ普遍的神格であることを主張するために執筆されたと推定されている。
English: Ise Shinto itself was based on the Shinponbutsujaku theory (Buddhist devas and types of Buddhas are other forms of Shinto deities), which criticized Honji-suijaku setsu (theory of original reality and manifested traces), but the theory of Shinto Gobusho, the fundamental book, is said to have been influenced by "Yamatokatsuragihozan-ki," the book of Shinto Thoughts established in the position of Buddhism, especially Shugendo (Japanese mountain asceticism/shamanism incorporating Shinto and Buddhist concepts).
Japanese: また、伊勢神道自体は本地垂迹説に対する批判としての神本仏迹説に基づいていたが、その根本経典である本書の論理には、仏教特に修験道の立場からなされた神道説の書『大和葛城宝山記』などの影響が指摘されている。
English: Chusei Nihongi collectively refers to a set of Japanese mythologies that were variously reinterpreted and revised based mainly on the Honchi Suijaku theory (the theory that Japanese deities were the multi-faceted embodiment of Buddha) in the medieval period while founding its base on classics such as "Nihonshoki" (Chronicles of Japan).
Japanese: 中世日本紀（ちゅうせいにほんぎ）は、日本中世において、『日本書紀』等に基づきながらも主に本地垂迹説などに則り多様に解釈・再編成された神話群の総称である。
English: In Chusei Nihongi, it is often the case that Shinto deities described in the Kojiki (Records of Ancient Matters) and the Nihonshoki are identified with Buddhist devas and many types of celestial Buddhas.
Japanese: 中世日本紀では、記紀の神々が仏教の諸天諸仏と同一視されることが多い。
English: Chusei Nihongi features myths built on "Shjnbutsu Shugo Shiso" (syncretism of Shinto and Buddhism), which prevailed in medieval Japan, such as Ryobu Shinto (a fusion of Shinto and the Shingon sect of Buddhism) and Sanno Shinto (a fusion of Shinto and the Tendai sect of Buddhism), whereby Shinto deities and Buddhist gods play on a level playing field.
Japanese: 神仏が同じ舞台で対等に渡り合ったりと中世における両部神道や山王神道などによる神仏習合思想を下敷きにした神話が語られている。
English: Also, even in cases where Shinto deities are not identified with Buddhist devas or celestial Buddha, the influence of Buddhism can be observed in the interpretation of mythologies.
Japanese: また、そうでないものにあっても仏教の影響を受けた神話の解釈が見られる。
English: There are no integrated and systematized documents about Chusei Nihongi because they are described in many books about the study of waka poems, war chronicles, histories of temples and shrines etc., but the plentiful variety of Chusei Nihongi are preserved.
Japanese: 主に歌学書、軍記物、寺社縁起などにおいて記述されているため、統一的・体系的な文献は存在せず、豊富なバリエーションが残されている。
English: In the medieval period, Buddhism permeated all levels of society and sought abstract but rational logic, although occultism remained.
Japanese: 中世社会は社会の隅々まで仏教が浸透し、呪術的な信仰が残存する反面、合理的抽象的論理が求められていた。
English: During the period of the Ritsuryo system (a system of centralized government based on the ritsuryo code), the interpretation of "Nihonshoki" had been done mainly by ranked officers, professors of the Bureau of Education, and clans in charge of religious ritual services, who handled ceremonies in the Imperial Court.
Japanese: 律令制日本の律令制の時代には主に史官、大学寮の博士や宮中祭儀の担い手であった祭祀系氏族が担い手であった『日本書紀』解釈である。
English: Under the system of the dynasty state, however, the interpreters of Nihonshoki gradually shifted to Esoteric Buddhist monks, pundits of waka poem studies, and the jinin (associates of Shinto shrines) of each shrine, and initiatives to reinterpret mythologies based on Buddhist philosophy started.
Japanese: それが、王朝国家体制のもと、次第に密教僧や歌学者、各神社の神人に移り、仏教思想を基盤とした神話の再解釈が行われ出した。
English: For example, Esoteric Buddhism-related books, such as "Story of Mt. Koya," explain that the Ama-no-iwato myth (Shinto goddess of the Sun hid behind the Cave of Heaven but was enticed out by many deities) depicts the following process: the gate of the iron pagoda in Nantenjiku (South India) opens thanks to the merciful glow of Vairocana Buddha (metaphor of achieving enlightenment) when the enlightenment of all creatures was covered by the long night of earthly desires.
Japanese: 例えば、『高野物語』など密教関連の書物では、天岩戸神話を、衆生本覚の悟りを煩悩の「長夜」が覆い隠していたところを、大日如来の光明により南天竺の鉄塔が開く（仏性を得る寓意）様を著したものと解釈する。
English: Also, this period saw the emergence of books where episodes not cited in the original of Chronicles of Japan are introduced as ones quoted in the Chronicles of Japan; an example of such books is "Kokin Wakashu Jomonsho Sanryu-sho" (Excerpts from "A Collection of Ancient and Modern Japanese Poetry "and Explanatory Notes), which reads that "The Tale of Bamboo Cutter is cited in the Chronicles of Japan."
Japanese: 更に『古今和歌集序聞書三流抄』に『竹取物語』を「日本紀にいふ」と記されるなど、原本にない説話を『日本書紀』にあるように記載する書物も現れた。
English: It is said that this theory was narrated by Kanekazu URABE of the Urabe family, a family that had made a profession out of interpreting the "Chronicles of Japan" for generations.
Japanese: この説は代々『日本書紀』の解釈を家業とした卜部氏の卜部兼員が語ったものだとされている。
English: Also, books such as "Heike Monogatari" (Tale of the Heike), "Genpei Seisui-ki" (Rise and Fall of the Minamoto and the Taira clans), "Kokin Wakashu Jomonsho Sanryu-sho," and "Shintoshu" (Buddhist Rendition of Shinto Myths) introduce the belief that "Hiruko can be identified with Ebisu (Japanese deity of prosperity) "from a wider perspective: "Hiruko was washed up on Settsu Province and became 'Ebisu-Saburo dono'."and "Nishimiya (shrine) was given to Hiruko by Amaterasu Omikami (the Sun Goddess)."
Japanese: また、『平家物語』、『源平盛衰記』、『古今和歌集序聞書三流抄』、『神道集』などでは、摂津国に流れ寄り「夷三郎殿」となった、天照大神により西宮を与えられたなど、ヒルコ＝えびす説が広がりを持って語られている。
English: In the "Chronicles of Japan" (in the Record of Emperor Tenchi), there is an episode about Dogyo, a monk from Silla, trying to steal the Ama no Murakumo no Tsurugi Sword, a sacred sword (one of the Three Sacred Treasures of Japan) of Atsuta-jingu Shrine, from the shrine and bring it back to Silla.
Japanese: 新羅の僧・道行が熱田神宮の神剣天叢雲剣を盗み新羅に持ち帰ろうとしたとの『日本書紀』の逸話（天智天皇紀）がある。
English: In the "Record of Hakozakigu Shrine" by OE no Masafusa, however, this story is introduced differently: when Ama no Murakumo no Tsurugi Sword, which made many failed attempts to escape from Dogyo, is finally cornered, Hachimanshin (Shinto god of war), the locally-adjusted form of Amida Buddha, kicks Dogyo to death and seizes back Kusanagi no tsurugi (another name of Ama no Murakumo no Tsurugi Sword).
Japanese: これも、大江匡房の『筥崎宮記』では、自ら道行から何度も逃げた天叢雲剣が逃げられなくなったとき、阿弥陀如来の垂迹である八幡神が道行を蹴殺して草薙剣を奪い取ったことになっている。
English: A similar version is also found in the "Tale of the Heike," whereby Atsuta Myojin (Shinto-Buddhist human god of Atsuta-jingu Shrine) orders Sumiyoshi Daimoyojin (Shinto-Buddhism great human god of Sumiyoshi-jinja Shrine) to chase Dogyo and kick him to death.
Japanese: 同様の話が『平家物語』にも見え、こちらでは熱田明神が住吉三神を討っ手に道行を蹴殺したことになっている。
English: Also, books such as "Tale of the Heike," "Gukansho" (Jottings of a Fool) record that Emperor Antoku (a child emperor of Heike origin who was drowned at sea with the Ama no Murakumo no Tsurugi Sword as a result of the defeat of the Heike clan) is the reincarnation of Yamatanoorochi (eight-headed and eight-tailed dragon), and that Yamatanoorochi took back his stolen treasure sword (Ama no Murakumo no Tsurugi Sword is said to be effectuated from the tail of Yamatanoorochi) and brought it back to Ryugu (the Palace of the Dragon King in the deep sea).
Japanese: また、『平家物語』や『愚管抄』などでは、安徳天皇はヤマタノオロチの転生であって、オロチが奪われた自らの宝剣を奪い返して竜宮に持ち帰ったという。
English: With this, the "Record of the Great Peace" explains that the reason why the Imperial family saw the decline of their power after the Jokyu War and the rise of the warrior class is that the sacred sword sank in the deep sea, and continues that the Sun goddess had the sacred sword washed up on the coast of Ise by providing her decree to Ryugu.
Japanese: これを受けて『太平記』では、承久の乱以降に武家の権力が強く皇室の威光が衰えたのは宝剣が海底に沈んでいたからであるとし、天照大神が龍宮に神勅を下して、伊勢の浜に宝剣を打ち上げさせたとしている。
English: In the "Shasekishu" (collection of Buddhist stories), the following episode is introduced as a tale heard from a Shinto priest of Ise-jingu Shrine.
Japanese: 『沙石集』には、伊勢神宮の神職に聞いた話として、次のような記述がある。
English: When creating the nation of Japan, Amaterasu Omikami discovered the impression of the seal of Vairocana Buddha in the sea and rummaged through the seabed for the impression with her sword.
Japanese: 天照大神が日本国土を創生した際、海中に大日如来の印文があるのを見て鉾で海底を探った。
English: Observing the scene, Dairokuten Mao (an evil spirit who prevents people from becoming Buddha) tries to destroy the nation, saying "I can foresee that this drop will become a nation, where Buddhism will spread, and the birth and death of humans will continue."
Japanese: その様を見た天魔は「この滴が国となって、仏法流布し、人倫生死を出づべき相がある」として、この国を滅ぼそうとした。
English: Amaterasu Omikami turns Mao away, snapping, "I won't chant the name of Sanpo (3 treasures of Buddhism: Buddha, sutras and priesthood) and allow them to come closer to me. So go home!"
Japanese: 天照大神は、これに対し「我は三宝の名を言わないし、自らにも近づけないから帰り給え」と言い追い返した。
English: To keep this promise, Ise-jingu Shrine prohibits Buddhist monks from visiting the shrine and requests followers to use metaphors when uttering Buddhist words, but followers remain sincerely true to Sanpo stealthily deep in their heart in reality.
Japanese: この約束を守るため、伊勢神宮では僧を近づけず、仏教用語は隠語にしているが、実は内心では深く三宝を守っている。
English: Similar episodes are also found in books such as "Tale of the Heike" and "Record of the Great Peace:" in exchange for Amaterasu's promise, Dairokuten Mao gave her Yasakani no magatama (comma-shaped jewel, one of the Three Imperial Regalias - in medieval Japan, Yasakani no magatama was considered to be a seal).
Japanese: また、同種の神話は『平家物語』、『太平記』などにもあり、この約束の証拠に第六天魔王から貰ったのが八尺瓊勾玉であるとする。（中世においては八尺瓊勾玉は印であるとされていた）
English: It is pointed out that this episode formed the foundation to the exclusion of Amaterasu Omikami from kishomon (sworn oath) for a certain period in the Kanto areas because "She is the goddess who tells a lie."
Japanese: このため一時期の関東では、天照大神は『虚言ヲ仰ラルゝ神』であるとして、起請文などの誓いの対象から外されるといった現象が起こったという指摘がある。
English: In the Ise Shinto, the Watarai clan, household in charge of priesthood for Ise-Geku (outer shrine of Ise-jingu Shrine) - trying to upgrade Toyoukebime, a deity enshrined in Geku, as a deity either equaling or surpassing the one enshrined in Naiku (inner shrine/enshrined deity: Amaterasu Omikami) - identified Toyoukebime with Ame no Minakanushi no Kami and Kunitokotachi no Kami, deities who had appeared prior to tenchikaibyaku (creation of heaven and earth in Japanese mythology), and created a variety of legends to endow Toyoukebime with universal divinity surpassing Amaterasu Omikami.
Japanese: 伊勢神道においては、伊勢神宮外宮の神職であった度会氏が、外宮の祭神であるトヨウケビメを内宮（祭神・天照大神）と同等以上の存在として格上げするため、天地開闢(日本神話)に先立って出現した天之御中主神・国之常立神と同一神とし、天照大神をしのぐ普遍的神格とするため、様々な伝承が作成された。
English: Ise Shinto itself was built on the Shinponbutsujaku theory (Buddhist devas and types of Buddha are other forms of Shinto deities), antithesis of the Honji-suijaku theory (Shinto gods are locally-adjusted forms of Buddhism devas and types of Buddha).
Japanese: 伊勢神道自体は本地垂迹説に対する批判としての神本仏迹説に基づいていた。
English: However, it is pointed out that the theory of "Shinto Gobusho" (five-volume apologia of Shinto), the foundational book of the Ise Shinto, is influenced by "Yamatokatsuragihozan-ki," a book that discusses Shintoism from a Buddhist perspective, particularly Shugendo (Japanese mountain asceticism-shamanism incorporating Shinto and Buddhist concepts).
Japanese: しかし、その根本経典である『神道五部書』の論理には仏教特に修験道の立場からなされた神道説の書『大和葛城宝山記』などの影響が指摘されている。
English: Also, based on the fact that a magnificent shrine such as Geku was constructed for a culinary deity (Toyoukebime is a culinary deity) in the first place, there is a belief that this is, literally, an initiative for the resurrection of Toyouke Daijin (Shinto-Buddhism version of Toyoukebime).
Japanese: また、食事の神を遇するのに外宮という大々的な神殿を建造した当初の意図から、文字通り、豊受大神の復権運動として捉える考え方もある。
English: Toyouke Daijin was an important deity for the Imperial family, but there was also a possibility that it was a dangerous deity who may endanger the uniquely sacred position of the Imperial family, for example due to the emergence of powerful clans who worshipped Toyouke Daijin.
Japanese: 皇室にとって大事な神であったが、例えば、奉祀する有力氏族の存在など、皇室の単独神聖性について、危険な神であった可能性もある。
English: Since the release of "Kojiki-den" (Commentary on the Kojiki) authored by Norinaga MOTOORI, trends in the interpretation of Japanese mythology went to the direction of excluding "karagogoro" (Chinese influence), such as Confucianism and Buddhism, and paved the way for the birth of State Shinto in early modern times.
Japanese: 本居宣長の『古事記伝』以降、神話解釈は儒教的・仏教的な「からごころ」を退けるという方向性を歩み、近代の国家神道へと繋がっていく。
English: In particular, due to the separation of Buddhism and Shintoism, which was promoted during the Meiji Restoration, the synthesis of Shinto and Buddhism suffered a fatal blow and was excluded from the center of Shinto teachings, which, under Jinjahishukyoron (theory that Shinto is not a religion), shed religious colors and figured on becoming practical, ritualistic, and spiritual pillars for the people.
Japanese: 特に明治維新の際に打ち出された神仏分離によって神仏習合思想は壊滅的な打撃を受け、神社非宗教論のもと宗教色を切り捨てて国民の慣習・儀式・精神的支柱を目指した神道教義の中心から外れた。
English: Chusei Shinwa, meanwhile, was discarded as implausible superstition and scarcely paid heed to throughout the early modern times.
Japanese: また中世神話は、荒唐無稽な俗説として近代を通じて顧みられることが少なかった。
English: Recently, however, research on Chusei Nihongi has progressed in the fields of mythology and history, in addition to traditional study from the viewpoint of Japanese literature.
Japanese: しかし近年、これまでの日本文学の立場からの研究に加えて、神話学、歴史学などの分野での研究が進んできている。
English: In the field of literature, Chuse Nihongi has been redefined as an ideological experiment that figured on the establishment of high-level metaphysics equal to Buddhism based on the existing system of Japanese mythologies.
Japanese: 文学の分野では、従来の神話体系を利用して仏教と同程度の高次形而上的な思考を目指した思想実験として捉え直されている。
English: In the field of history, Chusei Nihongi is reevaluated as a good approach for the system of the dynasty state to reorganize the spiritual world of the warrior class and others, who acquired Buddhist-like rationalism.
Japanese: 歴史学の分野からは、仏教的合理性を身につけた武士等の精神世界を王朝国家が再編成する手法として再評価されている。
English: On August 15, 1869, Senkyoshi was created by the Imperial Edict (of 1870) for Establishment of Shinto and teaching, and the staff included a minister, vice-minister, Kogisei (instructor), Shisho (a person doing miscellaneous duties about documents), hangan (inspector), sakan (secretary), Senkyoshi and others.
Japanese: 明治2年7月8日、大教宣布・宣教を目的として設置され、長官、次官、講義生、史生、判官、主典、宣教使その他の職員が定められた。
English: On May 5, 1870, Senkyoshi of Dai, Chu, and Sho with Sho and Gon, respectively, were renamed Hakushi of Dai, Chu, and Sho with Sho and Gon.
Japanese: 明治3年4月5日、正・権の大・中・少宣教使が、正・権の大・中・少博士と改称された。
English: However, almost no achievement was made due to the following problems.
Japanese: しかしながら、下記の事情で全くと言っていいほど成果が上がらなかった。
English: There were serious differences of opinion among Jingikan and Senkyoshi regarding policies, contents, and methods of teaching.
Japanese: 神祇官及び宣教使内で宣教の方針・内容・方法を巡って深刻な意見対立があった。
English: Jingikan and Senkyoshi were not authorized to perform teachings on their own based on its power or the number of officials, and therefore in fact no specific policy could be enforced without the permission of Daijokan (Grand Council of State).
Japanese: 神祇官及び宣教使の権能や官員数から独自で宣教を行う事は不可能であり、具体的な施策は太政官を通さなければ何も出来ない状態であった。
English: As it was prior to Haihan-chiken (abolition of feudal domains and establishment of prefectures), Jingikan did not have power to execute administration to localities (domains were substantially independent states).
Japanese: 廃藩置県が行われる以前であったため、地方に対する行政執行の能力が神祇官に無かった（藩は半ば独立国状態であった）。
English: The bureau took charge of all administrations relating to religions, including shrines and temples, and new religions such as Tenrikyo and Kurozumikyo.
Japanese: 神社および寺院、天理教や黒住教などの新宗教を含めて、宗教に関する全ての行政を管掌した。
English: On April 26, 1900, after the Bureau of Shrines and Temples, the Ministry of Home Affairs was discontinued, the work was divided into the Bureau of Shrines and the Bureau of Religions.
Japanese: 明治33年4月26日、内務省社寺局が廃され、その事務は神社局と宗教局とにわかれた。
English: In other words, the Ministry of Home Affairs was reorganized to establish seven bureaus in the ministry, add Bureau of Shrines to Bureau of Areas, and rename Bureau of Shrines and Temples as Bureau of Religions.
Japanese: すなわち、内務省官制を改正し、同省に7局を置き、地方局の前に神社局を加え、社寺局を改めて宗教局とした。
English: The bureau's staff included one director, one secretary, one investigator, two engineers, one clerk and two assistant investigators.
Japanese: 局長1人、書記官1人、考証官1人、技師2人、事務官1人、考証官補2人などの職員が置かれた。
English: "Yuiitsu shinto myoho [myobo] yoshu" (Compendium of the Doctrines of the One-and-Only Shinto) was written by Kanenobu URABE, but it is supposedly a fake edition made by Kanetomo YOSHIDA, who made a pretext of an ancestor.
Japanese: 唯一神道名法要集（ゆいいつしんとうみょうほうようしゅう）は、卜部兼延の著作とされるが、祖先に仮託した吉田兼倶の偽作であろうとされる。
English: The introductory notes say 'largely this book excludes the heretical doctrine of ryobu shugo (dual compromise) from beginning to end and returns the doctrine to the right path of yuiitsu sogen (the one and only Shinto as origin and foundation).'
Japanese: 凡例には「凡そ是の書の始終両部習合の邪説を排して唯一宗源の正道に帰す」とある。
English: "Hachiman Gudokun" is a history of temples and shrines that narrates the miracle and divine virtue of Hachimanshin (Shinto god of War), which is considered to have been compiled in the middle or late Kamakura period.
Japanese: 八幡愚童訓（はちまんぐどうくん）は、鎌倉時代中期・後期に成立したと思われる八幡神の霊験・神徳を説いた寺社縁起。
English: The word 'gudokun' refers to 'exegesis for ignorant persons and children' and, in this case, easy explanations of the divine virtue of Hachimanshin for them.
Japanese: 「愚童訓」とは八幡神の神徳を「童蒙にも理解出来るように説いた」の意味である。
English: Depending on the titles of different kinds of books, it is also known as "Hachiman Daibosatsu (Hachiman the Great Bodhisattva) Gudokun" or "Hachiman Gudo-ki."
Japanese: 諸本に書かれた書名によって『八幡大菩薩愚童訓』『八幡愚童記』などともいう。
English: Also, it is sometimes called "Hachiman Gudo-kin" based on the title of the book compiled in the early Edo period.
Japanese: 江戸時代初期に作成されたものの表題に附された訓に基づいて「はちまんぐどうきん」とも呼ばれる。
English: Hachiman Gudokun is roughly divided into two categories, which are conventionally called 'the first category' and the 'second category' - despite the shared origin, there is a slight difference between the two.
Japanese: 本書は同系統ながら内容にやや差異のある2種に大別されており、分類上、甲種・乙種と呼ばれる。
English: The date of the first category is considered to be between 1308 and 1318 while that of the second category is said to be around the Shoan era (1299-1302).
Japanese: 成立年代については、甲種は延慶(日本)元年から文保2年以前（1308年-1318年）と考えられ、乙種は正安年間（1299年-1302年）頃の成立という。
English: Both the first and second categories come in two volumes (book I and II), but it is also likely that they were originally one book.
Japanese: 甲乙ともに上下二巻本で構成されるが、元来は一本であったとも考えられる。
English: (It is also said that the 1660 transcription, the so-called "Yanagihara Kyuzobon" (a collection of books once possessed by the Yanagihara family), had three volumes because book 1 of 3 and book 2 of 3 are preserved, although nothing book 3 of 3 remained.)
Japanese: (万治3年（1660年）書写のいわゆる柳原旧蔵本は下巻を欠いているが上巻と中巻があり、三巻本が存在したとも言われている）
English: The preface of category A features detailed descriptions, whereby the attacks on Tsusima and Iki Provinces by the coalition army of the Yuan Dynasty and Goguryeo are described in detail as the explanation of Bunei War, one of Genko (Mongol invasion attempts against Japan).
Japanese: 一類は前文が具体的な内容になっており、元寇文永の役についても元(王朝)・高麗連合軍による対馬国・壱岐国の侵攻が明記されている。
English: The preface of category B, meanwhile, consists of abstract contents, whereby there are few descriptions about the invasion to Tushima and Iki Provinces.
Japanese: 一方、二類は前文が抽象的であり、対馬・壱岐の侵攻についての記載が殆どない。
English: As mentioned above, there is a slight difference between the first and second category books, whose outline is given below.
Japanese: 上述のように、甲乙本ではそれぞれ内容に差異があるが、以下はその概観を述べる。
English: The first category books describe invasions by foreign enemies and their defeats in history.
Japanese: 甲種本は、史上の異敵とその降伏（こうぶく）に関する事蹟が述べられている。
English: Book I introduces the following episodes: the so-called 'sankan-seibatsu' (the conquest of three countries in old Korea) by Empress Jingu; the achievements of Emperor Ojin, the son of Empress Jingu, who was regarded as Hachiman Daibosatsu (Great Bodhisattva Hachiman); and the attacks of Mongol army, invasions into Tsushima and Iki Provinces, Mongol army's landing on Kushyu island, battle between Mongol army and Kyushu warriors, and the burning of Hakozaki Hachiman-gu Shrine during the Bunei War.
Japanese: 上巻においては神功皇后のいわゆる「三韓征伐」、皇后の皇子であり八幡大菩薩とされる応神天皇の事蹟、元寇文永の役における蒙古軍の襲来、対馬・壱岐への侵攻、九州上陸と九州御家人勢との戦闘の状況、箱崎八幡宮（筥崎八幡宮）の焼亡などが記される。
English: Book II introduces episodes such as Buddhist priest Eison's (aka 'Shien Shonin') prayers and the auspicious sign of Mongol army's retreat during the Koan War.
Japanese: 下巻は元寇弘安の役における思円上人・叡尊の祈祷、蒙古退却の奇瑞などを記述する。
English: The first category books are almost the only extant historical documents about the invasions of the Mongol army, namely the coalition force of Mongolia and Goguryeo, into Tsushima and Iki Provinces during the Bunei War.
Japanese: 甲種本の特徴としては、文永の役におけるモンゴル・高麗連合軍である蒙古軍の対馬・壱岐侵攻に関するほぼ唯一の史料である。
English: The books explain that the Mongol army was often beaten back by the auspicious spells and divine power of Hakozaki Hachiman.
Japanese: また、箱崎八幡による奇瑞や神威の顕現によって度々蒙古軍が撃退されたことが述べられている。
English: From this fact, it is pointed out the there is a possibility that the birth of the books had something to do with prizes given by Imperial Court to shrines and temples for their prayers.
Japanese: 本書の成立に社寺の祈祷に対する朝廷からの恩賞問題が関わっていた可能性が指摘されている。
English: The second category books explain the miracle and divine virtue of Hachiman Daibosatsu in fourteen chapters, which have doctrinaire characteristics and preach merger with the worship of Amida.
Japanese: 乙種本は、八幡大菩薩の霊験・神徳について14章にわたって述べ、阿弥陀信仰との習合を説いた教義書的性格を持つ。
English: The books comprises a preface and the following fourteen chapters: Suijaku (synthesis of Shinto and Buddhism), Myogo (name of the Buddha), Senza (travels), Gotai (body), Honji (original ground or true nature), Oi (imperial power), Ujibito (clan members), Jihi (mercy), Hojoe (the ritual for releasing captivated animals for mercy), Jukai (receiving the religious precept), Seichoku (honesty), Fujo (uncleanliness), Buppo (Buddhism), and Gose (afterworld).
Japanese: 序にはじまり、垂迹、名号、遷坐、御躰、本地、王位、氏人、慈悲、放生会、受戒、正直、不浄、仏法、後世の十四章からなる。
English: Razan wrote the book out of indignation that the influence of the Imperial family and Shintoism plunged after the medieval period due to the emergence of Buddhists.
Japanese: 中世以来、仏教者のために王道が衰え、神道が廃れたのに憤り筆をとった。