nntsuzu/KFTT huggingface dataset:
English: These publications gained support from townspeople and wealthy farmers, and in due course, contributed greatly to popularization of the study of Japanese classical literature thought.
Japanese: これらの出版物は町人・豪農層の人々にも支持を得て、やがて国学思想の普及に多大の貢献をする事になる。
English: The fact that the common people accepted his theory tells that his local and folk-like intention thoughts were easy to be accepted to the common people.
Japanese: 庶民層に彼の学説が受け入れられたことは、土俗的民俗的な志向を包含する彼の思想が庶民たちに受け入れられやすかったことも示している。
English: Later Toson SHIMAZAKI, literary man in Shinano Province, told detail of Hirata school in his work "Yoake-mae" (Before the Dawn).
Japanese: 後に信濃の文学者島崎藤村はその作品『夜明け前』の中で平田学派について詳細に述べている。
English: He also achieved greatness in fukko Shinto (reform of the Ancient Shinto (prominent eighteenth century form of Shinto, based on the classics, and free from Confucian and Buddhist influences)) (classical study) and he is recognized as one of shiushi (four major people) in the study of Japanese classical literature, along with KADA no Azumamaro, KAMO no Mabuchi and Norinaga MOTOORI.
Japanese: 復古神道(古道学)の大成者であり、荷田春満、賀茂真淵、本居宣長とともに国学四大人（うし）の中の一人として位置付けられている。
English: He was born in October 6, 1776 as the fourth son of Sebei Sachitane OWADA, the head of obangumi unit in Akita Domain, in Shimoyachi Town (present Akita City), the castle town of Kubota-jo Castle.
Japanese: 1776年（安永5年）8月24日(旧暦)に秋田藩の大番組頭であった大和田清兵衛祚胤の四男として久保田城下の下谷地町（現在の秋田市）に生まれる。
English: Later he recollected those days in a work of his own and gave bitter counsel as 'what a fate I was born under' ("Senkyo Ibun (Interview with an Apprentice of Tengu)").
Japanese: のちに自著の中で当時を回想しているが「己は何ちふ因縁の生れなるらむ」（『仙境異聞』）と苦言を述べている。
English: According to another authority, his parents did not raise him but the meaning is not clear.
Japanese: 一説によると両親に育てられなかったとも述べているがその意味ははっきりしない。
English: He left farewell note and run away from hometown on January 28, 1795 (January 8, 1795 in old lunar calendar), just after he turned 20 years old.
Japanese: 20歳になったばかりの1795年（寛政7年）1月8日(旧暦)に出奔し、遺書して国許を去った。
English: It is said that he choose the day from a proverb, person leaving home on the eighth day of the new year will never return home.
Japanese: 諺に、正月八日に家を出るものは再び故郷に帰らない、ということにちなんだという。
English: Atsutane did not speak detail of the flight from his birthplace, even at the latter years of his life.
Japanese: 篤胤はこの郷土出奔の経緯については晩年になっても詳らかに語ってはいない。
English: At that time, Akita Domain was in a financial crisis and the salary of feudal retainers was compulsorily requisitioned regularly.
Japanese: 当時の秋田藩は財政危機にあって、藩士の給料から強制借上げが恒常的に行なわれている状態だった。
English: Furthermore, the fight for succession caused family troubles, and the social situation was very unstable.
Japanese: そのうえに、継嗣争いで御家騒動なども起きており、非常に不安定な社会情勢であった。
English: Reason why he left his birthplace is not clear, but these circumstances may have influenced it.
Japanese: 郷土を出た動機は明らかでないが、このような環境が影響したのかもしれない。
English: Atsutane, who came out to Edo virtually penniless and without anywhere to go, devoted himself to studies while fighting hardships of life.
Japanese: 無一文同然で頼る処とてなく江戸に出た篤胤は、生活の苦難と戦いながら勉学に励んでいた。
English: These few years he took many jobs, including firefighter and cook, to support living and kugaku (paying one's own school expenses by working).
Japanese: この間数年苦学し生活を支える為に数多の職業に就き、火消しや飯炊きなどもしている。
English: In 1800, Atsutane came under notice of Tobei HIRATA (Atsuyasu HIRATA), who was a Soko YAMAGA strategist of feudal retainer of Bicchu-Matsuyama Domain and lived in Edo for generations, in hatago (inn with meals), where he was working at age of 25 and became his adopted son.
Japanese: 1800年（寛政12年）25歳の折に勤め先の旅籠で備中松山藩藩士代々江戸在住の山鹿素行兵学者であった平田藤兵衛（平田篤穏（あつやす））の目にとまり養子となる。
English: There are several legends for how he became the adopted son but the fact is not known for sure.
Japanese: 養子となったいきさつは様々な伝説があるが、実際はどうだったのかはよく分からない。
English: Next year, in 1801, Atsutane, aged 26, got married to Orise, a daughter of Tsunefusa ISHIBASHI who was a feudal retainer of the Mizuno family of Numazu-jo Castle, Suruga Province.
Japanese: 翌年の1801年（享和元年）篤胤26歳のとき、駿河国沼津城、水野家の藩士石橋常房の娘織瀬と結婚する。
English: He came to know Norinaga MOTOORI for the first time in 1803, 2 years after Norinaga's death.
Japanese: 宣長没後2年経った1803年（享和3年）になって、本居宣長のことを初めて知ったようである。
English: According to a letter sent to Haruniwa MOTOORI to join as a disciple of after the death, Atsutane stated that Norinaga appeared in his dream and contracted a teacher-pupil relationship.
Japanese: 没後の門人として加わるために本居春庭に宛てた書簡によると、夢に宣長が現れて、そこで師弟関係を結んだと述べている。
English: According to the later biography, Atsutane came to know Norinaga MOTOORI in 1801 and he tried to join his disciple but Norinaga died in the year, therefore he became a member of Suzuyajuku school as a disciple after Norinaga's death.
Japanese: また、のちの伝記によると、1801年（享和元年）に本居宣長のことを知り、その門下に加わろうとするが、同年に宣長は没し、没後の門人としてその名を鈴屋塾に置いたということになっている。
English: It is said the theory that Atsutane came to know Norinaga while Norinaga was alive, was a distortion made in later ages to place school of Atsutane HIRATA at the center of the legitimate study of Japanese classical literature.
Japanese: 生きている間に宣長のことを篤胤が知ったということにしたのは、平田篤胤の学派を国学の正統として位置付けるために行なわれた後世の改竄だろうという。
English: In 1803, the year he came to know Norinaga, he wrote a maiden work "Kamosho" (Attack on the works of Confucian philosopher Sundai DAZAI).
Japanese: 宣長の事を知った1803年（享和3年）には処女作『呵妄書』をしるしている。
English: He kept writing without sleeping or resting for many days and he slept while sitting at desk when exhaustion reached to the limit, after having enough sleep, he started writing again.
Japanese: 何日間も寝ずに不眠不休で書きつづけ、疲れが限界に来たら、机にむかったまま寝て、十分に寝ると再び起き、また書きつづけるというものだった。
English: In 1806, he opened a private school, Masugenoya, and took disciples.
Japanese: 1806年（文化(元号)3年）より私塾真菅乃屋を開き、門人を取っている。
English: He was especially fascinated with view of the universe described in purchased literary work of Norinaga such as "Naohi no Mitama" (Core Spirit), "Uiyamabui" (First Steps Up the Mountain), "Tamakatsuma" (a collection of essays), and "Kojiki-den" (Commentary on the Kojiki), and also with Nakatsune HATTORI (Mizuki MITA)'s "Sandaiko" (On the Three Worlds: Between Myth and Reality), which were included in the record as a supplement.
Japanese: 購入した宣長の著作『直日霊』や『初山踏』『玉勝間』『古事記伝』及び附録として傳の中に紹介されている服部中庸（箕田水月）の『三大考』の宇宙観には特に魅せられた。
English: Later Atsutane met Ohira MOTOORI of Suzuya, who became the successor of Norinaga, and formed a teacher-student relationship, there, he also met Nakatsune.
Japanese: 後に宣長の後継者となった鈴屋の本居大平に会い師弟となり、中庸に会う。
English: In 1812, aged 37, Atsutane finished writing "Tama no Mihashira" (The Concept of Afterlife) which was founded on Nakatsune's thought.
Japanese: 1812年（文化9年）篤胤37歳の年には、中庸の思想を基盤とした『霊能真柱』を書き上げる。
English: The book is said to become a core of Hirata knowledge of Hakke that Atsutane claimed later.
Japanese: この本は後に篤胤の唱える平田八家の学の中核に位置する著作と言われている。
English: By that time, Atsutane already had written many texts such as "Kodo Taii" (Lectures of Atsutane HIRATA), "Kangaku Taii" (The Meaning of Chinese Classics), "Ido Taii" (Synopsis of Medicine), "Zokushinto Taii" (The Outline of Vulgar Shinto), "Butsudo Taii" (The General Idea of Buddhist Way) and "Kado Taii" (The Essentials of Poetry), and basic thought of Hirata school had became strong and solid.
Japanese: すでにこの頃には『古道大意』『漢学大意』『医道大意』『俗神道大意』『仏道大意』『歌道大意』などの講本を多く執筆し、平田学の思想の根幹は堅固で揺ぎ無いものとなっていた。
English: "Tama no Mihashira" was an important book, which became a turning point because he had lost his beloved wife Orise in the same year he finished writing the book.
Japanese: 『霊能真柱』は篤胤にとって、ある意味での分岐点になる重要な書物で、この本を書き上げた年に愛妻織瀬を亡くしている。
English: He felt exceedingly strong compassion towards his wife and he composed a poem 'god of heaven and earth, nonexistent or existent I wonder in this scourge' showing resentment towards god and wretchedness.
Japanese: 妻に対する憐憫の思いはことのほか強く、「天地の　神はなきかも　おはすかも　この禍を　見つつますらむ」と神への憤りや遣る瀬無さを歌に托し詠歌している。
English: Disciples of Motoori school group got furious and attacked Atsutane's argument and consideration for view of afterworld described in the book loudly, stating it is a debasement against the late Norinaga and some disciples violently accused Atsutane of being a swindler.
Japanese: この本の中で述べている篤胤の幽冥観（死後の行方）についての論考が、亡き宣長先生を冒涜していると、本居学派の門人達は憤慨し非難をあびせかけ、弟子達は篤胤を山師とまで罵る始末であった。
English: However this was taken in as Izumo Shinto, and strongly influenced the way of Shinto in later days.
Japanese: しかし、これは出雲神道として取り入れられその後の神道のあり方に強く影響を与えた。
English: Between January and February 1812, he made strenuous exertions and shut himself up at a temporary residence of Naofuru SHIBASAKI, a disciple in Fuchu, Suruga Province, and he at once finished writing several books about Kodai Kenkyu (Ancient Study), including "Koshiseibun", "Koshicho" (Clarification of Early History) and "Koshiden" (Commentary on Ancient History).
Japanese: 1811年（文化8年）大いに奮発する事があって師走には駿河国府中の門人柴崎直古の寓居に籠もり、『古史成文』『古史徴』『古史伝』など古代研究の本を一気に数多書き上げる。
English: Judging from Atsutane's literary work of his early 30s as well as biography and literal data of scholars in the past, he had already written argument and consideration including "Kishin Shinron" (New Treatise on the Gods) and "Honkyo Gaihen" in 1805 to 1806 and agreed with theism and existence of afterlife.
Japanese: 篤胤30代前半の著作や先学の伝記及び文献資料などから類推すると、1805年（文化2年）から06年（3年）にかけて当時すでに『鬼神新論』『本教外編』などの論考を著述し幽冥の存在や有神論を肯定している。
English: In 1815, aged 40, Atsutane was in enormous rush in literary production and finished several drafts in the year.
Japanese: 1815年（文化12年）、篤胤40歳この年大いに著述を急ぎ草稿数巻成れりとある。
English: In May next year, he visited Kashima-jingu Shrine, Katori-jingu Shrine and Ikisu-jinja Shrine, on the occasion he also went around Choshi and made a round of pilgrimages to temples and he gained a spirit rock called Ame no Iwafue (iwafue (the stone flute) is currently at Hirata Shrine Soke (the head family or house) in Chiyoda-ku).
Japanese: 翌年の四月には鹿島神宮・香取神宮及び息栖神社に詣で、序に銚子辺りを廻り諸社巡拝して、天之石笛という霊石を得ている（この岩笛は千代田区の平田神社宗家にある）。
English: Because he gained this stome flute, he changed Yago (family name) to Ibukinoya and also claimed Daigaku.
Japanese: これを得たことにちなんで、家号を伊吹乃屋と改め、大角とも名乗るようになる。
English: In 1817 (aged 42), he wrote "Ame no Iwafue no Ki" (the Discovery of the Sacred Stone Flute) that described details of the travel.
Japanese: 1817年（文化14年）（42歳）には、この旅行の顛末をしるした『天石笛之記』が書かれている。
English: Torakichi visited and came back from the abode of a Taoist immortal and learnt jujutsu (an occult art) from residents of the world.
Japanese: 寅吉は神仙界を訪れ、そこに住むものたちから呪術の修行を受けて、帰ってきたという。
English: It started when the boy sponged on Yoshinari YAMAZAKI, who was a wealthy merchant and essayist in Edo.
Japanese: 発端は江戸の豪商で随筆家でもある山崎美成のもとに少年が寄食したことにある。
English: Atsutane heard rumors among disciples and he visited the house of Yamazaki as he had had interest in different worlds and the afterworld for a long time.
Japanese: 弟子達の噂が篤胤の耳に入り、かねてから異界・幽冥の世界に傾倒していた篤胤は、山崎の家を訪問する。
English: After this Atsutane took the Tengu boy as an adopted son and looked after him for 9 years until 1829.
Japanese: 以後この天狗少年を篤胤は養子として迎え入れ文政12年まで足掛け9年間面倒をみて世話をしている。
English: In 1822, he published "Senkyo Ibun" (Interview with an Apprentice of Tengu) that he summarized what he heard.
Japanese: 1822年（文政5年）にはその聞書きをまとめた『仙境異聞』を出版している。
English: Those around Atsutane accused him saying he must have used the boy, making him testify to support Atsutane's idea.
Japanese: これに対して、周囲からは少年を利用して自分の都合のいいように証言させているに違いないと批判された。
English: When Torakichi told he would go back to the abode of a Taoist immortal, Atsutane made Torakichi carry letter to residents of the abode of a Taoist immortal requesting for instruction.
Japanese: 寅吉が神仙界に戻ると言ったときには、神仙界の者に宛てて教えを乞う書簡を持たせたりもしている。
English: Following "Senkyo Ibun", he studied and wrote a series of strange stories about afterworld including "Katsugoro Saisei Kibun" (Record of Katsugoro's Rebirth), "Yukyo Shingo", "Kokon-Yomi-Ko" (A study on monsters of all ages) and "Ino Mononoke Roku" (The Ghost Experience of Mr. Ino).
Japanese: 『仙境異聞』に続いて『勝五郎再生記聞』『幽郷眞語』『古今妖魅考』『稲生物怪録』など一連の幽なる世界の奇譚について書き考察している。
English: During the several years between 49 to 54 years old, Atsutane researched Koki (Ancient records) literatures of China and India; moreover he researched about existence of sennin (immortal mountain wizard) and god in foreign countries.
Japanese: 49歳から54歳までの数年間、支那や印度の古記文献の研究をし、さらに異国に於ける仙人や神の存在についての研究をして行く。
English: During this period, Atsutane had written many moralistic books including "Kasseno Den" (The Venerable Mr. Kassen), "Fusokoku Ko" (Considerations of Fu-Sang Country), "Kotei Denki" (The Life of the Yellow Emperor), "Sekiken Taiko Den" (The Legend of Ancient China), "Sanshinzan Yoko" (Consideration of Three Sacred Mountains) and "Tenchu Gogaku Yoron", and had read Buddhist scriptures such as Daozang (Daoist Canon).
Japanese: この時期『葛仙翁伝』『扶桑国考』『黄帝傳記』『赤縣太古傳』『三神山餘考』『天柱五嶽餘論』他数多の道学的な本を物し道蔵などの経典を読んでいる。
English: The aim of the trip was to present literary work to the Imperial Court, to visit Haruniwa MOTOORI (Norinaga's child) in Matsuzaka and Ohira MOTOORI (the successor of Suzuya family) in Wakayama (present Wakayama City), and to visit Norinaga's grave.
Japanese: 目的は、著作を朝廷に献上すること、若山（現和歌山市）の本居大平（鈴屋一門の後継者）・松阪の本居春庭（宣長の子）を訪れること、そして宣長の墓参をすることであった。
English: His enthusiasm towards going to Kyoto can be seen from a poem, 'The time has come to awake the cloud of dragon hidden in a little stream, to be shown to the heavens' that he read when he went to Kyoto.
Japanese: 「せせらぎに潜める龍の雲を起し天に知られむ時は来にけり」と上京に際して詠んだ歌から、上京にかける意気込みが知られる。
English: On September 7, he visited Atsuta-jingu Shrine, and on September 10, he arrived at Kyoto.
Japanese: 8月3日(旧暦)に熱田神宮の参詣を済まし、8月6日(旧暦)に京都に到着した。
English: He presented his literary work to the Emperor Kokaku through Sadanao TOMINOKOJI, and also to the Emperor Ninko through disciples, Yoshika MUTOBE and Tokika MUTOBE.
Japanese: 富小路貞直を通して光格天皇に、また門人六人部節香・六人部是香を通して仁孝天皇に、それぞれ献上した。
English: Atsutane's innovative literary works already had created large stir in the family, and opinion of how to receive Atsutane, who was a heretical disciple, was divided.
Japanese: 既に篤胤の斬新的な著作は一門の間に大きな波紋を呼んでおり、異端の門人である篤胤をどう迎えるかで意見が分かれた。
English: Nakatsune even said that Atsutane is worthy of the successor to Norinaga and any disciples, including Ohira, are no matches for Atsutane.
Japanese: 篤胤こそ宣長の後継者に相応しく、大平をはじめ、他のどの門人も篤胤には及ばないとまでいった。
English: Anti-Atsutane group accused Atsutane, stating he interpreted many books arbitrary and made arguments forcefully.
Japanese: 反対派は、篤胤はさまざまな書物を恣意的に解釈して、強引に理屈をつけていると批判した。
English: Atsutane visited Suzuya's branch like the place in Kyoto, and met with Nakatsune HATTORI.
Japanese: 篤胤は京都の鈴屋の支店のようなところを訪れ、服部中庸などと交流している。
English: Disciples who encountered Atsutane in Kyoto sent letters to Ohira stating criticism about Atsutane.
Japanese: 京都で篤胤と接触した門人たちは、大平に篤胤に関する批評の手紙を送っている。
English: Ohira filed those criticism of Atsutane in one place, but in time the manuscript was passed on to Atsutane through hands of other people.
Japanese: 大平はそれらの篤胤の批評をまとめて整理していたが、やがて人手を介して写本が篤胤に伝わった。
English: Later Kanetane HIRATA added critics and supplement, and published as "Kiyosohan Sho" (Praise and Censure).
Japanese: のちに平田鐵胤が論評と補遺を加えて『毀誉相半書』という名で出版している。
English: Although Atsutane criticized Ohira MOTOORI fiercely in the argument about "Sandaiko", he who managed Suzuya family decided to show Atsutane hospitality, as one of disciple.
Japanese: 『三大考』をめぐる論争の中で、本居大平は篤胤に厳しく批判されていたが、鈴屋門を取り仕切る彼は、門人の一人として篤胤をもてなすことにした。
English: Atsutane sent a poem 'have a compassion for a child visiting at this late, even though he have fallen to Musashino' before he paid visit, and Ohira replied with a poem 'though a person speaks bitterly of another, he is not hateful if met today'.
Japanese: 訪問に先立って篤胤が送った「武蔵野に漏れ落ちてあれど今更により来し子をも哀とは見よ」という歌に対して、大平は「人のつらかむばかりものいひし人けふあひみればにくゝしもあらず」と返した。
English: And thus a conference between the two was carried out in a cordial atmosphere, and Atsutane was given one of Norinaga's reihi (a monument to console the spirit of a deceased person) from Ohira.
Japanese: こうして、両者の会談は好意的な雰囲気でおこなうことができ、篤胤は宣長の霊碑の1つを大平より与えられた。
English: One was at Haruniwa, a biological child of Norinaga, and remaining two were at Ohira, the successor.
Japanese: 1つは実子である春庭のもとに、残る2つは後継者である大平のもとにあった。
English: Entrusted with the reihi, it is imaginable that Atsutane became even more conscious of being the successor of Norinaga.
Japanese: 霊碑を託された篤胤は宣長の後継者としての自覚をますます強くしたことだろうと思われる。
English: Atsutane visited Ise Jingu Shrine then visited Matsuzaka, and on December 5, he accomplished his heartfelt wish of visiting Norinaga's grave.
Japanese: 伊勢神宮を参詣し、ついで松阪を訪れ、11月4日(旧暦)に念願の宣長の墓参を果たす。
English: A poem he had read before Norinaga's grave at the time showed a confidence that he was a righteous successor.
Japanese: その際に墓前に献じた歌には、自分こそが正統な後継者であることの確信が表れている。
English: It was 'among many disciples of 1500, I am awed that your departed soul have chosen me'.
Japanese: 「をしへ子の千五百と多き中ゆけに吾を使ひます御霊畏し」とあるのがそれである。
English: After the prime of manhood, Atsutane started to devote himself to the art of divination, which is said to be a philosophy of China, and the study of the calendar since 1831 (aged around 56).
Japanese: 壮年期以後の篤胤は1831年（天保2年）56歳頃から暦日や支那の哲学とも云われる易学に関心が傾倒して行く。
English: Atsutane also researched the origin of languages and letters, such as the ancient Japanese character and Koshihon jikyo (Historical Change of Japanese Syllabary) (Gojuon Giketsu (Historical Change of Japanese Syllabary)) as well as "Shunju Meireki Yoko", "Sanreki Yuraiki" (The Origins of Three Calendar Systems), "Konin rekiunki ko" and "Taiko koeki den" (The Old Calendar of Taihao).
Japanese: 『春秋命暦序考』『三暦由来記』『弘仁暦運記考』『太皞古易傳』他以後古史本辞経（五十音義訣）や神代文字などの言語や文字の起源も研究している。
English: On January 23, 1841, the content of "Tencho Mukyureki" caught the eye of bakufu (Japanese feudal government headed by a shogun), then he was ordered to go back to Akita, his birthplace, and banned from literary work.
Japanese: 1841年（天保12年）1月1日(旧暦)に『天朝無窮暦』の内容が幕府の目にとまり、故郷である秋田に帰るように命じられ、以後の著述を禁止された。
English: On November 2, 1843, two years after going back to Akita, Atsutane died from illness at the age of 68.
Japanese: 秋田に帰った篤胤は2年後の1843年（天保14年）9月11日に68歳で病没する。
English: His grave is located at 21-1 Tegata aza Osawa Akita City, Akita Prefecture, and designated as a national historical site.
Japanese: なお、墓所は秋田県秋田市手形字大沢21-1にあり、国の史跡に指定されている。
English: The eldest son Tsunetaro was born in 1802, the eldest daughter Chie (or Chieko) was born in 1805, and the second son Hanbee (later changed name to Matagoro) was born in 1808.
Japanese: 1802年（享和2年）に長男常太郎が生まれ、1805年（文化2年）に長女千枝（千枝子とも）が生まれ、1808年（文化5年）に次男半兵衛（のちに又五郎と改名）が生まれた。
English: The fact that he lost his wife and two children must have gave him more reasons to study afterworld.
Japanese: 妻を一度失い、子供も二人失ったことは、篤胤の幽冥研究にさらなる動機を与えることになっただろう。
English: On February 14, 1824, Chie, the only one grew up safely, got married to Atsumasa MIDORIKAWA of Niiya Domain, Iyo Province.
Japanese: 1824年（文政7年）（49歳）1月15日(旧暦)、唯一無事に成長した千枝は、伊予国新谷藩の碧川篤真と結婚した。
English: Atsumasa MIDORIKAWA was the elder brother of Yoshihisa MIDORIKAWA and Atsumasa became the adoptive heir of the Hirata family, claiming Kanetane HIRATA.
Japanese: 碧川篤真はの碧川好尚の実兄で、平田家の養嗣子となり平田鉄胤（かねたね）を名乗る。
English: Later Chie changed name to Oteu, and succeeded her mother's name Orise in her late years (Died in March 1888).
Japanese: 千枝はのちにおてう（お長）に改名し、また晩年には母の名である織瀬を受け継いでいる（1888年（明治21年）3月没）。
English: In 1868, he was appointed to Jingikan (Department of Divinities) hanji (a judge), and then to jiko (teacher) of the Emperor Meiji.
Japanese: 1868年（明治元年）には神祇官判事に任じられ、明治天皇の侍講となった。
English: After that, the Hirata family was succeeded by Nobutane HIRATA, Moritane HIRATA (adoptive heir) and to Munetane HIRATA, but Munetane did not have a child and the family died out after Munetane's death on November 7, 1973.
Japanese: なお、その後の平田家は、平田延胤、平田盛胤（婿養子）、平田宗胤と続くが、宗胤には、子がおらず、1973年11月7日に死去、絶家となる。
English: However the last family head, Munetane, braced himself for family extinction in the year before his death and founded Hirata-jinja Shrine in Yoyogi.
Japanese: ただし、最後の当主宗胤は、死去の前年絶家を覚悟した上で、代々木に平田神社を創立している。
English: Said-to-be Atsutane's letter came out in Kaiun! Nandemo Kanteidan that broadcasted on August 22, 2006, but it was confirmed to be a letter of Kanetane as a result of appraisal.
Japanese: 2006年8月22日放送の開運!なんでも鑑定団にて、篤胤のものとされる書簡が登場したが、鑑定の結果、鉄胤の書簡であることが明らかになった。
English: In the letter, Kanetane mentioned that the Restoration of Imperial Rule is imminent in the confused political situation of the end of Edo Period.
Japanese: 鉄胤は書簡のなかで、幕末の混沌とした政情の中王政復古が間近に迫っていることに言及している。
English: Atsutane said that one have to know whereabouts of one's soul after death before the pursuit of learning.
Japanese: 篤胤は、学問をするにはまず何よりも自らの死後の魂の行方を知らなければならないと言い切った。
English: Doing so, one can gain composure of mentality and only after that, one can live in touch with the pursuit of learning.
Japanese: そうして心の安定を得ることによって、初めて学問に向き合うことができるとした。
English: From Japanese classics, Norinaga MOTOORI believed that human soul travel to the land of the dead after one's death.
Japanese: 本居宣長は、古典に照らして、人の魂はその死後、黄泉国に行くと考えた。
English: The land of the dead is a filthy evil land and this is unavoidable, therefore nothing is sadder than the death.
Japanese: 黄泉の国はきたなき悪しき国であり、そのことは逃れようのないことで、だから死ぬことほど悲しいことはないと述べた。
English: He preached that the sad event is sad, and people should accept it as is.
Japanese: 悲しいものは悲しいのであり、その現実をそのまま受け入れるべきだと説いた。
English: Similarly, Nakatsune HATTORI, a disciple of Norinaga MOTOORI and a person greatly influenced Atsutane, also believed that souls of the deceased travel to the land of the dead.
Japanese: 本居宣長の門人で、平田篤胤にも大きな影響を与えた服部中庸も同様に死者の魂は黄泉国に行くとした。
English: However Nakatsune stated that the land of dead is the moon and the world is ruled by Susanoo no mikoto (same as Tsukuyomi no mikoto)
Japanese: ただし、中庸は黄泉国は空に浮かぶ月のことであり、その世界は須佐之男命（月読命と同神だという）が治めていると考えた。
English: On the other hand, unlike other scholars, Atsutane did not think the next world is located somewhere totally different, cut off from the land of the living.
Japanese: 一方、篤胤は、他の学者のように他界は現世とは切り離された全く別のところにあるとは考えなかった。
English: Atsutane believed that souls of the deceased travel to the land of dead but the different worlds are unevenly distributed in every space of the land of the living, judging by the manners and customs carried out in reality.
Japanese: 篤胤は、現実行なわれている習俗などから類推して、死者の魂は、死者の世界に行くが、その異界は現世のありとあらゆる場所に偏在しているとした。
English: He believed that similar to gods which are enshrined in shrines, souls of the deceased stays above their graves.
Japanese: 神々が神社に鎮座しているように、死者の魂は墓上に留まるものだと考えた。
English: However, although souls of deceased leave this world, they stay in Yukai that located next to people and from there they are looking at the land of the living.
Japanese: しかし、死者の魂はこの世から離れても、人々の身近なところにある幽界におり、そこから現世のことをみているという。
English: He believed that they comes in contact with livings through religious services and watch over close blood relatives and relatives forever.
Japanese: 彼らは祭祀を通じて生者と交流し、永遠に近親者・縁者を見守って行くのだとした。
English: This is very close to Japanese traditional view of different worlds shown by the folklore after the Meiji period.
Japanese: これは近代以降、民俗学が明らかにした日本の伝統的な他界観に非常に近いものであるといえる。
English: Conversely, the folklore is strongly influenced by the study of Japanese classical literature.
Japanese: 逆に言えば、民俗学は、国学の影響を強く受けているということでもある。
English: Okuninushi no Mikoto judges the soul of the deceased and gives reward or punishment depending on merits and demerits in the land of the living.
Japanese: 大国主命は死者の魂を審判し、その現世での功罪に応じて褒賞懲罰を課すとしている。
English: However Atsutane did not describe detailed punishments that the deceased receives.
Japanese: ただし、その死者が受ける懲罰について、篤胤は具体的なことは述べていない。
English: This shows that Atsutane's interest was set in how to solve and save irrationality in life at this mortal world, and not something to preach compliance of ethical standard that statesman cared.
Japanese: これは、篤胤の関心があくまで、この世における人生の不合理性をどのように解決・救済していくかにあったのであって、為政者が望むような倫理的な規範の遵守を人々に説くものではなかったことを示している。
English: The theory of Okuninushi no Mikoto ruling the afterworld became a basic creed of fukko Shinto after Atsutane.
Japanese: この大国主命の幽冥界主宰神説は、篤胤以降復古神道の基本的な教義となった。
English: It was denied officially as Izumo-ha school lost in the argument of enshrined deity in 1881, which greatly fixed the future course of Shinto and government-religion-relationship after the Meiji period.
Japanese: 近代以降の神道および政教関係を大きく方向付けることとなった1881年（明治14年）の祭神論争の出雲派の敗北で、公的には否定される。