nntsuzu/KFTT huggingface dataset:
English: Therefore, these days, it has been accepted that people after the mid Heian period might have thought up an imaginary book called the "Konin Gishiki" after the two Gishiki "Jogan Gishiki" and "Engi Gishiki" based on the idea that the ' Gishiki should have been compiled for the three generations as the Kyakushiki had been, because "Jogan Gishiki" and "Engi Gishiki" had already been compiled.'
Japanese: そのため、今日では平安時代中期以後の人が「『貞観儀式』・『延喜儀式』があったのだから、格式と同様に儀式も三代揃っていたであろう」という考えから、両儀式を参考にして『弘仁儀式』と呼ばれる架空の書物を想定したと考えられている。
English: "Gyochukokyo" is a collection of commentaries on the "Kokyo" (Classic of Filial Piety) compiled by Genso (Emperor Xuanzong [Tang]).
Japanese: 御注孝経（ぎょうちゅうこうきょう）とは、唐の玄宗(唐)によって撰述された『孝経』の注釈書。
English: There were two kinds of Gyochukokyo, one being "Kaigenshichubon" (annotated edition by Genso), which was written in 720, and the other being Tenhojuchubon (revised edition of Kaigenshichubon), which was revised in 743 and distributed three years later; however, only the latter remains in existence.
Japanese: 開元10年（720年）に著された開元始注本と天宝(唐)2年（743年）に改訂して3年後に頒布した天宝重注本の2種類があるが、現存しているのは後者である。
English: "Kokyo" had once disappeared as a result of the "Burning of books and burying of scholars" in Ancient China; however, two editions were rediscovered during the Former Han period, and were called 'Kobun' and 'Kinbun,' respectively, due to their font style.
Japanese: 『孝経』は、焚書坑儒の煽りを受けて一時所在が不明となり、前漢に入って2種類の系統の本が再発見され、その字体から「古文」・「今文」と呼ばれた。
English: Commentaries were later added to 'Kobun' by Ko Ankoku (Kong Anguo) and to 'Kinbun' by Teigen (Zheng Xuan), and both became widely used.
Japanese: 後に「古文」には孔安国の、「今文」には鄭玄による注釈が付けられて広く用いられるようになった。
English: However, there were suspicions that the books may be fake due to the circumstances in which they were rediscovered, and during the Tang Dynasty, two distinct schools were formed—the 'Kobun' school and the 'Kinbun' school—as a result of a difference in opinion regarding which was the authentic "Kokyo" book, with both accused the other of following a 'forged book.'
Japanese: ところが、「古文」・「今文」ともに再発見の経緯から「偽書」であるとする疑惑を抱えており、特に唐代に入ると、どちらを『孝経』の正本と考えるかという認識の違いから、「古文」派と「今文」派に分かれて相手の系統を「偽書」とする攻撃を繰り返した。
English: To remediate this problem, Genso brought together Confucian scholars of both schools and had them hold a debate, which ended with inconclusive results.
Japanese: そこで玄宗は両派の儒学者を集めて論争を行わせたものの、決着が付かなかった。
English: As a distinguished scholar, Genso himself tried to settle the situation by forming an official commentary.
Japanese: そこで、学識に優れた玄宗自らが公定の注釈書を作成して事態の収拾を図ろうとしたのである。
English: Genso believed the 'Kinbun' to be the base, and he wrote his commentaries while adopting those written by Ko Ankoku, Teigen, I Sho (Wei Zhao), and O Shuku (Wang Su).
Japanese: 玄宗は「今文」を基本としながらも、孔安国・鄭玄・韋昭・王粛らの注釈のうち優れたものを採用し、これら諸説を斟酌しながら注釈を加えたとされている。
English: Genso believed that a ruler taking the lead in displaying filial piety is able to stabilize the country, and that retainers are obliged to emulate the lord's behaviors, so he placed particular emphasis on 'Kuntoku no Kanyo' (fostering of virtue) and 'Shuju no Funbetsu' (categorization of master and servant).
Japanese: 玄宗は君主が率先して孝を行うことを天下を安定させ、臣下はそうした主君の振舞いを見習うことを責務として考え、「君徳の涵養」と「主従の分別」を重要視したものとなった。
English: After distribution of this edition, all lectures and commentaries of "Kokyo" followed suit, and conventional commentaries became obsolete.
Japanese: 同書の頒布以後、公式の場での『孝経』講義・解釈は全てこれに従うようになり、既存の注釈は廃れていく事になった。
English: Although the commentary of this edition had 2,800 characters in total, and had more than Teigen's 2,000 characters, it was much fewer than Ko Ankoku's, which was about 8,800 characters, and was far from being an adequate commentary.
Japanese: だが、同書は注釈部分が全部で約2,800字であり、鄭玄注釈の約2,000字よりは多いものの、孔安国注釈の約8,800字よりは遥かに少なく注釈書として決して十分なものといえなかった。
English: Therefore, Kei Hei (Xing Bing), who received an order from Shinso (Zhenzong) (Song) of Northern Song Dynasty, created the chuso ('Jusankyo chuso' [annotation and interpretation learning of Thirteen Classics]) and named it "Kokyoseigi."
Japanese: そこで、北宋の真宗(宋)の命を受けた邢昺が注疏を作成（「十三経十三経注疏本」）し、これを『孝経正義』と称した。
English: In Japan, on November 6, 860, with an appeal by Daigaku hakase (university professor) OKASUGA no Otsugu, a Mikotonori (imperial edict) was issued to use the "Gyochukokyo" for commentaries of the "Kokyo" henceforth, and not to use the commentaries by Ko Ankoku and Teigen that had been set under the school's order.
Japanese: 日本では、平安時代の貞観(日本)2年10月16日（860年11月2日）に、大学博士大春日雄継の働きかけによって、今後『孝経』の注釈には学令において『孝経』の注釈書として定められた孔安国・鄭玄の注を用いずに『御注孝経』を用いる詔が出されている。
English: Prior to this, from March of the same year to January of the next year, OKASUGA no Otsugu gave lectures on "Gyochukokyo" to the 12-year-old Emperor Seiwa.
Japanese: また、これに先立って同年2月から12月にかけて、大春日雄継によって当時12歳の清和天皇に対して『御注孝経』の講義が行われている。
English: It is believed that FUJIWARA no Yoshifusa and OKASUGA no Otsugu adopted this edition with the purpose of giving government officials an official education to foster allegiance to the Emperor, as well as to foster "Kuntoku no Kanyo" in the young Emperor Seiwa, thereby tried to overcome the instability of political foundation, which was caused by the enthroning of the infant Emperor Seiwa, with the help of the political power of his maternal grandfather, FUJIWARA no Yoshifusa, against public opinion that pushed for his paternal older half-brother, Imperial Prince Koretaka.
Japanese: その背景について、幼少の清和天皇が外祖父藤原良房の政治権力によって、異母兄惟喬親王を推す世論に反して擁立されたことに由来する政治基盤の不安定さを克服するために、幼い天皇の君徳の涵養を図るとともに、天皇への忠誠を官人教育を通じて強く認識させる目的によって、藤原良房と大春日雄継が導入を図ったものと考えられている。
English: However, in the Mikotonori, the commentaries by Ko Ankoku that were used as a literary reference, such as in Chinese poetry, were permitted to be continually used in education other than that of Emperors and the Imperial Family, which supports the fact that this adoption was only to seek political advantage and did not even gain support of the whole Daigakuryo (Bureau of Education under the Ritsuryo system).
Japanese: なお、同詔では漢詩などの文学材料としても用いられていた孔安国の注釈に関しては、天皇及び皇族の教育以外の場では引き続き使用が認められており、この導入が大学寮全体の支持すら得られていなかった政治的なものであったことを裏付けている。
English: Engi Gishiki was one of Gishiki (Court rule and customs Books) considered to be compiled during the Engi era at the beginning of the Heian period.
Japanese: 延喜儀式（えんぎぎしき）は、平安時代前期延喜年間に編纂されたとされる儀式(書物)。
English: It was commonly accepted that Engi Gishiki was compiled in parallel with Engi Kyakushiki during the Engi era -- According to "Honcho hoke mokuroku monjo" (Catalogue of legalist documents in our country) and "Honcho shoseki mokuroku" (Catalogue of books in our country), Engi Gishiki and Engi Kyakushiki were in ten volumes respectively and ninety items were listed for the former; and such documents as "Hokuzansho" (Manual of court rules and customs), "Goke shidai" (Ritual Compendium by the House of Oe), and "Chuyuki" (The Diary of the Minister of the Right, written by Munetada FUJIWARA) recorded the parts which was considered to be a surviving fragment of the former; and "Kanju hisho" (also referred to as Kanzu hisho; Secret Notes by Head Chamberlain) written by FUJIWARA no Toshinori recommended the former as a must for Shikiji (Chamberlains).
Japanese: 通説によれば、延喜年間に延喜格式と並行して編纂が行われたとされ、『本朝法家目録文書』及び『本朝書籍目録』によれば、ともに10巻とし、前者には約90条の目録を掲げているが、『北山抄』・『江家次第』・『中右記』などにその逸文とされるものが記載されており、藤原俊憲の『貫首秘抄』でも職事が持つべき書として挙げている。
English: The only thing apparent at present was the Gishiki (Book) called "Engi Gishiki" during the late Heian period which might have been compiled or the contents of which might have originated during the Engi era and were highly regarded as authority.
Japanese: 従って現時点で明らかであるのは、平安時代の後期には延喜年間に編纂あるいは記録に由来を持つ『延喜儀式』という儀式（書物）が存在して、先例として重んじられていたということである。
English: Jogan gishiki is a book of ceremonies that is believed to have been compiled during the Jogan era (Japan) during the early Heian period (book) (book of ceremony).
Japanese: 貞観儀式（じょうがんぎしき）は、平安時代前期の貞観(日本)年間に編纂されたとされる儀式(書物)（儀式書）。
English: Provided, however, that the title of all existent books is "Gishiki" and some people assert that this is the correct book title.
Japanese: ただし、現存書の書名は全て『儀式』（ぎしき）となっており、これを正しい書名とする見解もある。
English: The term "Gishiki Jogan" is cited in "Seiji yoryaku" (examples of politics in the Heian period) and the term "Jogan gishiki 10 volumes" is found in "Honcho hoka monjo mokuroku" (legal book-catalog during Heian-Japan).
Japanese: 『政事要略』においては、『儀式貞観』という引用句があり、続いて『本朝法家文書目録』には『貞観儀式』10巻と記されている。
English: Throughout the medieval and early modern period, a book called "Gishiki" consisting of ten volumes existed and in the mid-Edo period, KADA no Azumamaro defined it, based on its content, as one of Sandai gishiki "Jogan gishiki."
Japanese: 中世・近世を通じて『儀式』と称される10巻本があり、江戸時代中期に荷田春満がその内容から三代儀式の1つである『貞観儀式』であると比定した。
English: It is considered that Jogan gishiki was compiled between 873 to 877 (the fifteenth to the nineteenth year of the Jogan era (the name of era was revised to Gangyo era during this year)) because the revision of Nosaki sanryo decided on January 18, 873 was reflected on its content.
Japanese: その編纂年代については、貞観14年12月13日に決定された荷前山陵の改定が反映されていることから、貞観15年（873年）以後、同19年（877年、この年に「元慶」と改元される）のうちに編纂されたと考えられている。
English: In the meantime, Kazushi ISHIZUKA asserts that the imperial decree issued on October 6, 913 was the order for compiling the draft of "Jogan gishiki" into the official one on the grounds that the terms created during the Shotai and Engi era, such as Hyogoryo (Bureau of Military Storehouses) which was integrated in the Shotai era, are found in the existent book of "Gishiki."
Japanese: なお、一部には現存本『儀式』の中に昌泰年間に統合された兵庫寮の名称が見られることなど、昌泰・延喜年間に初出する語句が登場することから、石塚一石は延喜13年8月29日宣旨を『貞観儀式』の草稿を正式な儀式として編纂することを命じたものとする説を出している。
English: According to the above view, there is a possibility that existing "Gishiki" was in fact "Engi Gishiki," but the above-mentioned decree is commonly regarded as the decree for compiling "Engishiki."
Japanese: これを採用すれば、現存の『儀式』が実は『延喜儀式』であった可能性も浮上するが、同宣旨を『延喜式』編纂に関する宣旨とする説が通説である。
English: Also, there is a possibility that the petty revision of words was made during the Engi era since changeable items such as Nosaki sanryo mentioned above remain unchanged, but it is commonly believed that the original of the existing "Gishiki" is the Gishiki (book) that was compiled during the Jogan era.
Japanese: また前述の荷前山陵のような大きな変動の余地のある項目がそのままにされていることから、延喜年間に細かい語句の修正が行われた可能性があるものの、現存の『儀式』の原本は貞観年間に編纂された儀式（書）であるとするのが通説である。
English: Existent "Gishiki" ("Jogan gishiki") consists of ten volumes/seventy-seven clauses and volume one to volume five are allotted for the explanation of principal ceremonies and rites, such as 'Kinensaigi' (a ceremony of praying for the harvest), 'Senso daijosai' (the imperial enthronement ritual) and 'Tenno sokuigi' (rite of the emperor's enthronement).
Japanese: 現存の『儀式』（『貞観儀式』）は、全10巻77篇目から構成されており、第一から第五までは、「祈念祭儀」「践祚大嘗祭儀」「天皇即位儀」など、主要な恒例祭儀と代始諸儀に充てられている。
English: In particular, 'Senso daijosai' stipulated in volume 2 to volume 4 is regarded as important as the authority of the rite of Senso daijosai.
Japanese: 特に巻二から巻四までを充てた「践祚大嘗祭儀」は践祚・大嘗祭儀式の典拠として重要視されている。
English: Annual events like 'rite of receiving the New Year's Felicitations to the emperor,' 'rite of the seventh Day of New Year' and 'rite of the Tango-no setsu on the fifth day of the fifth month' are stipulated in volumes six to volume eight.
Japanese: 巻六から巻八までは、「元正受朝賀儀」「正月七日儀」「五月五日節儀」などの毎年の年中行事について記されている。
English: Ceremonies accompanying government affairs such as "Hiekigi" and other ad hoc rites are stipulated in volumes nine and ten.
Japanese: 巻九・巻十では「飛駅儀」など政務に付随して行われる行事や、臨時儀式についてが記されている。
English: The term Sanji kentai means concurrently assuming the positions of Goi no kurodo (Kurodo with the fifth rank), Benkan (officials of the Dajokan - Grand Council of State)) and Kebiishi no suke (assistant official of the Police and Judicial Chief).
Japanese: 三事兼帯（さんじけんたい）とは、五位蔵人・弁官・検非違使佐を兼帯すること。
English: Most of such cases occurred when a person of Kurandonosuke (assistant official of kurodo) (who assumed the positions of Goi no kurodo and Kebiishi no suke concurrently) assumed the office of Benkan.
Japanese: 蔵人佐（五位蔵人で検非違使佐を兼ねる）が弁官に就任して、実現されることが多い。
English: Cases were often seen where a person of Kurodo no to (Head Chamberlain)/Goi no kurodo concurrently assumed the position of Benkan or a person of Goi no kurodo/Rokui no kurodo (kurodo with the Sixth Rank) assumed the position of Kebiishi no suke.
Japanese: 蔵人頭・五位蔵人が弁官を兼帯したり、五位・六位蔵人が検非違使を兼帯することはしばしばあった。
English: As Kurodo who valeted the Emperor at court, Benkan in charge of administrative jobs at Dajokan and Kebiishi no suke responsible for judiciary/police/civil affairs in Heiankyo (Kyoto) were particularly important official positions with a heavy workload, it was impossible for an official to assume these three positions concurrently unless he had an excellent business ability.
Japanese: 特に宮中において天皇に近侍する蔵人・太政官において行政事務を担当する弁官・平安京の司法・警察・民政の実務を行う検非違使佐は仕事量が多く重要な官職であったこのため、それらの職務を同時にこなすことは実務能力に優れた官僚でなければ不可能だった。
English: In "Gonki" (The FUJIWARA no Yukinari's diary) dated January 7 of the first year of Kannin era (1017), FUJIWARA no Sukenari (founder of the Hino family) was recorded as 'Sanji kentai.'
Japanese: 『権記』寛仁元年（1017年）正月7日条には、藤原資業（日野家の祖）について「三司兼帯」と記されている。
English: After FUJIWARA no Tamefusa and TAIRA no Tokinori became Sanji kentai holder under Emperor Shirakawa in the late eleventh century, FUJIWARA no Akitaka/FUJIWARA no Akiyori (descendants of Tamefusa) as well as TAIRA no Sanechika/Noriie (descendants of Tokinori) became Sanji kentai holder in the wake of their forefathers.
Japanese: 11世紀後半の白河天皇に藤原為房・平時範が三事兼帯を果たすと、藤原顕隆・藤原顕頼（為房の子孫）、平実親・範家（時範の子孫）も父祖に倣って三事兼帯となった。
English: After the families of officials in charge of practical business became restricted to Kajuji-ryu (the Kanjuji line), the Hino family and Takamune-ryu Heishi (Taira clan of Takamune group) in the twelfth century, persons who became Sanji kentai holder also came to be limited to those who were the members of these three families (exceptions were FUJIWARA no Toshinori/Sadanori, sons of Shinzei).
Japanese: 12世紀に実務官僚の家が勧修寺流・日野家・高棟流平氏に固定化したことに伴い、三事兼帯も自然とこの三家に限定された（例外は信西の子、藤原俊憲・貞憲のみ）。
English: When the brothers of Tsunefusa YOSHIDA and Mitsunaga and Sadanaga KUJO became Sanji kentai holder in the late twelfth century, Tadachika NAKAYAMA wrote as follows.
Japanese: 12世紀末に吉田経房・九条光長・定長の兄弟が三事兼帯を果たしたことについて、中山忠親は次のように記している。
English: This is an unprecedented event and a great pleasure for the family' ("Sankaiki" - The Diary by Tadachika NAKAYAMA) dated eighteenth day, ninth month of the first year of Genryaku era).
Japanese: 「歴三事、古今更無此例、誠是家之余慶也」（『山槐記』元暦元年9月18日条）
English: From the above, we can gather that Sanji kentai was regarded as an honor among officials in charge of practical jobs.
Japanese: この事から、三事兼帯が実務官僚にとっての名誉と認識されていたことがうかがえる。
English: With the lowering in the age of becoming Sanji kentai holder as well as the shortening of terms in office became apparent during the Kamakura period, an extreme case occurred where a person became Sanji kentai holder at the age of nineteen and was in office for a month and Sanji kentai gradually became the one that didn't represent the actual situation.
Japanese: 鎌倉期になると低年齢化と在職期間の短縮が進み、19歳で就任・在職期間一ヶ月という例まで現れ、実態とはかけ離れていく。
English: In the end, Sanji kentai became the superficial and symbolic one as the index to prove that a family was the direct descendant of a distinguished family (court noble).
Japanese: やがて、三事兼帯は名家(公家)の嫡流であることを示す指標となり、形式的・象徴的なものとなった。
English: Kansenji, also called "Benkankudashibumi," are oral decrees (called Kuzen) of a high-ranking court noble (called Shokei) of a Dajokan that officials of the Dajokan (called benkan) during the Heian period sent to Ritsuryo koku and temples.
Japanese: 官宣旨（かんせんじ）とは、弁官下文（べんかんくだしぶみ）とも呼ばれ、平安時代に太政官上卿の口宣を弁官が令制国・寺社に対して発給する下文。
English: While official documents to be issued by Daijokan are edited by Gekikyoku, kansenji is edited and issued by benkankyoku which is a point of contact with different provinces and temples.
Japanese: 太政官が出す公文書は原則外記局が作成するが、官宣旨は諸国・寺社との窓口である弁官局が発給する。
English: It is now accepted that the 'kan' in the word 'kansenji' means 'benkan' and not 'daijokan.'
Japanese: なお、官宣旨の“官”とは「太政官」ではなく「弁官」のことと解するのが通説である。
English: Benkankyoku had two benkans according to its duties: benkan of the right (called ubenkan) and benkan of the left (called sabenkan), but kansenji were issued irrespective of these duties, that is, kansenji on happy events (ordinary administrative events) were issued by sabenkan, whereas kansenji on unhappy events (additional arrests) are issued by ubenkan, and since edicts issued by the former (called 'sabenkan gebun') are predominantly numerous, some claim that only this type of documents are kansenji.
Japanese: また、弁官局は職掌によって左右に分かれているが、官宣旨はその職掌とは無関係に吉事（一般の行政・事件）は左弁官が、凶事（犯罪者の追捕）は右弁官が発給することとなっており、しかも前者が発給する（「左弁官下文」）が圧倒的に多いため、前者のみを官宣旨と称する場合もある。
English: Usually, a draft of an imperial edict is orally transmitted by kurodo to jokyo, then jokyo commands the benkan to edit the kansenji and a recorder, who is an officer subject to benkan, (ritsuryo system) makes the actual text.
Japanese: 通常は天皇の宣旨内容を蔵人から口宣案として伝えられた上卿が弁官に官宣旨の作成を命じ、これに従って弁官の属官である史(律令制)が実際の本文を作成する。
English: Text is given in shinsho-tai style of classical Chinese, is opened by an expression 'sakan kudasu' ('ukan kudasu' if it is an edict made by the ubenkan), then is followed by an address (only names of province and temple are noted), then by a header (a summary of the text) in the next line and finally by the text.
Japanese: 書式は漢文体真書体で、まず「左弁官下（くだす）」という書出（「右弁官下文」であれば、「右弁官下」となる）から始まり、その下に宛所（「○○国」・「○○寺」とのみ記される）が書かれ、続いて次行に「応～事」という形式の事書（文書の主旨）を書いた後に官宣旨本文が記される。
English: A date was given in a line next to the line of the text-closing term and, under this date, the signature and stamp of the recorder who made this edict was given and those of the benkan who issued this edict is given in the ojo (over the last line, next to the line containing the date and the stamp of recorder).
Japanese: 書止の次行に年月日を記し、その下に作成した史の署判、奥上（最終行上部、この場合は年月日・史の署判の入った行の次行にあたる）に発給する弁官の署判が記された。
English: A signature placed by uchuben or sashoben, a person being most likely to issue an edict, was just 'chuben' or 'shoben' (there have been no previous cases in which sadaiben or ubenkan placed such a simple signature).
Japanese: また発給者となる可能性が高かった左中弁・左少弁の署判の場合、単に「中弁・少弁」と書かれた（左大弁・右弁官にはこうした例は無い）。
English: The daijokanpu or dajokancho was not fit for emergencies because shonagon and geki, who were not directly in charge of their issuance, were implicated, because the imperial stamp was needed for their issuance and because the procedures were complicated and often necessitated ceremonious events: exchange of documents, stamping etc.
Japanese: 太政官符・太政官牒の発給には直接の担当者ではない少納言や外記が関与したり、天皇の御璽の請印などが必要とされたために、手続が煩雑でしかも間に儀礼的な文書授受や請印を求めるための儀礼が加わるなど、緊急時には対応が出来ないものであった。
English: Although, kansenji was often closed by a text-closing term '官符追下' even if an official document was not issued later, since kansenji was based on the premise that an official kanpu or kancho were later issued.
Japanese: もっとも、形式上は後から正式な官符・官牒が出されることを前提としていたため、実際には正式な公文書が作成されない場合でも「官符追下」という書止が付されることが多かった。
English: There were also the cases in which non-urgent orders and non-imperative documents were issued as kansenji.
Japanese: また、緊急性の低い命令や非命令文書であっても官宣旨の発給で済ませる事例もあった。
English: From the early Kamakura period, kansenji was gradually limited to announcements of the dates of Buddhists or Shintoist rites to temples or shrines and dispatch of Emperor's messengers, because such orders were more and more sent as inzen issued by a retired emperor or as rinji, a more simplified edict.
Japanese: 鎌倉時代に入ると、こうした命令には治天の君による院宣やより簡略化された綸旨が用いられることが多くなったために、寺社に対する仏事や神事の日程や朝廷の使者の派遣の通告などに限定されるようになっていった。
English: It is the mandatory removal of a criminal sentenced to death for murder to another province to build a house in order to get out of trouble if this criminal at risk of revenge from parents, a brother, a sister etc. of the person he has been murdered.
Japanese: 例えば人を殺して死刑に処せられるべき者が赦に浴してその罪を許された場合で、殺された人の父母兄弟姉妹などによって復讐されるおそれのある時、罪人を他国に移して1戸を立てさせ、難を逃れさせることである。
English: According to 'the Hossoshiyosho,' if a gang of robbers commit a murder, the murderer and his boss shall be removed to a province.
Japanese: 「法曹至要抄」によれば、もし群盗共殺の時は、下手人および頭首人を移す。
English: If the person murdered does not have any relations and therefore is not at any risk of being revenged, the criminal shall be affected to a group of technicians, Ryoko, Kanko, Kenin or Nuhi.
Japanese: ただしもし死家に父子祖孫伯叔兄弟等なくして、復讐される憂がないものは、あるいは他国の雑戸および陵戸、官戸、家人、奴婢に充てる。
English: If a criminal to be removed is not removed or vice versa, a government official is sentenced to one-year penalty.
Japanese: もし移すべきを移さず、移すべからざるを移さば、官司を徒1年に処すという。
English: Daijokancho are official documents sent from Daijokan to organizations not under its direct control such as sogo and Buddhist temples.
Japanese: 太政官牒（だいじょうかんちょう）とは、太政官から僧綱・寺社などの直接管理下にない組織に対して送付する公文書のこと。
English: Cho was at first a kind of document used in kushikiryo (according to he Ritsuryo system) when a low- or medium-ranked government official higher than sakan submitted a petition to a higher government official, it was later used as texts exchanged between the office of Monastic affairs or Buddhist temples and a government official.
Japanese: 牒は、公式令(律令制)においては主典以上の官人が官司に対して上申する際に用いられる文書形式であったが、後に僧綱や寺社と官司とが文書の遣り取りを行う際にも用いられるようになった。
English: While daijokanpu was normally used to send a daijokan's order, daijokancho, a less imperative document, was used to send it to Buddhist temples because daijokan did not have a direct vassal relationship with Buddhist temples.
Japanese: 太政官からの命令は通常は太政官符が用いられるが、寺社とは直接的な被官関係を有しないために太政官符よりも命令色の薄い太政官牒が替わりに用いられた。
English: A letter 'cho' was placed under a sender and at the beginning of a text, the text was closed by letters 'kocho' and the date was followed by the signatures of the benkan and recorder (ritsuryo system) who made the dajokancho.
Japanese: 差出相手の下と本文冒頭において「牒」という1文字をそれぞれに加え、更に書止には「故牒」の文字が加えられ、日付の次に太政官牒を作成した弁官と史(律令制)が署名が記された。
English: Kibi no Otodo Nitto Emaki is the name of a Japanese picture scroll.
Japanese: 吉備大臣入唐絵巻（きびのおとどにっとうえまき）は、日本の絵巻物の一つである。
English: It is thought to be one of the picture scrolls manufactured under Emperor Goshirakawa around the end of the 12th century, the late Heian period.
Japanese: 成立は、平安時代の後半、12世紀末頃、後白河天皇のもとで製作された絵巻の一つと考えられている。
English: Although it was moved to Shin Hachiman-gu Shrine in Obama Domain for safety in 1441, it was later brought out from the house of the Sakai family, the castellan of Obama-jo Castle, in the Edo period and came to be in the possession of Museum of Fine Arts, Boston in 1932.
Japanese: 嘉吉元年（1441年）に小浜藩の新八幡宮に疎開していたが、その後、江戸時代に小浜城主の酒井家のもとを離れ、1932年にボストン美術館に所蔵されるに至る。
English: The contents of the picture scroll match the story marked down in "Godansho," written by OE no Masafusa, and the story is about KIBI no Makibi, a Japanese envoy sent to Tang Dynasty China, who succeeds in returning to Japan after being imprisoned during his visit to Tang by solving arduous tasks: "Monzen" (Wen-hsuan, ancient Chinese poems) Igo (board game of capturing territory) and more set by the Emperor of Tang, with the guidance of his companion ABE no Nakamaro who passed away and became a ghost.
Japanese: 絵巻の内容は、大江匡房の『江談抄』に記される物語と一致しており、遣唐使の吉備真備が在唐中に幽閉され、鬼（幽霊）となった安倍仲麻呂に導かれて、皇帝による『文選(書物)』や囲碁による無理難題を解いて、遂に帰国を達成する、というものである。
English: However, the existing picture scroll is lacking the part of the kotobagaki (epigraphs, head notes) about Makibi arriving in Tang and being imprisoned in the opening scene, and the scene where Makibi succeeds in breaking a code of the 'Yamatai shi' (Poem on Japan) in the latter part.
Japanese: 但し、現存の絵巻は、冒頭の真備が入唐して幽閉される詞書および、後半部分である「野馬台詩」の解読に成功して帰国を果たす場面は欠いている。
English: As a historical fact, Makibi and Nakamaro got into Tang together in 717, but only Nakamaro stayed behind in Tang and passed away there in 770.
Japanese: 史実においては、真備と仲麻呂は、養老元年（717年）に共に入唐するも、仲麻呂は唐に残留し、宝亀元年（770年）に唐で没する。
English: Makibi returned to Japan in 735, and went back to Tang again in 752, before again returning to Japan with Ganjin (Jianzhen) and other people.
Japanese: 真備の方は、天平7年（735年）に帰国し、天平勝宝4年（752年）に再度入唐しており、鑑真らと共に帰国している。
English: Therefore, it is thought that the story of the Kibi no Otodo Nitto Emaki deals with Makibi's second visit to Tang even though Nakamaro was still alive at that time.
Japanese: よって、仲麻呂存命中ではあるが、真備の2回目の入唐時のこととして描かれているものと考えられる。