Honyaku Star - Search: 問答

問答: 169 Terms and Phrases

問答
questions and answers
dialogue

禅問答
Zen dialogue
Zen questions and answers

問答法
dialectic
dialectics
Dialogue

押し問答
dispute
heated questioning and answering
arguing back and forth
haggle

教義問答
catechism

問答無益
there being no use in arguing (about it)
being stone-deaf to someone's appeals

蒟蒻問答
an irrelevant and incoherent dialogue
dialogue at cross purposes
an off-the-beam response

問答無用
there being no use in arguing (about it)
No argument!

長い問答
Volume 28 contains long dialogues.

問答式の
the catechistic method

公会問答
catechism

押し問答する
haggle

江波医事問答
'Enami iji monto' (Enami medical questions and answers)

ドアノック問答
Knock knock

及び、短い問答
It also includes short dialogues.

ソクラテス式問答法
Socratic method

問答功徳及西方相状門
Mondokudoku oyobi seihosojomon

華厳要義問答　行福筆
Kegon Yogi Mondo - written by Gyofuku

翁問答（1640年）
Okina Mondo (talking between an old man and a pupil: a moral story) in 1640.

ハイデルベルク信仰問答
Heidelberg Catechism

安土問答とも称される。
It is also referred to as Azuchi Mondo.

子元祖元高峰顕日問答語
Text of a dialogue between Shigen Sogen and Koho Kennichi
Text of a dialogue between Shigen Sogen and Koho Kennichi.

絹本淡彩薬山李翺問答図
Light color on silk image of a dialogue between Yakusan and Riko

ウェストミンスター小教理問答
Westminster Shorter Catechism

荏柄問答（えがらもんどう）
Egara Mondo

『夢中問答集』（1344年）
'Muchu Mondoshu' (Dialogues in a Dream) (1344)

問答無用といった感じだった。
The captain spoke in a tone which did not admit of a reply.

敷皮問答（しきがわもんどう）
Sikigawa Mondo

中山問答（なかやまもんどう）
Nakayama Mondo

花園天皇大燈国師御問答書 2幅
Correspondences between Emperor Hanazono and Daito-kokushi, 2 haba (75.6 cm)

マルチン・ルターの小信仰問答書
Luther's Little Instruction Book (The Small Catechism of Martin Luther)

一般には「禅問答」として知られる。
Generally, they are called 'Zen mondo' or Zen riddles.

「読み上げ」「山伏問答」における雄弁術。
The oratory displayed in the Scene of 'Reading Kanjincho Aloud' and the Scene of 'Yamabushi Mondo.'

しかし弁慶は淀みなく答える（山伏問答）。
But Benkei responds to all the questions without a sign of hesitation (the Scene of Yamabushi Mondo, the questions and responses about yamabushi).

片歌を二回繰り返したもので、問答歌が多い。
It is a repeated form of Katauta, and most of the Sedoka is Mondoka (dialogue poem).

唯一神道に関する事項を問答形式で記述する。
It describes matters of Yuiitsu shinto in the form of questions and answers.

女娘は問答の中「天上仙家之人也」と己を語る。
During their conversation, she talked about herself, saying, 'I am from a heavenly, immortal place.'

そこから「問答功徳及西方相状門」までは説法。
Chapters from this point to 'Mondokudoku oyobi seihosojomon' are devoted to preaching.

主な著書に『都鄙問答』『倹約斉家論』がある。
His main books are 'Tohi Mondo' (City and Country Dialogues) and 'Kenyakusaika Ron.'

次は旋頭歌本来の問答・唱和形式のものである。
The next poem is in the question-and-answer style of recitation of the original Sedoka.

それから二人の間にこんな問答が起（おこ）った。
Then ensued the following give-and-take between us two;

「貧富論」は、いわゆる銭神問答のひとつである。
On Poverty and Wealth' is a so-called dialogue about money.

アイとの問答があるが、美女一行は素性を明かさない。
There is a dialogue with the ai (role of the kyogen actor – here, the women's attendant) but the beautiful women do not reveal their identities.

死んでお詫びを、いや、死なせねぇと押し問答が続いた。
For some time, Chobei repeatedly talked Bunshichi into not dying while Bunshichi insisted on dying to make it up.

浄土宗と日蓮宗による安土問答（安土宗論）が行われた寺。
Azuchi Dialogue (the Azuchi religious debate) was conducted by Jodo (Pure Land) and Nichiren sects at this temple.

代表的な歌に『貧窮問答歌』、『子を思ふ歌』などがある。
His famous works include 'Hinkyu mondo ka' (Dialogue on poverty) and 'A poem longing for his children.'

遺訓は41条、追加の2条、その他の問答と補遺から成る。
This book consists of 41 lessons and 2 additional lessons in addition to dialogues and addenda.

歌論書として『近来風躰』、『愚問賢注』（頓阿との問答）。
He wrote Karonsho (study of poetics) such as 'Kinrai futai' and 'Gumon kenchu' (questions and answers with Tona).

天智天皇・額田王・藤原鎌足との、歌の問答が残されている。
These are poems in the form of question and answer with Emperor Tenmu, Nukata no Okimi, and FUJIWARA no Kamatari.

三番叟の呪歌：三番叟が千歳との問答形式で祝言の呪歌を謡う。
Juka of Sanbaso: Sanbaso chants a celebratory Juka in the form of a dialogue with Senzai.

「諸宗難問門」以下の篇では弟子たちとの問答が記されている。
The chapters following 'Shoshunanmonmon' contain records of conversations between Eno and his apprentices.

一条兼良の『花鳥余情』、一条冬良の『世諺問答』などによる。
It is based on 'Kachoyojo,' a book written by Kaneyoshi ICHIJO, and 'Seigen mondo,' a book written by Fuyuyoshi ICHIJO.

『黄白問答』(新野問答)は定基が新井白石の問いに答えたもの。
'Ohaku Mondo' (Ohaku dialogue or Niino [Arai - Nonomiya] dialogue) was a collection of dialogues in which Sadamoto replied to the questions asked by Hakuseki ARAI.

大文第十　問答料簡--何よりも勝れているのが念仏であると説く。
The tenth chapter (Mondo Ryoken) describes the excellence of the Buddhist invocation through exchanging questions and answers.

（特に教理問答書を使用する）洗礼に備えて洗礼志願者に教示する人
one who instructs catechumens in preparation for baptism (especially one using a catechism)

異母姉妹の紀皇女を思って作った歌、額田王との問答歌などがある。
His poems include poems in which he yearned for his paternal half-sister Ki no Himemiko (Princess Ki) and a poem in the form of question and answer with Nukata no Okimi.

「維摩経」に説かれる文殊と維摩の問答の場面を表現したものである。
It depicts the scene of a dialog between Monju and Yuma over the Yuimagyo (Vimalakirti Sutra).

ここで意味のない押し問答を続けては・・・昨日の繰り返しですわね。
If you continue with the pointless arguments here...it'll end up as a repeat of yesterday.

沼藺と押し問答となった房八は、弾みで大八の脇腹を蹴り上げてしまう。
Fusahachi, having a vigorous argument with Nui, accidentally kicked Daihachi's side.

代表的な歌人：大伴旅人・大伴家持・山上憶良『貧窮問答歌』・山部赤人
Main poets: OTOMO no Tabito, OTOMO no Yakamochi, YAMANOUE no Okura (famous for his poems 'Bingu-mondoka'), and YAMABE no Akahito

このときの書記役は甫周であり、問答を『漂民御覧記』としてまとめた。
The amanuensis, on this occasion, was Hoshu and he compiled the dialogues as 'Hyomin Goranki.'

それで次から次へとものすごい速さで教義問答に答えたりしたもんだよ。
and could rattle off my catechism that fast, as you couldn't tell one word from another.

非凡な歴史観がうかがえる問答体の書で三巻本・六巻本・八巻本がある。
It is a work in the style of a dialogue that shows a remarkable historical viewpoint, and is divided into three, six or eight parts.

宗祖日蓮から、日朗（六老僧）、日印（鎌倉殿中問答の勝者）、日静（上杉氏
The dharma lineage started with the founder of a religious sect, Nichiren, followed by Nichiro (Rokuroso), Nichiin (the winner of Kamakura denchu mondo dialogue), and Nichijo (who originated from the Uesugi clan).

著作に足利直義に与えた仮名法語である『夢中問答集』（1344年）など。
His literary works included 'Muchu Mondoshu' (Dream Conversations, 1344), a Buddhist sermon in Japanese writing, Kana, given to Tadayoshi ASHIKAGA.

高時は既に亡き日蓮の弟子の日朗に殿中にて諸宗との問答対決の命を下した。
Takatoki ordered Nichiro, who was a disciple of the late Nichiren, to hold dialogue confrontation against Shoshu (various religious schools) at denchu (shogunal residence).

師の名僧日印の問答対決を「鎌倉殿中問答」にまとめ、宗門の興隆を導いた。
He edited 'Kamakura Denchu Mondo,' a collection of his accomplished master, Nichiin's debates and was implemental in the prospering of this school.

歌集に「冷泉為村卿家集」、著書に「樵夫問答（しょうふもんどう）」がある。
His books include one on poetry 'Reizei Tamemurakyo Kashu' and literature 'Shofu Mondo.'

五七七の片歌を2人で唱和または問答したことから発生したと考えられている。
It is believed that Sedoka started as two people reciting half poems in five/seven/seven form in chorus, or reading them in the style of question-and-answer.

衣川の戦いにおいては、源義家と和歌の問答歌をしたとされる逸話も知られる。
According to an anecdote, Sadato exchanged Mondoka (poetries in the form of question and answer) with MINAMOTO no Yoshiie during the Battle of Koromogawa.

「筑波問答」によれば連歌作者でもあり、「莬玖波集」にも句が採録されている。
According to 'Tsukuba questions and answers' she was also an author of renga (linked verse), and her verses were also selected in 'Tsukuba shu'.

しかし、第一条のみは絶対に受けられないとして断固拒否し、西郷と問答が続いた。
Yamaoka insisted that he would never accept article number one, rejected the condition of the article number one and continued an exchange of dialogue with Saigo.

特に経信とは『後拾遺問答』を取り交わし、経信の意見が選歌の入れ替えに影響した。
He exchanged 'Goshui Mondo' (A dialogue on Goshui Wakashu) with Tsunenobu, and his opinion had an influence on the reselection of poems.

同年、『決智鈔』、『法華問答』、『報恩記』、『至道抄』、『選択註解抄』を著わす。
In the same year, he wrote 'Kecchi sho,' 'Hokke mondo,' 'Hoonki,' 'Shido sho' and 'Senjaku-chugesho' (Commentary on Senjaku).

全国各地を巡教し法論問答の結果各地の寺を改宗させたり法華宗寺院を建立したりした。
He was engaged in missionary work in various places of Japan, such as the conversion of temples after disputes and constructing Hokke sect's temples.

日蓮宗が摂受も行うようになったのは、安土問答の法論で浄土宗に負けてからといわれる。
The reason why Nichirenshu sect began to practice shoju also is said that it was defeated by Jodoshu sect in the dispute at the Azuchi Dialogue.

なお「旅宿問答」は伊勢貞丈の『安斎随筆』に引用されているもので、現存はしていない。
Also, 'Ryoshuku mondo' was quoted in 'Ansai Zuihitsu (essay)' by Sadatake ISE, but it no longer exists.

そんな不吉なことはいってはならんという漁師との問答のあいだも、波はますます高くなる。
As the waves get higher while they talk the fisherman tells the retainer not to say such an unlucky thing.

1186年（文治2年）には顕真と法然との宗論（いわゆる大原問答）がこの寺で行われた。
In 1186, religious debates were held between Kenshin and Honen (so-called Ohara Mondo) in Shorin-in Temple.

近代以後は開かずに蜷飾で巻いて用いるが、これは元来横目扇の扱い方であった（新近問答）。
After the Meiji period, Okazashi was used closed and tied around with nina decoration, which was originally the handling of cross-grained fans (新近問答).

自身も白拍子であり、『貴嶺問答』によると京の貴族の屋敷に白拍子の派遣などを行っていた。
According to 'Kirei Mondo' (a book published in the late Heian period), besides working as a shirabyoshi dancer herself, Iso no Zenji was also engaged in the business of sending out dancers to the residences of nobles in Kyoto.

830年（天長7年）には律宗を代表して淳和天皇に「戒律伝来宗旨問答」3巻を撰呈している。
In 830, as a representative of Ritsu sect, Buan presented to Emperor Junna three volumes of 'Kairitsu Denrai Shushi Mondo' (Questions and answers about the precepts of Buddhism).

この問答が、すでに疑いと興奮に包まれていた探偵にどう作用したかは簡単に想像できるだろう。
The effect of these replies upon the already suspicious and excited detective may be imagined.

次の例は問答歌ではないが、第三句と第六句とが共通であり、うたわれたものと考えられている。
The poem below is not a Sedoka, but it is believed it was recited due to its third and sixth lines being identical.

この問答を聞いていた広嗣軍の隼人3人が河に飛び込んで官軍側へ渡り、官軍の隼人が助け上げた。
On hearing this, three soldiers of Hayato of the Hirotsugu army jumped into the river, crossed the river to the side of the government army, and were helped by Hayato of the government army.

著書に『本朝実記』『平家物語考』『野宮日記』『群記類鑑』『定基歌集』『新野問答』等がある。
He wrote books including 'Honcho Jikki' (Imperial court fact record), 'Heike Monogatari Ko' (A study on the Tale of the Heike), 'Nonomiya Nikki' (Diary of Sadamoto NONOMIYA), 'Gunki Ruikan' (Record of historical matters of Kamo-jinja Shrine), 'Sadamoto Kashu' (Collection of waka poems by Sadamoto), and 'Niino Mondo' (Ohaku Mondo [Arai - Nonomiya dialogue]).

師の名僧日印が幕府の殿中で全宗派を論破したことについて「鎌倉殿中問答」として書き残すことになる。
Then he wrote 'Kamakura Denchu Mondo' (literally, questions and answers in a hall of the Kamakura bakufu), describing how his mentor, the great priest Nichiin, refuted arguments of all of the other Buddhist sects in a hall of the bakufu.

なお、このうち「旅宿問答」は『新続古事談』を引用しており、源瑜と公瑜はおなじ人物であるとされる。
Among them, 'Ryoshuku mondo' referred to 'New continuation of Kojidan,' and Genyu and Koyu are considered to be one and the same.

つまりこれを行う者は、その時の状況を無視して余りある程の問答無用の怒りの感情を表しているのである。
This act is an expression of deep anger, and of no longer being able to contain yourself.

しかし命令系統の混乱から別に二条城守備の命を受けた新選組が到着し、水戸藩士との間で押し問答になる。
However, due to confusion over the chain of command the Shinsen-gumi, which had separately received an order to defend Nijo-jo Castle, arrived and got into a shoving match with the Mito Clan soldiers.

当初はその人物の弟子それぞれが書き記していた断片的な問答集を、その人物の死後に集めて編集していた。
Initially, a person's goroku was composed by collecting and compiling the person's Mondoshu (collection of dialogues), which had been written by his disciples, after the person died.

おれは五十人あまりを相手に約一時間ばかり押問答（おしもんどう）をしていると、ひょっくり狸がやって来た。
For about one hour, I had been talking and back-talking with about fifty students when suddenly Badger put in his appearance.

2人が正座し簡単な小道具、衣装を身に付け謎かけ問答や知恵比べ問答歌舞伎、芝居の物真似をし人気を取っていた。
Sitting straight in costumes, two people played riddles and compared wits with each other, or parodied theatrical plays such as kabuki, and this style of arts became popular.

その後室町時代前期にかけて『貴嶺問答』・『雑筆往来』、そして中世往来物の代表作とされる『庭訓往来』が現れた。
Then, by the early Muromachi period, 'Kirei Mondo,' 'Zohitsu Orai' (also called 'Zappitsu Orai') and 'Teikin Orai' (a collection of letters used for family education), which is considered to be the most important work of oraimono from the medieval time, were all written.

また、題目宗の是非を問う問答対決の命を亡き日蓮の六老僧の一人日朗（武蔵国長栄山池上本門寺住職）に下して居る。
In addition, a dialogue for the need for the Daimoku sect was assigned to Nichiro (a chief priest of Ikegami Honmon-ji Temple, Choei mountain, Musashi Province), one of the six older monks of the Nichiren sect who passed away after that.

他にも『類聚判集』100巻・『類聚律令刑官問答私記』1巻などの著書があったとされるが、現在に伝わっていない。
Though it is said that he wrote books including 100 volumes of 'Ruijuhanshu' (collection of similar objects) and a volume of 'Ruijuritsuryokeikanmondosiki' (collection of code officers' dialogue and journal), they no longer remain.

歌学書には、『古来風躰抄』（後白河院の皇女である式子内親王に奉ったもの）のほか、『俊成卿和字奏状』『古今問答』。
Books of poetry produced include 'Korai Futeisho' (Poetic Styles from the Past) a tome presented to Imperial Princess Noriko (one of Retired Emperor Goshirakawa's ladies) as well as 'Shunzei Kyo Waji Sojo' (Japanese Poetry of Shunzei) and 'Kokin Mondo' (Ancient and Modern Questions and Answers).

道行きの後、渡し守と問答するが哀れにも『面白う狂うて見せよ、狂うて見せずばこの船には乗せまいぞとよ』と虐められる。
After the travel dance, the kyojo converses with the ferryman but sadly, the ferryman mocks her, saying 'show me some good insanity, if you don't I will not carry you on the boat.'

上巻の小町姫と関兵衛の問答・三人の総踊り、下巻の関兵衛の行動・廓話・見現しから最後の立回りと、様々な見せ場が続く。
From the conversation between Komachi-hime princess and Sekibe, the dancing by all three roles in the first part, Sekibe's behavior in the last part, the talk about pleasure quarters, and identifying himself in the final stylized fight scene, the drama has continuous action.

浄土信仰へ傾き1186年（文治2年）勝林院に法然・重源・貞慶・明遍・証真らの碩学を集めて大原問答を行ったとされる。
It is said that Kenshin was influenced by Jodo-shinko (the Pure Land faith), and in 1186 conducted Ohara Mondo (Ohara Debate) with great scholars, including Honen, Chogen, Jokei, Myohen, and Shoshin.

解制（制中期間の終了）後、首座は住職の代理として他の修行僧達を相手に法問答を行い自らの境地を示さなければならない。
After the kaisei (end of a seichu period), the shuso, as a representative of the chief priest, must express his own spiritual state by answering questions related to Dharma from the other ascetic monks.

僕の耳にはいつもそれがユークリッドのノーモンという言葉や教理問答のシモニーという言葉のように不思議な響きを与えた。
It had always sounded strangely in my ears, like the word gnomon in the Euclid and the word simony in the Catechism.

前段、安居院法印の名のりから石山寺への道行き、紫式部の霊との出会いがあり、石山寺門前の者との問答ののち後段にうつる。
In the first half of the story, Agui no Hoin identifies himself and says he's on his way to Ishiyama-dera Temple, meets the soul of Murasaki Shikibu and holds a dialog with persons standing in front of Ishiyama-dera Temple gate, after which the second half begins.

これの種本が（真字）『正法眼蔵』であり、10種類ぐらいの禅語録から道元からみて重要な300則の禅問答を抜き出している。
The book constituting its base was the 'Mana Shobogenzo', and Dogen chose three hundred Zen question-answer dialogues, which he considered to be important, from around ten goroku.

「天竺（インド）の仏師・問答師が光明皇后の姿を模してつくった」という伝承をもつが、実際の制作は平安時代前期と見られる。
There is a lore that an Indian sculptor Mondoshi created it modeling after Empress Komyo, but actual period of creation is assumed to be the early Heian period.

この部分については一条兼良の『花鳥余情』、一条冬良の『世諺問答』などが紫式部の娘である大弐三位が作者であるとしている。
In 'Kachoyojo' by Kanera ICHIJO, 'Segenmondo' by Fuyuyoshi ICHIJO, etc., Uji jujo is thought to have been written by Daini no Sanmi, a daughter of Murasaki Shikibu.

1356年には救済とともに『菟玖波集』20巻を撰したほか、『筑波問答』『九州問答』『十問最秘抄』どの連歌論書を著した。
He compiled the anthology of Renga 'Tsukubashu' (Tsukuba Collection) with Kyusai in 1356, and also wrote Renga ronsho (lucubration of collaborative poetry) such as 'Tsukuba mondo' (Tsukuba Questions and Answers), 'Kyushu mondo' (Kyushu Questions and Answers) and 'Jumonsaihisho' (Ten Abridged Secret Questions and Answers).

「言葉に関する問答集」（国立国語研究所2001年03月）では、2個1かんの諸説を挙げた上で、1個1かんが有力としている。
Questions and Answers about Japanese' (published by the National Institute for Japanese Language in March 2001) listed various theories of counting two pieces as one kan, but described that the theory of counting one piece as one kan was persuasive.

『古事記』ではヒメタタライスズヒメ（いすけよりひめ）と大久米命（おほくめのみこと）との問答として次の歌が収録されている。
'Kojiki' includes the following poem of question and answer between Hime tatara isuzuhime (Isukeyorihime) and Okume no mikoto:

この解釈によって、狗子仏性の公案は東洋思想を代表的するひとつ、また禅問答の典型として、世界の思想界に知られることになった。
By this interpretation, koans of Kushibussho became one of the representative oriental thoughts, becoming well known in the world of thought as to the typical zen mondo (Zen riddle).

集団でうたわれる歌謡においては、例えば旋頭歌（五七七、五七七）は、片歌（五七七）が集団の掛け合いで問答の形になったものだ。
In ballads sung in groups, for example, katauta (poem fragment), with its 5-7-7 syllable structure, were sung to and from members of the group in the form a question and answer, which formed sedoka (whirling head poem) with its 5-7-7, 5-7-7 syllable structure.

文治2年（1186年）大原勝林院で聖浄二門を論じ（大原問答）、建久9年（1198年）『選択本願念仏集』（選択集）を著した。
In 1186, he debated on Shojo-nimon (Ohara mondo) at Ohara Shorinin, and in 1198 he authored 'Senchaku Hongan Nenbutsu Shu (Senchaku Shu)' (Passages on the Selection of the Nenbutsu in the Original Vow).

ワーズワース全集が最も下の棚の一方の端に立ち、帳面の布表紙に縫いこまれたメイヌース教理問答の写しは最上段の一端に立っていた。
A complete Wordsworth stood at one end of the lowest shelf and a copy of the Maynooth Catechism, sewn into the cloth cover of a notebook, stood at one end of the top shelf.

南北朝時代の連歌の大成者である二条良基はその著書『九州問答』の中で「所詮連歌と云物は、幽玄の境に入ての上の事也。」と述べている。
In his book 'Kyushu Mondo' Yoshimoto NIJO, a successful Renga poet in the period of the Northern and Southern Courts, wrote 'Renga is working only when reaching Yugen.'

余録ではあるが、“ 『バナナはおやつですか？』・『バナナは果物なのでおやつではありません』 ”という冗談ないし決まり問答がある。
As an aside, there is the following joke or conventional expression: 'Is a banana an oyatsu?' 'No, it is not an oyatsu because it is a kind of fruit.'

また、座談や問答を採り入れて叙述するなど、これまでの歴史書にない斬新さがみられ、その鋭い叙述は、後世の歴史叙述に強い影響をあたえた。
A new method of using dialog or Q&A to depict history, never seen before, had a strong impact on the historical depiction in later ages.

師日印が鎌倉幕府（時の征夷大将軍は守邦親王、執権は北条高時）の殿中で全宗派を相手に論破勝利したことを「鎌倉殿中問答」として執筆した。
In his 'Kamakura denchu mondo,' he described how his mentor Nichiin won the debate when arguing against all sects in the inside of the palace of Kamakura bakufu (the Seii taishogun of the time was Imperial Prince Morikuni, and the regent was Takatoki HOJO).

「この度は霊誉長老の宿を引き受けたにもかかわらず、長老の応援もせず、人にそそのかされて問答を挑み、京都・安土内外に騒動を起こした。」
At first, you provided lodging for the elder monk Reiyo, but did not support him; instead, you were tempted by someone to challenge Reiyo to a debate and made an uproar inside and outside of Kyoto and Azuchi.'

久秀は問答無用で追放するのではなく、宣教師と仏教についての知識のあるもので議論させた上で、なにか不審な点があれば追放しようと考えた。
Hisahide did not banish the missionary arbitrarily, and insisted that the missionary should discuss with someone who had enough Buddhist knowledge before making a final judgment of banishment upon detection of any foul play.

蝦夷の生活を同時代人が正面から語った説明としては、659年（斉明天皇5年）の遣唐使と唐 (王朝)の高宗 (唐)の問答が日本書紀にある。
As a description of the Emishi written by someone who lived during the same period in which they were present, a dialogue between a Kento-shi (Japanese envoy to Tang Dynasty China) and Gao Zong (Tang Dynasty) held in 659 is found in 'Nihon Shoki (Chronicles of Japan).'

当代一の歌人とされたが、経信をさしおいて藤原通俊が撰集した「後拾遺和歌集」に対して「後拾遺問答」・「難後拾遺」を著してこれを批判した。
He was called the greatest waka poet of his day, and criticized 'Goshui Wakashu' (Later Collection of Gleanings of Japanese Poetry' compiled by FUJIWARA no Michitoshi over the head of Tsunenobu, by writing 'Goshui-mondo' and 'Nan-goshui.'

これが二条天皇の死後のものであることを考えれば、仮に「旅宿問答」の記述が事実であっても、『保元物語』のことを指しているとは思われない。
Considering that the article appeared after the death of Emperor Nijo, the account in 'Ryoshuku mondo' can't indicate 'Hogen Monogatari,' even if what was written there is true.

しかし同2月、伊賀で平維基の子孫らが、伊勢で平度光の子息らが蜂起し、両国の守護の経俊が赴いたが問答無用で襲撃され、無勢の経俊は逃亡した。
However, in the same month, March, descendants of TAIRA no Koremoto and a group including sons of TAIRA no Koremitsu respectively raised a rebellion in Iga and Ise and Tsunetoshi, serving as the shugo in both the provinces, traveled to quell the rebellions, but he was attacked without having any talks and ran away lamely.

文保2年（1318年）12月30日から翌元応元年（1319年）9月15日にかけて、いわゆる鎌倉殿中問答（弟子の日静が記録に残す）を行わせた。
Kamakura denchu mondo dialogue (a disciple Nichijo took records) was held from January 30, 1319 to November 5, 1319.

国文学者の久松潜一は『上代日本文学の研究』において、旋頭歌の本質は問答的に口誦するところにあるとの考えを示し、他の研究者もこれを支持している。
A scholar of Japanese literature Senichi HISAMATSU argued in his book 'Jodai Nihon bungaku no kenkyu ' (Study on premodern Japanese literature) that the true nature of Sedoka is the recitation of a poem in the style of question-and-answer, and other scholars support this theory.

また一条兼良の『花鳥余情』、一条冬良の『世諺問答』などには宇治十帖が紫式部の作ではなくその娘である大弐三位の作であるとする伝承が記録されている。
According to 'Kachoyojo,' written by Kaneyoshi ICHIJO, and 'Seigen mondo (adage dialogue)' by Fuyuyoshi ICHIJO, 'Uji-jujo (Ten Quires of Uji)' was not written by Murasaki Shikibu but instead by her daughter, Daini no Sami.

「去来抄」「湖東問答」などをみても、去来、凡兆などの間にかなり激しい議論があり、芭蕉もまた去来の疎漏を遠慮なくただすというような熱心さであった。
According to 'Kyoraisho' (Conversations with Kyorai) and 'Koto Mondo,' Kyorai and Boncho held an enthusiastic discussion, while Basho also pointed out Kyorai's carelessness frankly.

（仮字）『正法眼蔵』は、道元の禅思想を表現するために、語録から特に公案で使われてきた重要な問答を取り出し、それに説明注釈する形で教えを述べている。
In the 'Kana Shobogenzo' important question-answer dialogues, in particular those used in koan, were selected from goroku (descriptions of what priests said during their lives) in order to express Dogen's Zen philosophy, this philosophy being explained by annotating each of the dialogues.

日静は、征夷大将軍が宮将軍の守邦親王で執権が得宗の北条高時の時代の幕府殿中にて日印が仏教全宗派を論破したことを鎌倉殿中問答として記録した人間である。
Nichijo described the Kamakura denchu mondo Dialogue as a record that Nichiin argued all other Buddhism sects down at the palace of Kamakura bakufu (Japanese feudal government headed by a shogun) in the period when seii taishogun (literally, 'great general who subdues the barbarians') was Imperial Prince Morikuni who was miyashogun (shogun from the Imperial Court) and the regent was Takatoki HOJO, Tokuso (the patrimonial head of the main branch of the Hojo clan).

しかし、この事件にふれた諸本は残されておらず、「旅宿問答」の言う「保元平治」が、本当に『保元』『平治』の物語のことであるのかどうかは、かなり疑わしい。
Because no variant texts mentioning this incident exists, it is quite doubtful whether the 'Hogen and Heiji' in 'Ryoshuku mondo' really refers to the tales of 'Hogen' and 'Heiji.'

なお、奈良時代の歌人である山上憶良が、『貧窮問答歌』において「糟湯酒」と書き記した歌を残しており、その頃から既に酒粕による甘酒の原型もあったことが窺える。
As Okura YAMANOUE, a poet in the Nara period left a poem including the term 'kasuyuzake' (literally sakekasu soup sake) in his anthology 'Hinkyu-mondoka', it can be considered that amazake was already made from sakekasu at that time.

本巻に描かれている地獄の様相は、『仏名経』所収の『宝達問答報応沙門経』（『馬頭羅刹経』とも）に依拠したものであることを、美術史家の小林太市郎が指摘している。
Art historian Taichiro KOBAYASHI pointed out that the scenes of hell depicted in this scroll were based on 'Hotatsu mondo hoo shamon kyo' (also called 'Mezurasetsu kyo') in 'Butsumyokyo' sutra.

ただし、文化 (元号)10年（1813年）ころの『風俗問答答書』には「草の餅はゝこ草をも用ひ候や」とあり、地方によってはハハコグサを用いる例も少なくなかった。
However, from the description that 'Hahakogusa is also used for making kusamochi' which appears in 'Fuzokumondo-tosho' (Question and Answer on Cultural Matters) compiled around 1813, it is clear that many districts used hahakogusa as an ingredient.

この制度を復活させた広田内閣は、腹切り問答によって自らが制定した軍部大臣現役武官制による陸軍大臣と揉めて、議会を解散する要求を拒絶する代わりに総辞職に追い込まれた。
The Hirota Cabinet, which revived this system, had a conflict due to the Harakiri Mondo (the Harakiri questionaires) with the Minister of War over Gunbu Daijin Geneki Bukan sei which he formulated himself, and was driven to resign instead of commanding the assembly to dismiss.

つるつるの瓢箪でぬめるナマズを押さえつけるにはどうするかという禅問答をモチーフとしたのが本来の瓢鮎図で、大津絵では猿が瓢箪で鯰を押さえようとする図が滑稽に描かれる。
Hyonenzu were originally painted with a zen mondo (Zen riddle) on how to hold down a slippery catfish with a slick gourd and a picture in which a monkey is trying to hold down a catfish with a gourd was comically painted in Otsu-e.

延久元年（1062年）には、長年の労により紀伝道以外の学者ながら対策の問答博士（試験官）に任じられ、同4年（1065年）には淡路国国司を兼職する（『除目申文之抄』）。
From his long year achievements, he was assigned to be the Mondo hakase (examiner) in 1062 despite not being a Kidendo (the study of the history) scholar, and he served the additional position of Awaji Province governor in 1065 ('Jomokushinbunnosho' (Record of inaugurations)).

日朗は高齢ゆえに弟子日印を出し、文保2年（1318年）12月30日から翌元応元年（1319年）9月15日にかけて題目宗と日本仏教全宗派と法論を戦わせた（鎌倉殿中問答）。
Nichiro was so old that he sent his pupil, Nichiin to have a debate between Daimoku sect and every other sect of Japanese Buddhism during the period from January 30, 1319 to November 5, 1319 (Kamakura denchu mondo Dialogue).

江戸時代には、全国各地でその地名を冠した尾張萬歳、三河萬歳、その後、大和万歳などが興り、歌舞のみでなく言葉の掛け合い噺や謎かけ問答を芸に加えて滑稽味を増し発展していった。
In the Edo period, manzai named after its originating location including Owari Manzai, Mikawa Manzai and Yamato Manzai became popular in many places throughout the country, which developed into something much funnier by adding more wisecracks and riddle dialogues to utamai (a performance of singing and dancing).

これは『甲乱記』では快川と問答した高山和尚の言葉とされており、同時代文献には見られず近世の編纂物に登場していることから、本来は快川の逸話でなかった可能性が指摘されている。
It is suggested that the farewell poem was not made by Kaisen; 'Koranki,' said that the poem was written by Takayama Osho, who held a dialogue with Kaisen; that poem was not found in any documents of that period but in modern documents.

遊廓のお座敷遊びであった首引きやじゃんけんもテーマとされ、地震の2年前に黒船で来航したマシュー・ペリーとナマズが首引きをする「安政二年十月二日夜大地震鯰問答」などの例がある。
Kubihiki (a tug of war between two persons with a loop of cord stretched around their necks) and janken (the game of 'paper stone and scissors') which were Ozashiki-Asobi (games with Geisha - Japanese professional female entertainer at drinking parties) in red light districts were used as themes and there is the example of 'November 11, 1855, the night of a big earthquake, namazu mondo' (literally, talk on catfish) in which Mathew Perry and a catfish play kubihiki.

『維摩経』には、維摩居士に問答でかなう者がいなかった時、居士の病床を釈迦の代理として見舞った文殊菩薩のみが対等に問答を交えたと記され、智慧の菩薩としての性格を際立たせている。
'Yuima-kyo Sutra' described that when nobody could argue with Yuima-koji, who was sick in bed, only Monju Bosatsu, who visited him in place of Shaka, exchanged questions and answers evenly, and this episode highlighted its character as the Bosatsu of wisdom.

鴨長明は、その著書『無名抄』の中で、幽玄を「詞に現れぬ余情、姿に見えぬ景気なるべし」「心にも理深く詞にも艶極まりぬれば、これらの徳は自ら備はるにこそ」と、問答形式の中で定義している。
Chomei KAMONO defined Yugen as 'suggested feelings that do not appear on words and invisible atmosphere' 'inherent virtue of meanings deeply felt in mind and very attractive words' in Q&A of his book 'Mumyosho' (an essay on tanka poetry).

初め治部公日位（駿河国本覚寺 (静岡市)）につき、ついで摩訶一房日印（「鎌倉殿中問答」で全宗派論破の名僧）に師事し、日印から相模国鎌倉本勝寺 (鎌倉市)・越後国三条本成寺を譲られた。
First, he studied under Nichii, jibuko (Minister of the Ministry of Civil Administration) (Hongaku-ji Temple [Shizuoka City], Suruga Province), and then under Makaichibo Nichiin, a distinguished priest who outdebated all sects according to the 'Kamakura denchu mondo' (Dialogue in the Palace of Kamakura bakufu [Japanese feudal government headed by a shogun]); Nichiin passed down the Honsho-ji Temple in Kamakura, Sagami Province and the Honjo-ji Temple in Sanjo, Echigo Province to Nichijo.

近世までの説としては、葉室時長説（『醍醐雑抄』）、中原師梁説（『参考保元物語』）、源瑜説（『旅宿問答』）、公瑜僧正説（『新続古事談』）などがあるが、現在ではどれも根拠は薄弱とされる。
The various hypotheses that were made in the early modern times are all considered unreliable: Tokinaga HAMURO's hypothesis ('Daigo Zassho'), 中原師梁 hypothesis ('Reference on tale of Hogen'), Genyu's hypothesis ('Ryoshuku mondo'), Koyu Sojo's hypothesis ('New continuation of Kojidan, an episode on old accounts'), and so on.

譲位を受けた淳和はもちろんこれを受け入れず、両者の間で押し問答があったが、結局、嵯峨がいったん太上天皇を辞退したうえで、あらためて淳和が嵯峨に太上天皇の称号と待遇を贈ることで決着した。
Of course Junna who accepted the abdication did not accept this, and after serious discussions between the two, it was decided in the end that Saga was to decline the position of retired emperor and then Junna was to present the title and privileges of retired emperor to Saga.

室町時代後期の連歌師宗祇は、著書『吾妻問答』の中で「長高く幽玄有心なる姿」、『長六文』の中で「幽玄にたけたかく」という表現を用いており、宗祇の連歌における理想を示すものと考えられている。
Sogi, a Renga poet in late Muromachi period used expressions of 'appearance that is magnificent, Yugen and Ushin' in his book 'Azuma Mondo'(East Country Dialogues) and 'Yugen and magnificent' in 'Chorokumon', which is considered as his ideal in Renga.

主として朝廷・院庁より個々の事件・問題に対する律令格式などによる法的解釈を諮問された場合の解答として行われるが、天皇や公卿などからの個別の質問や自問答による解答なども含まれる場合がある。
It is mainly responses to the Imperial Court and In no cho (Retired Emperor's Office) asking for legal interpretation of Laws of codes and ethics (conduct) concerning specific accidents and problems, but sometimes it contains answers to specific questions from the Emperor and Kugyo (the top court officials) and self-answered questions.

慶応4年正月3日（1868年1月27日）の夕方に、下鳥羽付近で街道を封鎖する薩摩藩兵と大目付の滝川具挙の問答から軍事的衝突が起こり、鳥羽での銃声が聞こえると伏見でも衝突、戦端が開かれた。
In the afternoon of January 27, 1868, a quarrel between the inspector general, Tomoaki TAKIGAWA and the soldiers of the Satsuma domain blocking the highway near Shimotoba resulted in a battle, and as soon as gunfire in Toba was heard, the battle in Fushimi began.

さらに信長は追及して「さらに、宗論の場では自分は発言せず、他人に問答をさせて、勝ち目になったらしゃしゃり出ようと待ち構えていた。卑劣なたくらみで、まことにけしからぬ」と、普伝の首も斬った。
Nobunaga still continued 'You kept silent during the debate to make the other members of your sect make a statement, being ready to join the debate if the Hokkeshu sect would gain an advantage over the Jodoshu sect. You played such a dirty trick, which was unpardonable,' and he also beheaded Fuden.

元治元年（1864年）4月16日、土佐の山本頼蔵の『洛陽日記』に「当日石清（中岡慎太郎の変名、石川清之助の略）、薩ノ肝付十郎、中村半二郎ニ逢テ問答ノヨシ。此両人ハ随分正義ノ趣ナリ」とある。
On April 16, 1864, 'Rakuyo Nikki (literally, Kyoto diary)' by Raizo YAMAMOTO of the Tosa domain recorded, 'I heard that today Ishisei (abbreviation of Seinosuke ISHIKAWA, an alias of Shintaro NAKAOKA) met and had a discussion with Juro KIMOTSUKI and Hanjiro NAKAMURA of Satsuma. Both of them were said to be quite righteous.'

当時の三条天皇は、廟堂の首班である藤原道長とは疎遠であり、その関係から天皇は実資を相談相手とすることが多く、資平の蔵人頭も道長との押し問答のようなやり取りの挙句に、天皇が強行したものだった。
As Emperor Sanjo was at that time estranged from FUJIWARA no Michinaga, who presided over the imperial court, he tended to count on Sanesuke as an adviser, and at the occasion of Sukehira's promotion to Kurodo no to, the Emperor forced through his decision after having a vigorous argument with Michinaga.

1867年（慶応3年）、徳川慶喜の無罪を訴え薩摩藩を訴える討薩表を持ち旧幕府軍の先鋒を率い京都に向かう途中、鳥羽 (洛外)の関所を守る薩摩藩士椎原小弥太と問答の末、薩摩藩陣地から発砲される。
In 1867, while he was bringing an action against Satsuma clan to appeal for Yoshinobu TOKUGAWA's innocence with the statement to the Emperor to avenge Satsuma in hand, and leading the spearhead of the old shogunate army toward Kyoto, he was fired from the encampment of Satsuma clan at the end of answering the questionings from Koyata SHIIHARA, who was the feudal retainer of Satsuma guarding the checking station of Toba (Rakugai [outskirts of Koyo]).

しかし、この「旅宿問答」では「保元平治、源ノ義賢、義平ト一（ひとつの）乱ヲ作出シ玉フ」とあるところをみると、久寿2年（1155年）の源義賢・源義平の争いを含んだ物語のことを述べているらしい。
However, 'Ryoshuku mondo' states, 'In the periods of Hogen and Heiji, MINAMOTO no Yoshikata has created conflict with Yoshihira,' which implies a tale including the battle of MINAMOTO no Yoshikata and MINAMOTO no Yoshihira in 1155.

『今鏡』において、弟の藤原師実が伏見の別邸を突然訪ねるも俊綱が豪奢にもてなした話や、俊綱が白河天皇に対して、院が造営した鳥羽離宮より伏見の別邸の方が優れていると問答をしたとの話が語られている。
In 'Imakagami' (The Mirror of the Present), it is described how Toshitsuna lavishly showed hospitality to his brother FUJIWARA no Morosane during a visit to his second residence in Fushimi, and in response to Emperor Shirakawa, there was discussion regarding whether or not Toshitsune's second residence was more gracious than the Toba Rikyu (Toba Imperial Villa) built for the retired emperor.

連歌は「筑波（つくば）の道」とも称されるが、これは連歌の起源を『古事記』にある、筑波山を詠みこんだ、ヤマトタケル（やまとたけるのみこと）と御火焼翁（みひたきのおきな）との唱和問答歌とすることによる。
Renga is also called 'Tsukuba no Michi (street of Tsukuba)' because the origin of renga goes back to the Showa-Mondoka (chorus poetry in the form of question and answer) between Yamatotakeru no Mikoto and Mihitaki no Okina, which depicted Mt. Tsukuba and was collected in 'Kojiki' (Records of Ancient Matters).

戊辰の役に、薩摩人が会津城を攻めた時、道案内にと呼び出した神官との間に、どうしても話が通じない。思案の末、謡曲のことを思い出し、シテとワキとの掛け合いよろしく問答を進め、やっとうまく行ったという逸話がある。
There is an episode when Satsuma domain attacked the Aizu-jo Castle during the Boshin War, communication with a Shinto priest who was called as a guide impossible., after much consideration, yokyoku was thought of and conversation was carried out in the same way as the dialogue between shite (main actor) and waki (supporting actor) and finally done well.

式三番に要する役者は、翁役の大夫（シテ方）、千歳役（上掛りではシテ方、下掛りでは狂言方）、三番叟役（狂言方）、面箱持役（上掛りに限って出る。狂言方。三番叟の段で問答の相手役を勤める）、笛方、小鼓方3名、大鼓方の計8ないし9名。
Shiki Sanban requires the total of eight or nine actors who play the role of Okina (Shite-kata, which means the protagonist) which is performed by Tayu (the head of each school of Noh), the role of Senzai (Shite-kata in Kamigakari composed of the Kanze and Hosho schools of Noh sharing the same roots in Kyoto and Kyogen-kata, or Kyogen-shi, in Shimogakari comprising the Konparu, Kongo, and Kita schools of Noh sharing the same roots in Nara), the role of Sanbaso (Kyogen-kata), the role of Menbako-mochi (who makes an appearance as Kyogen-kata only in Kamigakari to play opposite in the dialogue of the Sanbaso section), Fue-kata (a flute player), three Kotsuzumi-kata (small hand-drum players), and Otsuzumi-kata (a large hand-drum player).

たとえば、江戸時代の儒学者、太宰春台は『聖学問答』で「一向宗の門徒は、弥陀一仏を信ずること専らにして他の仏神を信ぜず、いかなることありても祈祷などすることなく、病苦ありても呪術・お守りをもちいず。みなこれ親鸞氏の力なり」と書いている。
For instance, Shundai DAZAI, a Confucian scholar in the Edo period, wrote in his book 'Seigaku Mondo' (Questions and Answers on Religious Scholarship) as 'Believers of Ikko Sect (Jodo Shinshu Sect) solely believe in Amida Buddha, do not believe in any other Buddha and deities, do not conduct a prayer under any circumstances and do not use magic rituals or charms even when they are sick. All of the above are attributable to Shinran's influence.'

師（日静）の師にあたる日印が鎌倉幕府殿中にて大ヤマであったとされる天台僧との問答で論破した（出典、「鎌倉殿中問答」）点である「法華経本門寿量品の本仏釈迦如来の慈悲救済」こそ宗祖日蓮の教え（題目宗）が他の教義よりも勝っている箇所であるとする。
He insisted that 'the compassion and relief of the real Buddha Shakyamuni in Honmonjuryo-hon in Hokke-kyo Sutra' was the reason why the teaching of Nichiren, the founder of sect, (Daimokushu) was superior than other creeds, which was argued in the important dialogue of Nichiin, the master of his master (Nichijo) between the priest of the Tendai sect at the Palace of Kamakura bakufu (source: 'Kamakura denchu mondo').

1318年（文保2年）～1319年（元応元年）に日印は高齢の日朗に代わり、征夷大将軍が宮将軍の守邦親王の世の鎌倉幕府の執権・得宗の北条高時の前で他の諸宗の僧を論破（いわゆる鎌倉殿中問答）（弟子の日静が書き留める。）し、日蓮門下の宗門の危機を救う。
Between 1318 and 1319 when the miyashogun (shogun from the Imperial Court) Imperial Prince Morikuni was the Seii taishogun (literally, 'the great general who subdues the barbarians'), substituting the aged Nichiro, Nichiin refuted all of the priests representing other sects before Takatoki HOJO, the regent and Tokuso (the patrimonial head of the main branch of the Hojo clan) of the Kamakura bakufu (so called the Kamakura denchu mondo (the Questions and Answers Session at the Shogunate Residence in Kamakura) (Nichiin's pupil Nichijo took the minutes of that session.

ワキ、ワキヅレがアイとの問答の後、上ゲ謌で謡う『高砂や、この浦舟に帆を上げて、この浦舟に帆を上げて、月もろともに出で潮の、波の淡路の島影や、遠く鳴尾の沖過ぎて、はや住吉（すみのえ）に着きにけり、はや住吉に着きにけり』は結婚披露宴の定番の一つである。
The following ageuta (segment of sung, metered poetry beginning in the upper register) that is sung by the priest and his companion after the dialogue with the ai (role of the Noh kyogen actor) is one of the standards performed at wedding receptions: 'Takasagoya (Hallelujah!), hoist the sail on this boat, hoist the sail on this boat, on the rising tide coming with the moon, through surfs on the lee of islands of Awaji, passing by the distant coast of Naruo, already I reach Suminoe, already I reach Suminoe.'

しかし上杉家家臣が編纂した「大河内文書」によると、小林平八郎は逃げようとしたところを赤穂浪士につかまり、「上野介はどこか?」「身分が低い家臣なので知りません」「身分の低い家臣がなぜ絹の寝巻きなど着ている?」という問答の末に首をはねられたといわれている。
However, according to 'Okochi Bunsho' (Okochi's Record) which was edited by the retainers of Uesugi family, when Heihachiro KOBAYASHI was caught by Ako Roshi trying to escape, he was beheaded after being asked and answered 'where is Kozuke no Suke?' 'I am just a low ranking retainer and do not know anything.' 'why are you wearing a silk nightwear if you are a low ranking retainer.'

また慶長13年（1608年）には、日蓮宗常楽院の日経が、尾張（愛知県）で浄土宗を批判したため、訴追されて江戸幕府に召還され、江戸城で浄土宗と問答を行うよう命じられたが、その前夜に暴徒に襲われ負傷した、もしくは病を称して問答に十分応えず、浄土宗の勝利に終わった。
Also, in 1608, Nikkyo of Nichirenshu sect's Joraku-in Temple who criticized Jodoshu sect (Pure Land sect of Buddhism) in Owari Province (Aichi Prefecture) was prosecuted, called back to the Edo bakufu (Japanese feudal government headed by a shogun), and ordered to hold a dialogue with Jodoshu sect at Edo-jo Castle, but failed in fully answering questions because he had been attacked and injured by a mob at the previous night or because he pretended he was sick, thus ending up a victory of Jodoshu sect.

どちらにせよ、折檻状は命を惜しんで隠棲するか命を懸けて功績を挙げ挽回するかという道を選ばせており、少なくとも追放されたのは信盛自身が選択したことで信長自身が問答無用で追放したのではないことを考慮する必要がある（ちなみに前田利家は功績を挙げて挽回したくちである）。
Anyway, the letter let Nobumori choose to either go into seclusion for the remainder of his life or regain his honor by making achievements at the risk of his life, and so the banishment was his choice and it should be taken into account that Nobunaga did not banish him without any choices (Toshiie MAEDA regained his honor by making an achievement).

連歌の作品として『水無瀬三吟百韻』、『湯山三吟百韻』、『葉守千句』があり、句集に『萱草』（わすれぐさ）、『老葉』（わくらば）、『下草』（したくさ）、紀行文に『白河紀行』、『筑紫道記』（つくしみちのき）、連歌論に『吾妻問答』、『浅茅』などがあり、古典の注釈書も多い。
Among his renga are such works as; 'Minase Sangin Hyakuin' (Three poets at Minase), 'Yuyama Sangin Hyakuin' (Three poets at Yuyama), and 'Hamori senku'; among his collections of renga stanzas are 'Wasuregusa' (The Forgetting-Plant), 'Wakuraba' (Aging Leaves) and 'Shitakusa' (The Grasses Beneath); his travel records include 'Shirakawa kiko' (Journey to Shirakawa) and 'Tsukushi michi no ki' (Record of a Journey to Tsukushi); his treatises on renga poetry include 'Azuma mondo' (East Country Dialogues) and 'Asaji' (Cogon grass), and there are also many commentaries on classic literature.

しかし、山上憶良の「貧窮問答歌」などにも見られるように、親が子を思い、そのために何かをしてやりたいという気持ちは時代が違っていても変わることはなかったようで、資料の残っている以前から、親や大人たちが子どもや若者が1人前になっていく上で、何かの手助けや指導をしていたことは想像に難くない。
However, as seen in 'Hinkyu mondo ka (Dialogue on poverty)', made by YAMANOUE no Okura, it seems that at any period the parents cherished their children and wanted to do something for them; it is easy to imagine that even long ago, before any document was made, parents or grown-ups have given help or guidance when their children or younger people were growing up.

61歳で、東山に通仙亭を開き、また自ら茶道具を担い、京の大通りに喫茶店のような簡素な席を設け、禅道と世俗の融解した話を客にしながら煎茶を出し、茶を喫しながら考え方の相違や人のあり方と世の中の心の汚さを卓越した問答で講じ、簡素で清貧な生活をするが為に次第に汚れていく自己をも捨て続ける行を生涯つづけようとしている。
Reaching the age of 61, he built the Tsusentei retreat in Kyoto's Higashiyama district, and taking it upon himself to bear the burden of assembling the requisite tea utensils, he created a seated establishment, much like a regular tea-house, along the capital's main thoroughfare, where he would entertain guests with a conversation that fused elements of Zen with commoner culture as he served them green tea, and as they drank it, he would engage them in excellent dialogues and give lectures on different worldviews, people's ways of being and the tainted hearts of the worldly, encouraging them to continuously abandon their besmirched selves and embrace an ascetic life in order to gradually achieve a simple lifestyle of honorable poverty.

そのほか、学問と政治のむすびつきを論じた嘉永5年（1852年）執筆の「学校問答書」、マシュー・ペリーやエフィム・プチャーチンへの対応についての意見書である嘉永6年（1853年）執筆の「夷虜応接大意」、元治元年（1864年）の井上毅との対話の記録「沼山対話」、慶応元年（1865年）の元田永孚との対話の記録「沼山閑話」などがある。
There are more written materials such as 'Gakko Mondo Sho' written in 1852 discussing about the relationship between academia and politics, 'Iryo Osetsu Taii', an opinion about Matthew (Calbraith) PERRY and Evfimiy Vasil' evich Putyatin, in 1853, 'Shozan Taiwa', the record of dialogue with Kowashi INOUE, in 1864 and 'Shozan Kanwa', the record of dialogue with Nagazane MOTODA, in 1865.

陰陽道世襲2家のうち、南北朝期に賀茂氏が通名とするようになった勘解由小路家（居宅が勘解由小路にあったことから室町時代に賀茂氏が名乗るようになったもので、藤原北家日野家流や斯波氏流の勘解由小路家とは異なる）を名乗った賀茂氏の勢力は徐々に凋落し、賀茂在方が「暦林問答集」を著すなど活躍したものの、室町時代中期には勘解由小路得宗家の後継者が殺害されて家系断絶に至った。
Of the 2 families that passed down Onmyodo by succession, the Kadenokoji family that the Kamo family became commonly known as in the Nanbokucho Period (in the Muromachi Period, since their residence was located on Kadenokoji Street, the Kamo clan began to call themselves by this name, but it was different from the Kadenokoji family of the Fujiwara hokke Hino family line or the Shiba clan line) gradually lost their power and, even though KAMO no Arikata wrote 'Rekirinmondoshu' and flourished, the family line ceased to exist when the heir to the main branch of the Kadenokoji family was killed in the mid Muromachi Period.