nntsuzu/KFTT huggingface dataset:
English: Also a picture scroll was made showing five kimonos worn in layers from this variant text in pictures and diagrams, and a replica made in the Muromachi period remains in the Yusoku Bunka Kenkyujo.
Japanese: また、この異本の五衣の重ねを絵図化した絵巻が作られており、有職文化研究所などに室町時代の模本が残る。
English: Tokushi Yoron (Lessons from History) is a political history of Japan and historical essay written by Hakuseki ARAI, a scholar and politician of the Edo period.
Japanese: 読史余論，讀史餘論（とくし・よろん）は、江戸時代の学者・政治家である新井白石が著した、日本政治史・史論。
English: Although he said in his afterword to "Tokushi Yoron" that 'these three books above are drafts of lecture notes from when I gave lectures on ancient and modern times in the presence of my master from spring to summer in the second year of Shotoku (Japan),' it is known from the afterword in kanbun (Sino-Japanese) that in fact the original draft was completed before then.
Japanese: 『読史余論』の自跋には「右三冊ハ正徳(日本)二年春夏之間、座ヲ賜テ古今ヲ論ジ申セシ時ノ講章ノ草本也」とあるが、実際に稿本が完成されたのはそれ以前であることが漢文の自跋によって知られる。
English: It was written for his master Ienobu TOKUGAWA, who became deeply interested in the historical changes of ancient Japan in times of war and peace, rise and fall, when Hakuseki gave a lecture on "Tongjian Gangmu" (Outline and Details of the Comprehensive Mirror) in his presence.
Japanese: 白石が主君・徳川家宣に『通鑑綱目』を進講しつつ、日本古来の治乱興亡の沿革に深い関心を寄せていた家宣のために書いたものである。
English: He placed an introduction at the beginning of the first volume describing the overall concept, which holds that after the Fujiwara regime was formed, 'the general trends of the world' in Japan 'changed nine times' until it became an age of warriors, then 'changed five more times' before the Tokugawa regime came into existence, namely, 'the theory of the world changing nine times and then five times.'
Japanese: 第1巻の最初に総論を置き、日本における「天下の大勢」が藤原政権成立後、「九変」して武家の時代となり、さらに「五変」して徳川政権の成立を見たという全体の構想、すなわち｢天下九変五変説｣を述べる。
English: From the method of considering the start of the regency as the dividing line between 'high antiquity' and the time afterwards, it is thought that he borrowed from the "Jinno Shotoki" (A Chronicle of Gods and Sovereigns).
Japanese: 摂関政治の開始を境界線とし、「上古」とそれ以後の時代に区分する方法は『神皇正統記』を援用したと考えられる。
English: Hakuseki thought that the development of history was in 'general trends' and expressed the turning points in the system as 'changes.'
Japanese: 白石は歴史の発展を「大勢」と考え、この体制の転換を「変」と表現した。
English: Using the Confucian notions of virtue and lack of virtue as the moving forces encouraging these changes, he describes the process of real political power's transfer from the emperors to the Fujiwara Regent's Line, then to the retired emperors, the Minamoto clan, and the Hojo clan.
Japanese: この変をうながす原動力として徳・不徳という儒教観念を用い、政治実権が天皇から摂関家・上皇・源氏・北条氏へと移っていった経緯を述べる。
English: Hakuseki regarded the political history of medieval Japan as a conflict between the power of the court aristocracy and the power of the warriors, with the emperor being placed above them as a ceremonial figure.
Japanese: 白石は中世日本の政治史を、公家勢力と武家勢力の対立ととらえ、その上に儀礼的存在として天皇があるものと考えた。
English: In the first volume he centered on the process of the court aristocracy's becoming weaker and weaker, then in the second volume describing the outline of the birth and rise of the warrior class going back to high antiquity, with the sixth, seventh, eighth, and ninth 'changes' in the first volume historically overlapping with the first and second 'changes' in the second volume.
Japanese: 第1巻では公家が次第に衰退する過程を中心とし、第2巻では上古にさかのぼって武家の成立と勃興の大勢を述べ、第1巻の6・7・8・9の「変」は第2巻の1・2の「変」と時代的に重複する。
English: This is a method invented by Hakuseki to describe the ups and downs and replacements originating in the triple ruling system in Japan by the emperor, the court aristocracy and the warriors.
Japanese: これは日本の天皇・公家・武家の三重の政治体制に由来する盛衰交替を叙述するために白石が編み出した方法である。
English: One characteristic feature of this book is the evaluation of important affairs and people everywhere in the text using the phrase 'thinking that...,' in order to offer the Shogun Ienobu some guidance for his government and to make them into political lessons.
Japanese: 本文のあらゆるところで「按ずるに」として重要事件や人物に批評を加え、将軍家宣の施政への参考として提供し、政治的な戒めとしているところもこの書の特徴である。
English: He was influenced by the "Jinno Shotoki" from the view of the doctrines of Zhu Xi, and it is noticeable that in places his evaluations are unstable; for example, while regarding Emperor Godaigo and the southern court as the legitimate side, since though lacking virtue they held the Imperial Regalia, he also defends Takauji ASHIKAGA's virtue as a person.
Japanese: 朱子学の立場から『神皇正統記』の影響を受け、不徳ではあるが神器をもつ後醍醐天皇と南朝を正統とする一方、人物としての足利尊氏の徳を弁護するなど、評価に揺れが見られるところが注目される。
English: Furthermore, although he talks about changes in the general trends, his point of view focuses on the actions of the governing classes and a few individuals (the criticism of Yukichi FUKUZAWA).
Japanese: さらに、大勢の変化といっても少数の支配層や個人の動向に視点が集中している（福沢諭吉の批判）。
English: Even considering that some of his character evaluations are distorted and inconsistent in order to justify the Tokugawa shogunate, his contributions are undeniable and he introduced a convincing periodization of Japanese history for the first time and made it possible to write a political history.
Japanese: 徳川幕府を正当化するために人物評価が偏っていたり矛盾していたりする点をふくめても、日本史に納得できる時代区分を最初に導入し、政治史を書くことを可能とした功績は疑えない。
English: Kenrei Monin Ukyo no Daibu Shu (The Poetic Memoirs of Lady Daibu) was a private collection compiled in the early Kamakura period with approximately 360 poems (including poetic exchanges with others).
Japanese: 建礼門院右京大夫集（けんれいもんいんうきょうのだいぶしゅう）は鎌倉時代初期に成立した歌数約360首（他人との贈答を含む）の私家集。
English: The author had been a lady-in-waiting for Kenrei Monin (TAIRA no Tokuko) under the name of Ukyo no Daibu since 1172 while the princess was still an Empress, but left the court after less than six years, later attending Emperor Gotoba and his real mother FUJIWARA no Shokushi for more than twenty years, although she was called by the name of 'Kenrei Monin Ukyo no Daibu' in the imperial anthology at her own request, saying that the past was unforgettable.
Japanese: 作者は承安(日本)2年（1172年）より右京大夫の女房名で中宮時代の建礼門院（平徳子）に出仕したが六年足らずで辞し、のち後鳥羽天皇とその生母藤原殖子に合わせて二十年以上仕えたが、昔が忘れがたいという本人の希望で勅撰集には「建礼門院右京大夫」の名で称された。
English: This poetry collection was compiled in response to FUJIWARA no Teika's request around 1233, when he asked her to present some poems to select for the compilation of the "Shin chokusen wakashu" (New Imperial Anthology of Japanese Poetry) (Only two poems by Ukyo no Daibu were selected for the "Shin chokusen shu" but later, ten poems were selected in the "Gyokuyo Wakashu" (Collection of Jeweled Leaves)).
Japanese: 天福(日本)元年（1233年）頃、『新勅撰和歌集』撰進に際し藤原定家に選考歌の提出を求められ、詠歌を纏めたのがこの家集である（右京大夫の歌で『新勅撰集』に選ばれたのは二首に止まるが、のちの『玉葉和歌集』には十首採られた）。
English: The first half of the collection starts with an incident in 1174, and while praising the empress's auspiciousness and the glory of the Taira family, she places her love affair with a younger noble, TAIRA no Sukemori (the Empress's nephew) at the center of the story, and describes the process by which she also became intimate with a famous poet and a painter, FUJIWARA no Takanobu.
Japanese: 家集の前半は承安4年（1174年）の出来事に起筆し、中宮のめでたさや平家の栄華を讃えながら、年下の貴公子平資盛（中宮の甥）との恋愛を主軸に据え、歌人・画家として有名な藤原隆信とも交渉を持った経過を述べる。
English: The latter half begins with her parting with Sukemori, who was fleeing from Kyoto with his clan in July and August 1183, and describes her days of being solely immersed in reminiscences of Sukemori after he was sent to the ocean's bottom at the battle of Dannoura following the fall of the Taira family
Japanese: 後半は寿永2年（1183年）7月(旧暦)、一門と共に都落ちする資盛との別離に始まり、平家の滅亡に殉じて資盛が壇ノ浦の戦いの海の藻屑と消えたのち、ひたすらその追憶に生きた日々を描く。
English: In 1184, she sent a letter to Sukemori who had been in the southwest of the capital, but learned about his death in the water the next spring, and soon visited Jakko-in Temple, where she saw Kenrei Monin who had been rescued from the sea in Kyushu, and shed tears seeing how wretched she looked, composing this poem: 'I wander in confusion: is this a dream? Was the past a dream? However I try, I cannot believe in this reality.'
Japanese: 元暦元年（1184年）、西国にいる資盛へ手紙を遣わしたが、翌春にはその入水を知ることになり、間もなく西海から帰還した建礼門院を寂光院に訪れて、その変わり果てた姿に涙して「今や夢昔や夢と迷はれていかに思へどうつつとぞなき」と詠んだという。
English: The author journeyed to Sakamoto, Mt. Hiei, to try to heal her wounded heart, but it took her a long time to get over her grief.
Japanese: 作者は心の傷を癒そうとして比叡山坂本を旅したが、なかなか悲しみから脱することができなかった。
English: After composing 50 poems having to do with the Tanabata festival, when The Weaver and the Cowherd meet, she holds a religious service for the repose of Sukemori's soul on the anniversary of his death, and wishing there were someone to mourn for her after her own death, her grief continues on and on.
Japanese: 牽牛織女が巡り合うという七夕に因んだ歌を50首も詠み、資盛の忌日に追善供養を営みながら、自分の死後も弔う人があってほしいと願ったといい、哀傷は連綿と続く。
English: When she was past forty, she became a lady-in-waiting for Gotoba in, and looked up at the moon at court again, but recalling the old days composed the poem 'The past that I force myself to forget even now, the clear moon calls me to remember.'
Japanese: 四十歳を過ぎた頃、後鳥羽院に再出仕し、再び九重の月を仰いだが、「今はただしひて忘るるいにしへを思ひ出でよとすめる月かげ」と詠んで昔を偲んだ。
English: In the end, she describes the special reasons why she came to compile her personal collection, and closes the book with a poetic exchange with FUJIWARA no Teika.
Japanese: 最後に家集を編纂するに至った事情を述べ、藤原定家との贈答をもって結ぶ。
English: This collection has a long foreword that has turned into prose, and it is a work that is placed in the line of poem-tales and literary diaries by women's hands rather than with personal collections.
Japanese: この家集は散文化した長文の詞書を持ち、私家集というより歌物語・女流日記文学の系譜に連なる作品である。
English: The author also clearly says in the foreword that she herself is not a poet, and that this work was a note for herself that traced the path of her life.
Japanese: 作者も、自らの歌人にあらぬことを明言し、生涯の軌跡を綴った自分のためのメモであると、序でいう。
English: Due to the Jisho-Juei Civil Wars, Ukyo no Daibu saw with her own eyes the untimely death of many high-ranking nobles in the Taira family who were close to her, and learned the ups and downs of the world and the transience and ephemerality of human life through her own experiences.
Japanese: 治承・寿永の乱によって、右京大夫は親しく交わった多くの平家の公達の非業の死を目の当たりにし、世の浮き沈みや人の命のはかなさを身をもって体験した。
English: Her poetry collection, which describes the tragedies born in a time of general upheaval, leaves a poignancy different from the 'ordinary' sorrow caused by simply losing one's lover, evoking strong sympathies from people who had a similar fate, and it is said that during the Pacific War, it was popular among women who saw someone they loved sent off to the front.
Japanese: 広く動乱の時代が生んだ悲劇を描き、単に恋人を失った「世の常」の悲哀とは等価ならざる痛切な心情が託された彼女の家集は、同じような運命をたどった人々の強い共感を呼び、太平洋戦争中、愛する者の出征を見送った女性たちの間で愛読されたという。
English: The remaining manuscripts can be divided broadly into the line of the Hosokawa bunko, belonging to Kyushu University Library, and the one in the Gunsho ruiju (A Classified Collection of the Japanese Classics).
Japanese: 現存諸伝本は九州大学附属図書館細川文庫蔵本と群書類従本の系統に大別できる。
English: The one belonging to Kyushu University (Kyudai-bon) is regarded as the complete text, which was copied by hand sometime after 1260, by the middle of the Muromachi period at the latest.
Japanese: 九大本の方が善本と認められ、正元(日本)2年（1260年）以降、遅くとも室町時代中期までに書写された。
English: For commentaries, there is an annoted revision by Kimie ITOGA, "Kenrei Monin Ukyo no Daibu Shu" (Shincho nihon koten shusei), and the "Kenrei Monin Ukyo no Daibu Shu" (Iwanami bunko), an annotated revision by Senichi HISAMATSU and Jun KUBOTA, also includes the "Heike-kindachisoushi."
Japanese: 注釈書として、糸賀きみ江校注『建礼門院右京大夫集』（新潮日本古典集成）があり、久松潜一・久保田淳の校注にかかる『建礼門院右京大夫集』（岩波文庫）には『平家公達草紙』も併せて収められている。
English: The Shinkokushi is a national history of Japan that is said to have been compiled in the 10th century, following the "Nihon Sandai Jitsuroku" (Veritable Records of Three Reigns of Japan), the last of the Rikkokushi (Six National Histories).
Japanese: 新国史（しんこくし）とは、六国史最後の『日本三代実録』の後を受けて10世紀編纂されていたとされる日本の国史。
English: According to one theory, it was called the "Zoku Sandai Jitsuroku" (The Continued Veritable Records of Three Reigns of Japan).
Japanese: 一説には『続三代実録』（ぞくさんだいじつろく）と呼ばれたとも言われている。
English: For the project of compiling an official history on the reigns of two emperors, Emperor Uda and Emperor Daigo, an agency called the History Compilation Bureau was established during the reign of Emperor Suzaku in 936, and FUJIWARA no Tsunesuke and TAIRA no Koremochi were appointed as its betto (superintendents), and OE no Asatsuna was appointed to be their aide.
Japanese: 宇多天皇・醍醐天皇2代の出来事を扱った正史編纂事業は、朱雀天皇の承平(日本)6年（936年）に撰国史所という機関が設けられて藤原恒佐・平伊望が別当に任じられ、大江朝綱らを補佐にあてた。
English: Because so little progress had been made on the work during the reign of Emperor Murakami in 954, the most powerful person at that time, FUJIWARA no Saneyori, was appointed as its president and OE no Asatsuna was appointed as superintendent, and they were ordered to add Emperor Suzaku's reign while they tried to accelerate the progress of the work.
Japanese: だが、作業が芳しくなかった事から村上天皇の天暦8年（954年）に、時の最高実力者藤原実頼を総裁とし大江朝綱を別当として朱雀天皇時代の追加を命じるとともに作業の促進を図った。
English: But after OE no Asatsuna died three years later and the superintendent was changed to OE no Koretoki, with the Ritsuryo system growing weaker, zeal for the compilation of official histories at court seems to have waned and records of any activity disappear after 969.
Japanese: しかし、3年後に大江朝綱が死去して別当が大江惟時に代わったころから律令制の弛緩もあって朝廷内の正史編纂への意欲が薄れてきたらしく、安和2年（969年）を最後に活動の記録は見られなくなる。
English: Furthermore, as there is no record mentioning its completion, the work is thought to have been left unfinished.
Japanese: また、完成したとする記録も見られない事から未完に終わったものと考えられている。
English: However, it seems that a draft did exist and was owned to some extent in various manuscript forms, and it is known that around 1010, during the reign of Emperor Ichijo, the emperor and FUJIWARA no Michinaga appear to have considered the resumption of compiling the Shinkokushi, although this was never realized due to the emperor's death (entries in "Gonki" (FUJIWARA no Yukinari's diary) on eighth month eighth day in the same year, and in the "Mido Kanpaku ki" on fourth month twenty-ninth day in the same year),and that, according to a catalogue made by FUJIWARA no Michinori, there existed versions both in 40 and 50 parts.
Japanese: ただし、草稿は存在してある程度写本などの形で所有されていたらしく、一条天皇の時代の寛弘7年（1010年）頃に天皇や藤原道長が新国史の編纂再開を検討したものの天皇崩御によって実現しなかったとされること（『権記』同年8月8日条・『御堂関白記』同8月29日条など）、藤原通憲作成の図書目録などによると40巻本と50巻本があることが分かる。
English: As the latter especially is called "Zoku sandai jitsuroku," the commonly accepted theory holds that it was called so ever since Nobutomo BAN, because after the 40 volumes written about the reigns of the two Emperors Uda and Daigo, 10 volumes were added on the reign of Emperor Suzaku.
Japanese: 後者を特に『続三代実録』と呼称されている事から、伴信友以来、宇多・醍醐の2代が書かれたのが40巻で残りの10巻で朱雀天皇1代が追加されたために『続三代実録』と呼ばれたとする考え方が通説とされている。
English: A draft seems to have been extant during the Heian period, but afterwards it was lost and now only some quotations from a part of it are found in "Chuyuki" (Diary of a Court Official), etc.
Japanese: 平安時代には草稿は残されていたようであるが、後に完全に散逸し現在では『中右記』などにその一部の引用が見られるのみである。
English: Also, it is thought that a draft of the Shinkokushi was used as a source when the "Nihon Kiryaku" (The Abstracted Records of Japan) was written.
Japanese: また、『日本紀略』の執筆の際に、新国史の草稿が原典の一部として用いられたとも考えられている。
English: Sarumino is a collection of Shomon (Basho School) which contains hokku (the first lines of waka poems) and renku (linked verses) and was edited by Kyorai MUKAI and Boncho NOZAWA.
Japanese: 猿蓑（さるみの）は、向井去来と野沢凡兆が編集した、蕉門の発句・連句集。
English: Basho MATSUO stayed in Kyoto both from May to July of 1691, and supervised "Sarumino."
Japanese: 松尾芭蕉は元禄4年（1691年）の5、6月に京都に滞在し『猿蓑』撰の監修をしている。
English: In 1690, Basho moved to the Genjuan (hut of the phantom dwelling), spent the next spring Mumyoan (house of anonymity) in Awazu, and in April he stayed at Rakushisha (fallen persimmon house) in Saga.
Japanese: 芭蕉は元禄3年幻住庵にはいり、4年春を粟津の無名庵でむかえ、4月嵯峨の落柿舎ですごした。
English: Kyorai was taught the new style, and planned to edit a collection of poems that would represent the new style created after his trip.
Japanese: 去来はその新風のおしえをうけて、その際、旅行以後の句風を代表する撰集を編もうとこころざしたらしい。
English: According to 'Kyoraisho' (Conversations with Kyorai) and 'Koto Mondo,' Kyorai and Boncho held an enthusiastic discussion, while Basho also pointed out Kyorai's carelessness frankly.
Japanese: 「去来抄」「湖東問答」などをみても、去来、凡兆などの間にかなり激しい議論があり、芭蕉もまた去来の疎漏を遠慮なくただすというような熱心さであった。
English: The 'Hanaya Diary' states that after the selection of poems for 'Sarumino' and a recitation was held, Basho especially ordered Toba no bundai (a tiny wooden desk) from Fukagawa.
Japanese: 「花屋日記」によれば、「猿簑」の撰が成り、吟声のとき、芭蕉はわざわざ深川から鳥羽ノ文台を取り寄せたという記述がある。
English: In fact, Basho considered that 'Sarumino' was a collection that was to be a good example for posterity, so it is imagined that he advised and instructed his disciples more enthusiastically than ever.
Japanese: 実際、「猿蓑」は芭蕉にとっては、末代の亀鑑となるべき集であり、その指導もそれまでの撰集とは異なる態度で助言したと想像されている。
English: It contains 382 hokku (41 poems by Basho, 25 by Kyorai, 25 by Kikaku TAKARAI, 42 by Boncho) and 4 volumes of Renku Kasen (thirty-six verse comic linked verse) (1 volume by Kyorai, Basho, Boncho, and Fumikuni NAKAMURA; 1 volume by Boncho, Basho, and Kyorai; 1 volume by Boncho, Basho, Yasui OKADA, and Kyorai; 1 volume by Basho, Otokuni KAWAI, Chinseki HAMADA, 素男, and others), Genjuan ki, Kiyu Diary, a preface written by Kikaku and a postscript by Joso NAITO.
Japanese: 内容は、発句382句（芭蕉41句、去来25句、宝井其角25句、凡兆42句）、連句歌仙4巻（去来、芭蕉、凡兆、中村史邦4吟1巻。凡兆、芭蕉、去来3吟1巻。凡兆、芭蕉、岡田野水、去来4吟1巻。芭蕉、川井乙州、浜田珍碩、素男その他1巻）、幻住庵記、几右日記をおさめ、これに其角序、内藤丈草跋が付く。
English: This has been considered very important since olden times, and Kyoriku MORIKAWA said, 'Sarumino is the Kokinshu (abbreviation for Kokin Wakashu - A Collection of Ancient and Modern Japanese Poetry) of haikai, therefore the beginner of haikai should read Sarumino first,' ('Uda no Hoshi'), while Shiko KAGAMI said, 'Sarumino is the best collection ever' ('Hotsugan bun' - vow), and Fukoku ITO stated that 'the spirit of shohu (Basho style) has been revealed' (the preface to 'Hakusen shu' - Collection of Hakusen).
Japanese: 古来、非常にとうとばれた集であり、森川許六は「前猿蓑は俳諧の古今集也、初心の人去来が猿蓑より当流俳諧に入るべし」（「宇陀法師」）といい、各務支考は「猿蓑集に至りて、全く花実を備ふ」（「発願文」）といい、伊藤風国は「正風の腸を見せ」（「伯船集」序）といい。
English: Kyokusai said, '風調は地を専にして風韻を主とし, it is elegant unlike 'Fuyu no hi' (a day in winter), and a tune is against 'Hisago' (Gourd), so it is the best haikai collection in this country and will survive for a long time.' ('Bashinroku' - collection of grandmotherly solicitude)
Japanese: 曲斉は「風調は地を専にして風韻を主とし、高雅なるもの、「冬の日」に似ず、曲節なるもの「ひさご」に反して、ひとり当時の一体と見れば、世挙て俳諧の花実全備たりと称して、ここにとどまることしばらくあり」（「婆心録」）とある。
English: It is a collection compiled while the idea of wabi (taste for the simple and quiet) and sabi (tranquility) matured most, expressing yugen (subtle and profound beauty) kanjaku (quiet), so both hokku and renku in the collection are the best models in the whole country.
Japanese: わびさびのもっとも円熟した時期の集であり、真に幽玄閑寂の風をあらわし、発句、連句ともに天下の亀鑑であるとされる。
English: The Kyureki is a diary by Minister of the Right FUJIWARA no Morosuke, a court noble in the mid-Heian period and the ancestor of the Kujo lineage, one of the styles of court protocol.
Japanese: 九暦（きゅうれき）は、平安時代中期の公卿で、朝廷儀礼のひとつである九条流の祖、右大臣藤原師輔の日記である。
English: Along with the "Teishinko-ki," the diary of his father FUJIWARA no Tadahira, and "Rihoo ki," the diary of Shikibu-kyo (the Highness of Ceremonial), Imperial Prince Shigeakira, it is an important historical source for knowing the political history of the mid-Heian period.
Japanese: 父藤原忠平の日記『貞信公記』や、式部卿重明親王の日記『吏部王記』等とともに、平安時代中期の政治史を知る上での一級史料である。
English: Because Morosuke lived on Kujo Avenue and his highest office was minister of the right, there are various names for it such as "Diary of the Kujo Minister of the Right," "The Kujo (Ninth Avenue) Diary" or "Kyuki" (The Ninth Diary).
Japanese: 師輔は九条に住んでいたことや、極官が右大臣であったことから、『九条右大臣記』『九条記』『九記』など多くの呼び名がある。
English: The name "Kyureki" was given in posterity by combining the 'nine' (ku/kyu) from Kujo (the ninth avenue) and 'calendar' (reki) from guchureki (a kind of almanac-like calendar), as many diaries were kept in guchureki in those days.
Japanese: 『九暦』は、九条の「九」と、当時の日記に多くが具注暦に書かれることから、具注暦の「暦」をとって後人が付けた名称である。
English: Although the period of record is not clear since the complete diary is not extant, considering the state of the remaining abridgements and fragments, the diary is thought to have been kept from the eighth year of Encho, when Morosuke was 23 years old, up to his death in the fourth year of Tentoku.
Japanese: 記録期間については、日記全体が残っていないため定かではないが、上記の抄本や逸文などの残存状況から勘案して、師輔23歳の延長8年から師輔歿年の天徳4年までの期間であったと考えられる。
English: There is a description of his 'renouncing the world' among the entries of the fourth year of Tentoku in the "Kyureki sho" ("Kyureki," in Dai-Nihon Kokiroku (Old Diaries of Japan), page 29).
Japanese: 『九暦抄』の天徳4年条に「御出家」（大日本古記録本『九暦』29ページ）という記載がある。
English: The date of Morosuke's becoming a monk is confirmed to have been on June 3, 960 by the "Nihon kiryaku" (Abstracted Records of Japan) etc., although the date is missing in the text.
Japanese: 本文の月日は欠けているものの、『日本紀略』等から、師輔の出家は天徳4年5月2日であることが確認される。
English: The fact that Morosuke died on June 5 of the same year tells us that he kept writing his diary until two days before his death.
Japanese: 師輔は同年5月4日に薨去しているから、薨去の2日前まで日記を筆録していたことが窺える。
English: "Kyureki sho"…Imperial Household Archives, National Archives of Japan, Interior Department, University of Tokyo Library and Kyoto University Library
Japanese: 『九暦抄』…宮内庁書陵部、国立公文書館内閣文庫、東京大学附属図書館、京都大学附属図書館
English: "Kyureki dankan"…the book in Mr. Kaido TANAKA's collection (the first page of a folding book), the book in Mr. Chikukei MIYAMOTO's collection (the second to fifth pages of a folding book)
Japanese: 『九暦断簡』…田中塊堂氏所蔵本（折本第1面）、宮本竹逕氏所蔵本（折本第2面-第5面）
English: A typeset block-printed version is collected in "Dai-Nihon Kokiroku" (Old Diaries of Japan) and "Zoku Zoku Gunsho Ruiju" (Classified collections of Japanese classics: Second supplement)(only Kyureki sho).
Japanese: 刊本は、活字化されたものが『大日本古記録』、『続々群書類従』（『九暦抄』のみ）に収められている。
English: Hyakki yagyo, or hyakki yako (Night Parade of One Hundred Demons) are stories about troops of demons and monsters wandering in a group in a city in the middle of the night in a parade, appearing in setsuwa (anecdotes).
Japanese: 百鬼夜行（ひゃっきやぎょう、ひゃっきやこう）とは、説話などに登場する深夜の町を集団で徘徊する鬼や妖怪の群れ及びその行進のこと。
English: Stories where one escapes from danger by chanting sutras, or stories where the sun rises while one is chanting sutras and the demons run away or disappear are common, and they are stories preaching the benefits of the Buddha.
Japanese: 読経することにより難を逃れた話や、読経しているうちに朝日が昇ったところで鬼たちが逃げたり、いなくなったりする話が一般的で、仏の功徳を説く話である
English: According to the classical encyclopedia "Shukaisho," 'Hyakki-yako days,' the days when a hyakki yako appears, were on the New Year, the day of the Rat in February, the day of the Horse in March and April, the day of the Snake in May and June, the day of the Dog in July and August, the day of the Ram in September and October, and the day of the Dragon in November and December (old calendar), so people used to avoid going out at night on those days because it was said that they would die if they came across a hyakki yako.
Japanese: 古典の百科全書『拾芥抄』によれば、正月、2月子日、3月・4月午日、5月・6月巳日、7月・8月戌日、9月・10月未日、11月・12月辰日は百鬼夜行が出現する「百鬼夜行日」であり、百鬼夜行に出遭うと死んでしまうといわれたため、これらの日には夜の外出を控えたという。
English: "Shukaisho" also says that if people chant the spell 'katashihaya, ekasenikurini, tamerusake, teehi, ashiehi, waresikonikeri', they can avoid harm from a hyakki yako.
Japanese: また同じく『拾芥抄』によると、「カタシハヤ、エカセニクリニ、タメルサケ、テエヒ、アシエヒ、ワレシコニケリ」と呪文を唱えると、百鬼夜行の害を避けられるという。
English: During the Jogan era (Japan, 859 - 877), when Dainagon (chief councilor of state) and General of the Left FUJIWARA no Tsuneyuki, the oldest son of Udaijin (Minister of the Right) FUJIWARA no Yoshimi, was on his way to his mistress, he came across about 100 demons in a group walking from Higashi Omiya Oji near the Bifukumon Gate.
Japanese: 貞観(日本)年間（859～877）、右大臣藤原良相の長男、大納言左大将藤原常行が愛人のもとへ行く途中、美福門周辺で東大宮大路の方から歩いてくる100人ほどの鬼の集団に遭遇。
English: As he was wearing clothes into which his menoto (wet nurse) had sewn the Buddha Head spell she had had an Ajari (high priest) write, the demons noticed it and ran away.
Japanese: 常行の乳母が阿闍梨に書いてもらった尊勝仏頂陀羅尼を縫いこんであった服を着ていたので、これに気がついた鬼たちは逃げていった。