nntsuzu/KFTT huggingface dataset:
English: On the other side of the paper, "Henjo Hokki Shoryoshu" (Kukai's Treatise on Poetry and Prose) (edited by Shinzei) is written.
Japanese: 紙背には空海の漢詩を集めた『遍照発揮性霊集（へんじょうほっきしょうりょうしゅう）』（真済編）が記されている。
English: The 14th and 17th volumes are in the same style as the Maeda book, and the 22nd and 24th volumes are in the same style as the Kitano book.
Japanese: 第14巻と第17巻は前田本と、第22～24巻は北野本と、それぞれ同系統。
English: It was held by Suketsuguo (資継王) of the Shirakawahakuo family who had been Jingi haku (a chief official in charge of matters relating to Shintoism) from the end of the Kamakura period to the period of the Northern and Southern Courts at first, and later held by Kanenaga URABE of the Yoshida family in the middle of the Muromachi period.
Japanese: 鎌倉末～南北朝期に神祇伯であった白川伯王家・資継王の所蔵本が、室町中期に吉田家系の卜部兼永の所有となったもの。
English: The original copy that Kanemigi URABE copied in 1540, the 3 to 30th volumes: when Kanemitsu URABE, the former head of the Yoshida family, set the house on fire and ran away in 1525, hereditary books of the Urabe family were also burnt down.
Japanese: 卜部兼右本1540年写第3～30巻-1525年に吉田家前当主の卜部兼満が家に火を放って出奔した際に卜部家伝来の本も焼失した。
English: Therefore, Kanamigi, who succeeded it at a young age, copied the transcript which was copied by Sanetaka SANJONISHI from the original copy of the Urabe family before, and made shohon (a verified text) after collation with the original copy of the Ichijo family (copied by Kaneyoshi ICHIJO and checked by Kanehiro URABE).
Japanese: このため、若くしてその後を継いだ兼右が、以前に卜部家本を書写していた三条西実隆の本を書写させてもらい、更に一条家の本（一条兼良写、卜部兼煕証）で校合して証本としたもの。
English: Since "Nihonshoki" was written in genuine a Chinese writing style in principle except songs and ballads, it was very difficult for Japanese people to read.
Japanese: 『日本書紀』は歌謡部分を除き、原則として純粋漢文で記されているため、そのままでは日本人にとっては至極読みづらいものであった。
English: Therefore, in 721, which was the following year after completion, there was an official opportunity for masters at the time to have a lecture in front of nobles at the Imperial Palace in order to read "Nihonshoki" in natural Japanese.
Japanese: そこで、完成の翌年である養老5年（721年）には早くも、『日本書紀』を自然な日本語で読むべく、宮中において時の博士が貴族たちの前で講義するという機会が公的に設けられた。
English: For example, a lecture in the Johei era took seven years, although it was interrupted because of the Tengyo War.
Japanese: 承平年間に行なわれた講筵などは、天慶の動乱のために一時中断したとは言え、終講までに実に7年を要している。
English: The records of successive lectures were collated in the form of private records which wrote the year of the lecture on the title by participants (annual private records) and were also used as kunten for old manuscripts of "Nihonshoki" (the old interpretation of Shoki).
Japanese: 代々の講筵の記録は聴講者の手によって開催された年次を冠する私記（年次私記）の形でまとめられるとともに、『日本書紀』の古写本の訓点（書紀古訓）として取り入れられた。
English: The private records do not exist now, but are cited as 'the Yoro theory' in the existing "Koninshiki" and some old manuscripts of Shoki.
Japanese: 私記は現存しないが、現存『弘仁私記』および一部の書紀古写本に「養老説」として引用の形で見える。
English: However, compared to "Koninshiki" (the Japanese reading of a Chinese character is written by Manyo-gana (a form of syllabary used in the Manyo-shu or Collection of Myriad Leaves), and ancient special Kana usage is also accurate) which was cited as 'the Konin theory' in an old manuscript of Shoki (Jindaiki (Records of period of gods) of the Kengen book), the existing denpon (existent books of transcription and published books) (most of the Japanese readings of Chinese characters are written in katakana (syllable based writing system of the Japanese language)) was greatly deteriorated during the process of transcript, so that it is regarded to be different from the original form.
Japanese: が、書紀古写本（乾元本神代紀）に「弘仁説」として引用されている『弘仁私記』（和訓が万葉仮名で表記され上代特殊仮名遣も正確）と比べると、現在の伝本（和訓の大半が片仮名表記）は書写の過程ではなはだしく劣化したものであり、原型をとどめていないと見られる。
English: The private record does not exist, but it is said that 'the private record' cited in "Shaku Nihongi" of Kanekata URABE refers to this.
Japanese: 私記は現存しないが、卜部兼方の『釈日本紀』に「私記」として引用されているのはこれではないかと言われている。
English: A private record does not exist, but it is cited as 'a private record of Nihongi' in "Wamyoruiju-sho" (Kango-Japanese Dictionary) and as 'a private record of Kinmochi' in "Shaku Nihongi" of Kanekata URABE.
Japanese: 私記は現存しないが、『和名類聚抄』に「日本紀私記」として、また卜部兼方の『釈日本紀』に「公望私記」として、それぞれ引用されている。
English: It is guessed that the "D" version private record which remains in a fragmentary fashion corresponds this.
Japanese: 現在断片として伝わっている私記丁本がその私記であると推測されている。
English: In addition, there are many old manuscripts which are cited simply in the form of 'a theory based on a private record.'
Japanese: なお、書紀古写本には単に「私記説」という形で引用されているものも多い。
English: It seems that these originated from any of the above annual private records, but unfortunately, it can not be specified.
Japanese: これらは上記年次私記のいずれかに由来するものと思われるが、残念ながら特定はできない。
English: In addition to this, it seems that the bokun (kana (Japanese syllabary)) with shoten in old manuscripts of Shoki were based on any historic theory.
Japanese: その他にも、書紀古写本に見られる声点付きの傍訓は何らかの由緒ある説に基づくものと見られる。
English: In addition, there are two kinds of "Nihongi Shiki" (Private Notes on the Chronicles of Japan) which exist in full form now, that is, "B" version (corresponding to the volumes of the age of the gods) and "C" version (corresponding to the volumes of the age of emperors) which seem to be the same copies of the "A" version and "D" version.
Japanese: ちなみに、現在成書の形で存在する『日本紀私記』には、上述した甲本・丁本の他に、僚巻と見られる乙本（神代紀に相当）と丙本（人代紀に相当）の二種類が存する。
English: However, it is guessed that these are the abstracts of only bokun from an unknown old manuscript of Shoki which pretended to be a record by transferring katakana to Manyo-gana (it is guessed to be done from the insei period (during the period of the government by the Retired Emperor to the Kamakura period), so that they are not direct legacies of the so-called annual private records.
Japanese: が、こちらはある未知の書紀古写本から傍訓のみを抜き出し、適宜片仮名を万葉仮名に書き換えてそれらしく装ったもの（時期は院政～鎌倉期か）と推定されており、いわゆる年次私記の直接の末裔ではない。
English: After a lecture of Nihonshoki in the Gangyo era, a reception which celebrated the end of the lecture was held and participants made waka which related to "Nihonshoki."
Japanese: 元慶の講筵以降、終講の際にはそれを記念する宴会（竟宴）が行なわれるようになり、参加者によって『日本書紀』にちなむ和歌が詠まれた。
English: "Nihongi kyoen waka" was established by collecting those waka (established in 943).
Japanese: それらを集めたものが『日本紀竟宴和歌（にほんぎきょうえんわか）』（天慶6年（943年）成立）である。
English: The contents of the waka tended to be stereotyped partly because gods, ancient sacred kings, and legendary heroes were often chosen as the themes of waka.
Japanese: 歌題として選ばれるのが神々や古代の聖王、伝説的な英雄たちということもあって、和歌の内容がどうしても類型的なものになりがちである。
English: However, it is a very unique collection of poetry because it included the waka of nobles in the highest class at that time such as FUJIWARA no Tokihira and FUJIWARA no Tadahira.
Japanese: が、藤原時平や藤原忠平といった当代の最上級の貴族の歌を集めているという点ですこぶるユニークな歌集となっている。
English: According to Kojiki's preface, Kojiki is the oldest Japanese history book dedicated by O no Asomi Yasumaro (or may be called the O no Yasumaro) in 712.
Japanese: 古事記（こじき、ふることふみ）は、その序によれば、和銅5年（712年）太朝臣安萬侶（おほのあそみやすまろ、太安万侶（おおのやすまろ））によって献上された日本最古の歴史書。
English: According to Kojiki's preface that states the process to completion of Kojiki, O no Yasumaro wrote and compiled the "Teiki" (records of Emperor's family tree) (genealogy of the emperor) and "Kyuji" (a record of stories current at court) (ancient tradition) that HIEDA no Are memorized and recited.
Japanese: 成立の経緯を記している序によれば、稗田阿礼が暗誦していた『帝紀』（天皇の系譜）・『旧辞』（古い伝承）を太安万侶が書き記し、編纂したものとされている。
English: It is said that the title Kojiki was not originally a proper noun and was a general name that meant an old book, that is to say, it is not an official name.
Japanese: 『古事記』の書名は、もともと固有名詞ではなく古い書物を示す一般名であり正式名ではないと言われている。
English: There is a theory that it is read as `furukotobumi,' but today, it is generally read as `kojiki' in on-yomi (Chinese reading of kanji).
Japanese: 読みは「フルコトブミ」との説もあったが、今日では一般に音読みで「コジキ」と呼ばれている。
English: However, it is possible to consider it as official history given that Emperor Tenmu stated in the preface that the emperor would advisedly select Teiki, and find kyuji to eliminate the false parts and find the truth for it to succeed to the later ages.
Japanese: 序文に天武天皇が撰録帝紀討覈舊辭削僞定實欲流後葉帝紀を撰録し、旧辞を討覈して、偽りを削り実を定めて、後葉に流（つた）へむと欲（おも）ふと詔していることから、勅撰と考えることも出来る。
English: The gods that appeared in the "Kojiki" are enshrined as saijin (main enshrined deities) in many shrines, and they have been significantly influencing the religious culture of Japan until today.
Japanese: 『古事記』に登場する神々が、多くの神社で祭神として祀られ、今日に至るまで日本の宗教文化に多大な影響を与えている。
English: The Imperial lineage is central to the "Teiki" (records of the Emperor's family tree) part, and it describes the names of emperors from the first to the thirty third generation, the names of the empress, prince, and princess, and the clan of descendants of the emperor as well as the name of imperial residence, reign duration, the Oriental zodiac of the year of death, life duration, locations of imperial mausoleums, and major incidents during the reign of emperor.
Japanese: 天皇系譜が『帝紀』的部分の中心をなし、初代天皇から第33代天皇までの名、天皇の后妃・皇子・皇女の名、およびその子孫の氏族など、このほか皇居の名・治世年数・崩年干支・寿命・陵墓所在地、およびその治世の大事な出来事などについて記している。
English: These issues are memorized and recited by kataribe (a reciter) of the imperial court, and Kataribe was accustomed to recite them in mogari no saigi (funereal ceremony) at an imperial funeral for an emperor.
Japanese: これらは朝廷の語部（かたりべ）などが暗誦して、天皇の大葬の殯（もがり）の祭儀などで誦み上げるならいであった。
English: "Kyuji" summarizes the tales within the imperial court and stories on the origin of the imperial household or nation, and was written around the same time as Teiki.
Japanese: 『旧辞』は宮廷内の物語、天皇家や国家の起源に関する話をまとめたもので、同じ頃書かれたものである。
English: "Teiki" or "Kyuji" was made based on recitations from the court nobles in the Imperial court by the first half or the middle of the sixth century in order to explain the background of how Japan was reigned by the emperor.
Japanese: 『帝紀』や『旧辞』は、6世紀前半ないし中葉頃までに、天皇が日本を支配するに至った経緯を説明するために、朝廷の貴族によって述作されたものである。
English: Some people say that these are not historical traditions that had been succeeded to the Japanese race given that these were made based on such recitations.
Japanese: それらをもとにして作成されたものである以上、民族に伝わった歴史の伝承ではないとの主張もある。
English: It is said that such needs may be reflected in volume 1 of the "Kojiki."
Japanese: 特に上巻部分は、それらを反映したものが『古事記』ではなかったかとの主張もある。
English: Kojiki is composed of three volumes; volume 1 (preface, mythology), volume 2 (from the first generation to the fifteenth emperor), and volume 3 (from the sixteenth generation to the thirty third emperor).
Japanese: 構成は、上つ巻（序・神話）中つ巻（初代から十五代天皇まで）下つ巻（第十六代から三十三代天皇まで）の3巻より成っている。
English: It contains various incidents (including mythologies or legends) from the beginning of heaven and earth (called ametsuchi) in the age of the gods, to the period of Emperor Suiko.
Japanese: 内容は、神代における天地（アメツチと読まれる）の始まりから推古天皇の時代に至るまでのさまざまな出来事（神話や伝説等を含む）を収録している。
English: Apart from `Norito' (Shinto prayer), "Kojiki" is the only document in which the term, `Takamanohara' in Japanese Mythology (plain of high heaven) is often used.
Japanese: なお、日本神話での「高天原」という用語が多用される文書は、「祝詞」以外では『古事記』のみである。
English: The text mainly uses a so-called variant of Chinese language, while word-and-sound notation is used to describe parts such as ancient words or proper nouns where kanbun (Sino-Japanese) is slightly difficult.
Japanese: 本文はいわゆる変体漢文を主体としつつも、古語や固有名詞のように漢文では代用しづらい微妙な部分は一字一音表記で記すという表記スタイルを取っている。
English: In rare cases, characters expressing the tone of kango (words of Chinese origin) such as `up,' or `gone,' are laid out on the right side of the words where word-and-sound notation is used to express the accent of such words.
Japanese: 一字一音表記の箇所には、まれに右傍に「上」「去」のように漢語の声調を表わす文字を配して、当該語のアクセントを示すこともある。
English: Any of these is the result of dedicated efforts of the compiler, O no Yasumaro who was struggled to accurately and efficiently describe the content (refer to the preface).
Japanese: いずれも、いかに正確にかつ効率よく記述するかで悩んでいた（序文参照）編者・太安万侶の涙ぐましいまでの苦心の跡である。
English: Above the main text where the word-and-sound notation is used, these are critical to study ancient special Kana usage.
Japanese: 本文の一字一音表記部分を含めて、上代特殊仮名遣の研究に欠かせないものとなっている。
English: Distinction of `mo' in writing in ancient special Kana usage is used only in the "Kojiki."
Japanese: 上代特殊仮名遣の「モ」の書き分けは『古事記』のみに見られるものである。
English: Aside from the main text of the "Kojiki," it appears that the compilation history was not recorded and the oldest manuscript was from the period of the Northern and Southern Courts (refer to the manuscript), therefore, some people don't believe the Kojiki maintains the original issues prior to the period of the Northern and Southern Courts and this adds to the theory that the original was falsified.
Japanese: 『古事記』本文の記述以外には編纂の記録が直接は見当たらず、最古の写本も南北朝時代のもの（写本を参照）であるため、それより以前の姿をそのままにとどめているかどうかに疑義を抱く改竄説も出されている。
English: The "Kojiki-den" (Commentary on the Kojiki) composed of the forty four volumes by Norinaga MOTOORI during the Edo period, a commentary comprising a huge volume, is a classic study of the "Kojiki."
Japanese: 江戸時代の本居宣長による全44巻の浩瀚な註釈書『古事記伝』は『古事記』研究の古典である。
English: The reasoning to affirm authenticity, the study to `adopt an outlook of compassion' based on the Japanese classical literature developed by Norinaga was to pursue the process of cleansing sympathetic feelings that are specific to Japan, not possible in Han-style structural logic.
Japanese: 宣長の打ち出した国学による「もののあはれを知る」合理研究は、漢式の構造的な論理では救済不能な日本固有の共感による心情の浄化プロセスの追及であった。
English: However, there is a view that the elimination of `kara-gokoro,' Chinese mentality, was later transformed to Kokoku Shikan - emperor-centered historiography based on state Shinto) based on a nationalistic view, or absolutizing mythology.
Japanese: しかし「からごころ」排撃は、のちに国粋主義的皇国史観、神話の絶対化に変容されたとの見方もある。
English: After World War II, study reports or commentaries by Kenji KURANO, Nobutsuna SAIGO, Kazutami NISHIMIYA, or Takamitsu KONOSHI were presented.
Japanese: 第二次世界大戦後は、倉野憲司や西郷信綱、西宮一民、神野志隆光らによる研究や注釈書が発表された。
English: The Iwanami paperback edition by Kenji KURANO has sold a total of one million copies since it was first published in 1963, and became a long-selling book.
Japanese: とくに倉野憲司による岩波文庫版は、1963年の初版刊行以来、通算で約100万部に達するロングセラーとなっている。
English: Some people pointed out that arbitrary annotation was included in it, referring to `Kojikiden' (Commentaries on the Kojiki) that was published before the Iwanami paperback edition was published.
Japanese: それ以前に出された「古事記伝」の記述からすると恣意的な注釈があるとの主張もある。
English: After the latter half of the twentieth century, the study on the "Kojiki" shifted from formation theory to literary comment theory.
Japanese: 20世紀後半より、『古事記』の研究はそれまでの成立論から作品論へとシフトしている。
English: Sokichi TSUDA or Tadashi ISHIMODA is a famous writer of the formation theory, while Iwao YOSHII, Nobutsuna SAIGO, or Takamitsu KONOSHI is a famous writer of literary comment theory.
Japanese: 成立論の代表としては、津田左右吉や石母田正があり、作品論の代表としては吉井巌・西郷信綱・神野志隆光がいる。
English: In addition, it can be said that "Kojiki no tassei" (the accomplishment of the Kojiki) by Takamitsu KONOSHI rewrote the previous study history.
Japanese: 殊に神野志の『古事記の達成』は、それまでの研究史を革新したといってよい。
English: KAMO no Mabuchi (a letter to Norinaga), Noriyoshi NUMATA, Kenmyo NAKAZAWA, 筏勲, Masaaki MATSUMOTO, Iwao OWA, and Hayato OSHIMA advocate the gisho theory raising suspicious points, for example; the completion of "Kojiki" was not recorded in official history documents.
Japanese: 賀茂真淵（宣長宛書翰）や沼田順義・中沢見明・筏勲・松本雅明・大和岩雄・大島隼人らは、『古事記』の成立が公の史書に記されていないことなどの疑問点を提示し、偽書説を唱えている。
English: There are two gisho theories; the theory that only the preface is gisho, the theory that the preface and main text are gisho.
Japanese: 偽書説には大体二通りあり、序文のみが偽書であるとする説と、本文も偽書であるとする説に分かれる。
English: In the prefaced gisho theory, the process to the completion of the "Kojiki" was described in the preface (Johyobun - memorial to the Emperor) of the "Kojiki."
Japanese: 序文偽書説では、『古事記』の序文（上表文）において『古事記』の成立事情が語られている。
English: However, some people doubted the correctness in its preface and pointed out the possibility that the Kojiki was gisho in that no other supporting evidence was publicly available.
Japanese: しかし、それを証する外部の有力な証拠がないことなどをもって序文の正当性に疑義を指摘し、偽書の可能性を指摘している。
English: According to the main text gisho theory, the mythology of the "Kojiki" contained mythologies that were newer than the "Nihonshoki" (Chronicles of Japan).
Japanese: 本文偽書説では、『古事記』の神話には『日本書紀』より新しい神話の内容を含んでいるとしている。
English: Those mythologies were made earlier, during the early Heian period, or were revised by Norinaga MOTOORI, a scholar of Japanese classical literature in Ise Province such as Hidehiro OKADA.
Japanese: より時代の下る平安時代初期ころの創作、あるいは岡田英弘のように伊勢国の国学者本居宣長によって改作されたものであるとする。
English: Because distinction of two kinds of `mo' in writing in ancient special Kana usage that disappeared in the "Manyoshu" (Collection of Ten Thousand Leaves) and the "Nihonshoki" (Chronicles of Japan) still remained in the "Kojiki."
Japanese: 上代特殊仮名遣のなかでも、『万葉集』・『日本書紀』の中ではすでに消失している2種類の「モ」の表記上の区別が、『古事記』には残存しているからである。
English: One of rationales of the preface gisho history is that O no Yasumaro is written in Kanji as `太安萬侶' in history books ("Shoku Nihongi" (Chronicle of Japan Continued), "Koninshiki," "Nihongi kyoen waka" (The World of Nihongo-kyo en-waka)) other than "Kojiki" while it is written in different Kanji as `太安萬侶' only in the preface of "Kojiki."
Japanese: なお、序文偽書説の論拠の一つに、『古事記』以外の史書（『続日本紀』『弘仁私記』『日本紀竟宴和歌』など）では「太安麻呂」と書かれているのに、『古事記』序文のみ「太安萬侶」という異なる漢字表記になっているというものがあった。
English: However, in January in 1979, the epitaph of O no Yasumari was unearthed in Konose town, Nara City, on the epitaph, it was stated that Sakyo Shijo Shibo Jushiinoge (Junior Forth Rank, Lower Grade) the fifth order of Merit, O no Ason Yasumaro 七月六日卒之 養老七年十二月十五日乙巳, thus, the rationale regarding the difference in Kanji writing was denied.
Japanese: ところが、昭和54年（1979年）1月に奈良市此瀬（このせ）町より太安万侶の墓誌銘が出土し、そこに左京四條四坊従四位下勲五等太朝臣安萬侶以癸亥年七月六日卒之養老七年十二月十五日乙巳とあったことが判明し、漢字表記の異同という論拠に関しては否定されることとなった。
English: This is the preface stated in the style which O no Asomiyasumaro, Senja (author), used when reporting to the emperor.
Japanese: 撰者である太朝臣安万侶（おおのあそみやすまろ）が、天子に奏上する形式に倣って記した序文である。
English: It is described that emperors governed the country well even though achievements of each emperor varied.
Japanese: さらにそれぞれの御代の事跡は異なるがほぼ政治に誤りはなかった、と述べている。
English: Their pace is different, as to whether it is fast or slow, so is their reality, whether it is simple or gorgeous. All emperors have never failed to look back upon antiquity, and to try to properly reestablish the ancient teachings that had almost collapsed, to enlighten today's world through such teachings, and to stop the loss of ancient wisdom.
Japanese: …歩驟（ほしう）各異（おのおのこと）に、文質同じくあらずと雖も、古を稽（かむが）へて風猷を既に頽れたるに縄（ただ）し、今に照らして典教を絶えむとするに補はずといふことなし。
English: The second paragraph first describes the achievement of Emperor Tenmu in detail, and then describes the background that "Teiki" and "Kyuji" which Emperor Tenmu ordered HIEDA no Are to recite couldn't be documented due to changing circumstances.
Japanese: ここではまず、天武天皇の事跡を厳かに述べた後、天武天皇が稗田阿禮に勅語して『帝記』・『旧辞』を暗誦させたが、時世の移り変わりにより文章に残せなかった経緯を記している。
English: The emperor says `As far as I understand, "Teiki" and "Honji" (accounts of the origin) that have been handed down to families are falsified and are not like the original one.'
Japanese: …ここに天皇（天武）詔（の）りたまひしく「朕（われ）聞きたまへらく、『諸家のもたる帝紀および本辞、既に正実に違ひ、多く虚偽を加ふ。』といへり。」
English: The original intentions will be lost within a few years unless corrected now.'
Japanese: 「今の時に当たりて、其の失（あやまり）を改めずは、未だ幾年をも経ずしてその旨滅びなんとす。」
English: Therefore, I will advisedly select Teiki, and find kyuji to eliminate the false parts and find the truth for future generations.'
Japanese: 「故これ、帝紀を撰録し、旧辞を討覈して、偽りを削り実（まこと）を定めて、後葉（のちのち）に流（つた）へむと欲（おも）ふ。」
English: He was such a bright man and he was able to immediately express something which he saw in words and never forgot the words he heard.
Japanese: 人と為り聡明にして、耳に度（わた）れば口に誦（よ）み、耳に拂（ふ）るれば心に勒（しる）しき。
English: The emperor immediately ordered Are to read and learn Kyuji that describes the lineage and incidents of past emperors that the emperor determined and selected himself.
Japanese: すなはち、阿禮に勅語して帝皇日継（すめらみことのひつぎ）及び先代旧辞（さきつよのふること）を誦み習はしめたまひき。
English: The emperor says `As far as I understand, "Teiki and "Honji" (accounts of origin) that have been handed down to families are falsified and are not like the original one. The original intentions will be lost within a few years unless corrected now. These are the precious teachings of the imperial court, to establish a sold foundation to guide the people. Therefore, I will advisedly select Teiki, and find kyuji to eliminate the false parts and find the truth to succeed future generations. He was such a bright man and was able to immediately express something he saw in words and never forgot the word he heard. The emperor immediately ordered Are to read and learn Kyuji that describes the lineage and incidents of past emperors that the emperor determined and selected himself.
Japanese: …（於是天皇詔之朕聞諸家之所帝紀及本辭既違正實多加虚僞當今之時不改其失未經幾年其旨欲滅斯乃邦家經緯王化之鴻基焉故惟撰録帝紀討覈舊辭削僞定實欲流後葉時有舍人姓稗田名阿禮年是廿八爲人聰明度目誦口拂耳勒心即勅語阿禮令誦習帝皇日繼及先代舊辭）
English: The third paragraph describes the background that Yasumaro had Mikotonori (imperial edict), and stated the recitation by Are no HIEDA during the reign of Empress Genmei.
Japanese: ここでは、元明天皇の世となって安万侶に詔が下り、稗田阿禮の暗誦を撰録した経緯を述べている。
English: He specifically described his tremendous efforts to replace words with sentences.
Japanese: 経緯では、言葉を文字に置き換えるのに非常に苦労した旨が具体的に記されている。
English: A well-known emperor was sorry about Kyuji (a record of stories current at court) being incorrect, and attempted to correct pre-existing documents. On September 18, 711, the emperor ordered his subject, Yasumaro to present the Kyuji that was selected and recorded immediately after the emperor settled in Omiya, Kiyohara in Asuka, to the extent that HIEDA no Are could recite, and Yasumaro happily followed the emperor's words, thoroughly picking up Kyuji.
Japanese: …ここに、旧辞の誤りたがへるを惜しみ、先紀の謬り錯（まじ）れるを正さむとして、和銅四年九月十八日をもちて、臣安麻呂に詔りして、阿禮阿禮の誦む所の勅語の旧辞を撰録して献上せしむるといへれば、謹みて詔旨（おほみこと）の随（まにま）に、子細に採りひろひぬ。
English: However, during the ancient period, the words and meanings were so unsophisticated that it was difficult to describe the content when organizing characters and forming a phrase by using characters from abroad.
Japanese: 然れども、上古の時、言意（ことばこころ）並びに朴（すなほ）にして、文を敷き句を構ふること、字におきてすなはち難し。
English: A well-known emperor was sorry about Kyuji (a record of stories currently at court) that were incorrect, and attempted to correct pre-existing documents. On September 18, 711, the emperor ordered his subject, Yasumaro to present the Kyuji that was selected and recorded immediately after the emperor settled in Omiya, Kiyohara in Asuka, to the extent that HIEDA no Are could recite, and Yasumaro happily followed the emperor's words, thoroughly picking up Kyuji. However, during the ancient period, the words and meanings were so unsophisticated that it was difficult to describe the content when organizing characters and forming a phrase by using characters from abroad.
Japanese: …（於焉惜舊辭之誤忤正先紀之謬錯以和銅四年九月十八日詔臣安萬侶撰録稗田阿禮所誦之勅語舊辭以獻上者謹隨詔旨子細採摭然、上古之時言意並朴敷文構句於字即難）
English: The description begins with the creature of heaven and earth and ends with the reign of Oharida (Emperor Suiko).
Japanese: …大抵記す所は、天地開闢より始めて、小治田（をはりだ）の御世に訖（をは）る。
English: The period from Amenominakanushi no kami (God Ruling the Center of Heaven) to Hikonagisatake ugayafukiaezu no mikoto was determined to be contained in Kamitsumaki (Volume 1), the period from Kamuyamatoiwarebiko no sumera mikoto to the reign of Homuda was determined to be contained in Nakatsumaki (Volume 2), and the period from Emperor Osasagi to Owarida no Omiya was determined to be contained in Shimotsumaki (Volume 3). I am honored to present these three volumes that I wrote.
Japanese: 故、天御中主神（あめのみなかぬしのかみ）以下、日子波限建鵜草葺不合命（ひこなぎさたけうがやふきあへずのみこと）以前を上巻となし、神倭伊波禮毘古天皇（かむやまといはれびこのすめらみこと）以下、品蛇御世（ほむだのみよ）以前を中巻となし、大雀皇帝（おほさぎのみかど）以下、小治田大宮（をはりだのおほみや）以前を下巻となし、併せて三巻を録して、謹みて献上る。