nntsuzu/KFTT huggingface dataset:
English: The standard theory is that the latter text was produced by enlarging, expanding, and revising the former, but there is another theory that it was written first, and that the former text was produced from various sections that had been deleted from the latter.
Japanese: 通説では前者を増補改訂して後者が作られたと考えられているが、後者の方が先に書かれて後に様々な事情によって一部が削除したものが前者だとする説もある。
English: Whichever came first, it seems that there already existed two versions of "Masukagami" by the end of the 14th century.
Japanese: いずれが先であったとしても14世紀末には既に2種類の『増鏡』が存在したようである。
English: Furthermore, the existing 20 chapter text is a revised and enlarged edition produced in the Meiji period by Hidematsu WADA and others to eliminate the inconsistencies between the two texts, and is strongly criticized by Japanese literature researchers as having modified the classical work more than necessary, so that today study of the work is generally based on 17 and 19 chapter texts.
Japanese: なお、現在存在する二十巻本は増補改訂の校訂成果を元に明治時代に和田英松らが2種類の矛盾を無くすべく校訂しなおしたものであり、国文学の研究家の間では古典作品に対して必要以上に手を加えた行為であるとして批判する声も強く、今日では十七巻本・十九巻本を元に研究が行われるのが一般的である。
English: The Record of a Pilgrimage to China in Search of the Law is a travel diary written by Ennin (794-864), a Japanese monk who lived in the 9th century and was approved to join the last mission to Tang China in the Jowa era.
Japanese: 入唐求法巡礼行記（にっとうぐほうじゅんれいこうき）とは、9世紀の日本人僧で、最後の遣唐使（承和）における入唐請益僧である円仁（794年‐864年）の旅行記である。
English: The earliest manuscript is the one once belonging to To-ji Temple, Kanchiin, which was hand-copied in 1291 by Kenin of Choraku-ji Temple in Gion, Kyoto, at the age of 72.
Japanese: 1291（正応4）年に京都祇園の長楽寺の兼胤という僧が72歳の時に書写した東寺観智院旧蔵本が最古の写本である。
English: As a monk more than 70 years-old labored to make this manuscript in an age without reading glasses, there are quite a few letters that are hard to decipher.
Japanese: 70歳を越えた老僧が老眼鏡も無い時代に苦労して書写した写本であり、解読に困難な文字が少なくない。
English: Volume 1: the entry dated June 13, 836 - April 839.
Japanese: 巻一　承和5年（836年）6月13日条-開成(唐)4年（839年）4月
English: Volume 4: June 843 - the entry dated December 14, 847 (the 14th year of Jowa in Japan)
Japanese: 巻四　会昌3年（843年）6月-承和(日本)14年（847年）12月14日条
English: The descriptions found in the diary have received attention as a contemporary historical source recording the circumstances of the persecution of Buddhists in the Huichang era by Emperor Wuzong of Tang (the third of four emperors in a row who had persecuted Buddhism), a situation the author encountered by chance.
Japanese: その記述内容は、ちょうど遭遇してしまった、武宗(唐)による会昌の廃仏（三武一宗の廃仏の3番目）の状況を記録した同時代史料として注目される。
English: Because of the many descriptions of Chinese society and customs in the 9th century that do not appear in official histories, it is rated as a highly valuable historical source for the study of Tang history.
Japanese: 正史には見られない、9世紀の中国の社会・風習についての記述も多く、唐の歴史研究をする上での貴重な史料として高く評価される。
English: In China and Japan, some historians consider it more valuable than "Da Tang Xiyu ji" (The Great Tang Dynasty Record of the Western Regions) written by Xuanzang (602-664) or "The Travels of Marco Polo" written by Marco Polo (1254-1324).
Japanese: 中国や日本では、玄奘（602年‐664年）の『大唐西域記』やマルコ・ポーロ（1254年-1324年）の『東方見聞録』以上の価値があると評価する歴史学者もいる。
English: In 1955, it was translated into English and introduced by U.S. Ambassador to Japan Edwin O. Reischauer, and after being translated into several other languages it became widely known.
Japanese: 1955年には、駐日大使でもあったエドウィン・O・ライシャワーが英訳して紹介し、各国語に翻訳されて広く知られる所となる。
English: Kenmu shikimoku (or Kenmu shikimoku jojo) is a political statement showing the governing philosophy of the Muromachi bakufu (Japanese feudal government headed by a shogun).
Japanese: 建武式目（けんむしきもく、建武式目条々）とは室町幕府の施政方針を示した政綱である。
English: During the Northern and Southern Court period of Japan in 1336, Takauji ASHIKAGA, who had turned against the Kenmu Restoration started by Emperor Godaigo after the fall of the Kamakura bakufu, defeated Yoshisada NITTA and Masashige KUSUNOKI in the battle of Minatogawa, entered Kyoto, and established his administrative policies in the Kenmu Code.
Japanese: 鎌倉幕府滅亡後に開始された後醍醐天皇の建武の新政から離反した足利尊氏は、南北朝時代(日本)の1336年に湊川の戦いで新田義貞・楠木正成らを破り京都へ入り、施政方針を定めた建武式目を制定する。
English: Takauji seized the Three Sacred Treasures of the Imperial Family from Godaigo, had Emperor Komyo accede to the throne, and 2 years later in 1338, he was appointed as seii taishogun (literally, "great general who subdues the barbarians") and formally established a warrior government.
Japanese: 尊氏は後醍醐から三種の神器を接収して光明天皇を即位させ、2年後の1338年に征夷大将軍に任命されて正式に武家政権を成立させる。
English: It took the form of reports from 8 officials of the Kamakura bakufu: the brothers Dosho (Zeen) and Shine NIKAIDO, FUJIWARA no Fujinori, Gene and others.
Japanese: 鎌倉幕府の奉行人である二階堂道昭（是円）・二階堂恵兄弟、藤原藤範、玄恵ら8人の答申の形で制定された。
English: Compared with the Goseibai-shikimoku, which was the fundamental law for warriors, the Kenmu Code showed the governing philosophy of the warrior government, although it is said that it was neither legally binding nor a revision of the Goseibai-shikimoku (which it regarded as the fundamental law).
Japanese: 武家の基本法である御成敗式目に対して建武式目は武家政権の施政方針を示すもので、拘束力がある法令ではないとも、御成敗式目の改廃を伴う法令ではない（御成敗式目を基本法とした）とも言われている。
English: It has also been pointed out that as Takauji let his brother Tadayoshi ASHIKAGA handle political affairs, it was Tadayoshi's determination that lay behind the establishment of this code.
Japanese: 尊氏は政務を弟の足利直義に任せており、式目の制定には直義の意思があったとも指摘されている。
English: Furthermore, it is also thought to have been influenced by the Seventeen Article Constitution that was established by Prince Shotoku from the traditions of the cult of Taishi.
Japanese: また、太子信仰の風習から、聖徳太子の制定した憲法十七条に影響されたとも考えられている。
English: It is composed of 2 sections and 17 articles, the first section of which held as ideal the administration of Yoshitoki HOJO and Yasutoki HOJO before the tokuso autocracy period of the Kamakura bakufu, and showed how the Ashikaga Shogunate(the Muromachi bakufu) was their legitimate successor.
Japanese: 構成は2項17条で、第1項で鎌倉幕府の得宗家専制以前の北条義時・北条泰時の施政を理想とし、足利幕府（室町幕府）が正統な後継者である事を示す。
English: In the second section, the text of the 17 articles laid out the concrete policies of this code, and there were many laws stating that shugo (military governors), as local administrators, should be appointed for their ability rather than for their war records, as well as many laws relating to debt-abrogation decrees.
Japanese: 第2項では17条の条文において具体的方針を提示し、地方行政官である守護職は戦功よりも能力を重んじて任命することや、徳政令に関わる法令が多くを占める。
English: Although the additional laws made after this code are called 'Kenmu supplementary legislation,' it is said that the name does not refer to supplements of the Kenmu Code, but rather to supplements of the Goseibai-shikimoku that were made after the Kenmu period.
Japanese: 本法以降に出された追加の法令は「建武以来追加」と呼ばれるが、これは建武式目の追加という意味ではなく、建武年間以降に出された御成敗式目の追加という意味だとされている。
English: Spurred by Jesuit printing (kirishitan-ban) and the introduction of movable type printing technology by way of the Korean Peninsula at the end of the 16th century, publishing books gradually became more and more widespread in Japan as well, and Sagabon were among the earliest of these.
Japanese: 16世紀末にキリシタン版や朝鮮半島を通じて活版印刷が伝わったことに刺激を受けて、日本でも次第に出版が盛んになってゆくが、その最初期のものの一つが嵯峨本である。
English: Behind the birth of the Sagabon lay the fact that in Kyoto at the time there was already an existing base of readers in the form of a merchant class with accumulated wealth, and craftsmen from the Gozanban (Five Mountains Editions).
Japanese: 当時の京都には富を蓄積した商人、五山版以来の職人、読者層が存在していたことが嵯峨本が生まれた背景である。
English: Soan SUMINOKURA, the son of Ryoi, and friend of Seika FUJIWARA and other Confucian scholars, set his mind on the publishing business, and published Sagabon with the help of Koetsu HONAMI, Sotatsu TAWARAYA, and others.
Japanese: 藤原惺窩ら儒学者とも交友を持った角倉素庵（了以の子）が出版業を思い立ち、本阿弥光悦、俵屋宗達らの協力で出版したものが嵯峨本といわれる古活字本である。
English: They were luxurious books using paper decorated with mica and elaborate designs on the binding, published at the beginning of the 17th century (during the Keicho-Genna years (Japan))
Japanese: 17世紀の始め（慶長・元和(日本)期）に作られ、雲母刷の用紙を使ったり、装丁に意匠が凝らされた豪華本であった。
English: The contents were mostly classic literature, and chief among the remaining books are "The Tales of Ise," "Essays in Idleness," "The Ten Foot Square Hut," and some No plays.
Japanese: 内容は古典文学が主で『伊勢物語』『徒然草』『方丈記』のほか、謡曲の本が残されている。
English: The plates for Sagabon were made not by combining pieces of type one letter at a time, but by combining wooden movable type in units of several letters of 2 or 3 that copied the vertical and cursive style of Koetsu's writing.
Japanese: 嵯峨本は一文字一文字の活字を組み合わせるのではなく、光悦が書いた縦書き、崩し字の文字を数字（2-3字など）単位で木活字に作り、組み合わせて製版していた。
English: Because it takes time and effort to make wooden movable type and because wood block printing was easier to deal with when reprinting again and again, wooden movable type soon fell out of use and the history of printing in Japan appeared to progress backwards from wooden movable type to wood block printing.
Japanese: 制作に手間がかかり、また繰り返し版を重ねるには木版印刷の方が容易であることから、やがて木活字は衰え、日本の印刷の歴史は活字印刷から木版印刷に逆行するような形となった。
English: There are different texts of 1, 2, 3 and 7 volumes, and the contents are extremely different between them.
Japanese: 本によって一巻・二巻・三巻・七巻の違いがあり、本文の異同も甚だしい。
English: It is written in the form of a dialogue between a monk and a layman at the Saga Shakado (Shaka Hall) in Seiryo-ji Temple, where in the course of citing a large number of setsuwa, they discuss how Buddhist law is the greatest of all treasures.
Japanese: 嵯峨釈迦堂（清涼寺）での僧俗の対話形式をとり、多数の説話を援引し、仏法こそが至高の宝物であると語る。
English: It can largely be divided into 4 parts, with parts 1 and 2 acting as a kind of introduction when taken as a whole.
Japanese: 概して四部に分けることができ、第1部と第2部は、全体から見る序章のようなものである。
English: The discussion about 'what is the most precious treasure in the world?' starts from part 3, and by the end of part 4, they have decided that 'the greatest treasure is simply the Buddhist law.'
Japanese: 第3部から、「この世で一番の宝物は何か？」ということが議論になり、最終的には第4部で「仏法こそが第一の宝」だということに落ち着く。
English: It preaches that things commonly regarded as precious have both merits and demerits, and while they can make people happy, they can also make them unhappy, so above all else is the Buddhist law that stands aloof from the trivialities of life.
Japanese: 世間で大切だとされているものは功罪半ばして、幸せになる反面、不幸せにもなるのだから、何よりも尊いものは世俗を越えた仏法だ、という教えを説いている。
English: The author TAIRA no Yasuyori (Buddhist name, Shosho) was a member of the Northern Guard for the retired emperor Goshirakawa, and was also appointed to the Imperial Police and the gate guards at the same time, however, in 1177, he was exposed as a participant in the Shishigatani plot (a failed uprising against the rule of Taira no Kiyomori), and was exiled to Kikaigashima island (Iwojima island off the Satsuma coast), although he was recalled to Kyoto the next year in an amnesty due to Empress TAIRA no Tokuko's healthy childbirth.
Japanese: 作者平康頼（法名性照）は後白河院の北面の武士で、検非違使兼衛門府に任ぜられたが、安元三年（1177）、鹿ケ谷の陰謀に預かり、事敗れて鬼界ヶ島（薩摩沖の硫黄島）に流刑されたが、翌年、中宮平徳子平産のための大赦によって召還され帰京。
English: Sogi (1421－September 1, 1502) was a renga (linked-verse) poet of the Muromachi period.
Japanese: 宗祇（そうぎ、1421年（応永28年）－1502年9月1日（文亀2年7月30日(旧暦)））は、室町時代の連歌師。
English: After 1473, he made his residence at Shugyokuan in Kamikyo (Upper Kyoto), where court nobles, the shogun and the kanrei (shogunal deputy) lived, associating with Sanetaka SANJONISHI and other court nobles, as well as Masamoto HOSOKAWA and other high-ranking warriors of the Muromachi bakufu (Japanese feudal government headed by a shogun).
Japanese: 1473年（文明(日本)5年）以後、公家や将軍、管領の居住する上京（かみきょう）に種玉庵を結び、三条西実隆他の公家や細川政元他の室町幕府の上級武士と交わった。
English: He also visited powerful local lords (kokujin) in the Kinai area and the daimyo of many Provinces, such as the Ouchi clan in Suo Province, the Takeda clan in Wakasa Province, and the Uesugi clan in Echigo Province.
Japanese: また、畿内の有力国人衆や周防国の大内氏、若狭国の武田氏、越後国の上杉氏ら各地の大名をたずねている。
English: In 1488, he was appointed as the Renga Master of Kitano Shrine and became the leading figure in renga circles in both name and reality.
Japanese: 1488年（長享2年）北野連歌所宗匠となり、名実ともに連歌界の第一人者となった。
English: He soon ceded this post to Kensai and compiled the "Shinsen Tsukubashu" (New Tsukuba Collection) with Kensai and others in 1495.
Japanese: この職は、まもなく兼載に譲り、1495年（明応4年）兼載らと『新撰菟玖波集』を編集した。
English: He frequently travelled to various parts of the country throughout his life, and in 1502, he died at an inn at the Hakone hotsprings while on the way from Echigo to Mino Province with his disciples Socho and Soseki, and was buried at Jorin-ji Temple at Momozono, Suruga Province (currently Susono City, Shizuoka Prefecture).
Japanese: 生涯を通じ、たびたび各地を旅したが、1502年弟子の宗長、宗碩らに伴われて越後から美濃国に向かう途中、箱根温泉の旅館で没し、駿河国桃園（現：静岡県裾野市）定輪寺に葬られた。
English: After the Onin War, there was a growing trend towards a revival of the classics, and powerful local clans, especially local lords and lords of fiefs, were interested in the culture of Kyoto and remarkably enthusiastic about renga.
Japanese: 応仁の乱以後、古典復興の気運が高まり、地方豪族、特に国人領主層に京都文化への関心と連歌の大流行が見られた。
English: Sogi expressed the technical skill of the original renga tradition, and the medieval aesthetics of sublimity and truth expressed in the waka poetry anthology "Shinkokin Wakashu."
Japanese: 宗祇は、連歌本来の伝統である技巧的な句風に『新古今和歌集』以来の中世の美意識である「長（たけ）高く幽玄にして有心（うしん）なる心」を表現した。
English: With renga's popularity throughout the country, and the activities of Sogi and his disciples, this period was the golden age of renga.
Japanese: 全国的な連歌の流行とともに、宗祇やその一門の活動もあり、この時代は連歌の黄金期であった。
English: Among his renga are such works as; "Minase Sangin Hyakuin" (Three poets at Minase), "Yuyama Sangin Hyakuin" (Three poets at Yuyama), and "Hamori senku"; among his collections of renga stanzas are "Wasuregusa" (The Forgetting-Plant), "Wakuraba" (Aging Leaves) and "Shitakusa" (The Grasses Beneath); his travel records include "Shirakawa kiko" (Journey to Shirakawa) and "Tsukushi michi no ki" (Record of a Journey to Tsukushi); his treatises on renga poetry include "Azuma mondo" (East Country Dialogues) and "Asaji" (Cogon grass), and there are also many commentaries on classic literature.
Japanese: 連歌の作品として『水無瀬三吟百韻』、『湯山三吟百韻』、『葉守千句』があり、句集に『萱草』（わすれぐさ）、『老葉』（わくらば）、『下草』（したくさ）、紀行文に『白河紀行』、『筑紫道記』（つくしみちのき）、連歌論に『吾妻問答』、『浅茅』などがあり、古典の注釈書も多い。
English: Socho (1448 - April 11, 1532) was a renga (linked-verse) poet of the late Muromachi period.
Japanese: 宗長（そうちょう、1448年（文安5年）-1532年4月11日（天文(元号)元年3月6日(旧暦)））は、室町時代後期の連歌師。
English: He became a Buddhist monk in 1465 and later served Yoshitada IMAGAWA, but after Yoshitada's death in battle, he left Suruga and went to Kyoto.
Japanese: 寛正6年（1465年）に出家して、後に今川義忠に仕えたが、義忠が戦死すると駿河を去り上洛した。
English: He studied renga under Sogi, and participated in Minase Sangin Hyakuin (One Hundred Stanzas by Three Poets at Minase) in 1488, Yuyama Sangin Hyakuin (One Hundred Stanzas by Three Poets at Yuyama) in 1491, amongst others.
Japanese: 宗祇に師事して連歌を学び、水無瀬三吟（長享2年（1488年））、湯山三吟（延徳3年（1491年））などの席に列する。
English: He practiced Zen Buddhism under Sojun IKKYU of Daitoku-ji Temple, living by Shinjuan in Daitoku-ji Temple, and after Sojun passed away, he lived near a kannabi (a place serving as a residence to a god), in Shuonan in Takigi village, Yamashiro Province (present-day Kyotanabe City, Kyoto Prefecture) and prayed for the repose of Sojun's soul.
Japanese: 大徳寺の一休宗純に参禅、大徳寺真珠庵の傍らに住み、宗純没後は神奈備に近い山城国薪村（現在の京都府京田辺市）の酬恩庵に住んで宗純の菩提を弔った。
English: In 1502, hearing the news of Sogi's fall at Hakone Yumoto, he went to care for him on his deathbed.
Japanese: 文亀2年（1502年）、宗祇が箱根湯本で倒れたとの報を聞き、その最期を看取った。
English: Also, he had many influential warlords and court nobles as his associates, such as Sanetaka SANJONISHI, Takakuni HOSOKAWA, Yoshioki OUCHI and Fusayoshi UESUGI, and is said to have been a diplomatic adviser to the Imagawa clan.
Japanese: また、有力な武将や公家との交際も広く、三条西実隆や細川高国、大内義興、上杉房能とも交流を持ち、今川氏の外交顧問であったとも言われている。
English: In his later years, he built the Saiokuken (present-day Saioku-ji Temple)at Izumigaya at the foot of Mt. Utsuno in Totomi Province with the help of Yasumoto SAITO, travelling between there and Kyoto, and was also involved in building the gate of Daitoku-ji Temple.
Japanese: 晩年は、斎藤安元の援助により遠江国宇津山のふもと泉谷に柴屋軒（現在の柴屋寺）を結び、京との間を往還して大徳寺の山門造営にも関与した。
English: His representative works are the collection of renga stanzas 'Nachigomori' (Secluded at Nachi); the diaries 'Socho shuki' (The Journal of Socho) and 'Socho nikki' (The Diary of Socho), as well as 'Azumaji no tsuto' (Souvenir of the Eastland), 'Utsunoyama no ki' (Record of Utsunoyama), and 'Sogi shuen ki' (A Record of Sogi's Passing).
Japanese: 代表作として、句集「那智篭（なちごもり）」、日記「宗長手記」、「宗長日記」があり、ほかに「東路の津登（あづまじのつと）」、「宇津山記」、「宗祇終焉記」がある。
English: Senjun (1411-1476) was a renga (linked-verse) poet of the mid-Muromachi period.
Japanese: 専順（せんじゅん、1411年（応永18年）-1476年（文明(日本)8年））は、室町時代中期の連歌師。
English: He started to make his name in his thirties with 'Bunan Tsuki Senku' (One Thousand Verses on the Moon in Bunan) and 'Bunan Yuki Senku' (One Thousand Verses on the Snow in Bunan), and he also participated in 'Hatsuse Senku' (One Thousand Verses at Hatsuse) and 'Kogamo Senku' (One Thousand Verses for Kogamo), among others.
Japanese: 30歳代半ばから「文安月千句」、「文安雪千句」に名をあらわし、「初瀬千句」、「小鴨千句」などがある。
English: During the Onin War, with the help of Myochin SAITO, Shugodai (the acting Military Governor) of Mino Province, he made his residence at Shunyo-bo in Mino, and later passed away there.
Japanese: 応仁の乱で美濃国守護代斎藤妙椿を頼り、美濃の地に春楊坊を結庵、その地で没した。
English: The number of his poems that appeared in 'Shinsen Tsukubashu' (New Tsukuba Collection) was the third-largest among renga poets, after Shinkei and Sozei.
Japanese: 「新撰莬玖波集」の中で、心敬、宗砌についで連歌師では第3位の入宗句数である。
English: Kensho (1130 - 1209?) was a poet-monk who lived from the late Heian period to the early Kamakura period.
Japanese: 顕昭(けんしょう：大治5年（1130年）？-承元元年（1209年）？)は、平安時代末期から鎌倉時代初期にかけての歌僧。
English: As a boy, he studied in Mt. Hiei but left there, and later he entered Ninna-ji Temple, writing many books on waka poetry such as 'Shochusho.'
Japanese: 少年期比叡山で修学したが離山、後に仁和寺に入寺し、「袖中抄(しゅうちゅうしょう)」など多くの歌学書を著している。
English: He treated 'Manyoshu' (Collection of Ten Thousand Leaves) with respect, considering refined elegance important, and therefore he was in conflict with FUJIWARA no Teika (the son of Toshinari), but he accomplished great achievements in the study of poetry of the Rokujo-Fujiwara family.
Japanese: 実作上では「万葉集」尊重、風情重視の立場をとり、藤原定家(俊成の子)らと対立したが、むしろ六条藤原家歌学の大成者としての功績が大きい。
English: FUKAKUSA no Shosho is a character who appears in a legend about ONO no Komachi, 'Coming-and-going in a Hundred Nights,' which was created by Noh authors such as Zeami during the Muromachi period.
Japanese: 深草少将（ふかくさのしょうしょう）は、室町時代に世阿弥ら能作者が創作した、小野小町にまつわる「百夜通い」の伝説に登場する人物。
English: By the pond in the Gonjo-ji Temple there is a 'path Shosho walked,' and tradition has it that if those who are in litigation walk the path, they will lose their cases.
Japanese: 欣浄寺の池の横には「少将の通い道」とよばれるものがあり、訴訟を持っている者がここを通るとかなわないと言われる。
English: Zuishin-in Temple (Yamashina Ward, Kyoto City) has a Fumizuka (burial mound of drafts for commemoration) in which the letters written by FUKAKUSA no Shosho were buried.
Japanese: また、随心院（京都市山科区）には、深草少将等が書いた手紙を埋めたとされる「文塚」等がある。
English: It is said that he loved ONO no Komachi, and she told him that if he kept visiting her for one hundred days, she would marry him, but on a snowy day, the ninety-ninth night, he froze to death under the snow.
Japanese: 小野小町を愛したといわれ、小町が私の元へ百日間通い続けたら結婚しようと言い、九十九夜通ったが、雪の降る日で、雪に埋まり凍死したとも言われている。
English: It is a war chronicle focusing on the Onin War that developed out of inheritance disputes within the Ashikaga Shogunal family, the Hatakeyama clan, and the Shiba clan, recounting everything from its origins, through all the battles fought in and around the capital, up until the deaths of Katsumoto HOSOKAWA of the eastern forces and Mochitoyo (Sozen) YAMANA of the western forces.
Japanese: 足利将軍家や畠山氏、斯波氏の家督争いなどから発展した「応仁の乱」を中心に、その原因と洛中の合戦の様子や東軍細川勝元と西軍山名持豊(宗全)の死までが記されている軍記物語。
English: The contents cover a span of more than ten years at the end of the Muromachi period from 1467 to 1477, and describe the wars fought in and around Kyoto that devastated the capital, perhaps with the intention of describing the world of 'pandemonium and fighting' prophesied in the last six lines of the "Yamatai shi" (Poem on Japan), said be the work of the Liang monk Baozhi.
Japanese: その内容は、室町時代の末期の応仁元年（1467年）から文明(日本)9年（1477年）の10年余りにわたり、都とその周辺で争われ、荒廃させた戦乱を描き、梁の宝誌和尚作と伝えられている『野馬台詩』末六句に予言された「修羅闘諍」の世界を描写する意図があったと考えられる。
English: It depicts in vivid detail the devastated capital and the grieves and laments of war, from the causes to the scenes of fighting, while mixing in the author's own interpretations.
Japanese: それを作者の自らの解釈を交えながら、乱による荒廃した都、その哀惜や悲嘆、乱の原因から戦闘場面に移る克明な描写。
English: From all this, the author is thought to have been someone who was familiar with the Onin War and had some sort of involvement in it, perhaps a monk or court noble who had taken Buddhist orders and lamented the meaninglessness of the warriors' conflict.
Japanese: このようなことから、この応仁の乱を熟知し、何らかの関与をしていた人物で武家の戦乱の無意味さを嘆いた出家した僧か公家が作者ではないかとも思われる。
English: Towazugatari is the diary and travel book thought to have been written by Nijo GOFUKAKUSA-IN (Lady Nijo) in the middle or late Kamakura period.
Japanese: とはずがたり（とわずがたり）とは、鎌倉時代の中後期に後深草院二条（ごふかくさいんのにじょう）が綴ったとみられる日記および紀行。
English: Although no one requested it ('Towazugatari' literally means "a tale nobody asked for"), Lady Nijo wrote her autobiographical tale as she served as Emperor Gofukakusa's lady-in-waiting from the age of 14 (1271) to around 49 (1306).
Japanese: 誰に問われるでもなく自分の人生を語るという自伝形式で、後深草天皇に仕えた女房二条の14歳（1271年）から49歳（1306年）ごろまでの境遇を書いた。
English: It records her relationships with the Gofukakusa-in and other lovers, ceremonies at court, and her travels after becoming a nun.
Japanese: 後深草院や恋人との関係、宮中行事、尼となってから出かけた旅の記録などが綴られている。
English: It is written in the form of a confession by Lady Nijo, but some scholars think that it also includes elements of narrative fiction.
Japanese: 二条の告白という形だが、ある程度の物語的虚構性も含まれると見る研究者もいる。
English: The only existing version of this diary is the Katsura no Miya text (a manuscript written in 後代 - the early Edo period)included in the Katsura no Miya collection owned by the Imperial Household Archives.
Japanese: この日記は宮内庁書陵部所蔵の桂宮蔵書に含まれていた桂宮本（後代―江戸時代前期の写本）のみ現存。
English: Until found in 1940 by Tokuhei YAMAGISHI, its existence had been known to very few people.
Japanese: 1940年（昭和15年）山岸徳平により紹介されるまでは、その存在を知る人も少なかった。
English: When Tokuhei YAMAGISHI discovered "Towazugatari" in the Imperial Household Archive (at that time known as the Bureau of Drawings and Books), he felt intuitively that it was equal to even "Kagero Nikki" (The Gossamer Years).
Japanese: 書陵部（当時は図書寮）で『とはずがたり』を見出した山岸徳平は『蜻蛉日記』にも対等すると直感したという。
English: The work was introduced in his article 'Notes on Towazugatari,' in the September issue of 'Kokugo to Kokubungaku' (Japanese Language and Literature).
Japanese: 彼により「国語と国文学」9月号で「とはずがたり覚書」という形で紹介された。
English: Although several fragments of an old manuscript exist that are believed to date from the late Kamakura period, the text is strikingly different from the Imperial Household Archive version.
Japanese: なお鎌倉時代後期にさかのぼるとみられる古写本一種類の断簡が数点知られるが、本文は書陵部本と差異が大きい。
English: The first volume: Lady Nijo loses her mother at the age of 2, is taken under the wing of the Gofukakusa-in at 4, and accepts his affections at the age of 14, despite the presence of 'Snow Dawn,' a man she feels deeply about.
Japanese: 第1巻：二条は2歳の時に母を亡くし4歳からは後深草院のもとで育てられ、14歳にして他に想い人「雪の曙」がいるにも関わらず、後深草院の寵を受ける。
English: Despite losing her support she continues to serve the Cloistered Emperor as a lady-in-waiting, while also continuing her relationship with 'Snow Dawn.'
Japanese: 後ろ楯を亡くしたまま、女房として院に仕え続けるが、雪の曙との関係も続く。
English: Young Murasaki: The passage where Gofukakusa-in takes and raises Lady Nijo, the daughter of his beloved wet nurse Dainagon-no-suke, is strongly reminiscent of Young Murasaki in "The Tale of Genji."
Japanese: 若紫：後深草院は想いを寄せていた自身の乳母であった、大納言典侍（だいなごんのすけ）の娘である二条を引き取るが、これは多分に『源氏物語』の若紫を連想させる。
English: Onnagaku: An onnagaku is held imitating the one held in the second volume of Wakana ('New Herbs,' a book from 'The Tale of Genji'), in which the lady of the east wing represents Murasaki-no-ue (Lady Murasaki), the daughter of Nijo's grandfather, Takachika, represents Onnasan-no-miya (the Third Princess), and Lady Nijo herself, playing the Biwa lute, represents Akashi-no-okata (Lady Akashi), the most humble of the three.
Japanese: 女楽：若菜・下巻にある女楽を模して行うことになったが、紫の上に東の御方、女三宮に祖父隆親の娘があてられ、二条は一番身分の低い明石の御方として琵琶を弾くこととなる。