nntsuzu/KFTT huggingface dataset:
English: The bride, Isora, is a woman of well-formed character, and serves the family very hard, being a perfect wife.
Japanese: この嫁にきた磯良というのは、大変よくできた女で、家によくつかえ、非の打ち所がなかった。
English: However, after a while he takes a prostitute mistress called Sode outside; he does not return home but instead lives with the mistress.
Japanese: しかし、いつのころからか、外に袖という遊女の愛人をつくり、これとなじみになって、家に帰らなくなった。
English: Isora waits on Shotaro faithfully, but he betrays Isora and runs away with money.
Japanese: 磯良はあつく正太郎を世話したが、逆に正太郎は磯良をだまし、金を奪って逐電してしまった。
English: Isora, who has been so cruelly deceived, becomes sick and bedridden, weakening day by day.
Japanese: 磯良はこのあまりの仕打ちに病気で寝込むようになり、日に日に衰えていった。
English: Meanwhile Shotaro, who has run away with Sode, stays at the home of Hikoroku, a relative of Sode, and they live happily next door to Hikoroku.
Japanese: 一方、袖と駆け落ちした正太郎は、袖の親戚の彦六の厄介となり、彦六の隣の家で仲睦まじく生活した。
English: While he doubts if Isora curses her, Sode passes away after seven days in spite of all the care.
Japanese: これはもしや、磯良の呪い……、と思っているうちに、看病の甲斐なく七日後、袖は死んでしまった。
English: She says that her master passed away, and she pays a daily visit to the grave on behalf of her master's wife, who is sick in bed.
Japanese: 聞くと、つかえる家の主人が死に、伏せてしまった奥方の代わりに日参しているのだという。
English: Shotaro gets interested in the wife, who has been well known for her beauty, and he follows the woman to visit the wife and share sorrows with her.
Japanese: 美人であるという奥方に興味を持った正太郎は、女についていき、奥方と悲しみを分かち合おうと訪問することとなった。
English: When Shotaro offers his condolences, it is Isora who appears from the folding screen.
Japanese: 正太郎がお悔やみのあいさつをすると、屏風から現れたのは、まさしく磯良だった。
English: The yin-yang diviner writes Chinese characters in Ten and Chu style on Shotaro's body, and warns him to shut himself inside for forty-two days and says that he must make sure not to go outside at all if he doesn't want to die.
Japanese: 陰陽師は正太郎のからだに篆籀を書て埋め尽くし、今から四十二日間物忌みをし、死にたくなければ必ず一歩も外に出ては行けない、ということを言った。
English: At night, while he shuts himself inside as he was told to do, he hears a woman's voice say, 'So disappointed. The sentences of blessed charms are written here (so I can't enter).'
Japanese: その夜、言われた通り物忌みをしていたところ、女の声がして、「あなにくや。ここにたふとき符文を設つるよ」と言った。
English: When Hikoroku notices daybreak, he calls Shotaro over the wall, and he hears Shotaro's scream, 'Oh, no!'
Japanese: やがて夜が明けたのを見、彦六は、正太郎を壁越しに呼び寄せると、「あなや」と正太郎の叫び声がする。
English: He hurries outside and sees that the sky is still dark, and then he sees blood dribbling from the wall and a man's topknot hanging from the edge of the eaves.
Japanese: 慌てて外に出てみると、外はまだ真っ暗で、正太郎の家には壁に大きな血のあとが流れており、軒に髻がかかっているのみ。
English: It was an adaptation from 'Bai Niangzi yong zhen lifengda (Eternal Prisoner Under the Thunder Peak Pagoda)' in "Jingshi tongyan 'Warning Words to Penetrate the Age)," but it has a unique ending connected with the story of Anchin and Kiyohime.
Japanese: 原話は、『警世通言』「白娘子永鎮雷峰塔」であるが、途中から終結を安珍・清姫伝説へ結びつける、独自な要素をもっている。
English: His third child, Toyoo, is a gentle boy who favors the refined ways of the capital and shows no interest in his family business, so he and the oldest son let him do as he like.
Japanese: 三男の豊雄は、優しく、都風を好む性格の、家業を好まない厄介者で、父や長兄も好きに振舞わせていた。
English: One day, when he goes back home from his mentor ABE no Yumimaro, a priest at Shingu, the rain began to pour down from the southeast, so he folds his umbrella and takes shelter from the rain in the fisherman's hut.
Japanese: ある日、学問の師匠の神官、安倍弓麿のもとから帰るとき、東南からの激しい雨になり、傘をたたんで漁師小屋で雨宿りした。
English: So Toyoo lends his umbrella to the woman, and a few days later he is going to visit a house of AGATA no Manago for the umbrella.
Japanese: そこで豊雄は自分の傘を貸し、後日返してもらいに女、県の真女児の家に伺うことになった。
English: At night, he has a dream that Manago appears and he flirts with her at her house.
Japanese: その晩、真女児が夢に出て、それは、真女児の家で一緒に戯れる、という内容だった。
English: A servant girl, Maroya, leads him to the splendid house that is exactly what he saw in his dream, and he has a fun time with Manago, although he wonders about it only for a second.
Japanese: 侍女のまろやの案内で行ったそこは、夢と様子の違うことのない立派な屋敷で、豊雄は怪しんだけれど、それも一瞬のこと、豊雄は真女児と楽しいひと時を過ごした。
English: Although Toyoo hesitates, thinking of his father and older brother, he accepts the offer, is given a treasured sword and returns to his house that day.
Japanese: 豊雄は父兄のことを思い迷ったけれど、ついに承諾し、その日は宝物の太刀をもらって、家に帰った。
English: On the following day, his father, mother and older brother found Toyoo have a dubious treasured sword, and they sternly asks him how he got it.
Japanese: 次の日、豊雄が怪しげな宝刀を持っているのを見て、どうやってこれを賄ったのか父と母と長兄は豊雄をせめた。
English: His sister-in-law cannot remain indifferent, and she asks him and tells her husband what Toyoo has explained to her.
Japanese: 見かねた兄嫁が仲介することとなり、詳しく事情を話したのが、長兄に伝えられた。
English: The oldest brother doubts his story because there is no such a house like Agata, and he notices that this is a treasured sword which was recently stolen from Kumano Hayatama Taisha Shrine, and father and older brother takes him to the head priest.
Japanese: 長兄はこの辺りに県という家のないことからやはり怪しみ、そして、これが近頃盗まれた熊野速玉大社の宝物であることに気づき、父と長兄は豊雄を大宮司につきだした。
English: When he arrives, the splendid Agata's house has been in ruins.
Japanese: 行ってみると、あんなにきらびやかだったはずの県の家は廃墟となっていた。
English: A courageous samurai becomes the first to go into the house to look around, and he finds a beautiful woman.
Japanese: 武士の中で大胆なものが先頭に立って、なかの様子を見ると、ひとりの美しい女がいた。
English: Toyoo's punishment is reduced but not pardoned, and the OYA family pays money; after a hundred days, he is released.
Japanese: 豊雄の罪は軽くなったけれども許されず、大宅の家が積んだ金品により、百日後やっと釈放された。
English: Toyoo's older sister marries a merchant called TANABE no Kanetada and lives in Tsubaichi, Yamato Province.
Japanese: 豊雄の姉は大和国石榴市（つばいち）に嫁いでいて、商人の田辺金忠の家だった。
English: In the spring, many people visit Hase-dera Temple, and Manago and Maroya appear.
Japanese: 春、近くの長谷寺に詣でるひとの多い中を、あの真女児がまろやとやって来た。
English: Toyoo is scared, but Manago proves herself not to be a monster and makes him feel relieved.
Japanese: 恐れる豊雄に真女児は、自分が化け物でないことを証明して見せ、安心させた。
English: She also makes the excuse that it was a trick in order to protect herself, and through the Kanatada couple's intervention Toyoo at last marries Manago.
Japanese: そして、あれは保身のための謀略であったと弁解し、金忠夫婦の仲介もあって、ついに豊雄は真女児と結婚することとなった。
English: Manago refuses the offer because of her chronic complaint at first, but she is persuaded.
Japanese: 真女児は持病を理由にはじめ拒んだけれども、とりなしもあって了解した。
English: They enjoys the travel and are eating their meal by the waterfall in the Yoshino Detached Palace, when someone comes over.
Japanese: 旅は楽しいもので、吉野離宮の滝のそばで食事をとっていると、こちらにやって来るひとがいる。
English: He is an old man who serves Oyamato-jinja Shrine, and he instantly looks through the true form of Manago and Maroya, and then two people plunge into the falls and vanish with water flowing out.
Japanese: このひとは大和神社につかえる翁で、たちまち真女児とまろやの正体をみやぶると、二人は滝に飛び込み、水が湧き出て、どこかへ行ってしまった。
English: The old man tells Toyoo that if he kept being on intimate terms with the demon, Toyoo would die, but if he took his courage, he could get rid of the demon, and advises him to keep himself calm.
Japanese: 翁は、あのまま邪神と交われば、豊雄は死んでしまうところだった、豊雄が男らしさをもてば、あの邪神を追い払えるから、心を静かにもちなさい、と教えた。
English: Maroya too appears in front of Toyoo, who is about to faint, and he spends the night in terror.
Japanese: 気を失いかけた豊雄の前にまろやも姿を見せ、豊雄は恐ろしい思いをしてその夜を過ごした。
English: Next day, Toyoo explains it to the steward, and they go to a monk of Kurama-dera Temple, who happens to come here, and ask him to pray for Toyoo.
Japanese: 次の日、豊雄は庄司にこのことを訴え、たまたまこの地に来ていた鞍馬寺の僧侶に祈祷を頼むことになった。
English: The confident monk, however, is defeated by Manago, and he dies of her poison despite their care.
Japanese: 自信たっぷりだったこの僧も、真女児に負け、毒気にあたって介抱の甲斐なく死んでいった。
English: Toyoo corrects his thought by noticing that other people have become victims for the sake of his own life, and he faces Manago and requests that if she will spare Tomiko's life she can take him anywhere she likes.
Japanese: 豊雄は自分のせいで犠牲が出ることで心を改め、真女児に向い、自分を好きにしていいから、富子を助けてくれ、とたのんだ。
English: And Hokai says he will come later, and tells him to press down the demon until Hokai arrives.
Japanese: そして、法海はあとで来るから、それまで取り押さえておくことを指示された。
English: When Toyoo is pressing down Manago with a given stole, Hokai shows up before long.
Japanese: 与えられた袈裟で豊雄が真女児を取り押さえていると、やがて法海和尚がやって来た。
English: When Toyoo lifts the stole, Tomiko and a three-foot serpent are there, unconscious.
Japanese: 豊雄が袈裟をはずしてみると、そこには富子と三尺の大蛇が気を失っていた。
English: He catches the serpent and a little snake jumping toward him, places them a bowl, wraps up it with his stole, buries it in the ground of the temple and makes a serpent mound.
Japanese: これと、躍りかかってきた小蛇をとらえ、一緒に鉢に封じ、袈裟でこれをくるんで封じ、これを寺に埋めて蛇塚とした。
English: A main character of 'The Blue Hood' is a Zen master Kaian, also known as Kaian Myokei, who really existed and is known for establishing Daichu-ji Temple in Shimotsuke Province.
Japanese: 「青頭巾」に出てくる主人公の改庵禅師は改庵妙慶といって、下野国大中寺を創建したことで知られる実在する僧侶である。
English: He visits a big house in the village to ask for a night's lodging, and when people of low birth see the Zen master, they run off to the corners, making a fuss and crying, the mountain ogre has come.
Japanese: 宿を求めて里に入り大きな家を訪ねると、禅師を見た下人たちは、山の鬼が来た、と騒ぎ立て、隅に逃げる。
English: The master of the house appears; he welcomes Kaian, apologizes to him for the people's rudeness and offers an explanation for the misunderstanding.
Japanese: 出てきた主人は改庵を迎え入れてもてなし、下人たちの無礼をわび、誤解のわけを話した。
English: At a temple in the nearby mountain, there was an Ajari (high rank of priest), who was very studious and respected by everyone, but when he brought back a servant boy with him from Koshi, where he had administered the vows at an initiation ceremony, he came to favor the boy.
Japanese: 近くの山に寺があって、そこの阿闍梨は篤学のすばらしい僧で尊敬をあつめていたが、灌頂の戒師をつとめた越の国から一緒に連れ帰った稚児に迷い、これを寵愛するようになった。
English: When the boy died of disease in April of this year, Ajari stayed close beside the body for days, and he went mad, eating the flesh and licking the bones, till at last he had eaten up everything.
Japanese: 稚児が今年の四月、病で死ぬと、阿闍梨はその遺体に何日も寄り添ったまま、ついに気が狂い、やがて死肉を食らい、骨をなめ、食い尽くしてしまった。
English: The Ajari turned into an ogre and came to eat dead bodies, digging up the graves, so those fellows are terrified.
Japanese: それから鬼と化し、里の墓をあばき、屍を食うようになったので、里のものは恐れているという。
English: He says, 'That's because he was a person of such straight and sturdy nature,' and 'If his mind is released, he will be a monster; if his mind is set in, he will become Buddha,' so he decides to instruct the ogre and lead him back to his original mind.
Japanese: そして、「ひとへに直くたくましき性のなす所なるぞかし」「心放せば妖魔となり、収むる則は仏果を得る」と言い、この鬼を教化して、もとの心にもどす決心をした。
English: He asks for a night's lodging, and the owner abbot says, "Suit yourself," and goes to his bedroom.
Japanese: 一夜の宿を強くたのむと、主の僧侶は、好きになされよといい、寝室に入っていった。
English: At midnight the abbot appears and looks for the Zen master, but he seems not to be able to find the Zen master, passing by him.
Japanese: 子の刻、僧侶がでてきて禅師を探すが、目の前に禅師がいても、見えないようで、通り過ぎて行ってしまう。
English: Dawn comes and when the abbot regains his sanity, he is dumbfounded to see the Zen master sitting right where he was sitting.
Japanese: 夜が明け、僧が正気に戻ると、禅師が変らぬ位置にいるのを見つけ、呆然としている。
English: The Zen master says, 'if you are hungry, you can eat my flesh,' and when he tells the abbot that he was sitting here without sleeping, the abbot feels shame at his wretched state, and reveres the Zen master as Buddha.
Japanese: 禅師は、飢えているなら自分の肉を差し出してもいいと言い、昨夜はずっとここで寝ることもなくいたと告げると、僧は自分の浅ましさを恥じ、禅師を仏と敬った。
English: The Zen master has the abbot sit on the stone and put his blue hood on the head of abbot in order to instruct him.
Japanese: 禅師は僧を教化するため、僧を石の上に座らせ、かぶっていた青頭巾を僧の頭にのせた。
English: He then climbs down the mountain and tells the villagers not to go up to the mountain, and he sets out on his journey to the Ou district.
Japanese: そして山をおり、里人は山に登ってはいけないと命じ、東北へ旅立っていった。
English: In October of the following year, the Zen master returns to Tomita and asks the owner of the house in which he had stayed about the ogre; the owner is very pleased because the ogre has not climbed down the mountain since then.
Japanese: 一年後の十月、禅師は富田へ戻って、以前泊まった家の主人に様子を聞くと、あのあと鬼が山を下ったことは一度もないといい、喜んでいる。
English: The Zen master climbs the mountain to find the abbot murmuring the shodoka on the stone in the deserted temple.
Japanese: 山に登って見てみると、あの僧は、荒れ果てた寺の中、石の上で証道歌をつぶやいているのだった。
English: So, he takes his Zen stick and strikes the abbot's head with it, saying, 'What do you live for? (What is the reason for your existence in this world?),' and the body of the abbot dissolves instantly like ice melts, along with the bones, leaving only the blue hood that had been on his head.
Japanese: そして禅杖をもって「作麼生（そもさん）何の所為ぞ」と頭を叩くと、たちまち僧の体が氷が解けるように消え、あとには骨と頭の上の青頭巾だけが残った。
English: After that, Kaian the Zen master becomes the abbot of the temple, changing it from the Shingon sect to the Soto sect, and it is said that the temple continues to flourish.
Japanese: 改庵禅師はその後、寺の住職となり、真言宗だった寺を曹洞宗に改め、栄えたという。
English: Sanai OKA was a person who is well known for his anecdotes about money, and his name appears in various books.
Japanese: 岡左内は当時、金銭にまつわる逸話が伝えられた人物で、色々な書物にその名が見える。
English: Sanai is known for respecting thrift, desiring riches and honor, as well as for his way of killing time, which is to set gold coins on the floor in the room.
Japanese: 左内の有名なところといえば、富貴を願って倹約を尊び、暇なときには部屋に金貨を敷き詰め、楽しんだ。
English: However, he is not stinginess, and when he knew that a servant saved a gold coin, he talked about the importance of money, praising the servant and giving him 10 gold coins.
Japanese: しかし吝嗇ということではなく、ある下男が小判一枚を蓄えていることを知ると金の大事さを説き、これをとりたて、十両の金をやった。
English: He says that he comes here because he wants to talk about various things to take his mind off daily life.
Japanese: ひごろのうさを晴らしに、いろいろなことを語りたいがためにやって来たという。
English: He recites proverbs such as, 'Those who have ambition are not killed by creeps,' judging that a wise man who is contented with honest poverty may be wise, but such behavior is not wise in that he doesn't consider money important.
Japanese: 「千金の子は市にも死せず」「富貴の人は王者のたのしみを同じうす」とことわざを唱え、清貧な生き方をする賢人は賢いけれど、金の徳を重んじない点で賢明な行為ではない、と断じた。
English: Sanai becomes interested in him, and asks some questions like why eight of ten rich people are greedy and cruel, why the honest hard worker can't be rich, whether it is because of the actions in former lives in the Buddhist context, and whether it is because of the Will of Heaven in the Confucian context.
Japanese: これに、左内は興に乗って、なぜ富めるものの八割が貪酷で残忍なのか、そして、真にすばらしい働き者の人がなぜ貧しいままなのか、これは、仏教にいう前業のせいなのか、儒教のいう天命のせいなのか、と質問をした。
English: The old man criticizes the teaching of Buddhism as perfunctory, and states his opinion.
Japanese: 翁は、その仏教の教えはいい加減なものであると批判し、自分の考えをのべた。
English: He explains that, in short, money is something without feelings, and 'it acts by nature's sense'--there is interposition of the logic of right and wrong--therefore, money is gathered to those who treat it with respect; he says it is a skill to save money, so it is irrelevant to the actions in former lives or the Will of Heaven.
Japanese: つまり、金とは非情のものであり、「天の随（まにまに）なる計策（たばかり）」、自然の道理によって動くもので、善悪の論理は介在しないこと、金銭を尊重するひとのところに集まるもの、金銭をためることは技術なのだ、だから、前業も天命も関係ない、と。
English: Sanai is pleased with his story because his long-held doubts have been dispelled, and he asks one more question about a movement of a power struggle in the future.
Japanese: 左内はこれを聞いて、ひごろの疑問が解決したことを喜び、もう一つ、これからの世の勢力の動きについて翁に尋ねた。
English: And he makes a prediction that Hideyoshi TOYOTOMI reigned over the whole country after Kenshin UESUGI, Shingen TAKEDA, and Nobunaga ODA, but it won't last long.
Japanese: そして、上杉謙信、武田信玄、織田信長のあと、豊臣秀吉が天下をとったが、これも長くないだろう、と予言した。
English: Sanai thinks of the given poem, and when he grasps the meaning he comes to believe it deeply.
Japanese: 左内は与えられた詩について考え、その意味に思い至ると、これを深く信じるようになった。
English: Because the copyright expired completely (50 years after its release and 38 years after the director's death), a public-domain DVD has become available.
Japanese: 著作権の保護期間が完全に終了（公開後50年と監督没後38年の両方を満たす）したことから現在パブリックドメインDVDが発売されている。
English: It is a TV drama which was broadcast on TV Asahi Corporation Network, 'Saturday Waido Theater' in 1980.
Japanese: 1980年にテレビ朝日系「土曜ワイド劇場」で放映されたテレビドラマ。
English: It is an adaptation from 'The Reed-Choked House' and 'A Serpent's Lust,' which is the same as the movie, and this is also homage to the movie.
Japanese: 映画作品と同じ原作のなかから「浅茅が宿」と「蛇性の婬」を用いて、映画作品へのオマージュにも仕上がっている。
English: The creative team was Shochiku, which made the dramatic TV series of Hissatsu Shigotonin (actually, Kyoto Film Studio), and despite its being an entertainment it was made elaborately with the visual beauty so characteristic of Hissatsu series.
Japanese: 制作スタッフは必殺シリーズを作ってきた松竹（実質は京都映画撮影所）で娯楽作品ながらも必殺シリーズ特有の映像美も兼ね備えた丁寧な作りがなされている。
English: Masamoto NASU adapted the stories of 'The Chrysanthemum Vow,' 'The Blue Hood,' 'The Reed-Choked House,' 'A Serpent's Lust,' and 'The Carp of My Dreams,' for children's stories respectively, 'Promise,' 'Ogre,' 'Burned-out Site,' 'Snake's Eyes,' and 'Gengorobuna (Dytiscid carp).'
Japanese: 那須正幹が「菊花の約」・「青頭巾」・「浅茅が宿」・「蛇性の婬」・「夢応の鯉魚」をそれぞれ「約束」・「鬼」・「やけあと」・「へびの目」・「げんごろうぶな」という題名で子供向けに翻案したもの。
English: He asked himself, 'Is it possible to reproduce the yearning for mystery that Japanese people have held in their minds since old times?,' and he is said to have written them.
Japanese: 那須は「日本人の心に昔から根づいていた怪奇なものへの憧れといったものを現代に再現できないだろうか」と考え、執筆したという。
English: A title of the play by Miyuki NAKAJIMA, 'Yakai' Vol. 5 (1993), was 'The flowers lost their colors, while I set myself in this life and became lost in thought as time went by in vain; during spring the rain continually fell downward.'
Japanese: 中島みゆきの舞台「夜会」Vol.5（1993年）のタイトルが、「花の色は　うつりにけりな　いたづらに　わが身世にふる　ながめせし間に」である。
English: Miyuki NAKAJIMA appeared in the poster wearing twelve-layered ceremonial kimono, pretending to be ONO no Komachi and showing her back.
Japanese: ポスターには十二単を着て小野小町に扮した中島みゆきが後姿で写っている。
English: The story was based on a tradition of ONO no Komachi and 'The Reed-Choked House' in Ugetsu Monogatari.
Japanese: ストーリーは、小野小町の伝承と、雨月物語の中の「浅茅が宿」をモチーフにしている。
English: Although the relationship of the main characters was changed into that between brother and sister, it was inspired by 'A Serpent's Lust.'
Japanese: 兄妹にアレンジされているが、「蛇性の婬」に着想を得てつくられている。
English: Miyuki NAKAJIMA wrote the music for a theme song written by Juro KARA, which has the same name as the original title, and she sang it, featuring it on her album entitled "Jidai - Time Goes Around."
Japanese: 唐十郎が作詞した同名の主題歌を、中島みゆきが作曲して歌っており、中島みゆきのアルバム時代-Timegoesaround-に収録された。
English: In November 2005, 'The Chrysanthemum Vow' was adapted for a recitation CD read by Akira ISHIDA and produced by U-zra8 (Beepa).
Japanese: 2005年11月うずらっぱ(Beepa)により石田彰を読み手として「菊花の約」が朗読CD化された。
English: "Hojoki," written by KAMO no Chomei, is a representative essay in the history of medieval Japanese literature.
Japanese: 『方丈記』（ほうじょうき）は、鴨長明（かものちょうめい、かものながあきら）によって書かれた日本の中世文学史の代表的な随筆。
English: Hojoki' was named after the event of KAMO no Chomei's building a iori (a hut) in one square jo on Mt. Hino.
Japanese: 鴨長明が晩年、日野山に方丈（一丈四方）の庵を結んだことから「方丈記」と名づけた。
English: Tradition holds that it was written in 1212, the Kamakura era, but the original manuscript is thought not to exist.
Japanese: 鎌倉時代、1212年（建暦2年）に記されたとされるが、原本は残っていないと見られる。
English: It was the first excellent literary work written in Chinese characters and Katakana, or the Wakan Konkobun mixed writing style of Chinese characters and Hiragana.
Japanese: 漢字と片仮名、もしくは漢字と平仮名の混ざった和漢混淆文で書かれたものとしては、最初の優れた文芸作品である。
English: In the opening of the work, he wrote about the transitory nature of fleeting things, and then the disasters that had occurred in his time or in the past, and his life in a thatched hut was described during the latter part.
Japanese: 冒頭で移り行くもののはかなさを語った後、同時代・または過去の災厄についての記述が続き、後半には自らの草庵での生活が語られる。
English: Moreover, at the end of the work he denied any attachment to life in a thatched hut because it would prevent people from achieving spiritual enlightenment.
Japanese: さらに末尾では草庵の生活に愛着を抱くことさえも悟りへの妨げとして否定する。
English: The river never stops running, and the water is never the same as before. The bubbles are floating on the pool; some bubbles are disappearing and some are coming up; they will never be the same.'
Japanese: 「ゆく河の流れは絶えずして、しかも、もとの水にあらず。淀みに浮かぶうたかたは、かつ消え、かつ結びて、久しくとどまりたる例なし。」
English: It is the end of March 1212, and Renin the Monk is writing this down at the hut in Toyama.'
Japanese: 「干時、建暦のふたとせ、やよひのつごもりごろ、桑門の蓮胤、外山の庵にて、これをしるす。」
English: The first part of the book focuses on natural calamities such as the Fire of Angen in 1177, the relocation of the capital that took place shortly after the whirlwind in 1180, the famine that occurred between 1181 and 1182, and the big earthquake that hit the capital in 1185.
Japanese: 安元三年（1177）の都の火災、治承四年（1180）に同じく都で発生した竜巻およびその直後の遷都、養和年間（1181～1182）の飢饉、さらに元暦二年（1185）に都を襲った大地震など、その前半部分はもっぱら天変地異に関する記述を書き連ねている。
English: In the latter part of the book, he wrote an explanation or a writing that appeared to be an excuse as to why he had to bemoan his bad luck, which was not suitable for the life of aristocracy, but this part is considered a very important and interesting material from the perspective of present-day disaster prevention.
Japanese: 後半部分に見られる、およそ貴族とは言えないような不遇をなぜ自分がかこたなければならなかったのか、その説明、あるいは言い訳であるとも想像されるが、今日的な防災という観点から見れば、きわめて貴重で興味深い資料となっている。
English: Around 8 p.m., on April 28, 1177, a fire broke out through the careless handling of burning things in the inn of a dancer in the southeast of the capital (near the present JR Kyoto Station).
Japanese: 安元三年（1177）四月二十八日午後八時頃、都の東南（現在のJR京都駅付近か）で、舞人の宿屋が火の不始末が原因で出火した。
English: Soon the fire spread to the northwest of the capital, and overnight Suzakumon, Daigokuden, the Daigakuryo Organization and Minbusho Department, etc., were reduced to ashes.
Japanese: 災はまたたく間に都の西北に向かって燃え広がり、朱雀門・大極殿・大学寮・民部省などが一夜のうちに灰燼に帰した。
English: 16 residences of the court nobles were burned down, and one-third of the houses of common people in the capital were destroyed by fire.
Japanese: 公卿の邸宅だけでも十六軒、一般家屋に至っては都の三分の一が焼失した。
English: In April 1180, a big tornado (a "whirlwind," according to Chomei) occurred near the crossroads of Nakamikado-oji Street and Higashikyogoku-oji Street (near the present Matsukagecho, Kamigyo Ward, Kyoto City and the Kyoto City Museum of Historical Materials).
Japanese: 治承四年（1180）四月、中御門大路と東京極大路の交差点付近（現在の京都市上京区松蔭町、京都市歴史資料館の辺りか）で大きな竜巻（長明は『辻風』と記述）が発生した。
English: PROBABLY autumn leaves
Japanese: 風は周囲にあるものをあっという間に飲み込み、家財道具や檜皮、葺板などが、あたかも冬の木の葉のように宙を舞った。
English: After the wind passed, there remained only crushed houses, beams, and pillars.
Japanese: 風の通ったあとには、ぺしゃんこに潰れたり、桁や柱だけになった家が残された。
English: The tornado passed the capital toward the south-southwest, but it seemed to disappear before reaching what is now Higashi Hongan-ji Temple.
Japanese: 竜巻は市街地を南南西に向かって走り抜け、現在の東本願寺の手前辺りで消滅したものと思われる。
English: A famine took place during the years 1181 and 1182, and many farmers in various provinces abandoned their lands.
Japanese: 養和年間（1181～1182）の頃、二年間にわたって飢饉があり、諸国の農民で逃散する者が多かった。
English: The Imperial Court tried in vain to depend on various incantations and prayers, and in addition to the rise of prices, a plague killed many people.
Japanese: 朝廷は様々な加持祈祷を試みたが甲斐なく、諸物価は高騰し、さらに疫病が人々を襲った。
English: Ryugyohoin, in Ninna-ji Temple, mourned the countless people who died of starvation, and every time he encountered the dead he would write a letter of '阿' on their foreheads for Kechien (making a connection with Buddha for the repose of the spirit), and it is said that the number of the dead exceeded 42,300.
Japanese: 仁和寺の隆暁法印という人が無数の餓死者が出たことを悲しみ、行き交うごとに死者の額に「阿」の字を書いて結縁し、その数を数えたところ、四万二千三百余に達したという。
English: However, it is assumed that this famine was not brought about naturally but was caused by a shortage of food that had occurred because, in addition to the transfer of the national capital to Fukuhara by the Taira clan, MINAMOTO no Yoritomo and Yoshinaka KISO took up arms, and rice as render was not carried to the capital.
Japanese: なお、この飢饉は自然発生的なものではなく、源頼朝・木曽義仲の挙兵や平氏の福原遷都によって都への貢米が押しとどめられ、食糧難に襲われたものであると想像される。
English: Tsurezuregusa is an essay which was written by Kenko YOSHIDA, or Kaneyoshi URABE (real name).
Japanese: 徒然草（つれづれぐさ）は、吉田兼好こと卜部兼好（うらべかねよし）が書いた随筆。
English: It is valued as one of the Japan Three Majors Lists, Histories and Satires, along with "Makura no soshi" (the Pillow Book) by Sei Shonagon and "Hojoki" (An Account of My Hut) by KAMO no Chomei.
Japanese: 清少納言の『枕草子』、鴨長明の『方丈記』と合わせて日本三大一覧歴史・風刺の一つと評価されている。