nntsuzu/KFTT huggingface dataset:
English: The family was based in the southern part of Kyushu District, resisting Yamato sovereignty (the ancient Japan sovereignty), and the name is said to have meant the area.
Japanese: 九州南部に本拠地を構え、ヤマト王権に抵抗した一族名で、地域名を意味するとされる語である。
English: They are a tribe who lived from Kuma County, Higo Province (around the present Hitoyoshi City, Kumamoto Prefecture, the upper reaches of the Kuma-gawa river) to Soo County, Osumi Province (around the present Kirishima City, Kagoshima Prefecture. It is a different area from the present Soo County, Soo City).
Japanese: 肥後国球磨郡（くまぐん。現熊本県人吉市周辺。球磨川上流域）から大隅国贈於郡（そおぐん。現鹿児島県霧島市周辺。現在の曽於市、曽於郡とは領域を異にする）に居住した部族である。
English: Today it is generally considered that after they became followers of Yamato sovereignty, they served as 'Hayato' (an ancient tribe in Kyushu) (Sokichi TSUDA and others).
Japanese: ヤマト王権への臣従後は、「隼人」として仕えたと言うのが現在の通説である（津田左右吉ら）。
English: Akizo NAKAMURA, a scholar of Hayato, advocated a theory that the base of Kumaso was only the regions of Miyakonojo and Soo from the archeological difference of Kuma and Soo regions, and 'Kuma' was a eulogistic name to indicate dauntlessness.
Japanese: なお、隼人研究家の中村明蔵は、球磨地方と贈於地方の考古学的異質性から、熊襲の本拠は、都城地方や贈於地方のみであり、「クマ」は勇猛さを意味する美称であるとの説を唱えている。
English: Moreover, Konan NAITO, Sokichi TSUDA, and Mitsusada INOUE claimed that Kunakoku mentioned in Gishiwajinden (literally, an 'Account of the Wa' in "The History of the Wei Dynasty") was the province of Kumaso.
Japanese: また、魏志倭人伝中の狗奴国をクマソの国であるとする説が、内藤湖南、津田左右吉、井上光貞らにより唱えられている。
English: According to a myth of Kuni-umi in Kojiki, Kumaso was told as one of the four areas of Tsukushi no shima Island (Kyushu), which was born after Shikoku and before Iki Island, and its another name was said to be 'Takehiwake.'
Japanese: 古事記・国産み神話においては、四国の次、壱岐の前に生まれた筑紫島（九州）の四面のひとつとして語られ、別名を「建日別（タケヒワケ）」といったとされる。
English: Kojiki contains a tale in which Yamato Takeru, an Imperial prince of Emperor Keiko, subjugated Kumaso Takeru (Kawakami Takeru).
Japanese: 古事記には、景行天皇の皇子であるヤマトタケルによるクマソタケル（熊襲建、川上梟師）の征伐譚が記されている。
English: In addition, Nihonshoki tells a legend of Emperor Keiko's subjugation that had been conducted before Yamato Takeru.
Japanese: 日本書紀においては、それに加え、ヤマトタケルに先立つ景行天皇自身の征討伝説が記される。
English: Especially the former is famous as a myth in which Yamato Takeru, who called himself Osu no Mikoto in those days, dressed up as a woman, sneaked into a bedchamber of Kumaso Takeru brothers and killed them, then he was given the name of younger brother Takeru at that time.
Japanese: 特に前者は、当時小碓命と名乗ったヤマトタケルが、女装しクマソタケル兄弟の寝所に忍び込み、これらを討ち、その際に「タケル」の名を弟タケルより献上されたという神話で有名である。
English: Kanzen Choaku is a compound word made up of four characters: 勧(kan), 善(zen), 懲(cho) and 悪(aku) and means encouraging good and punishing evil.
Japanese: 勧善懲悪（かんぜんちょうあく）とは「善を勧め、悪を懲しめる」ことを意味する四字熟語である。
English: The Kanzen Choaku style in literature is typical of the scenarios in period dramas, many Hollywood movies and special-effect films.
Japanese: 『勧善懲悪』の文学様式は、時代劇や多くのハリウッド映画、特撮に於けるシナリオにおける典型的パターンである。
English: In these scenarios, the virtuous one (e.g. justice or a good man) and the evil one (e.g. a villain, a bad man, or an abusive authority) are clearly distinguished.
Japanese: これは善玉（正義若しくは善人）と、悪玉（悪役・悪党・搾取する権力者など）が明確に分かれている。
English: The scenarios always finish with evil being defeated by good and with evil being doomed or remorseful.
Japanese: 最後には悪玉が善玉に打ち倒され、滅ぼされたり悔恨するという形で終結する。
English: In general, the stories finish with a so-called happy ending.
Japanese: 一般にはハッピーエンドとされる形で物語は終幕を迎えるパターンである。
English: In the early modern age, the Edo period, political or moral ideologies seen in Confucianism and the influence of the political policy and the educational concept, which the Edo bakufu (a Japanese feudal government headed by a shogun) set forth, gave rise to the ideology of Kanzen Choaku.
Japanese: 近世江戸時代に、儒教で見られる政治や道徳に対する思想と、江戸幕府が打ち出した政治や道徳観の教育・方針の影響を受けて生まれた理念である。
English: Kanzen Choaku was often adopted in the literature of the late Edo period and especially can be seen in fictional novels, popular novels, kabuki plays etc.
Japanese: 江戸時代後期の文学作品によく用いられ、特に読本や人情本、歌舞伎などの作品に多く散見される。
English: "Nanso Satomi Hakkenden" (The story of eight samurai dogs and a princess of the Satomi family in Nanso region) by Bakin KYOKUTEI is often referred to as a typical piece of Kanzen Choaku.
Japanese: 曲亭馬琴の『南総里見八犬伝』などが、勧善懲悪の代表作品としてよく挙げられる。
English: However, in his book "Shosetsu Shinzui" (The essence of novels), Shoyo TSUBOUCHI rejected the novels which encourage Kanzen Choaku (he called them "Kancho novels") claiming them to be outdated.
Japanese: 一方、『小説神髄』で坪内逍遥などは、勧善懲悪を説く小説を勧懲小説と呼び、時代遅れの産物であると否定している。
English: The evil in Kanzen Choaku stories is often a person or an organization which generally has great power, disturbs the peace and dislikes justice.
Japanese: 悪としてよく扱われるのが、一般に強大な力を保持し、平和を乱し、正義を好まない人物や組織である。
English: Abstract concepts of peace or justice are interpreted in different ways from person to person and their definition is not clear.
Japanese: 平和や正義という抽象的な概念は、人によって考え方は多様であるし、基準も曖昧である。
English: Therefore the subject matter varies from piece to piece, but many aim to lampoon the period in which they were produced or are works of fiction.
Japanese: そのため、対象は作品によって異なるが、その時代を風刺していたり、または架空に作り上げたりと行った場合が多い。
English: In Kanaku Choaku, someone considered to belong originally to the evil side (e.g. bandit, hired killer, black-market lender, or woman trafficking broker) is put into a position in conflict with evil for many different reasons (e.g. the emergence of a feeling of justice or a chivalrous spirit against a greater evil, a peer's betrayal, a disagreement about the sharing of the spoils, a power struggle, or greed) and consequently punishes the greater evil (from the other's point of view).
Japanese: 勧悪懲悪（かんあくちょうあく）とは、勧善懲悪において、本来であれば悪に値する存在（強盗、殺し屋、闇金、女衒など）が様々な理由（猛悪に対する正義心や義侠心の発露、仲間の裏切りや取り分の相違、権力闘争、あるいは助平心など）によって、悪と対峙する立場になり、結果的に（他方の視点からして）悪を懲らしめる。
English: In the Japanese TV drama series "Hissatsu", the setting is more sophisticated in that the lead characters are a lady-killer masseur and a police constable who kills people as a side job, and they battle a greater evil for money.
Japanese: 必殺シリーズは「女たらしの按摩師」や「バイトで人斬りをする同心」が「金目当て」で悪と対峙する、というようにさらに「洗練」された形となっている。
English: However in Kanaku Choaku stories, both sides are not completely evil as the leading characters are psychologically good or tending towards goodness, for example they understand human feelings or punish someone evil who cannot be legally punished.
Japanese: ただし、単に双方とも悪というわけではなく、主人公側は人情が通じたり、合法的には裁けぬ悪を裁くなど心理的には善、もしくは善寄りである。
English: In this sense, Kanaku Choaku can be regarded as Kanzen Choaku but with the punishing method being evil or the main character belonging to an evil side.
Japanese: 懲罰手段が悪、若しくは所属が悪と同じだけの勧善懲悪であるとも言える。
English: Also in some works regarded as Kanzen Choaku, the "good" side indiscriminately kills evil people without mercy, thus the difference between Kanzen Choaku and Kanaku Choaku is not clear.
Japanese: また、勧善懲悪とされるものでも、容赦なく悪人を殺し続ける場合などがあるため、勧悪懲悪との差異は明確ではない。
English: Besides these, in various works of "Lupin III" of the animated cartoon version, lead characters of thieves often unintentionally defeat huge, nationwide or earth-scale evils.
Japanese: この他、『ルパン三世』のアニメ版諸作品でも、泥棒である主人公一味が結果的に一国や地球的な規模の巨悪までをも粉砕する展開が少なからず見られる。
English: Kibyoshi is one of the genres of kusazoshi (illustrated story books) which was popular after 1775, the mid-Edo period.
Japanese: 黄表紙（きびょうし）は江戸時代中期の1775年以降に流行した草双紙（一種の絵本）のジャンルの一つ。
English: "Kinkin sensei eigano yume" (Master Flashgold's Splendiferous Dream) written by Harumachi KOIKAWA got famous as a reading for adults, which was distinguished from the childish kusazoshi that had been written until then.
Japanese: 恋川春町の『金々先生栄花夢』（1775年刊行）がそれまでの幼稚な草双紙とは一線を画する、大人向けの読み物として評判になった。
English: Among the kibyoshi written by Kisanji HOSEIDO and Harumachi KOIKAWA, the ones whose titles contained the words 'literary and military arts' were put under pressure by bakufu (Japanese feudal government headed by a shogun) as they were satires against Sadanobu MATSUDAIRA's encouraging policy of literary and military arts.
Japanese: なお、朋誠堂喜三二、恋川春町の「文武二道」を冠する黄表紙は松平定信の文武奨励策を風刺したものとして幕府から圧力を受けた。
English: From around the Bunka era, the revenge story reached its height, and it became long, then it was shifted to the genre of gokan (bound-together volumes of illustrated books).
Japanese: 文化(元号)期頃から敵討ち物が全盛となって長編化し、合巻というジャンルに移行した。
English: As "Kinkin sensei eigano yume" suggests, the plot of kibyoshi itself was silly, but it was fun to find out elements of amusement hidden in the words and every corner of illustrations.
Japanese: 『金々先生栄花夢』からも知られるように、黄表紙の筋書き自体はたわいもないような話であるが、言葉や絵の端々に仕組まれた遊びの要素を読み解くことに楽しみがあった。
English: It had expression techniques such as something like speech balloons, which could be led to the contemporary manga (comic books).
Japanese: フキダシの様なものが描かれるなど現代の漫画に通じる表現技法を持っていた。
English: Ashihara no Nakatsukuni heitei is a narrative of the Japanese mythology, in which Amatsu kami (god of heaven) was given Ashihara no nakatsukuni by Kunitsu kami (god of the land).
Japanese: 葦原中国平定（あしはらのなかつくにへいてい）は、天津神が国津神から葦原中国の国譲りを受ける日本神話の説話である。
English: There is the same narrative in the ninth line in the article of 'The Age of the Gods' in the Book two of "Nihonshoki" (Chronicles of Japan).
Japanese: 『日本書紀』卷二の神世下（かみのよのしものまき）の第九段に、同様の説話を載せている。
English: Amaterasu (the Sun Goddess) and the other gods in Takamanohara (plain of high heaven) considered that 'it was a descendant of Amatsu kami, especially Amaterasu, who should rule Ashihara no nakatsukuni.'
Japanese: アマテラスら高天原にいた神々（天津神）は、「葦原中国を統治するべきなのは、天津神、とりわけアマテラスの子孫だ」とした。
English: When Takeminakata, Kotoshiro nushi (a Japanese ancient god) who was a child of Okuninushi (chief god of Izumo in southern Honshu Island, Japan, and the central character in the important cycle of myths set in that region) descended to Amatsu kami, Okuninushi gave the land in exchange for building his palace.
Japanese: 大国主の子である事代主・タケミナカタが天津神に降ると、大国主も自身の宮殿建設と引き換えに国を譲る。
English: Amaterasu said, 'It should be my child, Amenooshihomimi, who rules Ashihara no nakatsukuni,' and she ordered Amenooshihomimi to descend from the heaven.
Japanese: アマテラスは、「葦原中国は私の子のアメノオシホミミが治めるべき国だ」と言い、アメノオシホミミに天降りを命じた。
English: However, after Amenooshihomimi stood on the Ama no Ukihashi (the heavenly floating bridge), looking down the earth, he came up to Takamanohara and reported Amaterasu that 'Ashihara no nakatsukuni is in turmoil, so I cannot handle it.'
Japanese: しかし、アメノオシホミミは天の浮橋に立って下界を覗き、「葦原中国は大変騒がしい状態で、とても手に負えない」と高天原に上ってきて、アマテラスに報告した。
English: Takamimusubi and Amaterasu gathered Yaoyorozu no kami (eight million gods) at the bank of Ama no Yasu no kawa River, and asked them who should be sent to Ashihara no nakatsukuni.
Japanese: タカミムスビとアマテラスは天の安の河の河原に八百万の神々を集め、どの神を葦原中国に派遣すべきか問うた。
English: Omoikane (the god of wisdom and talent) and Yaoyorozu no kami talked about it and concluded that 'it was Amenohohi who should be sent to Okuninushi no kami (great land master).'
Japanese: オモイカネと八百万の神が相談して「アメノホヒを大国主神の元に派遣するのが良い」という結論になった。
English: However, Amenohohi became a follower of Okuninushi, and he did not come back to Takamanohara.
Japanese: しかし、アメノホヒは大国主の家来になってしまい、三年たっても高天原に戻って来なかった。
English: Takamusuhi and Amaterasu asked Yaoyorozu no kami who should be sent again, and this time they and Omohikane talked and answered, 'Amenowakahiko should be sent.'
Japanese: タカムスヒとアマテラスが八百万の神々に今度はどの神を派遣すべきかと問うと、八百万の神々とオモヒカネが相談して「アメノワカヒコを遣わすべき」と答えた。
English: Then Amenowakahiko was given Ame no makakoyumi (bow) and Ame no hahaya (arrow), and sent to Ashihara no nakatsukuni.
Japanese: そこで、アメノワカヒコに天之麻古弓（あめのまかこゆみ）と天之波波矢（あめのははや）と与えて葦原中国に遣わした。
English: However, Amenowakahiko got married to Shitateruhime, a daughter of Okuninushi, and he thought he would be a king of Ashihara no nakatsukuni, therefore did not come back to Takamanohara even after eight years.
Japanese: しかし、アメノワカヒコは大国主の娘であるシタテルヒメと結婚し、自分が葦原中国の王になってやろうと考えて八年たっても高天原に戻らなかった。
English: Because Amenowakahiko stayed long and did not come back, Amaterasu and Takamusuhi asked again Yaoyorozu no kami if they should send somebody and ask the reason, then Yaoyorozu no kami and Omoikane answered, 'You should send a pheasant named Nakime.'
Japanese: アマテラスとタカムスヒがまた八百万の神々に、アメノワカヒコが長く留まって戻ってこないので、いずれの神を使わして理由を訊ねるべきかと問うと、八百万の神々とオモイカネは「雉（きぎし）の鳴女（なきめ）を遣わすべき」と答えた。
English: The reason why Amatsu kami sent Nakime to Ashihara no nakatsukuni was to ask Amenowakahiko why he did not come back even after eight years had passed, although he was told to pacify the violent gods in the country.
Japanese: そこで、天つ神は、ナキメに、アメノワカヒコに葦原中ッ国に遣わしたのは、其の国の荒ぶる神どもを平定せよと言ったのに、何故八年経ても帰ってこないのかを、聞くように命令した。
English: Nakime descended from the heaven, perched on the tree in front of Amenowakahiko's house and asked him and then Amenosagume enticed him 'to kill the bird with an arrow because its voice was ill-omened.'
Japanese: ナキメは天より下って、アメノワカヒコの家の木にとまり理由を問うと、アメノサグメが「この鳥は鳴き声が不吉だから射殺してしまえ」とアメノワカヒコをそそのかした。
English: Amenowakahiko shot Nakime with the arrow which had been given by Takamusuhi, and the arrow flew up to Takamusuhi in Takamanohara.
Japanese: アメノワカヒコはタカムスヒから与えられた弓矢でナキメの胸を射抜き、その矢は高天原のタカムスヒの所まで飛んで行った。
English: Because Takamusuhi found blood on the arrow, showing it to the gods, and thought that it was the arrow that was given to Amenowakahiko; Takamusuhi threw it back to the earth, saying, 'If there is nothing wrong with Amenowakahiko and this is the arrow that shot through the evil god and flew to the heaven, then Arrow, you cannot shoot Amenowakahiko. But if Amenowakahiko has an evil intention, shoot through Amenowakahiko.'
Japanese: タカムスヒはその矢に血が付いていたので、この矢はアメノワカヒコに与えた矢であると諸神に示して、「アメノワカヒコの命に別状無くて、悪い神を射た矢が飛んで来たのなら、この矢はアメノワカヒコに当たるな。もしアメノワカヒコに邪心があるのなら、この矢に当たれ」と言って、矢を下界に投げ返した。
English: Amenowakahiko's father, Amatsukunitama and the mother heard it, and descended to the earth, building a temporary structure where the coffin of the deceased was placed.
Japanese: アメノワカヒコの父アマツクニタマや母が聞いて、下界に降りて泣き悲しみ喪屋をつくった。
English: When Ajishikitakahikone visited the funeral, the father and mother of Amenowakahiko held Ajishikitakahikone, saying, 'our son hasn't died, he's alive,' because Ajishikitakahikone looked just like Amenowakahiko.
Japanese: アヂシキタカヒコネが弔いに訪れた時、アヂシキタカヒコネがアメノワカヒコによく似ていたため、アメノワカヒコの父と母が「我が子は死なないで、生きていた」と言って抱きついた。
English: Then Ajishikitakahikone got angry, saying, 'don't mistake me for the disgusting dead,' so he drew his sword, broke down the funeral place, and kicked it away.
Japanese: するとアヂシキタカヒコネは「穢らわしい死人と見間違えるな」と怒り、剣を抜いて喪屋を切り倒し、蹴り飛ばしてしまった。
English: When Amaterasu asked Yaoyorozu no kami who should be sent this time, Omoikane and Yaoyorozu no kami answered, 'Itsunoohabari, or his son, Takemikazuchi should.'
Japanese: アマテラスが八百万の神々に今度はどの神を派遣すべきかと問うと、オモイカネと八百万の神々は、「イツノオハバリか、その子のタケミカヅチを遣わすべき」と答えた。
English: Amenoohabari said, 'Takemikazuchi should be sent,' so they sent Takemikazuchi to Ashihara no nakatsukuni with Ame no toribune (heavenly bird-ship).
Japanese: アメノオハバリは「タケミカヅチを遣わすべき」と答えたので、タケミカヅチにアメノトリブネを副えて葦原中国に遣わした。
English: Takemikazuchi and Amenotorifune descended on the beach of Inasa no Ohama, Izumo Province, and drew the totsuka no tsurugi sword, stabbing in the ground upside down, and sat on the edge with his legs crossed.
Japanese: タケミカヅチとアメノトリフネは、出雲国伊那佐の小濱に降り至って、十掬剣を抜いて逆さまに立て、その切先にあぐらをかいて座った。
English: Then he asked Okuninushi, 'Amaterasu said that my child should rule this country. What do you think?'
Japanese: そして、大国主に「この国は我が御子が治めるべきであるとアマテラス大御神は仰せである。そなたの意向はどうか」と訊ねた。
English: Kotoshironushi answered, 'I accept,' and he made the ship alist, stamping on it, then clapped his hands, changing it into a fresh brushwood fence, and hid into it.
Japanese: 事代主は「承知した」と答えると、船を踏み傾け、逆手を打って青柴垣に化え、その中に隠れてしまった。
English: When Takemikazuchi asked Okuninushi, 'Kotoshironushi said so, but is there any child who has an opinion?' and Okuninushi told him to ask another son, Takeminakata.
Japanese: タケミカヅチが「コトシロヌシはああ言ったが、他に意見を言う子はいるか」と大国主に訊ねると、大国主はもう一人の息子のタケミナカタにも訊くよう言った。
English: Then Takeminakata came and said, 'Who had a secret talk here? Well, then why don't we have a strength contest?' and he held Takemikazuchi's hand.
Japanese: そうしている間にタケミナカタがやって来て、「ここでヒソヒソ話をしているのは誰だ。それならば力競べをしようではないか」と言ってタケミカヅチの手を掴んだ。
English: On the contrary, Takemikazuchi held Takeminakata's hand, crushed and threw it as if he picked a young leaf of reed, so Takeminakata ran away.
Japanese: 逆にタケミカヅチがタケミナカタの手を掴むと、葦の若葉を摘むように握りつぶして投げつけたので、タケミナカタは逃げ出した。
English: Takemikazuchi chased Takeminakata down to the sea of Suwa (Lake Suwa) in Shinano Province.
Japanese: タケミカヅチはタケミナカタを追いかけ、信濃国の州羽の海（諏訪湖）まで追いつめた。
English: Takeminakata thought he could not run away any more and said, 'I will not get out of this land. Please do not kill me, and I will offer Ashihara no kuni to the child of god, as Okuninushi and Kotoshironushi told.'
Japanese: タケミナカタはもう逃げきれないと思い、「この地から出ないし、オオクニヌシやコトシロヌシが言った通りだ。葦原の国は神子に奉るから殺さないでくれ」と言った。
English: Okuninushi said, 'If two sons follow Amatsu kami, I will offer this country without resisting. Instead, I would like you to build a big palace which is almost as big as the one that Amatsu kami live. My 180 gods will follow Kotoshironushi and not be against Amatsu kami.'
Japanese: 大国主は「二人の息子が天津神に従うというのであれば、私も逆らわずにこの国を天津神に差し上げる。その代わり、私の住む所として、天の御子が住むのと同じくらい大きな宮殿を建ててほしい。私の百八十神たちは、事代主に従って天津神に背かないだろう」と言った。
English: He built a palace on the beach of Tagishi no Ohama in Izumo Province, and served a lot of dishes.
Japanese: 出雲国の多藝志（たぎし）の小濱に宮殿を建てて、たくさんの料理を奉った。
English: It is considered that the description of Ashihara no nakatsukuni was based on the process of unifying country by the Yamato sovereignty (the ancient Japan sovereignty).
Japanese: 葦原中国平定の記述は、ヤマト王権による国家統一の過程が元になったものと考えられている。
English: In Kojiki and Nihonshoki, the narrative took place in Izumo Province, but other provinces seem to have conducted 'kuniyuzuri' for the Yamato sovereignty in some kind of way.
Japanese: 記紀の説話では出雲国が舞台となっているが、他の国でもヤマト王権への何らかの形での「国譲り」が行われたものと思われる。
English: It is said that the reason why Izumo Province was the setting for the kuniyuzuri in Kojiki and Nihonshoki is that Izumo was the last province and the unifying the country was completed with the pacification of Izumo.
Japanese: 記紀で出雲が国譲りの舞台として書かれているのは、出雲が最後に残った勢力で、出雲の平定により一応の国家統一が達成されたと考えられたためとされている。
English: There is another opinion that the ancient Yamato sovereignty, which had already unified by the leading power of Izumo, was destroyed by the other powerful province, and the narrative was created later in order to justify the regime change.
Japanese: 又、すでに出雲を中心とする勢力によって統一されていた古代ヤマト王権が別の勢力によって滅ぼされ、政権交代を正当化する為に後から創られたものであるとも考えられる。
English: Sangyo Gisho (The Annotation of the Three Sutras) is the collective name of "Hokke Gisho" (believed to have been published in 615), "Shomangyo Gisho" (believed to have been published in 611) and "Yuimagyo Gisho" (believed to have been published in 613) all of which are thought to have been written by Prince Shotoku.
Japanese: 『三経義疏』（さんぎょうぎしょ）とは、聖徳太子によって著されたとされる『法華義疏』（伝615年）・『勝鬘経義疏』（伝611年）・『維摩経義疏』（伝613年）の総称である。
English: There is a description in "Nihonshoki" (The Chronicles of Japan) that Prince Shotoku lectured on the Shoman-gyo Sutra and the Hokke-gyo Sutra in 606, hence these two sutras are believed to have been written by him.
Japanese: 日本書紀に推古14年（606年）聖徳太子が勝鬘経・法華経を講じたという記事があることもあり、いずれも聖徳太子の著したものと信じられてきた。
English: However, as for "Shomangyo Gisho" and "Yuimagyo Gisho", there are only transcripts produced in later years.
Japanese: しかし、『勝鬘経義疏』・『維摩経義疏』に関しては後の時代の写本のみ伝えられている。
English: The transcript of "Hokke Gisho" (ink on paper, 4 volumes), generally believed to have been written by Prince Shotoku himself, was found by Gyoshin by 753, according to records, and brought to Horyu-ji Temple, where it was kept for a long period.
Japanese: 一般に聖徳太子自筆とされている『法華義疏』の写本（紙本墨書、4巻）は、記録によれば753年までに行信が発見して法隆寺にもたらしたもので、長らく同寺に伝来した。
English: Below the title are the words, 'this was produced by Japanese Prince Shotoku and is not from overseas', which are written in a different handwriting from the main text.
Japanese: その下に本文とは別筆で「これは日本の上宮王（聖徳太子）が創ったもので、海外から渡来したものではない」（意訳）と書かれている。
English: Some people believe the paper for the main text was made in China whereas the paper attached to it was made in Japan.
Japanese: 料紙については、本文は中国製の紙を使用し、貼紙は日本製の紙であるとの見方もある。
English: There are insertions and corrections between the lines, which obviously suggest this is a draft.
Japanese: 本文の行間には書込み、訂正などが見られ、草稿本であることが明らかである。
English: Some people believe that the calligraphy of the draft is of the style of Rikucho (the six dynasties in China running from the third to the sixth centuries) and written by Prince Shotoku himself, but others disagree.
Japanese: 書風は六朝風であるといわれ、聖徳太子自筆の草稿本と考えられているが、異説もある。
English: Seventy percent of the sentences in "Hokke Gisho" are the same as those in the commentary "Fahuayiji " written by Fayun (476 - 529) in the Liang Dynasty (one of the Southern Dynasties).
Japanese: 『法華義疏』は梁(南朝)の法雲(476年-529年)による注釈書『法華義記』と7割同文である。
English: Likewise, the Japanese "Yuimagyo Gisho" is similar to the "Yuimagyo Gisho" written by Jizang (549 - 623) in the Liang Dynasty, and to "Yuimakyo Giki", which was unearthed in Dunhuang City.
Japanese: 『維摩経義疏』もやはり梁の吉蔵(549年-623年)の『維摩経義疏』や敦煌出土の『維摩経義記』と類似している。
English: The Japanese "Yuimagyo Gisho" discusses "Zhu Weimojie jing" by Seng Zhao (384 - c. 414) as well as the theories of Zhizang (458 - 522).
Japanese: 僧肇(384年-414年?)の『註維摩詰経』や智蔵(458年-522年)の説を論じている。
English: "Sangyo Gisho" can be comparable with these Chinese books of the early sixth century.
Japanese: 『三経義疏』はいずれもこれら6世紀前半ごろの中国の書物と相並ぶものとなる。
English: As no such books had ever been written before in Japan, the fact that no other books of this type were produced again in Japan for a long time thereafter has long been regarded as strange.
Japanese: 先行するものはそれまで日本にはなく、この後にこの種の書が日本で著されるまでに長い空白があるのは不自然であるという指摘は、古くからあった。
English: First, Chinese books were brought to Japan by "Kenzuishi" (a Japanese envoy to Sui Dynasty, China) in 600 or 607 and Prince Shotoku wrote "Sangyo Gisho" based on them.
Japanese: 中国の書が600年ないし607年の遣隋使から日本にもたらされ、これらを参考に聖徳太子が著作した。
English: Ryugu or Kaigu (the palace of the sea) is a palace of Watasumi no kami (tutelary of the sea) which appears in a legend concerning Watasumi no kami that has been told all over Japan.
Japanese: 龍宮（りゅうぐう、竜宮とも書く）または海宮（かいぐう）は、日本各所に伝わる海神にまつわる伝説に登場する海神の宮のことである。
English: Urashima's casket, which is said to have been brought back by a woman shell diver who returned from Ryugu, is kept in Izawa no miya Shrine.
Japanese: 伊雑宮に竜宮から戻った海女が持ち帰ったといわれる玉手箱が保管されている。
English: There are many old shrines which worship the gods of the sea such as Watasumi-jinja Shrine and Watazumi-jinja Shrine, where a legend of Ryugu has been told since old times.
Japanese: 海神神社や和多都美神社など海神系の神々を祀る古社が多く、古くから龍宮伝説が残っている。
English: Tenson Korin is a legend in Japanese mythology, in which the grandson of Amaterasu (the Sun Goddess) Ninigi received the order to pacify Ashihara no Nakatsukuni (the Central Land of Reed Plains) and descended from heaven in order to rule Ashihara no Nakatsukuni.
Japanese: 天孫降臨（てんそんこうりん）は、アマテラスの孫であるニニギが、葦原中国平定を受けて、葦原中国の統治のために降臨したという日本神話の説話である。
English: The fact that it is similar to the mythology of establishing the nation in Korea, the descent of the patriarch of Kaya, Suro-wang, onto the Kuji Mountain in particular, has been pointed out by mythologist Shoei MISHINA.
Japanese: 朝鮮の建国神話、とくに加耶の始祖首露王が亀旨（クジ）峰に天降る話と似ていることが、神話学者の三品彰英によって指摘されている。
English: The story of Ninigi's descent to Ashihara no Nakatsukuni after the pacification of Ashihara no Nakatsukuni until the birth of the Three Children between him and Konohanano Sakuyabime is described here.
Japanese: ここでは、葦原中国平定の後、ニニギが葦原中国に降臨し、コノハナノサクヤビメとの間に三柱の子を生むまでの日本神話を記す。
English: Amaterasu and Takamimusubi said to Amaterasu's child, Amenooshihohomi, 'Now that pacification of Ashihara no Nakatsukuni is done, descend to earth and rule Ashihara no Nakatsukuni as you agreed to do' (the "Kojiki" [The Records of Ancient Matters]).
Japanese: アマテラスとタカミムスビは、アマテラスの子であるアメノオシホミミに、「葦原中国平定が終わったので、以前に委任した通りに、天降って葦原中国を治めなさい」（「今平訖葦原中國矣故汝當依命下降而統之」『古事記』）と言った。
English: Amenooshihohomi replied, 'Because my child Ninigi was born as I was preparing to descend to earth, this child should be send to earth' (the "Kojiki").
Japanese: アメノオシホミミは、「天降りの準備をしている間に、子のニニギが生まれたので、この子を降すべきでしょう」（「僕者將降裝束之間生一子其名天邇岐志國邇岐志天津日高日子番能邇邇藝命此子應降也」『古事記』）と答えた。