Hyoshaku, "Kiritsubo" 1.1b

Hagiwara has two extensive sections of supplementary notes at the end of the volume.  The first one is 語釈; definitions of words.  Coming at the end of the Edo period, Hagiwara is able to benefit from the work of the best nativist scholars of the period -- Keichu, Mabuchi, Norinaga, Ishikawa Masamochi, and Suzuki Akira are all quoted in this section.  Hagiwara also adds fairly detailed notes of his own as well.  Older commentaries are not quoted at all, which shows Hagiwara's perception that the old methods are at their least adequate when it comes to word definitions.

Two of the works cited in this section are dictionaries rather than Genji commentaries -- this is the 雅語訳解 of Suzuki Akira,  and the 雅言集覧 of Ishikawa Masamochi.

As this section deals with definitions and etymologies of classical Japanese words, there's a limit to what I can do with the translation -- these sections will be the least comprehensible to someone without a grounding in Japanese.

さぶらひ

釈　古言にはさもらひといへり。守（もる）を延べて、「もらひ」といへるにて、さは発語なり。俗言に伺候するといふに当たれり。貴人のありさまを伺ひ目守（まもり）てつつしみ侍るをいふ。それより転（うつ）りては、ただ敬ひ詞にそへてもいへり。ここは女御更衣たちのあまた伺候し給ふなり。

In the oldest language the word was samorahi. This is a lengthening of moru to morahi, with the sa just serving as a prefix. In the vernacular it means shikou suru ("serve"). [It refers to] looking after the wellbeing of a high-ranking person. This eventually became just a form of polite language. Here, it means that many Consorts and Intimates are serving the Emperor.

I believe the "form of polite language" is 候 (sourou).

いと、いたく

釈　この二つは甚だしき事を強くいふ辞なり。その中にも、「いと」はやや軽くして、俗言に「ずっと」といふにあたり。「いたく」は痛（いたく）の意にて、こよなく重し。俗に「ひどく」といふにあたれり。

These two words both emphasize an extreme state.  ito is somewhat softer, and corresponds to the vernacular zutto.  itaku has the meaning of "painful," and is much stronger.  It corresponds to vernacular hidoku.

やんことなき

玉　この言は、もとはなほざりにしがたき意よりいひて、もだしがたしといふと同じく、止ム事無シなり。高き人をいふもなほざりにしがたき意より出でたるなり。

Tama no Ogushi (1796): This word originally meant that something was hard to ignore, or hard to put aside, thus "does not stop".  The meaning in this sentence developed from high-ranking people being hard to ignore.

訳　カクベツナ

kakubetsu na (各別な)

拾　後撰集羈旅の部のことば書に、「なかはらのむねきが、美濃の国へまかりくだり侍りけるに、道に女の言えに宿りて、言ひつきて、去りがたくおぼえければ、二三日待て、やむごとなき事によりて、まかりたちければ、絹を包みて、それが上に書きて、をくり侍りける。」この「やむことなき」はえ止むまじき事ありて出でるをいへり。

Genchu shui (1698): In the travel volume of the Gosenshu [poem 1354] the prose preface says: Nakahara no Muneki was on his way to Mino province, and he stayed at a woman's house along the road. He was drawn to her and found it difficult to leave, but after two or three days, he left on business he could not ignore, so he gathered up his clothing and sent her a poem written on it. This use of yamu koto naki means business he cannot ignore or put aside.

訳　ヨンドコロナイ　モダシガタナイ

yondokoro nai (拠無い), modashi gata nai (黙し方ない)

きは

釈　分際の字に当たれり。今俗に分限といふに同じ。限りといふ意なり。極（きわ）みといふも同じこころなり。

This matches the word bunzai. In current vernacular we would say bungen. It means "limit". The word kiwami has the same idea behind it.

めく

釈　これは形容詞にて、所見来（ミエク）の約（つつ）まれるなり。されば、何にてもその指したるさまに物の見え来るをいふなり。この意にていづれもたがはず。

This is an adjective, and comes from a shortening of mieku. So it refers to what something appears to be like -- this will work for any term.

ときめき

釈　時を得たりと見ゆるさまなり。「めく」は例の所見来（ミエク）を約（つつ）めたる形容（ありさま）辞なり。

This means to thrive at the appropriate time. meku is the usual adjective coming from the shortening of mieku.