nntsuzu/KFTT huggingface dataset:
English: Wishing to eliminate the syncretism of Buddhism and Shintoism and have the nation return to the simple and right world of ancient times, Razan visited many sites of folklores and origins of shrines and recorded legends of the main shrines in Japan by referring to "Kojiki" (Records of Ancient Matters), "Nihonshoki" (Chronicles of Japan), "Engishiki" (an ancient book for codes and procedures on national rites and prayers), "fudoki" (description of regional climate, culture, etc.) and others.
Japanese: 神仏混淆を斥け、国家を上古の淳直の世に立ち返らせようとこいねがい、口碑縁起を訪ね歩き、これを『古事記』、『日本書紀』、『延喜式』、『風土記』その他に証し、日本のおもな神社の伝記その他をしるしたものである。
English: During a power struggle with the Azumi clan, the Takahashi clan, who served at the Naizenshi (Imperial Table Office) of the Ministry of the Sovereign's Household, compiled oral traditions and presented it to the Imperial Court as the record of family in 789.
Japanese: 宮内省内膳司に仕えた高橋氏が安曇氏と勢力争いしたときに、古来の伝承を朝廷に奏上した延暦8年の家記。
English: Unfortunately, the complete book was not preserved, but copies of original sentences can be found in "Honcho Gatsuryo" (Records of annual events and their origins), "Seiji Yoryaku" (Brief Outline of Government), "Nenju Gyoji Hisho" (Secret records of annual events) and so on.
Japanese: 残念ながら完本は伝わておらず、逸文が『本朝月令』、『政事要略』、『年中行事秘抄』その他に見える。
English: Incidentally, the Zoku-Gunsho Ruiju Completion Committee, which had published Zoku-Gunsho Ruiju, virtually went bankrupt due to a bad check in September 2006.
Japanese: なお同書の刊行を手掛けていた続群書類従完成会は、2006年9月に不渡りを出して、事実上倒産した。
English: The committee did not seek bankruptcy protection and filed for bankruptcy to Tokyo District Court.
Japanese: 同社は会社更生法の申請を行わず破産の申し立てを、東京地方裁判所に行った。
English: To compensate for the disappearance of the "Nihonkoki" (Later Chronicle of Japan), the "Nihon isshi" describes the period between 792 and 833 in chronological order by introducing episodes featured in books such as "Ruiju kokushi" (Assorted national histories), "Nihongi Ryaku" (Summary of Japanese Chronologies), "Ruiju sandai kaku" (Assorted regulations from Three Reigns), and "Seiji Yoryaku" (Brief Outline of Government) as exact excerpts of original texts.
Japanese: 『日本後紀』の欠をおぎなうべく、『類聚国史』、『日本紀略』、『類聚三代格』、『政事要略』その他の記事を、延暦11年以降天長10年まで、原文のまま、編年体で記述する。
English: From the books, it can be observed that Hakuseki tries to grasp the real and rational picture of ancient deities by regarding them as humans and carefully exploring documents from a historical perspective.
Japanese: 古代の神々を人として歴史的立場から資料を精査しながら、合理的に事実を捉えようとする姿勢がみられる。
English: Hakuseki insists that as ancient books use the On-reading of Chinese characters, readers should understand the meanings and contents of texts by listening to the sound of letters.
Japanese: 古語は漢字の音(おん)を利用して書きとめたのが昔の書物であるので、文字の音によりその意味や内容を読み取るべきであるとする。
English: Book I: In the beginning, it is declared that deities are humans, and Hakuseki proposes the unique opinion that Takamanohara (plain of high heaven) is identified with Hitachi Province.
Japanese: 第一巻--巻頭で神は人なり。と説き、かつ、高天原は常陸国だとしている独特の見解を示した。
English: Book II: From Myths of Takamagahara to Myths of Izumo, this book introduces episodes from Ama no Iwato (The cave of the sun god) to Okuninushi no mikoto (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region).
Japanese: 第二巻--高天原神話から出雲神話へ、ここでは、天の岩戸から大国主命の話がかかれている。
English: Contemporary Confucian scholars such as Razan HAYASHI thought that the origin of Japanese people could be traced to the descendants of Count Tai, king of the state of Wu.
Japanese: 林羅山等の儒者は当時は倭人の祖は、古代中国の呉の王である太白の子孫と考えていた。
English: Meanwhile, Shinto scholars such as Kanekata URABE, an author of Shaku Nihongi (annotated text of the Nihon Shoki), and Kanera ICHIJO thought that deities were the roots of everything in the universe, and that Takamanohara was located in the heavens.
Japanese: また釈日本紀の（卜部兼方）や一条兼良といった神道の立場の学者は、神は万物の宇宙の根源であり、高天原は虚空にあるとしている。
English: Hakuseki, on the contrary, insisted that Takamanohara was located in Taka County of Hitachi Province because the land where the God of Sun appeared was pronounced in On-Kun reading as Hitachi and because in the Kyujiki (ancient Japanese historical text), taka in Takamagahara was described as Country named Taka.
Japanese: これに対し、言葉の音訓から日神が立たれた土地は日立国で常陸という表記になり、高天原の高は旧事紀で高国と記述あり、即ち常陸国多珂郡であるという。
English: After Hakuseki's death, the books were sidelined for a while, but their approach to analyzing ritual services and mythologies not as religion but as actual human history was reevaluated.
Japanese: 白石の没後、本書も忘れられていた感があったが祭祀や神話を宗教的よりも現実の人間の歴史として解釈しようとした事が注目された。
English: The books were collected in the library of Mito Domain, and had a large influence on Shundai DAZAI, Sadatake ISE, and Baien MIURA.
Japanese: 水戸藩の文庫に収められて太宰春台・伊勢貞丈・三浦梅園に多大な影響を与えた。
English: In later years, however, different opinions on ancient kana orthography were proposed by Norinaga MOTOORI.
Japanese: しかしその後、上代仮名遣いについては、本居宣長により、異見解が示されている。
English: Izanami (The Female Who Invites) made Yomotsu-shikome chase Izanagi (The Male Who Invites) in desire to catch him because he had run away from her, breaking his promise.
Japanese: イザナミが自分との約束を破って逃げ出したイザナギを捕まえるため、黄泉醜女にイザナギを追わせた。
English: When Izanagi threw a hair ornamentation made of a vine, it bore bunches of wild grapes.
Japanese: イザナギは蔓草で出来た髪飾りを投げつけた所、そこから山ブドウの実が生えた。
English: Then, Izanagi took his comb from his right tsunogami (a style of hairdo in ancient Japan, in which the hair was twisted into knots on top of the head and held in place with pins), snapped off a tooth of the comb and threw it at her.
Japanese: 次にイザナギは右の角髪から湯津津間櫛（ゆつつなくし）を取り、その歯を折って投げた。
English: When Izanagi (The Male Who Invites) fled at the appearance of Izanami (The Female Who Invites), who had become an inhabitant of the land of the dead, Izanami grew angry and set the 1500 Yomotsuikusa demons after him.
Japanese: イザナギが黄泉の国の住人となったイザナミを見て逃げ出した時、イザナミは怒って1500人もの黄泉軍を放った。
English: Izanagi, arriving at the starting point of Yomotsu Hirasaka (the slope that leads to the land of the dead), situated at the border between the land of dead and the land of the living, picked three peaches from the peach tree growing there.
Japanese: イザナギは黄泉の国と地上の境である黄泉比良坂（よもつひらさか）の坂本に辿り着くと、そこに生えていたモモの木から3つの桃を取った。
English: Haitei no Yashiro Shrine was located on a knoll in Shimogyo Ward, Kyoto City, Kyoto Prefecture.
Japanese: 廃帝社（はいていのやしろ）は、京都府京都市下京区の円丘の上にあった社である。
English: The shrine is on the east side of Fushimi Kaido Road leading to Inari with two small shrines facing south.
Japanese: 同地は稲荷に通じる伏見街道の東側に当たり、小さい祠が2つ南面している。
English: It is said that one enshrines Emperor Junnin, Imperial Prince Toneri and Imperial Prince Sawara, and the other enshrines Empress Jingu, Empress Inoue and Imperial Prince Osabe.
Japanese: 1つは淳仁天皇、舎人親王、早良親王を、1つは神功皇后、井上皇后、他戸親王を祀ったという。
English: According to a couple of theories, the knoll was a mausoleum of Emperor Chukyo (Dethroned Emperor Kujo) and the divine spirit was enshrined in the shrine, or it was a grave of Imperial Prince Toneri or FUJIWARA no Sanetomo.
Japanese: 一説に、仲恭天皇（九条廃帝）の陵で、神社は神霊を奉斉したものであるとも、あるいは舎人親王の墓であるとも、藤原実頼の墓であるともいう。
English: The Yasakani no magatama is one of the Three Sacred Treasures of the Imperial Family, along with the Yata no Kagami (the eight-span mirror) and the Ame no Murakumo no Tsurugi (the sword Ame-no-Murakumo, literally "Heavenly Sword of Assembled Clouds").
Japanese: 八尺瓊勾玉（やさかにのまがたま）は八咫鏡・天叢雲剣と共に三種の神器の一つ。
English: In this regard, with the character '八' meaning 'eight' and being used to represent the 'ya' of 'Yasakani,' the portion of the word read as 'Yasaka' appears to mean 'eight saka' or 'eight aka' (which would be about 1.4 meters), but the actual meaning is simply extraordinarily large or long.
Japanese: ただし、ここでいう「八尺」（八咫）は文字通りの8咫（約1.4メートル）ではなく、通常よりも大きいまたは長いという意味である。
English: There is a theory that the jewel symbolizes the moon (yin or negative) in contrast to the Yata no Kagami, which symbolizes the sun (yang or positive).
Japanese: その存在について、「日(陽)」を表す八咫鏡に対して「月(陰)」を表しているのではないかという説がある。
English: According to Japanese mythology, the jewel was made by Tamanooya when Iwato-gakure (the hiding of Amaterasu Omikami, the sun goddess, in the heavenly rock cave) happened, who was the deity from which Tamasuri no muraji descended.
Japanese: 日本神話では、岩戸隠れの際に後に玉造連の祖神となるタマノオヤが作った。
English: At present, the Yasakani no magatama is said to be enshrined together with the sword in the Kenji no Ma (hall of sacred sword and jewel), situated beside the bedroom of the emperor in the Gosho (Imperial Palace).
Japanese: 現在は、御所の中の、天皇の寝室の横に剣璽の間があり、そこに剣とともに安置されているとされる。
English: Kannabi (also called kamunabi or kaminabi) refers to a place that holds numerous spirit replacements or material objects in which divine spirits reside; or one form of divine replacement in which the natural environment is an object of worship that contains the spirit of a deity.
Japanese: 神奈備（かむなび・かんなび・かみなび）とは、神霊（神や御霊）が神留る（かんずまる）場所としての御霊代（みたましろ）・依り代（よりしろ）を無数に擁した領域の事や、自然環境を神体（しんたい）とした神代（かみしろ）のひとつの在り方。
English: Kannabi includes forests, sacred trees, sacred shrine forests, and mountains (holy Mt. Fuji) that are considered himorogi (a temporarily erected sacred space or "altar" used as a locus of worship) or iwakura (dwelling place of a god, usually in reference to a large rock).
Japanese: 神籬（ひもろぎ）磐座（いわくら）となる森林や神木（しんぼく）や鎮守の森や山（霊峰富士）をさす。
English: Kannabi also includes natural objects such as rocks (Meotoiwa) and waterfalls (Nachi no Taki) with distinctive characters where a deity is believed to reside.
Japanese: または岩（夫婦岩）や滝（那智の滝）などの特徴的な自然物がある神のいる場所をいう。
English: The object of worship in Shrine Shinto today is yashiro, and it is not called kannabi.
Japanese: 現在の神社神道としての神体は「社（やしろ）」であり、神奈備とはいわない。
English: Shrine Shinto is said to originate in a primitive religion that arose spontaneously in Japan and is derived from the Ancient Shinto that involved worship of nature and the dead, and elements of both sources still remain today.
Japanese: 神社神道も元は、日本で自然発生的に生まれた原始宗教ともいわれ、自然崇拝や精霊崇拝を内包する古神道から派生し、これら神社神道も古神道も現在に息づいている。
English: Although many shrines today display Shimenawa (a sacred rice-straw rope) as the object of worship, there are also sacred trees, rocks, forests, or even lakes and waterfalls within or outside the same shrines as the object of worship.
Japanese: 現在の神社には、神体として注連縄が飾られた社があるが、同時に境内の内外に神木や霊石としての岩や鎮守の森、時として湖沼や滝などの神体が存在する。
English: Some old shrines have no building, main hall or hall of worship; they enshrine the natural kannabi as the enshrined deities.
Japanese: また歴史の古い神社では、社だけでなく拝殿や本殿もなく、自然の神奈備そのものを賽神として祭っているところもある。
English: As part of Shinto as animism, kannabi is an embodiment of appreciation, awe and respect for nature.
Japanese: 神奈備はアニミズムとしての神道の一部でもあることから、自然への感謝や畏敬や畏怖の体現でもある。
English: In addition, kannabi represents a sacred area where a deity resides, or a border between Tokoyo (the eternal world of the dead) and Utsushiyo (this mortal world).
Japanese: そのほかには、神の住まう場所としての神域や、常世（とこよ）と現世（うつしよ）の端境。
English: In some cases, kannabi means the barrier to restrict coming and going between Tokoyo and Utsushiyo, or it represents a tabooed land.
Japanese: または、その常世と現世の往来を制限するための結界の意味や、禁足地とする例もある。
English: In terms of environmental preservation, kannabi is also notable as a place that preserves unspoiled nature.
Japanese: また自然環境の保護の観点から自然を手付かずに残す事例としても着目されている。
English: Kannabi is valuable as Satoyama (farming landscape near the hills and mountains in Japan) or part of satoyama bunka (traditional village culture); in fact, soil bacteria that are unique to such places have been found and used for development of new drugs, and environmental researchers from all over the world visit these places for their studies.
Japanese: 里山やそれらに伴う文化の一部として貴重であり、実際にこのような場所から新薬の開発のきっかけとしてのその土地固有の土壌細菌が発見されていて、また世界中の自然環境学の研究者などが、研究のため訪れる場所ともなっている。
English: One theory states that the term "kannabi" is derived from "kannarabi"(神並び) meaning a deity is enshrined; another states that "nabi" means to hide, therefore kannabi means a place where a deity is hiding.
Japanese: 「カンナビ」は「神並び」の「カンナラビ」が「カンナビ」となったとする鎮座の意味や「ナビ」は「隠れる」の意味であり、「神が隠れ籠れる」場所とする意味であるという解釈がある。
English: Shinto scripture is a general term for the literature which provide the basis for religious belief in Japanese Shinto.
Japanese: 神典（しんてん）とは日本の神道において信仰の根拠とされる文献の総称である。
English: Shinto in Japan has no official scripture to describe its definite doctrine, like the sutras for Buddhism, the Bible for Christianity and the Koran for Islam; but it has a body of literature that is widely accepted as the legitimate religious standard.
Japanese: 日本の神道には、仏教における経典や、キリスト教の聖書、イスラム教のコーランのように明確な教義を示す正典は存在しないが、正統な信仰の規範とすることができると広く認められる一群の文献が存在する。
English: The literature called Shinto scriptures was mainly written by the Heian period, and the term is used only for those with records of God's deeds in a mythological age and little influence of Buddhism and Confucianism.
Japanese: 神典と呼ばれる文献は主として平安時代までに成立したもので、神代における神の事績を記すとともに、その内容において仏教や儒教の影響が少ないものに限られている。
English: The literary works by Shintoists of various schools in the medieval period and the early-modern times are not classified as Shinto scripture, because they state their own doctrine but lack objectivity.
Japanese: また、中近世の諸流神道家による著作は各流派における教義を示したもので、客観性に欠けるために神典の範囲からは外されている。
English: Nippon Decimal Classification has set, under middle classification '170 Shinto,' small classification '173 Shinto sacred classics.'
Japanese: 日本十進分類法では中分類「170神道」の下に小分類「173神典」を設けている。
English: Keichu (a scholar of the Japanese classics) argued that this literature 'just mentions the traditions that have been told since a mythological age,' and that to learn the essence of Shintoism attention needs to paid to official events (religious services in particular) held at the Imperial Court and religious services held at shrines; about the latter, the approach has been passed down in folklore since Kunio YANAGITA's generation.
Japanese: なお、契沖はこれらの文献を「神代ヨリ有ツル事ドモ記セルノミ」に過ぎないので、神道の根本を知るためには朝廷日本の朝廷における公式行事（特に祭祀）や諸神社における祭祀に注目すべきであると説き、後者については柳田國男以降の民俗学にその精神が受け継がれている。
English: In addition to the above, old Shinto-related records contained in "Manyoshu" (the oldest anthology of Japanese poetry), "the Ritsuryo codes," "Shoku Nihongi" (Continuation of Chronicles of Japan) and newer Chronicles of Rikkokushi (the Six National Histories), "Shinsen Shojiroku" (Newly Compiled Register of Clan Names and Titles of Nobility), "the Engishiki" (an ancient book for codes and procedures on national rites and prayers), "Ryonogige" (Clarification of the Civil Statutes), "Ryonoshuge" (Commentaries on the Civil Statutes), and "Shaku Nihongi" (annotated text of the Nihonshoki) are also classified as Shinto scriptures.
Japanese: これ以外に、『万葉集』、『律令』、『続日本紀』以降の六国史、『新撰姓氏録』、『延喜式』、『令義解』、『令集解』、『釈日本紀』といったものに収録されている神道関係の古記録等も神典とされる。
English: Hitsuki Shinji is the Divine Revelation that Tenmei OKAMOTO (1897-1963), a painter and a Shintoist, claimed to have received from a holy spirit called 'Kuninotoko Tachinokami' (国常立尊 or 国之常立神) by automatic writing.
Japanese: 日月神示（ひつきしんじ）は神典研究家で画家でもあった岡本天明、1897年（明治30年）明治30年–1963年（昭和38年）昭和38年に「国常立尊」（別名、国之常立神）と呼ばれている高級神霊より自動書記によって降ろされたとされる神示、神典である。
English: The original was written mostly in mixed sentences of Chinese numerals, kana characters and symbols, and included volumes which were written only in symbolic drawings.
Japanese: 原文はほとんどが漢数字、かな文字、記号の混じった文体で構成され抽象的な絵のみで書記されている「巻」も有る。
English: At the beginning it was too difficult even for Tenmei himself to read, but most of it has been decoded little by little, with cooperation of his fellow Shintoists and efforts of his wife Minori OKAMOTO after his death.
Japanese: その難解さから当初は書記した天明自身もほとんど読むことが出来なかったが、仲間の神典研究家の協力などで少しずつ解読が進み天明亡き後も妻である岡本三典の努力により、今では一部を除きかなりの部分が解読されたと言われている。
English: However, it includes a part written as 'this written revelation has 8 different interpretations,' therefore the people concerned generally consider that only one of those were decoded and it was released with subtitle as tentative translation.
Japanese: しかし、一方では神示の中に「この筆示は8通りに読めるのであるぞ」と書かれている箇所もあり解読法の一つに成功したという認識が関係者の間では一般的で、その為に仮訳と言う副題を添えての発表も有った。
English: Also other than above mentioned volumes there are 13 volumes that have been prohibited to be released by the spirit and Tenmei said about it in 1961, 'So far I'm not sure if those unpublished volumes will be allowed to be released at some time or not.'
Japanese: また、上記の他にも神霊より発表を禁じられている「巻」が13巻有り、天明は「これら未発表のものは、或る時期が来れば発表を許されるものか、許されないのか、現在の所では不明であります。」と昭和36年に語っている。
English: Since the appearance, almost no one knew about Hitsuki Shinji except the people concerned and some experts, but since around the early 1990's it has come to be known commonly due to the books written by Shinichi NAKAYA, a Shintoist and translator.
Japanese: 日月神示はその登場以来、関係者や一部専門家を除きほとんど知られていなかったが、1990年代の初め頃より神典研究家で翻訳家の中矢伸一の著作等により広く一般にも知られるようになって来たと言われている。
English: GHQ named him as a class-A war criminal, but one day before the date of his summons, he took poison and committed suicide.
Japanese: 近衛は敗戦後にGHQよりA級戦犯者のひとりとして指名されるが、その出頭命令日前日に服毒により自ら命を絶った。
English: On April 18, 1944, at the end of World War II, an experimental test of Fuchi was conducted in Harajuku, Tokyo, to tell the future war situation and to ask about the ancient history of Japan.
Japanese: 第二次世界大戦も終盤に差し掛かった昭和19年（1944年）4月18日に今後の戦局を占う意味や日本の古代史の事を聞く目的もあって東京の原宿で扶乩（フーチ）実験が行われた。
English: Fuchi, a Chinese traditional fortune-telling to ask spirits about God's will, is a kind of automatic writing.
Japanese: 扶乩とは中国に昔から伝わる神霊の御神意をうかがう占い方法で、一種の自動書記現象である。
English: The members of Shushi Kyoyokukai, who studied the ancient history of Japan and Kiichi OGAWA, an Army Major General and others participated in it.
Japanese: この時の参加者は日本の古代史を研究していた修史協翼会のメンバーや、陸軍少将の小川喜一等であった。
English: Tenmei OKAMOTO who was looking after Hachiman-jinja Shrine (Hatomori Hachiman-jinja Shrine) in Sendagaya, Tokyo, as a temporary Shinto priest while the regular one was in the field, served as saniwa (person who receives and tells the revelation) and master of ceremony in it.
Japanese: その場において審神者（サ二ワ）兼司会進行役をつとめたのが岡本天明であった。（天明はこの頃、東京の千駄ヶ谷に在る八幡神社（鳩森八幡宮）で正神主が出征中の為、留守神主をしていた）
English: The spirit Kuninotoko Tachinokami, who would later possess Hitsuki Shinji, appeared at that time, and that was the start of it all.
Japanese: この時に降臨した神霊がその後に日月神示を天明に書記させていく「国常立尊」で、これがその後に続く機縁の始まりだと言われている。
English: However, at that time, the spirit introduced himself as 'Hitsuku no Kami' or 'Ame no Hitsuku no Kami,' not Kuninotoko Tachinokami.
Japanese: ただこの時には「日月のかみ」や「天之日月神」と名乗り国常立尊とは名乗っていない。
English: After the experimental test of Fuchi, in the summer of 1945 just before the end of the war, some young military officers visited Tenmei to tell about the former Prime Minister 'Fumimaro KONOE' who had formed his government three times and been maneuvering for termination of war with his latent power, which was the exact opposite of the military's intention.
Japanese: この扶乩実験の後、終戦直前の昭和20年の夏のある日に軍関係者（青年将校達数名）が天明のもとを訪れたのは、それまでに都合3度の内閣を組閣しその後も隠然とした力と、軍部の考えとは正反対に独自の終戦工作を画策していたらしい元内閣総理大臣経験者である「近衛文麿」に関してであった。
English: They also said in a stormy atmosphere 'we would like to ask the spirit about God's will and depending on the answer, we are willing to kill Konoe.'
Japanese: また、｢そこで、御神霊の意見を是非うかがって、その返答によっては近衛の殺害も厭わない」と述べ、かなり殺気だった雰囲気に包まれたと言われている。
English: He said 'what are you going to do if the answer of spirit is different from the will of the military? I can't ask it to him before you answer it.' and they agreed to follow the answer of the spirit.
Japanese: その判断とは「軍関係者の望んでいる答えと御神霊の答えが違っている場合はどうするのか？それを聞かなければお伺いは立てられない」と天明が言った事に対して、軍関係者達に神霊の言葉に従うという内容の約束をさせた事であった。
English: Though Hitsuki Shinji was not decoded enough at that time, some of the military officials seemed to believe and sanctify it.
Japanese: この頃はまだ日月神示の解読は十分されてはなかった筈だが、軍人の一部にはすでにこれを信頼し神聖視していた者もいたらしい。
English: Because Japan's future defeat was written clearly the revelation, it helped prevent many hopeless soldiers from committing suicide.
Japanese: 神示にはその後の日本の敗戦を明らかに書記されている部分があり、希望を失っていた軍人の中でも、前もってそれを知っていた為に終戦時に自殺を思いとどまった者も多く居たという。
English: On June 10, two months after the Fuchi experiment, Tenmei was invited to Daikata, Kozu village, Inba County, Chiba Prefecture (presently Daikata in Narita City) by his acquaintance Shuzo TAKADA, where was 'Ame no Hitsuku-jinja Shrine' of Ame no Hitsuku no Kami was located, which is a subordinate shrine of Makata-jinja Shrine listed in the Engishikinaisha shrine list.
Japanese: 前述の扶乩実験の約2ヶ月後の6月10日に天明は知人であった高田集蔵の誘いで千葉県印旛郡公津村台方（現・成田市台方）を訪れるが、そこに実験の時に現れた天之日月神を祀る延喜式内社で麻賀多神社の末社である「天之日津久神社」があった。
English: Tenmei recalled later that even he as a Shintoist hadn't known for a while after the Fuchi experiment what God Ame no Hitsuku no Kami was and which shrine was dedicated to him.
Japanese: 神典研究家であった天明でも天之日月神がいかなる神なのか、また、どこに鎮座され祀られている神なのかが扶乩実験後もしばらくは分らなかったと後に述懐している。
English: According to Tenmei, when he was taking a rest after giving his appreciation at Ame no Hitsuku-jinja Shrine, he experienced the automatic writing phenomenon.
Japanese: 天明によると天之日津久神社を参拝し厚く御礼を申し上げ、社務所で一息ついている時に予期しない自動書記現象が起こったという。
English: Tenmei usually brought drawing papers and a portable brush-and-ink case as a painter and when he felt a strong shock on his forehead and an acute pain in his right arm (he expressed it as if a burned metal chop stick was stuck in his right arm) and he took out his brush and a paper, the brush moved very fast automatically and scribbled unknown terms.
Japanese: 画家でもあった天明は画仙紙や矢立を常に持ち歩く習慣がありこの時も例外では無かったが、突然、額のあたりに「ピリッ」とした強い衝動と右手に非常な激痛を感じ（天明の言葉によれば、右腕に焼火箸を突っ込まれたような激痛だったという）、矢立と紙を取り出したところ自分の意思に反して猛烈な勢いで筆が走り意味不明の殴り書きをした。
English: Because he had a lot of spiritual and spirit medium experiences, he thought instantaneously that it was a sign of automatic writing when he had an acute pain in his right arm.
Japanese: 以前から霊的体験が豊富で自らも霊媒役等を務めた経験がある天明は、右腕の激痛時にこれらは自動書記の前触れかもしれないと瞬間的に思ったという。
English: Normally he had been able to stop automatic writing by his will, but at that time, the more he tried to stop, the more pain he got in his right arm and he couldn't stop.
Japanese: 従来の自動書記では天明自身が中止しようと思えば中止出来たが、今回の場合は中止しようとすれば更に右腕の激痛が耐えられぬほどになり全く自由にならなかったという。
English: This was the Divine Revelation that was later called Hitsuki Shinji and it was the important day of the appearance.
Japanese: これが後に日月神示と呼ばれる神示、神典でこの日が発現の重要な日となった。
English: When the writing was finished, the pain in his right arm was gone magically.
Japanese: なお、書記を終えた時には先程までの右腕の激痛は嘘のように消えていたという。
English: Since then, every time the revelation was received, he had pain in his right arm and after finished writing the pain was gone.
Japanese: その後も神示が降りてくる時には右腕が痛くなり、書記が終われば治まるということの繰り返しが続いたと言われている。
English: What were written at that time are the first and second chapters of volume 'Uetsu,' the first volume of Hitsuki Shinji.
Japanese: なお、この時に書記されたものが日月神示の第一巻である「上つ巻」（うえつ巻）の第一帖及び第二帖であった。
English: The original text that Tenmei was made to write automatically first at the shrine office of Makata-jinja Shrine was as follows:
Japanese: 麻賀多神社の社務所で天明が最初に自動書記で書かされた原文は右のようなものであった。
English: 2288re12hon8re ㋹-no 92-no ma90-no ㋹-no chikara wo ara8su 47reru'
Japanese: 「二二八八れ十二ほん八れ　㋹の九二のま九十の㋹のちからをあら八す四十七れる」。
English: It continues '卍-mo 10-mo 9-mo 8kiri tasukete 76kashii 5kuro-no nai 4ka kurukara 3tama-wo 2tan-ni mikaite 1sushi-no ma90-wo 14te9re4 ima1-10-96 aruka 9-no 9683tama-wo 3kaiteoranu 10kosenu 9-no 48matte 2-10- 10- 71 96tearu.'
Japanese: 続いて「卍も十も九も八きりたすけて七六かしい五くろうのない四かくるから　三たまを二たんにみかいて一すしのま九十を十四て九れ四　いま一十九十六あるか　九の九六八三たまを三かいておらぬ十こせぬ　九の四八まって二十十七一九六てある」。
English: It is read as 'Hotoke mo Kirisuto mo nanimokamo hakkiri tasukete shichi muzukashi gokuro no nai yo ga kurukara mitama wo fudan ni migaite hitosuji no makoto wo toshite kureyo.' (Everything including Buddha and Christ will help clearly to make the world without any difficult troubles, so please improve your spirit constantly and keep being honest)
Japanese: これについても、読み方は「仏もキリストも何もかも、ハッキリ助けてシチ難しい御苦労の無い世がくるからミタマを不断に磨いて一筋のマコトを通して呉れよ。
English: A true God will appear in the world and show his power and help everyone to make the world ideal without any hardship, but before that people must have the biggest disaster and trial.'
Japanese: ｢マコトの神が世に出現して神の力を現して、すべてを助け何の苦労もない理想的な世界に立て直していくが、その前には人類は未だかつてなかった程の大災厄や大試練を迎えなければならない。｣
English: Beginning with those chapters, the Revelation had been written for 17 years from 1944 until 1961, two years before Tenmei's death.
Japanese: これらの帖を手始めに昭和19年から天明が亡くなる2年前の昭和36年まで17年間にわたり神示は書記されていく。