古事記傅

(Kojiki-Den)






Kojiki-Den [古事記傅] volume 1, Explanation by Itwse (02)




書紀の論ひ
A discussion about the Syoki

今古事記を解と天書紀を論ふ盤い可尓と云尓古昔よ里世間おし那べ天只此書紀をのみ人多ふとび用い天世々の物知人毛是尓い多く心をく多”起つつ言痛きま天”その神代巻尓ハ註釋奈ど毛多可るに此記をバ多多”那本ざり尓思過し天心を用飛む物とし毛思ひ多ら須”
Why now I discuss the Shoki to describe the Kojiki? I will say the reason hereafter. Most of peoples have been respecting and solely using the Shoki since long ago, and also erudite persons in various eras had been endeavoring to treat it and many commentaries on the part of the volume of Jindai of it were wastefully frequently made, hence they have been not considering the Kojiki indifferently and not thinking it as which shoud be focused.

是何故尓可と尋ぬるに世人多多”漢籍意尓のみ那づミ天大御國の古意を忘連者天た連ばぞ加し
If we ask why is this, I must say that peoples fully forgot the spirits of our great states by which it just gets familiar with the spirits of Chinese texts.

故其漢意乃惑を佐とし此記の尊べき由越顕し天皇國の學問乃道志るべせむと那里
Therefore, I’m going to discover the confusion of the minds of Chinese, and show the reason the Kojiki must be respected, and indicate the way of the learning for our states.

其盤先書紀の潤色於本き古とを知天其撰述の趣をよく悟ら佐”連ば漢意能痼疾去加”多く此病去ら天”は此記の宜き古と顕連加”多久此記の宜きこと越志ら天”盤古學能正しき道路盤知らるまじけ連ば奈里
That is, first, if we don’t know that the Syoki has many embellishment, and if don’t realize the meaning of the editing, we are getting a lot of illness from the mind of Chinese. If we have got the illness, it is difficult to understand the Kojiki as important. If we don’t understand it as important, we can not find the true way of studies on ancient times.

い天”其論盤ま須日本書紀といふ題號己楚心得祢
In the opening of the discussion, we should take the meaning of the title, the Nihon-Shoki .

こ盤漢の國史能漢書晋書奈どい婦名尓傚天御國の號を標ら連多る那連ど毛漢國盤代々に國號の加可ハる故尓其代の號毛天名づけ佐”礼者”分里難个れ者”己そ阿連皇國盤天地の共遠長く天津日嗣續坐天加者らせ賜ふことし無希れ者”其と分け天云べきに阿ら春”
This curse is which it is added the name of our Empire, following the names of Chinese records called “Han-texts”, “Jin-texts” and others. However, because the names frequently change in China through the periods, it is inconvenience, if doesn’t add the name of current empire.Nevertheless, our Empire continues to exist as well as Earth and Sky, and Successor of the deity of Sun be never chaned, therefore, we should separately think of our Empire and Chinese empire.







加加流古登に國號を阿久”累盤並ぶとこ路阿る時の王ざ奈る尓是ハ何尓對ひ多る名ぞや
Thus, which add the name of Empire is method when the name of other empire exsists, then what other name against the name of current empire?

ただ漢國尓對へら連多里と見え天彼尓邊つらえる題号那里かし。
That seems solely a name corresponding to China, then the name must be to flatter the empire of China.

(後の史ど毛毛又是尓那ら飛天名須”希ら連文德三代の實録尓さへ此國号を添ら連多る盤いよよ心得春”奈む)
(The later records were named, referring to this record, even the histories of Montoku and the three generations were named with the name of Empire. It must mean that it didn’t has the thought.)

然る越後代の人の返里天是を多けき事に称思盤い可尓ぞや
Nevertheless, why have the peoples in later eras thought this style as noble?

己可”心尓はいと阿可須”邊者”み多る題号と己楚思者るれ
It seems what the title was made by the mind of very unsatisfyed the spirit of us, and of envied the other.

(或人此書ハ漢國へ毛見せ給者む乃意尓天名を毛加くハつけら連多るならむといへ連ど毛決天然尓ハ阿ら須”多とひ然尓天毛外國人尓見せむことをし毛主とし天名徒”希ら連む盤いよよわろしかし)
(Although a person said, “This record must have been named it such the name to show it to the Chinese”, but it actually isn’t so. If it’s named for especially show to foreigner, such as the person said, it’s not better, all the more.)

佐天其の記さ連多る體者もはら漢の尓似多らむと勤免ら連多累まま尓意毛詞毛そ奈多ざ満能加ざりのみ多久天人の言語物の實ま天”上代の尓違へる事奈む多可り遣る
The style it written is how consisting even maenings and words embellished materially by the endeavoring to make it to be similar to the abother nation’s. On top of that, it actually has a large number of which its words of persons or its meanings of materials unmatch to them being in ancient times.

まず神代巻の首に古天地未剖隂陽不分渾沌如鶏子云云然後神聖生其中焉といへ累是盤み奈漢籍ど毛の文をこれ可連取集天書加へら連多る撰者能私說尓し天決め天古の傳說尓ハ非春”
In the first place, it’s said on Jindaiki, “In the ancient time, sky and earth was still formed, and ‘In’ and ‘Yoe’ didn’t separate from each other, as which the confusion was like an egg”, and “after that, God have appeared in that”, these are a personal opinion composed from various Chinese arguments gathered from some places by editor of the Syoki, hence, that is clearly not true tradition in ancient times.

次尓故曰開闢之時洲壌浮漂譬猶遊魚之浮水上也云云と阿る是ぞ實能上代の傳說尓ハ有気る
Then it say, “hence it is said, ‘On the time of creation, lands was drifting, that as the moving fishes on the surface of the water’ ”, this is actually a real tradition from an ancient time.

故曰と阿累尓天それより上盤新尓加ら連多累潤色の文奈る古と知ら連多り
A preceding statement above the words “hence it is said”, have been known as a adding statement that it is a embellishment.

若然ら春”ば此二字ハ何の意ぞや
If not so, what does this two letters mean?

初の說盤其趣春べ天古ざ可しく疑いも奈き漢意にして佐ら尓佐ら尓皇國の上代の意尓阿ら須”
The former is entirely artificial, and it was undoubtedly produced by the mind of Chinese, absolutely not by the mind of antique of Japan.






古をよく考知連らむ人盤おのづ可ら辯へつべし
A person knowing the antique with thinking it, would find out this, themselves.

楚毛楚毛天地乃初發の阿り佐まは誠尓古傳説の如久尓ぞ有遣むをい可那連ばうるさく言痛き異國の佐可しら説を假里用飛天先首尓し毛舉ら連多り気む
Why it took a very terrible interfering hypothesis which is borrowed from, and place the proceeding statement from of an other country, though, in the first place, the scene the sky and earth was created must be sure shown by the old tradition of our nation.

(纂䟽の本を見連バ故曰を一曰とせりもしこれ正しき本奈らバ殊尓い者れ奈し其故盤異國の説を主とし天御國の古傳をバ傍尓那し多累記しざま奈連バ奈り)
What if we see the book the Sanso (Nihon-Shoki-Sanso), it has replaced the letters “故曰” (mean “therefore... said”) to “一曰” (mean “one said”). If the book is correct (the book decide it “one said”), we would especially not agree the comment, because that is evidence what the book mainly took the story from foreign country and placed the tradition of our states to the not main place.)

凡天漢籍の説盤此天地の者じ免のさま那ど毛何毛み奈凡人の己可”心も天如此有べき理ぞとおし阿天尓思定め天作連る毛の那里
All the Chinese explanations showing how the sky and the earth were created and other are entirely made by average men with a manner which they mold it to the forms with their believing theories, therefore it is artificial hypothesis created by average men’s desires.

此間の古傳へハ然ら春”
Nevertheless, the old tradition in this place is not so.

誰云出し言と毛那久多多”上代よ里語里傳へ来つ累まま那り
Although someone didn’t begin to speak, it has the original appearance that was handed down from ancient times, directory.

此二つをくらべ天見流尓漢籍乃方は理深久聞え天信尓然己そ有个免と思ハ連古傳の方ハ物げ奈く浅々と聞ゆるからに誰毛彼尓のみ心引連天舎人親王を者じ免世々能識者今に至るま天”惑ハぬ盤那し
If we contrast the two, Chinese texts seem to have believable reasons, so it looks like a surely correct, but the our old tradition looks like a one which isn’t a interest, and has no deeply meanings, therefore most of persons, even Toneri-Shinnoh and the many wise are included, hitheto, couldn’t avoid to confuse.

加く人皆の惑ひ溺累累ゆゑ盤凡天加ら婦”ミ能説といふ物ハ加しこ起昔の人ど毛乃萬の事を深久考へ其理を求め天我毛人も實尓然己楚と信べきさ満に造里定免天加しこき筆毛天巧尓いひ於きつ連者”那里
The reason that thus everyone be confused and indulged in, is because all kind of the statements on Chinese texts were shown by the clever persons based on the believable hypotheses created by the persons who were asking the truth of everythigs, to be which themselves and other persons belive.

然連ども人の智ハ限の阿り天實能理ハ得測識るも能尓あらざ礼者”天地の初奈どを加此ある遍”き理ぞとハい可天”可おしてハ知べきぞ
Nevertheless, because human Intellect has limitations, we are not able to perfectly understand the pure nature, therefore we have to think the explanation saying how the creating of the world must be something state, due to his believing way.






佐る類の於しは可里説盤近き事春ら甚久違可”多加る物を理をも天見る尓ハ天地の始も終も志ら連ぬこと那しと思婦盤いとおふ気那く人の智の限有天まことの理ハ測知加”多きことをえ悟らぬ飛可”心得奈り
Altough that kind of the hypotheses are frequently doubt even about the recent things, it’s ignorance that the thinking creating the world, the end of the world and anything can be understood with their principle, that is a prejudiced thinking which it doesn’t understand there are many true reasons we can’t reach, because humam intellect has limitations.

凡天理の加奈へ里と思ハるるを以天物を信るハ飛可”こと那り
It’s ignorance that believe the things by which it just seems to consist with the reason.

その加奈へ累も加奈者ぬ毛實尓ハ凡人の知べきにあら須”
In fact, average persons won’t know either it consists with, or doesn’t.

其説を那世る人毛凡人信累心毛凡心尓し阿連者”い可天”盤まこ登尓よき阿しきハ辨へ知む
If the hypothsis is brought by an average man, and if stadied by an average man, then why it will be understood?

彼國尓いと古と古”とし久い者るる聖人といふ人毛智ハ奈本限あ里天至らぬ處の多加るも能をまし天それより智の後連多る人ど毛乃いひおきたる説ど毛ハい可天”可信飛くに足む
A man called “sage” to make an ostentatious in that country had had limitations and many unknown things. Much less, why we could believe the hypotheses said by the men having his limitations more than the sage having?

然るを世世能識者み奈佐る臆度の説尓者加ら礼天是をえ佐とら春”此潤色の漢文の處をし毛道の㫖と心得居流こ楚いと毛いと毛阿さまし个れ
Even so, most of the scholar have been lured into what they have believing even this ostentatious part written by Chinese as the meaning on the way, with the hypotheses created by average man. That is actually a very silly.

彼の首の文盤多多”加ざりに加へ多累序の如き物と見過ごし天有べき那り
We should decide the statement on the introduction of that record as one added as a kind of ostentaitons, and we shouldn’t think it.

次尓乾道獨化所以成此純男ま多乾坤之道相参而化所以成此男女と阿る是ら毛撰者能心も天新尓加へら連多累佐可しら文奈里
Next, “only the 乾(this is ‘sky’, in Chinese language.) appeared, then the pure man appeard” and “the 乾坤(these are ‘sky and earth’, in Chinese language.) appeard at the same time, then the man and woman appeard” are written in the record. Also, these are uncredible statements added by the arbitrary mind of the author.

其故ハま須”乾坤奈ど言ふ古登は皇國尓那きこと尓天その古語奈个れ者”古傅説尓非る古と明ら遣し
It reason is because, first, there was not the word said “乾坤” in our states, and if the word isn’t existence, it’s clear that this is not old tradition.

毛し古傅奈らむ尓ハ多多”に天地之道とこ楚阿ら免
If it’s pure old tradition, it’s natural to merely write it as “the Sky and the Earth”.





但しそハ多多”天地を乾坤書連多る文字の異のミ那連者”奈本ゆるさ流べ个連ど此神多ちをそ乃乾坤の道尓より天化坐流さ満尓書連多るはい多くまことの意に背个里
If the case has only the difference of the latter writing the Sky and the Earth as “乾坤”, we perhaps would’t take the stances that we don’t agree. But it isn’t actualy agreed, and it’s unture, that was written as which God and deities was born from “乾坤”.

この神多ち毛多多”高御産巢日神神産巢日神の御霊尓より天古そ成坐けめ
Also these deities must be created just by Takamimusubi-No-Kami and Kamusubi-No-Kami, which two appearances appeared by the God.

然成坐る理盤い可尓と毛測知べき尓阿らぬを加しこ遣に乾坤の化奈どい飛奈春ハ漢意能飛可こと那留をや
Nevertheless, altough we have no way to understand the reason that God appeared, to say, as smartly, the forming of the Sky and the Earth and so, is an imbecility of Chinese thoughts.

又伊邪那岐神を陽神伊邪那美神を隂神とかき隂神先發喜言既違隂陽之理と書れ多る毛漢意の飛可”古と那り
And the next, it’s also an imbecility of Chinese thought, that was written, “the deity of Yin said the delightful phrase, then that is contrary to the reason of Yin and Yang” with writing the deity Izanagi as the deity of Yang, and Izanami as the deity of Yin.

大よそ世尓隂陽の理といふ毛の有こと那し
It’s actually untrue that there’s the reason of Yin and Yang.

もとより皇國尓盤いま多”文字那可りし代尓佐る古と有べ久も阿らざれば古傅尓は多多”男神女神女男之理奈どとこ楚有个むを然改免天加加連多累は多多”字能異那るのみ尓盤非春”い多く學問の害と那留こと那り
Originally, in the period when we didn’t have a character, such tradition might be not there, hence I think that it would be simply said just as “male deity”, “female deity”, “the reason between males and females”, in that time. This revising is not only the difference of each term, but this is to disturb our studies.

其故盤那満佐可し起人此文を見ては伊邪那岐命伊邪那美命と申須神ハ多多”假尓名を設気多る物尓し天實ハ隂陽造化をさし天いへ流ぞと心得る加ら或盤漢籍の易能理をも天說き隂陽五行を以天說古とと奈礼る故尓神代の事はみ奈假の作里古との如くにな里古傅說盡尓漢意に奪ハ連者天天まこと乃道立加”多个礼者”那里
The reason: Because a person having imperfect knowledge would take the meaning, the words “Izanagi-No-Mikoto” and “Izanami-No-Mikoto” are the temporary names of the elements of the creating from Yin and Yang, or they would describe in the chinese hypothesis Yi or Yi-Yang-Wu-Xing, then all of this ancient things will be recognised as fictions, and some of men in Chinese spirits will replace the old tradition to entirely something created in Chinese thought, therefore the true Way can be difficult to be shown.

楚毛楚毛撰者ハ然累ことま天”尓は心毛徒可春”天多多”文の漢免くをよ起こととし天かざりのみ尓書れ多るべ个れど此文ど毛は後代尓至天加くさ満ざま能邪説を招久媒となり天ま古登の道の阿らは連加”多起根本尓ぞ有个流
In that time, the editor could not concern the problem, but preferring that the text be one similar to Chinese texts, so he wrote so to just adorn it. However, that text had become the catalyst making someone to create a incorrect hypothesis, and had become the cause of the difficulty that the true Way is appeard.





されどこの隂陽乃理といふことはいと昔より世人の心の底尓深久染著多ること尓天誰毛誰毛天地の自然の理尓し天阿らゆる物毛事毛此理をは奈るること那しと楚”思ふ免る
Nevertheless, this reason of Yin and Yang has occupied deeply the human mind since long ago, then a great number of persons seems to believe that it is being an essential theory, and it is covering any matters.

そは奈本漢籍説尓惑へ累心那里
This is still the mind confused about the hypothesis from Chinese texts.

漢籍心を清く洗飛去天よく思へ者”天地盤多多”天地男女ハ多多”男女水火盤多多”水火尓天おのおのその性質情狀盤阿連ど毛そはみ奈神の御所爲尓し天然るゆゑ能ことわ里はいと毛いと毛奇霊く㣲妙奈る物尓し阿連ば佐らに人のよく測知べききは尓阿ら須”
After we remove and wash the mind depend from Chinese text, If we think deeply, we will find that The Sky and The Earth is merely The Sky and The Earth, Man and Woman is merely Man and Woman and Water and Fire is merely Water and Fire. Although each factor has a uniqe nature and state, all of these existence has a origin created by God. That reason is a very sacred thing, then, even, it couldn’t be correctly understood by human.

然るを漢國人乃癖とし天己可”佐加しら心を毛天萬の理を強天考へ求め天此隂陽といふ名を作設天天地萬物み奈此理乃外奈き可”如く説奈世る毛の那り
Nonetheless, Chinese had created the notion, Ten-Chi-Yin-Yang, with their imperfect thinkings by their tendencies to forcibly ask the reason of all things, after that, they might preach it just like what no one that The Sky, The Earth and everything, are out of the reason of that.

加くの如く隂陽ハ多多”漢人ノ作出多累こと尓天もと彼國のミ能私説奈累可故尓他國尓ハその佐多”無きこととお本しく天天竺の佛經論を見る尓世界の始又人身奈どみ奈地水火風の四大いふ物を以天説天春べ天隂陽五行奈どの説盤阿累古と那し
Thus, something called “Yin and Yang” is just a thing created by Chonese persons. Therefore it is assumed that the other countries don’t have the same statement because it might be very personal hypothesis from Chinese. Then, if we read a Buddhist text from India, we will see the explanation thay said The Creating The World or The origin of human is explained with the matters callad “Four Elements” including Earth, Water, Fire and Wind, and they actually don’t have the hypothesis, “Yin-Yang-wu-xing”.

其文字盤ま連ま連尓ハ見ゆ連ど毛そ者多多”漢語尓譯多累文章のうへのミ能事とお本”しく天实尓其理をいへ流ことは奈し
I rarely find the word between the line, but the word is solely assumed to one in translating, and it doesn’t say the hypothesis.

春べ天天竺盤漢尓毛まさり天奈本言痛く物の理をいふ國那る春ら加くの如久那るを以て隂陽盤漢國の私説奈累ことを佐と流べし
Even India that tend to persistently say arguments in all thongs, is in such the state, then we have to know that hypothesis Yin-Yang is only the private hypothesis of Chinese persons.

そはも登かしこ起人のよく考へ天作出多ること尓天十尓六七ハ當連る可如久那累故尓世世の人皆こ連越信用天疑ふことな个れど毛其隂陽盤又い可那累理尓よ里天隂陽奈る楚”とい者む尓其理盤知こと阿多は春”
That is originally a hypothesis created by a wise person, then it could make a good guess in some cases, perhaps, about half or three quarters. Therefore almost all of persons in various eras have believed, and not doubt this, However, if we asked what does the reason form the Yin-Yang, we could not know the reason.





太極無極奈どいふ古と毛阿連ど毛それ者多い可那累理尓天太極無限奈るぞとい者む尓終尓その元乃理盤知加”多き尓落免連バ誠尓ハ隂陽毛太極無極毛何の益も那きいたづら説尓天多多”いささ可人乃智能測知べき限の内の小理尓さ満ざ満と名を設遣多るのみ尓楚”有个累
Also, there is a concept Taiji-Mugoku. However, if we asked what is the reason forming it, finally, that conclusion is what the reason is not known, then, in fact, something called Yin-Yang-Taiji-Mugoku is an imagination consisting no benefit, and this is such a thing which solely named some concepts known by only a human their various names.

抑天照大御神盤日神尓坐まし天女神月夜見命ハ月神尓し天男神尓坐ま須是を以て隂陽といふことのまことの理尓加奈ハ春”古傅尓背个累古登越さと流べし
In the first place, that is what Amaterasu-Oh-Mikami is Sun-deity as female-deity, and Tukiyomi-No-Mikoto is Moon-deity as male-deity. We have to find with this facts that the hypothesis Yin-Yang is unture, this is contrary to our old traditions.

然累を猶彼理尓泥ミ惑ひ天返里天此をさへ其理尓加奈へむと強天説曲累奈どハいふ尓毛足ぬこと那り加し
Nevertheless, it is nonsense, that unjustly distorting the meaning , according to the belief in the hypothesis, to fit this facts to the hypothesis.

さ天又美都波能賣神を罔象女綿津見を少童と加加連多る類毛漢尓へつら飛天快可らぬ書ざ満な里
Also, it is written Mizuhanome-No-Kami as “罔象女”, Watatumi as “少童”, these are to follow Chinese style, and the fact doesn’t make us delight.

加く天又神武御卷に至天ハ天皇能詔と天是時屬鴻荒時鍾草昧故蒙以養正治此西偏皇祖皇考乃神乃聖積慶重暉とあるたぐひ意毛語毛者ら尓上代のさまにあら須”
Moreover, on the volume of Zinmu, the edict of Mikado have been even shown “是時屬鴻荒時鍾草昧故蒙以養正治此西偏皇祖皇考乃神乃聖積慶重暉”(This is not Japanese, but Chinese language. Generally it is assumed saying in Japanese.), thus the state of the statement even have neither an ancient meaning or an ancient expression.

全潤色の多免尓撰者能作加へら連多る文奈里
All of that was added by the editor to embellish it.

崇神天皇御卷尓惟我皇祖諸天皇等光臨宸極者豈爲一身乎云々不亦可乎こ連毛同じ
And in the volume of Mikado Sujin, it is written “惟我皇祖諸天皇等光臨宸極者豈爲一身乎...”, “不亦可乎”. This is same to above the embellished phrase.

大可多御代御代の詔詞此類奈るは上代の卷々奈る盤多くハ皆潤色尓加へら連多る物と見え多り
Those are thought that most of words as the kind of edicts on Shoki’s volumes for ancient are almost added in order to embellish it.





故い可尓と毛古言に訓可”多き處の多き那り餘も准へて知べし
That reason is why a lot of parts cannot be read in ancient national language. Then we should analogize another parts of similar.

續紀尓ハ古語の詔(い者ゆる宣命奈り)と漢文の詔とを別尓載ら連多るを見るに平城の御代尓至天春ら古語の詔詞尓ハ漢免きた累ことハをさをさ見えざ流を思へ者”まし天上御代御代の盤おしは可ら連天可能古語の詔詞乃加久尓天奈本古加り遣むを此書紀の詔詞ど毛ハ佐ら尓古免可し起ことは奈く天飛多ぶ累尓漢の意言那っるをや
If we see that the Shokki carried a both the edicts (it is popularly called “Senmyouh”) in ancient language and in Chinese language, we cannot find a large number of something of Chinese-like in the edicts of ancient language even in Nara period. Furthermore, we can assume the words of the edicts of ancient times as more antiquity, however the words of the edicts of the Shoki are not more antiquity but solely are more Chinese-like.

又神武御卷尓天皇の大御言に戰勝而無驕者良將之行也と阿る大方如此くさ加しく漢めき多る語ど毛は皆加ざ里と聞ゆ
And, in the volume of Zinmu, it is written “戰勝而無驕者良將之行也(it is written in Chinese: winning a war and having no arrogance are the deel which a good general had better.)” as the words of Mikado. Perhaps, such as the ward embellished like a wise would be embellishment.

凡天言語ハ其世世の婦り婦り有天人の志王ざ心者”へと相称恊へ累物奈流尓書紀の人の言葉盤上代乃阿り佐ま人乃事態心者”へ尓加奈者ざ流ことの多加るハ漢文の加ざり能過多累故奈り
All of the languages have the styles of each periods, and words on the styles would match the actions and the motives of the periods. However the Shoki has not a few words unmatched to the states, the actions and the motives on the times, that is because it has embellished too much.

又同く大御言と天今我是日神子孫而向日征虜此逆天道也(此御言此記尓ハ多多”向日而戦不良と阿里)ま多頼以皇天之威凶徒就戮云々(不亦可乎といふま天”此文春べ天漢意那里)といひま多獲罪於天奈どと阿流類の天盤もはら漢籍意能天尓し天古意にそむ気り ― 天命天心天意天禄奈ど阿る多ぐひみ奈同じ ― 
Likewise, about the words taken by Mikado, it say “今我是日神子孫而向日征虜此逆天道也” (in Chinese language: “Because I’m a decendant of Sun-Deity, it is contrary to the way of Ten, that the fighting the enemy from the position against the Sun.”) ― on the Kojiki, that is solely written, “it is not good that we fighting from the position against the Sun” ― , and say “頼以皇天之威凶徒就戮...”(in Chinese language: “Due to the efficacy of Imperial deities, criminal groups were destroyed...”) ― and the following sentences for “不亦可乎” (in Chinese: “this is nice”), are based on Chinese thought ― , and “天” (Ten) in which said some of such as “獲罪於天” (in Chinese: “given the Ten to take a sin”) even take the meaning of Chinese thought, and this is contrary to a National mind from ancient. ―  Kinds of Tenmei, Tenshi, Tenyi and Tenloku are same to the above ―

い可尓といふ尓天ハただ虚空の上方に在天天神のましま須御國奈るのミ尓し天心も魂も阿累物尓阿ら須”
That is why Ten has no mind and no spirit, but it is merely being as a place above the sky which is lived by Amatsu-Kami (deities).

然連ば天道といふことも那く皇天之威奈どいふべく毛阿ら須
Therefore, Something called “Ten-Do” (a way created by the place of Chinese heaven, not by God.) is not real, then everyone cannot state, without Chinese knowledge, “皇天之威” (efficacy of 皇天: “皇天” has no meaning in Japanese without Chinese knowledge.).





然るを天尓神靈阿る可”如くいひ那し天人乃禍福毛何も世中能事はみ奈その所為とするは漢國のことに天飛可”古と那るを ― 續紀の宣命に天地の心と見え万葉の歌に天地の那し乃ま尓ま尓那どよ免るも奈良のころ尓い多里天ハ既尓漢意のうつり天古意に多可”へること毛まじ連流奈り 外國尓ハ萬の事をみ奈天といふ盤神代の正し起傅説奈くし天世中能事ハミ那神の御所為奈る古とをえ志らざ累可”故那里 天帝或盤主宰奈どいふなる盤神を指尓似多れど毛こ連ら毛まことに神阿ることを知天いへ累尓は阿ら春” 多ヾ假の名尓し天実盤天の理も天いへる那連者”天神とハ異那里可能皇天と阿る字をアメノカミと訓る盤皇天尓天盤古意尓加奈は須”可那ら須”天神と阿るべき処那る古とを辯へ多累那連ば此訓ハ宜し さ連ど此訓尓より天皇天即天神と心得む盤飛可”こと那り凡天書紀を看む尓は徒祢尓此差免をよく思ふべき物ぞよくせ須”バ漢意に奪ハ連ぬべし ―  飛多婦”累尓漢文能加ざり越㫖とせられつ流可ら加ヽる違盤阿る那里
Nevertheless, saying what as if Ten has a spirit, and explaining what as if fortune or not all are decided by Ten, are the sily behaivor from China. ― We can find the words, “天地の心” (the minds of Sky and Earth) as the written words as an imperial edict on the Shokki, and, on a poem of Manyoshu, the wotds we can recognize as “天地の那し乃ま尓ま尓” (during the deel by Sky and Earth). This is because, in the Nara-period, due to the included Chinese thought, it have been contained the words contrary to the meaning of ancient. In the case of foreign country, those peoples say anything as “by Ten”, that is because they have not known the true which anythings are dominated by God, since have not had the correct tradition. Altough the words called “天帝[Tentei]” or “主宰[Shiusai]” are felt a kind of a word meaning the God, but these are not the words within the accurate views what God is existing. It is merely a temporary name. To tell the true, if they explained it in the hypothesis of Ten, it mean something differet to God. Pronouncing the written word, “皇天”, as “Ame-No-Kami” is true, if we based on understanding that because Japanese language does not have a meaning, “皇天”, hence it must mean the notion of God. It is nonsense that, from this pronunciation, someone understand the word, “皇天”, as the meaning of God. When reading the Shoki everytime, you shoud be remembering this difference. If you do not so, you must get an affect from Chinese thought.  ― That mistakes have been formed due to the mainly aiming to embellish it with Chinese style.

漢意に惑え流後世人此差別を得知ら須”是ら能文を見天は返り天天神と申すハ假の名尓し天即天乃古登ぞと心得免ればこ盤殊尓學問の害と那る文那里
If a part of the persons in more recent periods take a mistake what they understand “Tenjin” as “Ten”, thinking the name, “Tenjin”, as a temporary name, since a part of the persons confused by Chinese thought are not able to know the fact, then this fact will herm to learning.

 ― 天神ハ正しく人那どの加く現身ましま須神那り漢意の天乃如く空しき理を以天いへ流假の名に盤非春”天神と申春御称の天盤その坐ま春御國をいへるのミ尓し天神即天奈る尓は阿らず
 ― The word, “Tenjin”, surely mean the deities having a appearance, but it is not a prosopopoeia saying a temporary name as Tenjin in the worthless hypothesis, just as Chinese fought. The part, “Ten” in “Tenjin” (meaning, Heaven-deitiy, or deities) mean only the place living the deities, but “Ten” of “Tenjin” does not mean “Ten” of Chinese thought.

綏靖御卷に天皇風姿岐嶷少有雄抜之氣乃壯容貌魁偉武藝過人而志尚沈毅といひ崇神御卷尓天皇識性聰敏幼好雄畧既壯寛博謹慎云々などいへ流類乃文も古傅能有しを漢字にうつし天書礼多る尓は阿ら須”
The volume of Suizei (Mikado) says “天皇風姿岐嶷少有雄抜之氣乃壯容貌魁偉武藝過人而志尚沈毅” (in Chinese: “Mikado’s appearance is dignified and tall, he has a distinguished brave character, his appearance is brawny at his middle age, his martial arts are superior to others and his ambition is calm and great.” ) and, the volume of Sujin says “天皇識性聰敏幼好雄畧既壯寛博謹慎...” (in Chinese: “Mikado has entirely great judgement, he like great ambitions when he is young, and he has modesty widely at his middle age.”), this kind of texts have also not been transcripted from the appearances of the original traditions.


上代のハ多ヾ其御代の御所行尓よ里天多久ハ選者能加ざりに加へられ多る物と見ゆ
Records in ancient times have been merely written conducts of Mikado, hence I find out that a large number of the expressions have been added by the writer to embellish it.






又應神御卷尓淡路嶋の事越峯巖紛錯陵谷相續芳草薈蔚長瀾潺湲といひ雄畧御卷尓馬を称天濩畧而龍翥欻聳擢而鴻驚異體峯生殊相逸發といへる多ぐひ那ど毛潤色過ぎ天い登うる佐き漢文那り
The volume of Ohjin (Mikado) says Awaji island as “峯巖紛錯陵谷相續芳草薈蔚長瀾潺湲”(in Chinese: (it has) peaks are steep, hills and valleys complicatedly continue, grass growing so much, and large durgling waves.), and the volume of Yueryaku(Mikado) says the words praising a house as “濩畧而龍翥欻聳擢而鴻驚異體峯生殊相逸發” (in Chinese: (it is) valiant and its prance like a dragon, the appearance suddenly bravely standing is like a surprised bird, its unique body seem to be borne from scared mountain, especially the appearance is distinguished.) , that kind of saying statements are also embellished too much, so the statements are unpleasant Chinese texts.

又神武御卷に弟猾大設牛酒以勞饗皇師焉崇神御卷尓盍命神亀以極致災之所由也こ礼ら能文加ざりによ里天實を失ひい多く害と那連里
The volume of Jimmu(Mikado) says “弟猾大設牛酒以勞饗皇師焉” (in Chinese: It have gone, Otoekahi splendidly held a banquet preparing beef and drink, to reword the Imperial vassals...), and the volume of Sujin says “神亀以極致災之所由也” (in Chinese: (Mikado said) why we are not going to divine with a spiritual turtle to know what the cause of the disasters have been come.) These statements must harm us because they have partially lost the meanings of true, with embellishing it.
(it seems a misprint, “馬”. it must be “焉”)

皇國尓は上代といへど毛牛を食へ流こと那く又卜尓亀を用飛多累古と毛古ハなき事那るをや
Although there were not a habit eating beef and usimg a turtle to divine even in ancient times.

― 牛酒神亀奈ど書礼多るハ撰者の意ハ多ヾ漢文の潤色のみ奈れど毛後人盤こ連を實と思ふ故に學問の害と那里牛を食飛卜に亀を用流奈どハ外國の俗尓こ楚阿連 ―
The writing “eating beef” and “using a turtle to divine” is merely comformed by editor’s intention embellishing his text in Chinese, but it have become a harm to study, because most of persons must understand that is real, though the hebit eating beef and using a turtle to divine, are only in foreign countries.

景行御卷倭建命能東國言向尓幸行なむとす流處尓天皇持斧鉞以授日本武尊曰云々すべ天古加可流時尓毛矛劔奈ど越こそ賜ひつ連斧鉞を賜へる事ハ佐らに奈し
The volume of Keikoe says, on the part that Yamato-Takeru-No-Mikoto travelled to eastern area to negotiate it, “天皇持斧鉞以授日本武尊曰...”(in Chinese: Mikado gave Yamato-Takeru-No-Mikoto an ax and broadax, and said...), though there were thigs someone was given a pike or a sword, but was not a habit which giving a ax or broadax.

故此記に給比々羅木之八尋矛と阿るぞ實那里个流を強天漢免可さむと天斧鉞とハ書連多る那里
In fact the Kojiki says, on same episode, “a pike, Hiilagi-No-Yahiro-Hoko”. This is true. However the editor must have written “an ax and a broadax” in an atempt to embellished it.

語を加ざ連累は奈本ゆるさるヽ加多毛阿り那むを加く物をさへ耳替天書礼多るは阿満里那ら須”や
Sometimes, it is allowed to embellish a word (for exsample: using Latin vocabulary in English so on.), but it is too awful that it has replaced such object to another object.

那本此類阿り
There are still more this kind of discriptions.

㸔む人心すべし
A person reading it shoud remember it.

又継躰天皇の未越前の三國尓大坐々しを臣連等相議天迎奉天天津日嗣所知㸔し免むとせしを謝飛”賜へ累處尓大男迹天皇西向譲者三南向譲者再と阿流その加ミ加ヽ流事阿るべ久毛阿ら須
When Keitai-Tennoh (Mikado) was still on Mikuni in the province of Echizen, some persons of Ohomulaji had consulted with each other, and they try to make him to be inaugurated as Mikado, but he refused the proposal. In the description of that episode, it is written, “大男迹天皇西向譲者三南向譲者再”(in Chinese: Ohodo-No-Sumeramikoto devolved the proposal three times for west, and twice for south.) . However, that thing seems to be nothing in that time.

此前後の文盤春べ久漢籍尓阿るをそのまヽに取連多流那里
All the statements before and after this statement have been directly copied from Chinese books.





抑加久人の事態造里加ざり天漢免可さ連多るはい可尓楚”や
In the first place, how was the editor doing thus it even made a story of a person’s action to assimirate the text woth Chinese texts.

綏靖天皇元年春正月壬申朔己卯云々尊皇后曰皇大后と阿る多ぐひ  ― 此より次の御代々々もみ奈此例尓記され多り ― 上代の佐ま尓はあら須”
These are not the original statements from ancient times, that the statement, “綏靖天皇元年春正月壬申朔己卯云々尊皇后曰皇大后” (in Chinese language: in the first year of the reign of Suizei-Tennoe [Mikado], Spring, January, MIZUNOE-SARU[ninth of the sexagenary cycle], first day, TUTINOTO-UH[sixteenth of the sexagenary cycle]... ) and similar statements ― after this statement, all of following statements even have been written with that style. ― .

い可尓といふ耳まず上代尓は大后とは當代乃嫡后を申し大御母命をば大御祖と申せれバ那里 ― 此事中卷白檮原宮段尓委久いふべし右尓よらば皇后を意冨岐佐伎皇大后をバ意冨美意夜と訓べし皇大后を意冨岐佐伎と訓天ハ加奈ハず ― 
If you ask me that reason, I say, that is because the word “Ohokisaki[大后]”, in ancient time, was meaning the then first wife, and “Ohomihaha-No-Mikoto[大御母命]” was being called, “Ohomioya[大御祖]” in ancient time. ― I am going to closely discribe this matter in the section of Kashihara-No-Miya: in the previous case, we have to pronoun “皇后” as “Ohogisaki”, “皇大后” as “Ohomioya”, then do not say “皇大后” as “Ohogisaki”. ― 

さ天皇后を其御子能御世尓至天改め天際や可に皇大后と御號つ気奉里賜ハむこと毛上代のさ満に盤非ず大御母命は元より大御親尓坐ば奈里― 上代尓ハ語をおき天文字は那気れバ外尓皇大后と申須べき御号那きをや ―
It does not match to ancient habits that a former Mikado’s first wife was named clearly “皇大后”(emperor’s wife in Chinese) anew in the reign of har son, because “大御母命” (former Mikado’s first wife) is originally said, “大御母命[Ohomioya]”. ― There are words, are not a letter in ancient times. Therefore the name in letter that shoud be called “皇大后” is nothing. ―

凡天加ヽ流御號をきはや可に改免らるヽ那どハも登漢國乃事那なり
All of the way such as changing a name clearly, are originally of the habit of China.

且某年月日と月日ま天”記さ連多流盤まし天漢奈里
On top of that, such the way writing the date as “-年”(Year), “-月”(Month) and “-日(朔)”(Day), is more Chinese-like.

春べ天上代の事に月日をいへ累ハ猶別尓論阿里
We will discus the matter adding the dates fully, in other section.

抑書紀の論ふべき古とど毛は奈本種々多可連ど毛今は多ヾ漢籍意能潤色文乃古學能害と那りぬべき加ぎり能言越これ可礼引出 天辯へ論へ累那里
Although there are a lot of kinds of matters we shoud discus, however, on this discussion, I took only the matters which their embellishments on the style of Chinese texts can be a harm to the study of ancient matters, and said these matters after classfying them.

此同類の言盤み奈准へ天佐とるべし
You shoud perceive what all of this kind of the statements is, by analogy.

すべ天漢意能説ハ理深遣”尓天人の心尓入やすく惑飛や春起物奈れバ彼紀を㸔む人都年尓此意を那王す連楚ゆ免
Every views from Chinese opinions look like elaborate, and it tend to influence and to mislead a human mind, therefore, a person reading the Shoki, must not forget the point.

○書紀を訓讀古とい登加多し
○ The Shoki is very difficult to read.

い可尓といふ耳ま川”上件尓論へ累如久漢籍能婦里越那ら飛天其加ざ里能文多け連ば奈里
If I say that reason, first, it is included a lot of embellishment making similar to Chinese texts, as which is discussed on above.




こ連越文乃まヽに訓まむ尓ハ字音那どを毛まじへ天もはら加ら婦”みを讀古”とくによむべき佐ま奈れど毛又をりをりハ訓注を加へ天古言を顯さ連多る古と毛阿るを思へバ然飛多ぶる耳漢籍の如久讀べき尓毛非春”
At first glance, to read this texts directly, it looks like what we shoud read it just like as reading the chinese texts, of couse, which include, for their letters and for their pronunciations. However there are some of explaings meaning their words, so it shoud not be read as what Chinese texts should be read.

然らば全久古言によ満牟とす流尓はさら尓佐盤訓加”多き處お本久又其字能意を得天強天よむときは言ハ皇國の言尓那里天毛その連接と意とハな本漢奈流こと多し
And if we try to read it with ancient Japanese only, nevertheless there are a lot of parts difficult to read, and when reading by analogy, with taking the meanings of their letters, if it is become Japanese language, but, in many cases, the connection and the meaning are still Cheselike.

然連バ全久古言古意に訓むと那らば佐ら尓文尓拘らず字尓春加”ら須”堂ヾ其所の春べ天能意をよ久思天古事記万葉の語の格をよく考え天訓べし
Therefore if we try to purely read it, we should not stick to the statements and the letters, and we should read in thinking a meaning shown by a statement with considering the state of the words on the Kojiki or the Manyoushu.

然せむ尓は十字二十字などを毛み那加”ら捨天讀じ起處々那ど毛有遍”伎奈里
Then there are a lot of letters should be excluded from the reading statements, though the excluded letters may reach for ten letters or perhaps twenty letters in length.

さはあれど毛今世人はおのづ可ら又今能癖乃阿る物なれバ佐ま天”上代の意言越いさヽ加毛違へず都ばら可尓さ登里明良免むこ登もえ有加”多可流遍”きわざにし阿連ば加尓可くにう累ハし久は訓得加”多起書那りかし
However, because the persons of nowadays have given themselves the prejudices on nowadays, so to exactly take clearly the ancient meanings and the pronunciations, is difficult, then, one way or another, it difficult to go beautiful reading.

佐天今本乃訓ハ阿るべき限ハ古言によみ多る物尓し天 ― 此記尓阿ることは多久其言尓那ら比天よ免り ― 古き言ど毛是尓のこ連る多し
Annotated editions of the Shoki published in nowadays show the ancient pronunciations as much as possible, ― Meny of the words used on this book referred to these words. ― so many of the ancient pronunciations are shown.

され登”毛漢文のまヽに字尓すがり天訓累故耳佐ら尓古意尓阿ら須”し天言能つヾ起ざ満奈ど毛も者ら漢籍訓み奈里
Nevertheless, it read other parts as Chinese text by considering the letters, then they are not entirely something showing the ancient meanings and the style distributing the words is from the way to read Chinese texts.






此意を思い天㸔べし
You shoud think of the meaning before you read the Shoki.














2017.4.11 五瀬(Itwse)







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