nntsuzu/KFTT huggingface dataset:
English: Similar bulletin board with written laws and ordinances (special law) issued to a specific person and for particular incident was called Seisatsu but it was difficult to clearly distinguish between Kousatsu and Seisatsu in actual circumstances.
Japanese: なお、特定の相手や事柄を対象として制定された法令（特別法）を記した同様の掲示を制札（せいさつ）と呼ぶが、その実際の運用上は厳密に区別されていたとは言い難かったようである。
English: Although the origin of Kousatsu has not been clearly identified, Daijokanpu (official documents issued by Daijokan, Grand Council of State) issued in 782 describes the order of notifying the contents of kanpu to general public by setting up Kosatsu at government offices or on major streets.
Japanese: その起源は確かでないものの、延暦元年（782年）の太政官符に官符の内容を官庁や往来に掲示して、民衆に告知するように命じた指示が出されている。
English: It was Edo bakufu (Japanese feudal government headed by a shogun) and feudal clans which utilized this method as a nation-wide notification system.
Japanese: だが、これを最も良く用いて全国的な制度として確立したのは江戸幕府及び藩であった。
English: It was to make clear that the acts and laws were the fundamental laws; (the violator of the laws were severely punished by death penalty or other severe penalties for his/her 'great crime of the realm')
Japanese: 基本法である事を明示する（違反者は「天下の大罪」であるとして、違反者は死罪などの重い刑に処せられることが多かった）。
English: It was to encourage general public to file a complaint for finding criminals; (as it were, an anonymous tip. High reward was offered for particular complaint, such as to accuse Christian.)
Japanese: 民衆からの告訴（謂わば密告）の奨励（特にキリシタン札（切支丹札）などには高額の賞金が掲げられた）。
English: Most commonly known Kosatsu are 5 boards of Kosatsu published in 1661 ("Erizeni" for eliminating low quality money, "Kirishitan," [Christian] the ban of "Christianity," "Kajiba," the law at the scene of a fire for preventing theft at the scene, "Dachin," the law for money or goods for the purpose of reward and "Zatsuji," the law for personal affairs), 5 boards of Kosatsu published in 1771 ("Chuko," the loyalty and filial piety, "Kirishitan," the ban of Christianity, "Hitsuke," the law at the scene of a fire, "Dachin," the law for money or goods for the purpose of reward and "Dokuyaku, "the law for treating poisons) and 5 posts on the streets released by a new government after the Meiji restoration.
Japanese: 主な代表的な高札としては、寛文元年（1661年）の5枚の高札（撰銭、切支丹、火事場、駄賃、雑事）や正徳(日本)元年（1711年）の5枚の高札（忠孝、切支丹、火付、駄賃、毒薬）、明治維新とともに新政府から出された五榜の掲示などがある。
English: Bakufu established a particular site for setting up Kosatsu (Seisatsu) at obvious, noticeable locations for general public, such as the busy corner of the streets, sekisho (checking station), nearby at a large bridge, and at the gates or the center of a town or a village, and Bakufu strictly ordered each domain to follow the method.
Japanese: 幕府は人々の往来の激しい地点や関所や港、大きな橋の袂、更には町や村の入り口や中心部などの目立つ場所に高札場（制札場）と呼ばれる設置場所を設けて、諸藩に対してもこれに倣うように厳しく命じた。
English: Following the Bakufu order, each domain took the similar measure, while Kosatsu was also utilized for the public notification of the act of each domain. (Major examples of the set up location of Kosatsu can be mentioned as follows; Edo Nihonbashi [Chuo Ward, Tokyo Prefecture], Kyoto Sanjo O-hashi Bridge, Osaka Korai-bashi Bridge, Kanazawa Hashiba-cho, Sendai Bashotsuji and so on.)
Japanese: これに従って諸藩でも同様の措置を取ると同時に自藩の法令を併せて掲示して自藩の法令の公示に用いた（代表的な高札場としては江戸日本橋(東京都中央区)、京都三条大橋、大坂高麗橋、金沢橋場町、仙台芭蕉辻などが挙げられる）。
English: Kosatsu was also commonly set up at various posting stations, which became the measurement footholds of the distance between each station.
Japanese: また、宿場においても多く設置され、各宿村間の里程測定の拠点ともされた。
English: For its official nature of the board, it was not allowed to relocate or reprint the written notes (because Kosatsu was written in black ink, it was very weak against winds and rains) without the permission of feudal lord.
Japanese: このため、移転はもとより、高札の文字が不明になったときでも、領主の許可なくしては墨入れ（高札は墨で書かれていたため、風雨には大変弱かった）もできなかった。
English: Instead of requesting the permission for some minor issues, bakufu and domains provided the position called 'Kosatsuban' (the manager of notice boards) to manage the Kosatsu site in full-time base, for repairing or setting up Kosatsu.
Japanese: その代わりに幕府や諸藩では「高札番」という役職を設けて常時、高札場の整備・管理に務めさせ、高札の修繕や新設にあたらせた。
English: In order to thoroughly deliver the contents of the notes to the people, the notes of Kosatsu was written in easily understandable mixed writing (characters and kana) or kana sentences, differentiated from the sentence style used for describing general law in code books.
Japanese: また、この民衆への周知徹底の為に高札の文面には、一般の法令では使われない簡易な仮名交じり文や仮名文が用いられた。
English: Even though bakufu had maintained the policy of prohibiting the publication regarding any general laws, a permission of publishing the act and laws noted on Kosatsu was not only allowed to publish easily in order to thoroughly 'notify those act and laws to all the people', but also the sentences noted on Kosatsu were recommended as textbooks for Terakoya (temple elementary school during the Edo period) to practice dictation skills.
Japanese: 更には当時の幕府は法律に関する出版を厳しく禁じる方針を採っていたにも関らず、高札に掲示された法令に関しては「万民に周知の事」と言う理由で簡単に出版が許されたばかりでなく、高札の文章は寺子屋の書き取りの教科書としても推奨されていた。
English: However, Meiji government decided to discontinue Kosatsu system in 1874, and entire Kosatsu were removed completely from public locations within two years.
Japanese: だが、明治7年（1874年）に高札の廃止が決定され、2年後には完全に撤去された。
English: The officially announced reason of this decision was that its purpose to notify the general laws to the common people was fulfilled enough, while there was also a background that Western countries expressed objection toward the ban of Christianity in Japan; the actual reasons for the abolition of Kosatsu would have been as follows;
Japanese: その理由としては公式には「庶民への周知徹底が図られた」事を理由とし、また背景には「切支丹札（キリスト教禁止）に対する欧米の反発」と言われているが、実際の理由としては、
English: The slow procedure of setting up Kosatsu could not follow the complete changes in the general acts and laws promoted by the Meiji Restoration; (the stationary nature of Kosatsu system for long-term posting of notes in public also did not meet the policy of the new Meiji government who wanted to drastically change and restore the general laws)
Japanese: 明治維新とともに法令が一変して、手続が追いつかない事（また、長く掲げる事を目的とした高札の「固定性」も漸進的に法令を改正していく新政府の方針にそぐわなかった）。
English: The new methods for thoroughly notifying general laws to the public without depending on Kosatsu system were developed, by newly founded police and judicial systems, educational system, and the popularized mass media such as newspapers;
Japanese: 新しい警察・司法制度の確立や教育制度や新聞などの普及によって、高札に依存しなくても法令の周知徹底を図る手段が新たに登場した事。
English: The inflow of a modern European judicial system promoted the 'unification of the law (legal system),' therefore it was obviously an awkward situation that two variants of a single code co-existed in a government official version and in Kosatsu version for general public;
Japanese: 近代的な欧米の法体系が流入して「法律（法体系）の一元化」が求められた結果、全く同趣旨の法令でありながら官吏向けの法令と一般向けの高札が並存するのは明らかに異質であったこと。
English: Yoro Ritsuryo Code is the fundamental law enacted in 757 during the ancient period of Japan.
Japanese: 養老律令（ようろうりつりょう）は、古代日本で757年（天平宝字元年）に施行された基本法令。
English: This code was enacted as the succeeding fundamental law code to Taiho Ritsuryo Code and functioned as the essential laws and ordinances that prescribed the political system of ancient Japan; however, the code began to reveal the contradictions against the actual social and economic conditions in the Heian period, and even though the Kyakushiki code (amendments and enforcement regulations of the Ritsuryo codes) was also enacted to support it, it had become a mere name by the mid Heian period at the latest.
Japanese: 大宝律令に続く律令として施行され、古代日本の政治体制を規定する根本法令として機能したが、平安時代に入ると現実の社会・経済状況と齟齬をきたし始め、平安時代には格式の制定などによってこれを補ってきたが、遅くとも平安中期までにほとんど形骸化した。
English: In 701, FUJIWARA no Fuhito and others compiled and established Taiho Ritsuryo Code, and they continued the compilation of the contents of the code to have it meet the actual conditions of the country.
Japanese: 701年（大宝(日本)元年）、藤原不比等らによる編纂によって大宝律令が成立したが、その後も不比等らは、日本の国情により適合した内容とするために、律令の撰修（改修）作業を継続していた。
English: But, in 720, the compilation of the code was once suspended by the death of Fuhito. (However, there were still some attempts to revise it after that, and some study suggests that the finally established code reflected the results of those revisionary projects.)
Japanese: ところが、720年（養老4年）の不比等の死により律令撰修はいったん停止することとなった（ただし、その後も改訂の企てがあり、最終的に施行の際にその成果の一部が反映されたとの見方もある）。
English: Then, in May 757 during the reign of Empress Koken, FUJIWARA no Nakamaro took the initiative to establish the new Ritsuryo code, and finally it came into force long after the suspension of the compilation activities of Taiho Ritsuryo Code since in 720.
Japanese: その後、孝謙天皇の治世の757年5月、藤原仲麻呂の主導によって720年に撰修が中断していた新律令が施行されることとなった。
English: Although there were some important changes (ex. Koryo, family registration) made from the old Taiho Ritsuryo to the new Yoro Ritsuryo, overall there was no significant difference between them, other than the vocabulary, expressions of the words, and some amendments of inadequate laws and ordinances.
Japanese: 旧大宝律令と新養老律令では、一部（戸令など）に重要な改正もあったものの、全般的に大きな差異はなく、語句や表現、法令不備の修正が主な相違点であった。
English: After that, Santei Ritsuryo (24 articles) and Santei Ryokyaku (45 articles) were made during the reign of Emperor Kanmu with the aim of revisions and additions to Yoro Ritsuryo Code, but those were abolished in a short period of time, and the Ritsuryo codes was never complied again in the history of Japan since then.
Japanese: 以後、桓武天皇の時代に養老律令の修正・追加を目的とした刪定律令（24条）・刪定令格（45条）の制定が行われたが短期間で廃止となり、以後日本において律令が編纂されることはなかった。
English: However, with regard to the Ryo (the administrative and civil code) part, all rules and regulations except those regarding warehouse management and medical service are included in "Ryo-no-gige" (commentaries on the Ryo) and "Ryo-no-shuge," (commentaries on the Civil Statutes) which were produced as annotation books of the Ritsuryo codes in the early Heian period; thus it is possible to restore the contents of the Rho book.
Japanese: しかし、令については、律令の注釈書として平安前期に編纂された『令義解』『令集解』に倉庫令・医疾令を除く全ての令が収録されており、復元可能となっている。
English: Much of the Ritsu (the penal code) part of the code book was lost, but the intensive research had been made to collect and restore those missing parts of the code book, and the aggregation of the research was compiled as "Kokushi Taikei" (the compilation of historical and juridical texts from the fourteenth century).
Japanese: 律については多くが散逸しているが、逸文収集が精力的に行われ、その集成が『国史大系』にまとめられている。
English: The restored Ritsu includes Meirei Ritsu, Eikin Ritsu, Shikisei Ritsu (Office Penal Laws), Zokuto Ritsu (Theft Laws) and part of Tosho Ritsu (Court Rules).
Japanese: これにより、復元されている律は、名例律・衛禁律・職制律・賊盗律、そして闘訟律の一部である。
English: The original Ritsuryo Code, Taiho Ritsuryo Code, was scattered and lost entirely, and besides survived fragments of the document are also limited, so most of that has not been restored.
Japanese: これに先立つ大宝律令は、全文が散逸し、逸文も限定的にしか残存しておらず、ほとんど復元されていない。
English: The annotations of the existing part of Ritsu and the entire Ryo were compiled in "Ritsuryo" (the revision and annotation by Mitsusada INOUE and others) in the volume No.3 of "Nihon Shiso Taikei (A collection of philosophical thoughts in Japan)," published by Iwanami Shoten.
Japanese: なお、現存する律の一部、および令全体の注釈としては、『日本思想大系』（岩波書店）の第三巻「律令」（井上光貞ほか校注）がある。
English: The actual operation and the management of Yoro Ritsuryo Code after its establishment were conducted in the similar manner to the operation of Taiho Ritsuryo Code, because both Codes did not differ largely from each other, and thus it is considered that Yoro Ritsuryo Code did not give a significant impact on the history of the Ritsuryo codes.
Japanese: 養老律令は、大宝律令と大きな相違点はないため、養老律令施行後もそれ以前と変わらない政治運営が行われたと見られ、律令制史上の大きな意義は特にないとされている。
English: Yoro Ritsuryo Code was an incomplete code under development, so there should not have been any particular needs to enact it.
Japanese: 養老律令は、撰修途中の律令であり、あえて施行する必要は特になかったはずである。
English: Looking back the political situation around 757, Emperor Shomu, who had reigned over the central government until then, died in 756, and multiple powerful groups inside the government started to fight to take the leadership of the government.
Japanese: 757年当時の政治状況を見ると、それまで中央政府に君臨していた聖武天皇が756年に没し、政府内で複数の勢力が主導権争いを始めていた。
English: Judging from these contexts, it is believed that the establishment of Yoro Ritsuryo Code was produced by the political intentions of Empress Koken and Nakamaro to utilize the code which was the achievement of their common grandfather, FUJIWARA no Fuhito, aiming not only to announce their succession of the policy of Fuhito but also to seek for the stabilization of their political power.
Japanese: これらの状況から、養老律令施行の背景には、両者共通の祖父である不比等の成果を活用することで、不比等の政治を継承することを宣言するとともに、孝謙・仲麻呂政権の安定を図ろうとする政治的意図があったと考えられている。
English: On the contrary, there is also a study which positively evaluates the establishment of Yoro Ritsuryo Code, which says it provided a more suitable and reliable code which adapted to the actual conditions of Japan, through the process of revisions and amendments of Taiho Ritsuryo Code that had been in force for a half century since its enactment (the theory released by Hiroaki HARUNA).
Japanese: 一方、大宝律令の施行から半世紀が経過して律令国家の定着していく中で、より日本の実情に合わせた律令制への再構築の一環として行われたとして積極的評価をする説（春名宏昭説）もある。
English: Nihonrei (codes in Japan) varies considerably from Torei (codes in Tang Dynasty) in the titles of sections and chapters of the code book, and the order of them is also quite different.
Japanese: 唐令と日本令では、篇目の大幅な組み替えもあり、順序もかなり違っている。
English: Yugisho is a method that was mainly used in trials to judge which of the two claimants involved had a just claim.
Japanese: 湯起請（ゆきしょう）とは、主に裁判の際に、二人の内どちらの主張が正しいかを審理する方法。
English: In the yugisho method, each of the two claimants to be tried first swore that their claim was the truth in front of the parties concerned (in some cases, they would write a kishomon [sworn oath]).
Japanese: 湯起請の方法は、まずあらかじめ審理を受ける者二人が、それぞれ自分の主張が事実であると、当事者の前で誓う（起請文を作成する場合もある）。
English: After that, they would both simultaneously put their hands in boiling water, take out a stone, and then place it on the Shinto altar in order to ask the shrine's gods for consideration.
Japanese: その上で、神に審議を問うという形で、二人が同時に熱湯の中に入った石を取り出して神棚に安置する。
English: Then, on the same day or a few days later, the claimant who suffered a less severe scald (it was referred to as "shitsu" [fault]) would be judged to be right.
Japanese: その後当日もしくは数日後に、焼けただれ（これを「失」と称する）の少ない者の主張が正しいと判断する方法である。
English: However, if on the day of the trial, the claimant went out somewhere else, did not attend the trial, failed to take out the stone, or place it on the altar by dropping it, he would be considered to be "at fault" and lose the suit immediately.
Japanese: ただし、当日の他行・不参、石の取り出し及び棚への安置の失敗による取り落としなどがあれば、直ちに「失あり」とされて敗訴となった。
English: If the both claimants suffered a similar degree of scalding, it would be regarded as a sign from providence showing that their claims were even.
Japanese: なお、両方とも火傷の程度が同じである場合には、双方折半の神意の表れと解された。
English: Although yugisho was mainly applied to civil suits such as disputes over the boundary between territories, in some cases it was used on a suspect of various crimes.
Japanese: 主に境相論などの民事的な訴訟で行われたが、各種犯罪の嫌疑者個人に対して行われた例も存在する。
English: Yugisho is considered to be an inheritance of kukatachi (an ancient way of making a judgment by putting one's hands in hot water) from ancient times, but no such technique existed in the period of the Ritsuryo legal codes.
Japanese: 古代の盟神探湯を継承したと考えられているが、律令法時代にはこうした手法は存在しない。
English: Although the details are unknown, it is said that yugisho started being used around the early Muromachi period as a revival of the ancient kukatachi and was used among private citizens at first.
Japanese: 盟神探湯の復活と言う形で室町時代前期頃から行われたとみられているが詳細は不明であるが、当初は民間で行われていたと考えられている。
English: It was widely used as a method which enabled people to obtain agreements from both claimants without the exercise of detentions or tortures at "the will of the gods," but its use was limited only to the cases in which the truth could not be ascertained even after the thorough investigation of evidence such as witnesses or documents collected from the both parties.
Japanese: 強制的な拘束や拷問などを行わずに「神の意思」の名のもとで当事者の合意を得られる方法として広く行われたが、あくまでも双方の証人・証文などの証拠類を揃えて吟味した結果でも事実の成否が確定できない場合などに限定されていた。
English: Also, since the decision to conduct yugisho could put psychological pressure on the litigants, indirectly it helped to achieve an early solution to a problem by having litigants with weak evidence drop the suit voluntarily.
Japanese: また、実際に湯起請を行うことを決めるだけで訴訟当事者に心理的圧迫を与えられ、証拠があやふやな当事者の訴訟取下などの早期解決に至らせる間接的な効力も有した。
English: In "Sakkai-ki Diary," it is stated that yugisho was conducted at Naishidokoro (the place where the sacred mirror is enshrined) of the Imperial Court in 1425, and also in "Kanmongyoki," it is described that it was conducted in 1431.
Japanese: 応永32年（1425年）に朝廷の内侍所で湯起請が行われたことが『薩戒記』に記載され、『看聞御記』にも永享3年（1431年）に湯起請が行われたことが記されている。
English: A written opinion issued by the Muromachi bakufu in 1439 described that "the degree of shitsu shows how maliciously Boji (signs placed at the border between territories) was distorted" and regarded it as an effective solution to disputes over the boundary between territories since an unreasonable claim would be reflected in the the result of yugisho.
Japanese: また、永享11年の室町幕府の意見書でも「湯起請の失の深浅は、牓示姧曲の多少による」とされ、不当な主張をすれば湯起請の結果に反映されるとして、境相論の解決法として有効とみなしていた。
English: First, the parties concerned, the officials from the bakufu side such as bugyoshu (magistrates) or oyakebito (officials who serve the Imperial Court), and a miko (a shrine maiden) or an onmyoji (the master of Yin Yang) gathered before the gods, and then after the miko had conducted purification, they boiled water before the gods.
Japanese: まず神前に当事者、奉行衆・公人などの幕府側、巫女もしくは陰陽師が集まり、巫女のお祓いの後に神前に湯を沸騰させる。
English: Next, one representative (termed "torite") of each party wrote a kishomon (sworn oath), burned it and swallowed the ash, then picked up a stone from the hot water and placed it on the Shinto alter in the order that had been decided by drawing lots in advance.
Japanese: 次に、予め引かれた籤の順番に当事者の代表各1名（取手）が起請文を書いて焼いた灰を飲み込んだ後に湯中の石を取り上げて神棚に置いた。
English: The torite held before the gods (normally in a Shinto shrine) where yugisho took place for three days, and then on the third day the degree of their scalds was examined by bugyoshu.
Japanese: 取手は以後3日間、湯起請が行われた神前（通常は神社）に留めて置かれ、3日目に奉行衆立会いのもとで双方の取手の火傷の調査が行われた。
English: If only one of the torite suffered a scald, he would be regarded as "at fault," and the torite and his party would be considered to be making a false claim and lose the suit.
Japanese: 一方に火傷が現れた場合には「失あり」とされ、当該の取手及びその陣営の虚偽とみなされて敗訴となった。
English: If the both torite suffered scalds, they both would be regarded as unlawful and the property concerned (i.e. lands if the case was of a dispute over the boundary between territories) would be confiscated by the bakufu.
Japanese: 双方に火傷が現れた場合には双方ともに不正ありとして当該物件（境相論の場合は土地）を幕府が収公した。
English: On the contrary, if neither of them suffered scalds, both sides would be regarded as "without fault" and a new deal would be concluded by chubun (the physical division of the land).
Japanese: 反対に双方に火傷が出なかった場合にはいずれも「失なし」として中分による新たな取り決めが結ばされた。
English: If one of the parties concerned did not respond to the call for yugisho three times, it would become definite that the party lost the suit due to "disobedience to summons."
Japanese: なお、当事者の一方が湯起請の呼び出しに3回応じない場合には、「召文違背」を理由とした敗訴が確定した。
English: However, by the mid Edo period, the legal system had been improved by kogi (the shogunate government) and people had become more science-oriented and accordingly few people believed in yugisho, so eventually this method died out.
Japanese: しかし、江戸時代中期になると、公儀による訴訟体制の整備や科学的な考え方をする人が増え湯起請が正しいと考える当事者は少なくなったため、この方法は廃れていった。
English: On the other hand, in some regions yugisho changed into a custom of yudate and became part of various Shinto rituals.
Japanese: その一方で、湯起請は地域においては湯立の風習に変化して各種神事に取り入れられるようになった。
English: In yudate, with reverence toward the holiness and magical power of water and fire, after purification by abstaining from eating meat, the conductor of the ritual boils water, presents it to the gods, and at the same time sprinkles it over the attending people to pray for rebirth and purification of life and good health.
Japanese: 湯立ちの風習は、水と火の神聖・呪性を重視し、精進潔斎を行って湯を沸かして神に献じて参列した人々も浴びることで生命の再生・浄化と息災を願うというものである。
English: Rienjo is a document for confirming a divorce that was issued by a husband to his wife (or his wife's father or brother) during the Edo period.
Japanese: 離縁状（りえんじょう）とは、江戸時代に庶民が離婚する際、夫から妻（または妻の父兄）に宛てて交付する、離婚を確認する文書である。
English: Since there was a custom to write the body of the letter in three and a half lines, the letter was commonly called Mikudarihan (three lines and a half.)
Japanese: また、文書の内容を3行半で書く慣習があったため、俗に三行り半（みくだりはん。三行半、三下り半。）とも言う。
English: Unlike the report of divorce in the modern Japan, which is a confirmation document submitted to the government under joint signature of the couple, Rienjo was a document to confirm a divorce, which was a unilateral action by the husband.
Japanese: 現代の離婚届が夫婦連名で国に対して行う確認的届出の文書であるのと異なり、離縁状は夫の単独行為である離縁を証する文書である。
English: It is pointed out that a lot of Rienjo are remaining in the silkworm-raising districts, because a source of income for wife was secured after the divorce in the regions where the people were mainly engaged in sericulture, silk reeling, and textile manufacture, all of which were supported by female labor.
Japanese: 女性の労働力によって支えられている養蚕や製糸・織物業が主体となっている地域では離婚後も女性の収入源が確保されているため、離縁状は養蚕地帯において多く残されていることが指摘されている。
English: Since only the husband had the authority to divorce in those days, it was only the husband who wrote Rienjo.
Japanese: 当時、夫にのみ離婚をなす権限があったため、離縁状を書くのは夫に限られる。
English: But in fact, it was considered to be a disgrace to the husband if he did not write Rienjo when his wife wanted him to, or even when the husband wrote Rienjo, it was kept by relatives or their Nakodo (matchmaker) in the most cases.
Japanese: もっとも、妻が離婚を望んでいるにもかかわらず離縁状を書かないのは夫の恥とされ、また、夫が離縁状を書いても親類や媒酌人（仲人）が預かることも多かった。
English: As such, it is considered that it was not such a system to allow the husband to easily and arbitrarily divorce his wife.
Japanese: このように、必ずしも夫が好き勝手に易々と離婚できる制度ではなかったとされる。
English: According to the stipulations of Kujikata-osadamegaki, a woman who remarried before receiving Rienjo from her present husband was shaved her head and returned to her parents' house, and a man who remarried before issuing Rienjo to his present wife was convicted dismissal from his place of residence, i.e., expelled.
Japanese: 公事方御定書の規定によれば、離別状を受領せずに再婚した妻は髪を剃って親元へ帰され、また、離別状を交付せずに再婚した夫は所払（ところばらい。追放。）の刑に処された。
English: As there was some illiterate population in those days, those who did not know their letters were allowed to draw three and a half lines to substitute the body of the letter.
Japanese: 当時は字が書けない人もいたがその場合は3本の線とその半分の長さの線を1本書くことにより、離縁状の文言を書いた取扱がされていた。
English: Since there was a custom to write the body of the letter in three and a half lines, it was commonly called like that.
Japanese: 離縁状の内容を3行半で書く習俗があったことから、このように称される。
English: There are several versions for the body of the letter, but mostly the description about the divorce comes in the first part and the description about permission to remarriage comes in the latter part (according to Shigeto HOZUMI, Professor of Tokyo Imperial University.)
Japanese: その3行半の文面にはいくつか種類があるが、多くは前段で離婚文言を述べ、後段で再婚許可文言を述べる（東京帝国大学教授・穂積重遠の研究による）。
English: Hitotsu, konnpan sohokatteai wo motte rien ni oyobi, shikaruueha sonomotogi, izukata ni engumiitashisoro tomo, watakushikata ni futagokoronaku, koreniyori ribetsu issatsu kudan no gotoshi.
Japanese: 一つ、今般双方勝手合を以て離縁に及び、然る上は其の元儀、何方に縁組み致し候とも、私方に二心無く、これにより離別一札くだんの如し。
English: Therefore, whomever you will remarry, I will not object to that and will not change my mind about this divorce.
Japanese: したがって、今後あなたが誰と縁組みしようとも、私に異議はなく、翻意することもありません。
English: The letters of divorce kept by Mantoku-ji Temple (Ota City [former Ojima-machi town] Gunma Prefecture), which was a divorce temple, are called the Mantoku-ji Letter of Divorce, which are written in a unique style containing Buddhist terminology.
Japanese: また、縁切寺であった満徳寺（群馬県太田市（旧尾島町））に残る離縁状は満徳寺離縁状と呼ばれ、仏教用語が用いられた独特の文面を持つ。
English: The divorce temple was a convent, which was a safehouse for women seeking a divorce in those days when women had no right to obtain a divorce from their husbands; once a wife fled into there, she can obtain a divorce from her husband.
Japanese: 縁切寺（えんきりでら）とは、女性の側からの離婚が困難であった当時、そこに駆け込むことによって離婚が達成される尼寺である。