nntsuzu/KFTT huggingface dataset:
English: Regarding 'Chichi,' he claimed that 'ryochi' in "Moshi" was the inherent moral wisdom, and that it meant to 'attain ryochi' or to realize such ryochi without interruption.
Japanese: 「致知」については『孟子』にある「良知」を先天的な道徳知とし、その良知を遮られることなく発揮する「致良知」（良知を致す）だとした。
English: Simultaneity of wisdom and practice was emphasized and chikodoitsu (activation of wisdom requires practice) (or Chiko-Goitsu - awareness comes only through practice) was preached.
Japanese: そこでは知と実践の同時性が強調され、知行同一（知行合一）が唱えられた。
English: As an idea for attaining ryochi, sitting on the floor calmly and choshin (making the mind clear) was taught initially, but considering the adverse effect of the disciples shifting to zen, jijomaren (polishing knowledge through practical action) was preached.
Japanese: 致良知の工夫として初期には静坐澄心を教えたが、ともすれば門人が禅に流れる弊があるのを鑑み、事上磨練を説いた。
English: Additionally, whereas the Do school taught 'one shall become a saint through learning,' they introduced a new concept of saints in Ju-kyo called 'mangai seijin' (all the people in the town are saints), meaning people are fundamentally saints.
Japanese: また道学の「聖人、学んでいたるべし」に対し、人は本来的に聖人であるとする「満街聖人」（街中の人が聖人）という新たな聖人儒教観をもたらした。
English: The learning of O Shujin became the Yomei school (Yoko school), and grew in popularity.
Japanese: 王守仁の学は陽明学派（姚江学派）として一派をなし、世に流行することになった。
English: During this period, there were objections towards Li and Qi dualism of Chu His, and the position of Qi was heightened and Li was considered the reason for the operation of Qi.
Japanese: この時代、朱熹の理気二元論に対し異論が唱えられるようになり、気の位置づけが高められ、理を気の運行の条理とする主張がなされた。
English: Additionally, O Shujin preached 'living together as the unity of all things,' in other words, by taking into one's mind, the world which is made of fundamental components producing all things, the world and self will respond to the same Qi.
Japanese: また、王守仁などは生生の気によって構成される世界を我が心の内に包括させ、世界と自己とは同一の気によって感応するという「万物一体の仁」を主張した。
English: He preached that 'fundamental existence' was the original existence and criticized the theory of Chu His, claiming the superiority of Qi as 'no thing, no principle or no law over fundamental existence.'
Japanese: 彼は「元気」を根元的な実在として朱熹の理説を批判し、「元気の上に物無く、道無く、理無し」として気の優位性を主張した。
English: With regard to the discussion about original human nature in Confucianism, he claimed that human nature was Qi, not law, and that it is equipped with both good and evil.
Japanese: 人性論においては人の性は気であって理ではなく、善悪を共に備えているとした。
English: While Qi became more superior to law, daily movements of the mind (emotion) and human desire, which were thought to be formed by Qi began to be accepted.
Japanese: 理に対する気の優位性が高まるなか、気によって形作られるとされる日常的な心の動き（情）や人間の欲望（人欲）が肯定されるようになっていく。
English: His disciple, O Ki, evolved this to preach shimu-setsu (four containing no-evil theory), which viewed the mind, wish, wisdom, and things as all being no good, no evil, but his colleague, Sen Tokuko, opposed this, advocating shiyu-setsu (four containing evil theory), which viewed that wish, wisdom, and things required self-training to 'be good and fight off evil.'
Japanese: 弟子の王畿はこれを発展させて心・意・知・物すべて無善無悪だとする四無説を主張したが、同門の銭徳洪は意・知・物については「善を為し悪を去る」自己修養が必要とした四有説を主張してこれに反対している。
English: Since then, the trend towards accepting emotions and human desires became notable in O Kon's Taishu-gakuha (Taishu school), and Ri Shi (Ri Takugo) at the end of Ming Dynasty entirely accepted human desire, saying 'wearing clothes and eating food is law.'
Japanese: 以後、無善無悪からは王艮の泰州学派（王学左派）で情や人欲を肯定する動きが顕著になり、明末の李贄（李卓吾）にいたっては「穿衣吃飯、即ち是れ人倫物理」（服を着たり飯を食べることが理）と人欲が完全に肯定された。
English: Additionally, Ri Shi denied all traditional values, corrected O Shujin's ryochi theory to preach a 'juvenile mind' theory (pure mind prior to disruption by existing morals), and eventually even denied Koshi and Rikkei, "The Analects of Confucius," and "Moshi."
Japanese: さらに李贄は因習的な価値観すべてを否認し、王守仁の良知説を修正して「童心」説（既成道徳に乱される前の純粋な心）を唱えることで孔子や六経『論語』『孟子』さえ否定するに到った。
English: At the end of the Ming Dynasty when society and economy were in crisis, Torin-gakuha (Torin school), which attempted to respond to realistic demands of society, was born.
Japanese: そして、社会・経済が危機的状況に陥った明末になると、社会の現実的な要求に応えようとする東林学派が興った。
English: While they criticized the 'mind itself as the law' and 'no good, no evil' of Yomei-gaku (neo-Confucianism based on teaching of Wang Yangming), they recognized the position of accepting human desires, and created the trend of viewing the accommodation of social desires as 'law.'
Japanese: 彼らは陽明学の心即理や無善無悪を批判しつつも人欲を肯定する立場を認め、社会的な欲望の調停を「理」としていく流れを作った。
English: Their criticism towards monarchy, and decentralization theory led to learning that is practically useful to rule a country during the early Qing Dynasty.
Japanese: 彼らが行った君主批判や地方分権論は清初の経世致用の学へと結実していく。
English: The thought was rounded up in "Meiitaiho-roku" (a book awaiting questions in the unlit world) by Ko Sogi, the child of Ko Sonso who was a member of the Torin-gakuha, and a disciple of Ryu Soshu.
Japanese: その思想は東林学派の一員である黄尊素の子で、劉宗周の弟子である黄宗羲の『明夷待訪録』に総括されることになる。
English: Taiso, Shu Gensho (Chu Yuan-chang), issued Rikuyu (Six admonition to people), aiming to build a public order of villages based on Ju-kyo morals, and honored people who sacrifice themselves to justice, dutiful children, and faithful women.
Japanese: 太祖朱元璋は六諭を発布して儒教的道徳に基づく郷村秩序の構築を目指し、義民や孝子・節婦の顕彰を行った。
English: Furthermore, since the mid-Ming Dynasty, building of edified mutual aid organizations among villagers through Kyoyaku (agreements and an organization for them in a village) and Hoko (the smallest administrative organ) became popular, and O Shujin and Torin-gakuha jinshi (a person of high social standing and culture) worked on promoting them.
Japanese: また明代中期以後、郷約・保甲による郷民同士の教化互助組織作りが盛んになり、王守仁や東林学派の人士もその普及に尽力している。
English: Meanwhile, Kosa, from the same period as O Shujin, wrote "Taisen Gorei" (Courtesy in villages) drawing upon "Karei" (courtesy among cultured people) by Chu His to create courtesy in villages for use in village societies.
Japanese: 一方、王守仁と同時代の黄佐は郷村社会で用いられる郷礼を作るため朱熹の『家礼』を参考に『泰泉郷礼』を著した。
English: "Karei" by Chu His was popular from Yuan to Ming as the Girai (Yili) for the shitaifu class, with improvements through "Courtesy Among Cultured People and How to Keep Moderation" by Kyu Shun, and by the end of Ming, it spread to the common people along with a form of family called Sozoku (the paternal family group).
Japanese: 朱熹の『家礼』は元から明にかけて丘濬『家礼儀節』の改良を経ながら士大夫層の儀礼として流行していたが、明末、宗族という家族形態とともに庶民にまで普及した。
English: Additionally, Taishu-gakuha (Taishu school) of O Kon included woodcutters, ceramic workmen, and farmers, reflecting how widespread Ju-kyo was among the common people.
Japanese: また王艮の泰州学派には樵夫や陶匠・田夫などが名を連ねており、儒教が庶民にまで広く浸透した姿が伺える。
English: Meanwhile, study of history books was popular during the Ming Dynasty, and since mid-Ming, demonstrative study of Keisho emerged.
Japanese: 一方、明代は史書に対する研究が盛んな時代であったが、中期以後、経書に対する実証学的研究の萌芽も見られる。
English: Bai Saku (Ming) wrote "Shosho Koi" (Reconsideration of Shoko) to prove that the 'imitated old text version of Shokyo' in use was a gisho (apocryphal book).
Japanese: 梅サク(明)は『尚書考異』を著し、通行の「書経偽古文尚書」が偽書であることを証明しようとした。
English: Additionally, Chin Tei wrote the "Study on Old Sound of Moshi," clearly stating that phonology was changing historically, leading the way to ancient phonology research.
Japanese: また陳第は『毛詩古音考』を著し、音韻が歴史的に変化していることを明言し、古代音韻学研究の道を開いている。
English: The fall of the Ming Dynasty and the establishment of the Qing Dynasty by a different ethnic group strongly shocked the Confucian scholars of the time.
Japanese: 明朝滅亡と異民族の清朝の成立は、当時の儒学者たちに大きな衝撃を与えた。
English: The surviving retainers of Ming blamed the theoretical idle talk of Yomei-gaku for the fall of the Ming Dynasty, and called for practical learning and that is practical and useful to rule a country.
Japanese: 明の遺臣たちは明滅亡の原因を理論的な空談にはしった陽明学にあると考え、実用的な学問、経世致用の学を唱えた。
English: Meanwhile, Gan Gen (Yen Yuan) criticized both Neo-Confucianism and Yomei-gaku, and created an original learning which preaching that the way to become a saint is not through reading or sitting on the floor calmly, but through shuko (repeated practices).
Japanese: 一方、顔元は朱子学・陽明学ともに批判し、聖人となる方法は読書でも静坐でもなく「習行」（繰り返しの実践）であるとする独自の学問を興した。
English: Regarding 'kaku' of Kakubutsu,' he interpreted it as 'fight' as in 'fighting a beast with one's hands,' placing value on making movements on one's own, and advocated a learned character building based on practice.
Japanese: 「格物」の「格」についても「手格猛獣」（手もて猛獣を格（ただ）す）の「格」と解釈して自らの体で動くことを重視し、実践にもとづく後天的な人格陶冶を主張した。
English: In terms of Li and Qi theory, these thinkers of early Qing all supported Qi monism, and rejected 'law,' which was believed to exist innately in Neo-Confucianism and Yomei-gaku, as a logical existence.
Japanese: こういった清初の思想家たちは理気論上、一様に気一元論であり、朱子学や陽明学の先天的に存在するとした「理」を論理的な存在として斥けた。
English: Additionally, they claimed that 'Qi' which constitutes the real world was more dominant and even accepted human desire.
Japanese: また、現実世界を構成する「気」の優位を主張して人間の欲望をも肯定している。
English: The Li and Qi theory, on which opinions were divided since mid-Ming in terms of the direction of Qi monism, tentatively settled when Tai Shin (Dai Zhen) preached that 'law' was a reason (reason resulting from division) appearing as a result of movement of 'Qi,' and defined it as 'a crease' which socially accommodates human desires formed by Qi.
Japanese: このように明代中期以後、気一元論の方向性で諸説紛々たる様相を見せている理気論はその後、戴震が「理」を「気」が動いた結果として現れる条理（分理）とし、気によって形成された人間の欲望を社会的に調停する「すじめ」と定義するにいたって一応の決着を見ることになる。
English: When control over Qing stabilized, instead of practical learning, the study of old documents, which attempted to empirically interpret classics such as Keisho, occurred.
Japanese: 清の支配が安定してくると、実学よりも経書を始めとする古典を実証的に解明しようとする考証学が興るようになった。
English: Mo Kirei criticized the subjective Keisho interpretation by Neo-Confucianism, and set forth a direction for an objective Keisho interpretation of interpreting Keisho by Keisho.
Japanese: 毛奇齢は朱子学の主観的な経書解釈を批判し、経書をもって経書を解釈するという客観的な経書解釈の方向性を打ち出した。
English: Additionally, En Jakukyo (Yan Ruoju) wrote the "Interpretation Learning of the Old Text Version of Shosho" to prove that the 'imitated old text version of Shokyo' was a gisho, and shocked Neo-Confucianism which preached a human mind-universe doctrine theory based on 'the forged Old Text version of the Classics of History.'
Japanese: また閻若キョは『尚書古文疏証』を著して「書経偽古文尚書」が偽書であることを証明し、「偽古文尚書」に基づいて「人心道心」説を掲げる朱子学に打撃を与えた。
English: Ko I wrote the "Clarification of Figures used in Eki-kyo" and proved that the figures of art of divination such as 'the figure of Taiji,' 'Senten-zu' (the innate figure), and 'Katoraku-sho' (pictures of legend good omens, which were thought to be related to Eki-kyo), which were valued in Neo-Confucianism, were originally not related to Ju-kyo.
Japanese: 胡渭は『易図明弁』を著し朱子学が重視した「太極図」や「先天図」「河図洛書」といった易学上の図が本来、儒教とは関連性がなかったことを証明した。
English: The Sessei school which descended from Ko Enbu was mainstream, and there was the Go school of Kei To based in Soshu-shi (Suzhou) and the Kan school influenced by Tai Shin (Dai Zhen) from Anki-sho (Anhui Province).
Japanese: 顧炎武の流れをくむ浙西学派がその主流であり、恵棟を始めとする蘇州市を中心とする呉派、安徽省出身の戴震らの影響を受けた皖派（かんぱ）がある。
English: Also known as Sinology, it is particularly based on Kobun learning, characterized by learning of the relationship between things and their names, and of old words.
Japanese: 特に後漢の名物訓詁の学を特徴とする古文学に基づいており、漢学とも呼ばれる。
English: Meanwhile, the Setto school, which descended from Ko Sogi, excelled in history, and their representative, Sho Gakusei (Zhang Xuecheng), preached a Rikkei Kaishi theory, engaging in the research of Keisho from a historical point of view.
Japanese: 一方、黄宗羲の流れをくむ浙東学派は史学に長じ、その代表である章学誠は六経皆史の説を唱えて、経書の史学的研究に従事した。
English: Yangzhou school of Gen Gen was born a little after this, and developed the Ken-Ka Sinology.
Japanese: やや後れて阮元を始めとする揚州学派が起こり、乾嘉漢学を発展させている。
English: They believed that it was Kinbun-kei (especially, "Shunju Kuyo-den" which it was centered around) that carried the true intent of Koshi, and it aimed at eliminating Kobun-kei learning, valued by Ken-Ka learning and returning to Kinbun-kei, and eventually, Koshi.
Japanese: 彼らは今文経（特にその中心とされる『春秋公羊伝』）こそ孔子の真意を伝えているとし、乾嘉の学が重んじる古文経学を排除して今文経、ひいては孔子へと回帰することを目指した。
English: The social reformism thought to be seen in Kuyo learning which it was rooted in, largely influenced the social climate of late Qing, and became the theoretical basis for the Changing-System Self-Strengthening Movement by Ko Yui (Kang Youwei), etc.
Japanese: その拠り所とする公羊学に見られる社会改革思想が清末の社会思潮に大きな影響を与え、康有為を始めとする変法自強運動の理論的根拠となった。
English: With the defeat in the First Opium War, a Western Affairs Movement occurred, introducing science and technology of the West, or 'Western culture,'
Japanese: アヘン戦争の敗北により西洋の科学技術「西学」を導入しようという洋務運動が興った。
English: So Kokuhan (Zeng Guofan), a government official from the Western Affairs school, valued Neo-Confucianism and advocated adopting both Sung-period neo-Confucianism and Sinology under Rikkei, as well as preaching the need of practical learning, honoring O Fushi of late Ming and early Qing.
Japanese: 洋務派官僚の曾国藩は朱子学を重んじて六経のもとに宋学・漢学を兼取することを主張し、さらに明末清初の王夫之を顕彰して実学の必要を説いた。
English: Additionally, Cho Shido opposed the theory of Ko Yui (Kang Youwei) and wrote "Kangakuhen," preaching to maintain the form of Ju-kyo as the system teaching and learning while adopting Western culture.
Japanese: また張之洞は康有為の学説に反対して『勧学篇』を著し、西学を導入しつつ体制教学としての儒教の形を守ることを主張している。
English: Meanwhile, Ko Yui (Kang Youwei) who promoted the Changing-System Self-Strengthening Movement wrote "The Rediscovered Versions of the Confucian Classics," honoring Koshi as a system changer according to providence, and advocating Ko-kyo, which reinterpreted Ju-kyo as a European-style state religion.
Japanese: 一方、変法自強運動を進める康有為は、『孔子改制考』を著して孔子を受命改制者として顕彰し、儒教をヨーロッパ風の国家宗教として再解釈した孔教を提唱した。
English: The Ko-kyo movement by Ko Yui (Kang Youwei) which preached that the name of eras should be abolished and a Confucian calendar should be used, was a threat to the traditional system, and was considered dangerous by the Qing Dynasty, resulting in the ban of "The Rediscovered Versions of the Confucian Classics."
Japanese: 康有為の孔教運動は年号を廃して孔子紀年を用いることを主張するなど従来の体制を脅かすものであったため、清朝から危険視され『孔子改制考』は発禁処分を受けた。
English: Among the Changing-System schools, the Ko-kyo movement was not accepted and this was one of the reasons the Changing-System movement failing.
Japanese: また変法派のなかでも孔教運動は受け入れられず、これが変法運動挫折につながる一つの原因となる。
English: However, when the Xinhai Revolution occurred, Ko Yui (Kang Youwei) established a Ko-kyo association in Shanghai City as a propagation effort, and rolled out a movement to make Ko-kyo the state religion of the Republic of China.
Japanese: しかし、辛亥革命が起こると、康有為は上海市に孔教会を設立して布教に努め、孔教を中華民国の国教にする運動を展開した。
English: Their movement resulted in a conflict with opponents advocating religious freedom, and became a major political issue regarding the making of a draft of the constitution.
Japanese: 彼らの運動は信仰の自由を掲げる反対派と衝突することとなり、憲法起草を巡って大きな政治問題となった。
English: Later, the Ko-kyo association lost its reputation due to its involvement in the Cho Kun (Zhang Xun) fukuheki (reinstatement of the emperor by Cho Kun) coups by Cho Kun (end of Qing, early Republic of China) in 1917.
Japanese: その後、1917年、張勲(清末民初)の張勲復辟のクーデターに関与したため、孔教会はその名声を失うことになる。
English: The Koshi-kyo movement advocated by Ko Yui (Kang Youwei) was actively supported by his disciple, Chin Kansho, who operated in China and America.
Japanese: 康有為が唱える孔子教運動には、弟子の陳煥章が積極的に賛同し、中国及びアメリカで活動している。
English: In the late 1910s, the intellectuals who were in despair over repetitive conflicts in politics, started a New Culture Movement, aiming at social reform through an awareness campaign involving culture such as literature and learning.
Japanese: 1910年代後半になると、争いを繰り返す政治に絶望した知識人たちは、文学や学問といった文化による啓蒙活動で社会改革を目指そうとする新文化運動を興した。
English: Chin Dokushu (Chen Duxiu), Go Gu, and Ro Jin (Lu Xun) who supervised the magazine "La Jeunesse" (New Youth) (China), attempted to cast aside Ju-kyo, which supported a patriarchal head family dominant system and the thought of predominance of men over women, under the slogan 'overthrow the Confucians.'
Japanese: 雑誌『新青年(中国)』を主宰する陳独秀・呉虞・魯迅らは「孔家店打倒」をスローガンに家父長制的な宗法制度や男尊女卑の思想をもつ儒教を排斥しようとした。
English: Meanwhile, the Gakuko school including Liu Yizheng, Go Hitsu, Mei Guangdi, and Hu Xiansu who supervised the magazine "Gakuko" advocated establishing a new culture that bridged China and the West by transforming Ju-kyo and other traditional Chinese culture in a modern way.
Japanese: 一方、雑誌『学衡』を主宰する柳詒徴・呉ヒツ・梅光迪・胡先驌ら学衡派は、儒学を中心とする中国伝統文化を近代的に転換させることによって中西を融通する新文化を構築することを主張している。
English: Additionally, the methodology of classics critique by the Kinbun learning school which flourished from the end of Qing brought a climate of clarification of truth or falsehood of old books, and in 1927, the Giko-ha school including Ko Ketsugo published "Koshiben" (telling right from wrong about old history), which discussed forged Keisho and ancient history.
Japanese: また清末から隆盛した今文学派による古典批判の方法論は古籍に対する弁偽の風潮を興し、1927年、顧頡剛を始めとする疑古派が経書や古史の偽作を論ずる『古史弁』を創刊した。
English: Ko Ketsugo advocated a theory on tradition of old history that those for older times were created more recently, based on a metaphor 'when stacking firewood, the ones placed later are higher,' and strongly shocked the intellectuals who were immersed in a Confucian historical perspective which viewed Gyo, Shun, and U as the golden age of Chinese history.
Japanese: 顧頡剛は「薪を積んでいくと、後から載せたものほど上に来る」という比喩のもと、古史伝承は累層的に古いものほど新しく作られたという説を主張し、尭・舜・禹を中国史の黄金時代とする儒教的歴史観に染まっていた知識人に大きな衝撃を与えた。
English: Additionally, Sen Gendo argued that Rikkei was not only unrelated to the Duke of Zhou, but was also unrelated to Koshi as well, and the relationship between Koshi and Rikkei was entirely denied.
Japanese: さらに銭玄同は六経は周公と無関係であるばかりでなく孔子とも無関係である論じ、孔子と六経の関係は完全に否定されるに到った。
English: In the People's Republic of China, Ju-kyo was suppressed under the notion that 'Ju-kyo is the counter reaction to revolution,' and it was thoroughly suppressed particularly during the Cultural Revolution (Great Proletarian Cultural Revolution).
Japanese: 中華人民共和国では「儒教は革命に対する反動である」として弾圧され、特に文化大革命期には徹底弾圧された。
English: Many scholars fled abroad, and Yu Juriki (Xiong Shili), who remained in China is believed to have committed suicide after suffering fierce persecution.
Japanese: 多くの学者は海外に逃れ、中国に留まった熊十力は激しい迫害を受け自殺したといわれる。
English: However, in the twenty first century, Ju-kyo became the subject of protection instead of subject of suppression, and is being reappraised.
Japanese: だが、21世紀に入ると儒教は弾圧の対象から保護の対象となり再評価されつつある。
English: Reappraisal of Ju-kyo is under way, with celebration of the birth of Koshi being held as a national event since 2005 and the Analects of Confucius is being actively taught in schools.
Japanese: 2005年以降、孔子の生誕を祝う祝典が国家行事として執り行われ、論語を積極的に学校授業に取り入れるようになるなど儒教の再評価が進んでいる。
English: Historic sites and facilities of Ju-kyo which were completely destroyed during the Cultural Revolution are being restored rapidly in recent years.
Japanese: 文化大革命期に徹底的に破壊された儒教関連の史跡及び施設も近年になって修復作業が急ピッチで行われている。
English: With reform and opening-up under way, the study of Chinese classical literature, which was an interpretative learning based on a wide range of Chinese classics from Ju-kyo and the thought of Laozi and Zhuangzi, was reappraised as 'the brilliant moral values of the Chinese people,' and a momentum to learn business ethics essential for the market economy from the study of Chinese classical literature is rising.
Japanese: 改革開放が進む中で儒学や老荘思想など広く中国の古典を元にした解釈学である国学(中国)が「中華民族の優秀な道徳倫理」として再評価されるようになり国学から市場経済に不可欠な商業道徳を学ぼうという機運が生まれている。
English: It is a Ju-kyo cultural area where Ju-kyo culture penetrated deeply, and the remnants remain deep today.
Japanese: 儒教文化が深く浸透した、儒教文化圏であり、現在でもその遺風が深く残っている。
English: Thus, they have a strong sense of 'politeness' towards former teachers, and some say that the Ju-kyo culture of respecting teachers, etc. is deeply rooted in good sense.
Japanese: それだけに、恩師に対する｢礼」は深く、先生を敬う等儒教文化が良い意味で深く浸透しているという意見もある。
English: On the other hand, some say there is an adverse effect of successive policymakers abusing Ju-kyo for crowd control.
Japanese: 一方で、儒教を歴代の為政者が群集支配をするために悪用してきた弊害も存在しているという意見もある。
English: Ju-kyo reached Japan in the 6th century, after the Gokyo hakase came to Japan from Baekje.
Japanese: 日本へ儒教が伝わったのは、6世紀、百済より五経博士が渡日して以降のことである。
English: Prior to this, Wa Ni (Wang In) came and brought "The Analects of Confucius," and it is believed that it was introduced around the 5th century.
Japanese: これ以前にも、王仁（わに）が『論語』を持って渡来するなどしており、概ね5世紀頃には伝来していたものと考えられている。
English: When the Ritsuryo system (a system of centralized government based on the ritsuryo code) was inherited, it was adopted for training government officials and for academic research, and was taught in the Daigaku-ryo (Bureau of Education under the ritsuryo system) for the hikan (low-level bureaucrat) of Shikibu-sho (the Ministry of Ceremonial) as Myogyo-do (the study of Confucian classics).
Japanese: 律令制の継承に伴い、官吏養成及び学問研究として取り入れられ、式部省の被官の大学寮において、明経道として教授された。
English: However, perhaps due to the fact that Kakyo system was not adopted in Japan, Ju-kyo values did not take root, and it gradually faded as the subject of the learning shifted to practical Kidendo (the study of the histories) learning.
Japanese: しかしながら、日本においては科挙制度が取り入れられなかったためか儒教の価値が定着せず、学問の主体は、実学的な紀伝道に移り、次第に衰退した。
English: With Kukai criticizing it along with Taoism in "Sango ishiki," the prosperity of Buddhism was one of the causes for the decline of Ritsuryo Ju-kyo.
Japanese: 空海が『三教指帰』により道教とともに批判するなど、仏教の隆盛も、律令儒教の衰退の原因のひとつとなった。
English: When intellectuals arrived from the Southern Song Dynasty to avoid the invasion by Yuan, they passed down the latest Ju-kyo including Neo-Confucianism, and they were studied in temples of Zen sects such as the Five Great zen Temples of Kyoto and the Kamakura Gozan Temples.
Japanese: 元の侵攻を避け、南宋から渡ってきた知識人が朱子学等最新の儒教を伝え、京都五山、鎌倉五山等、禅宗寺院において研究された。
English: The turmoil of the warring states spread these accomplishments to provinces, and led to the birth of the Satsunangaku school (school of Neo-Confucian in Satsuma) of Genju KEIAN, the Kainan school of Baiken MINAMIMURA, etc.
Japanese: 戦国の混乱は、これらの成果を地方に拡散させることとなり、桂庵玄樹の薩南学派、南村梅軒の海南学派等が開かれた。
English: During the Edo period, a movement occurred which moved Ju-kyo away from its previous role as accomplishments for Buddhist monks to learn, and establish it as a single learning (the separation of Confucianism from Buddhism).
Japanese: 江戸時代になると、それまでの仏教の僧侶らが学ぶたしなみとしての儒教から独立させ、一つの学問として形成する動きがあらわれた（儒仏分離）。
English: Additionally, Neo-Confucianism and Yomei-gaku were introduced purely as a learning, without the gyoho (method of ascetic practices) such as sitting on the floor calmly (Zen sitting meditation), and Neo-Confucianism in particular was adopted by the bakufu (Japanese feudal government headed by a shogun) as thought for feudal governance.
Japanese: また中国から、朱子学と陽明学が静座（静坐）（座禅）などの行法をなくした純粋な学問として伝来し、特に朱子学は幕府によって封建支配のための思想として採用された。
English: Razan HAYASHI, a disciple of Seika FUJIWARA, served Ieyasu TOKUGAWA, and since then, the Hayashi family was appointed as Daigaku no kami (Director of the Bureau of Education) and controlled the educational policy of the bakufu.
Japanese: 藤原惺窩の弟子である林羅山が徳川家康に仕え、以来、林家が大学頭に任ぜられ、幕府の文教政策を統制した。
English: Neo-Confucianism became the path for success in life in a shogunate government displaying a tendency to shift to politics of civilian government, and other schools of the Hayashi family grew as well.
Japanese: 朱子学は、文治政治移行の傾向を見せる幕政において、立身出世の途となり、林家の他の学派も成長した。
English: Particularly, many disciples were produced under Junan KINOSHITA, such as Hakuseki ARAI, Kyuso MURO, Hoshu AMENOMORI, and Nankai GION.
Japanese: 特に木下順庵門下には、新井白石、室鳩巣、雨森芳洲、祇園南海ら多くの人材を輩出。
English: In the Yomei school, Toju NAKAE gained authority and influenced various parts of the country, including his disciple, Banzan KUMAZAWA, who became an administrator in Okayama Domain.
Japanese: 陽明学派としては、中江藤樹が一家を構え、その弟子である熊沢蕃山が岡山藩において執政するなど各地に影響を残した。
English: Yomei-gaku became a practical thought on ethics advocating Chiko-Goitsu, and at times, became thought for reform, as in Rebellion of Oshio Heihachiro.
Japanese: 陽明学は知行合一を説く実践的な倫理思想となり、大塩平八郎の乱など、変革の思想になることもあった。
English: While Ju-kyo and Buddhism separated, Ansai YAMAZAKI preached the Unity of Shinto and Confucianism, and Confucian Shinto such as Suika Shinto was born.
Japanese: 儒教と仏教が分離する一方、山崎闇斎によって神儒一致が唱えられ、垂加神道などの儒教神道が生まれた。