nntsuzu/KFTT huggingface dataset:
English: In addition, daimyos appeared, such as Masaichi KOBORI, Sadamasa KATAGIRI, and Nagamasu ODA, who created their own schools developed from wabicha.
Japanese: さらにはわび茶から発展し、小堀政一、片桐貞昌、織田長益ら流派をなす大名も現われた。
English: The population of those who practiced chanoyu in the beginning of the Edo period was limited to mainly daimyo and rich merchants, but increased dramatically as the merchant class prospered economically in the mid-Edo period.
Japanese: 江戸時代初期までの茶の湯人口は、主に大名・豪商などが中心のごく限られたものであったが、江戸中期に町人階級が経済的勃興するとともに飛躍的に増加した。
English: The school of the Senke (House of Sen) that originated from Edo period towns, centered around the Sansenke (three houses of tea ceremony (Omotesenke (the house of Omotesen), Urasenke (the house of Urasen) and Mushanokojisenke (the house of Mushanokojisen))), was the school that invited the new chanoyu participants mainly consisting of town class people.
Japanese: これらの町人階級を主とする新たな茶の湯参入者を迎え入れたのが、元々町方の出自である三千家を中心とする千家系の流派である。
English: The formation of the head-master system commonly seen in a current traditional performing arts, developed in order to organize massive numbers of disciples.
Japanese: この時、大量の門弟をまとめるために、現在では伝統芸能において一般に見られる組織形態：家元制度が確立した。
English: In addition, Shichijishiki (the seven virtues style ceremony) was designed by Nyoshinsai of the seventh head of Omotesenke, Yugensai of the eighth Urasenke, and Fuhaku KAWAKAMI of the founder of Edosenke (the house of Edosen) as the new practice method to handle large numbers of disciples.
Japanese: また、表千家七代如心斎、裏千家八代又玄斎、如心斎の高弟、江戸千家初代川上不白などによって、大勢の門弟に対処するための新たな稽古方法として、七事式が考案された。
English: These efforts made chanoyu lessons for the village headman, headman and merchants, and became popular across Japan.
Japanese: これらの努力によって茶の湯は、庄屋、名主や商人などの習い事として日本全国に広く普及していったのである。
English: However, it triggered the large scale chanoyu and developed into the bad game influence.
Japanese: ただ、同時に茶の湯の大衆化に拍車がかかり、遊芸化が進んでいったという弊害もある。
English: The understanding of 'wabi (taste for the simple and quiet) or sabi (quiet simplicity)' gradually changed, behavior, like breaking a beautiful stone lantern for being 'too perfect,' treasuring a tea bowl that was repaired after being cracked, became incomprehensible for the masses that it made locals to call 'chajin' (a man of tea) as 'henjin' (abnormal man) (it had a close resemblance to extreme Zen and excessive spiritualism and was a behavior far removed from the original sado).
Japanese: 「侘び・寂び」に対する理解も次第に変質し、美しい石灯籠を「完璧すぎる」とわざと打ち欠いたり、割れて接いだ茶碗を珍重するなど、大衆には理解し難い振る舞いもあって、庶民の間で「茶人」が「変人」の隠語となる事態も招いた（禅の極端化にも共通する過度の精神主義であるし、「粋な自分」を誇示する、本来の茶道とは外れた行為でもある）。
English: On the other hand, it began to stress the original purpose of sado, 'the beauty of the mind that appears when entertaining a guest' in response to the inclination of it becoming a form of entertainment in districts.
Japanese: 他方でこのような遊芸化の傾向に対して、本来の茶道の目的である「人をもてなす際に現れる心の美しさ」が強調されるようになる。
English: The Rinzai Sect temples of the Daitokuji School greatly contributed to this, and 'wakei seijaku' (harmony, respect, purity, and tranquility), the motto that was considered to be fundamental to sado of the Rikyu School was created in this process.
Japanese: この際に大徳寺派の臨済宗寺院が大きな役割を果たし、利休流茶道の根本とされる「和敬清寂」という標語もこの過程で生み出された。
English: The current chanoyu called 'sado' was completed by reexamining the structure of temae (a formalized chano yu procedure) of each school, adding the ritualization structure of tea parties ('one of the basic mannerism is to wear full dress at weddings'), and reexamining the original idea of sado, 'the essence of hosting a guest is (the guest cannot be truly entertained if the person does not take a full consideration of daily conduct and be aware of the essence at the bottom of one's heart).'
Japanese: 各流派による点前の形態や茶会様式の体系化と言った様式（「結婚式には礼服を着る事」程度のマナ−の範疇である）の整備に加えて、「人をもてなす事の本質とは（常日頃の振る舞いと、その奥底にある心の本質に気を使わないと、本当の意味で人をもてなす事はできない）」と言った茶道本来の精神を見直すことにによって、現在「茶道」と呼んでいる茶の湯が完成したのである。
English: When the end of the Edo period came, people of the town, who despised the strict form of chanoyu using maccha for the education of samurai families, demanded tea which could be enjoyed lightheartedly.
Japanese: 江戸末期になると、武家の教養として作法が固まっている抹茶の茶の湯を嫌い、気軽に楽しめる茶を求める声が町衆から出てきた。
English: In the same period, people became anxious about the status of sencha which became just a drink for pleasure and voiced to say that there should be an 'art' for sencha.
Japanese: 同時期に、単なる嗜好品と化してしまった煎茶の現状を憂い、煎茶に「道」を求める声があがった。
English: The Senchado was developed by redefining the way of sencha in response to the voices of the people and followed the way of sencha performed by the Baisao of the former monk of Manpuku-ji Temple of Obaku Sect during the mid-Edo period.
Japanese: これらの声をくみ上げる形で、江戸時代中期に黄檗宗万福寺の元僧売茶翁（売茶翁）が行っていた煎茶の法に従い、改めて煎茶の作法を定めたのが煎茶道である。
English: The names of famous people who favored sencha were Jozan ISHIKAWA, who was a famous person in the early Edo period, Akinari UEDA during the mid-Edo period, and Sanyo RAI of the late Edo period.
Japanese: 煎茶を好んだ著名人として江戸初期の石川丈山、中期に上田秋成、後期には頼山陽の名が挙げられる。
English: The feudal system collapsed at the beginning of the Meiji period, and each school protected by a clan became financially unstable.
Japanese: 明治時代になると、封建制度が崩壊し、諸藩に庇護されていた各流派が財政的に困難に陥るようになった。
English: In midst of it, Tecchu ENNOSAI of the thirteenth Urasenke resided temporarily in Tokyo to perform the revival of sado.
Japanese: そうした中、裏千家十三代円能斎鉄中は一時東京に居を移して茶道再興に努めた。
English: It was worth his effort for he succeeded in grabbing the attention of influential businessmen to incorporate sado as required education for girls.
Japanese: 努力の甲斐あって有力財界人の関心を呼び、茶道を女子教育の必須科目として組み込むことに成功した。
English: As a result, sado gained the aspect of 'cultural need of girls' separate from the original wabicha, and it has now become the norm to have a fancy tea party wearing a beautiful kimono.
Japanese: このため茶道は、本来のわび茶とは別の「女子の教養」としての要素も獲得し、今では美しい着物姿での華やかな茶会が当たり前になっている。
English: Sado spread even around the world after World War II, and the popularization of sado achieved world level recognition.
Japanese: 戦後は海外にも茶道は広まり、茶道の大衆化は世界的レベルとなっている。
English: Tenshin OKAKURA, who worked in the China-Japan Department, Museum of Fine Arts, Boston, published and introduced "The Book of Tea" (Japanese title was "Cha no Hon") in 1906.
Japanese: ボストン美術館中国日本部に勤務していた岡倉天心がアメリカで『THEBOOKOFTEA』（邦題『茶の本』）を1906年（明治39年）に出版紹介した。
English: This publication brought the attention of European and Americans, and it became common to call 'sado' as 'tea ceremony' in English.
Japanese: この出版は欧米文化人の関心を呼び、「茶道」を英語で「teaceremony」というのも一般的になった。
English: (It was interesting that Okakura mentioned in 'Cha no Hon' that the experience that closely resembled 'sado' for European and Americans was the 'consideration of the host during a tea party' and was the 'essence of sado apart from tea.')
Japanese: （なお、岡倉が「茶の本」に於いて、欧米人にとっての「茶道」への近似体験として、「ティーパーティでのホストの心遣い」を挙げたことは、「茶を離れた茶道の本質」として興味深い。）
English: The influence that Okakura brought to sado was great, and chanoyu changed its name to sado in public after the introduction of Okakura.
Japanese: 岡倉が茶道に与えた影響は大きく、岡倉の紹介以降、一般的には、茶の湯が茶道という名前に変わった。
English: The conduct of Japanese sado started to incorporate Chinese tea (art of tea) at the beginning of 1980's.
Japanese: 1980年代初め頃には、日本の茶道の所作は中国茶（茶芸）に用いられるようになった。
English: The current 'folding chakin' conduct in Chinese tea showed the influence from Japanese sado.
Japanese: 現在の中国茶（茶芸）の「茶巾をたたむ」所作は、日本の茶道の影響の表れであるといえる。
English: Mizuho School: Ittotsu TAMAKI, who was the lord of Tedori-jo Castle, Hidaka-gun (Wakayama Prefecture), served the Kishu Tokugawa Family for generations, revised the school in Meiji, but spread the tradition after the World War II with Kobe as the center.
Japanese: 瑞穂流（みずほりゅう）玉置一咄日高郡(和歌山県)手取城城主代々紀州徳川家に仕え明治に流儀を改めるが戦後は神戸を中心に伝承。
English: Most of the founders were disciples of Shoo TAKENO or a direct pupil of SEN no Rikyu, and formed a unique way of tea different from 'Sotan School' even being influenced by Rikyu.
Japanese: 多くは武野紹鴎の門人か千利休の直弟子を創始者とするものであり、利休の影響はうけつつも「宗旦流」とは異なる独自の茶風を形成している。
English: Azuma Yabunouchi School: Passed down along with the Senpo Misho School of Kado (flower arrangement), found in Kanagawa and Aomori Prefectures.
Japanese: 東藪内流（あづまやぶのうちりゅう）華道宣法未生流と共に伝えられ神奈川・青森などに見られる
English: Higo Ko School: Passed down in the Kumamoto clan, and is said to continue to teach the school of Rikyu as it was.
Japanese: 肥後古流(茶道)（ひごこりゅう）熊本藩で伝承され利休の流儀をそのまま伝えていると称される
English: Sakaisenke: The head family of Senke, was inherited by the biological son of SEN no Rikyu, but broke off early.
Japanese: 千家の本家である堺千家（さかいせんけ）は千利休の実子である千道安が継いだが、早期に断絶した。
English: In another words, it was the 'Sotan School' and included Matsuo, Yoken, Sohen, Fusai, and Hisada Schools that were pedigree of Sotan Shitenno (Four Disciples of Sotan) other than the Sansenke.
Japanese: いわゆる「宗旦流（そうたんりゅう）」であり、三千家の他に、宗旦四天王の系譜である松尾流、庸軒流、宗徧流、普斎流や久田流なども含む。
English: The Sotan School was the name used for SEN no Sotan, the son of Shoan, and his disciples.
Japanese: 宗旦流は、江戸時代初期に、少庵の子である千宗旦とその弟子達に対して用いられた呼称。
English: Mitani School: Sochin MITANI, the disciple of Kakukakusai, the sixth Omotesenke (it is unclear whether it presents itself or not)
Japanese: 三谷流（みたにりゅう）三谷宗鎮表千家六代覚々斎の門人（現存するか不明）
English: Kyokuzen School: Kyokuzen KAWAKAMI, the disciple of Kakukakusai, the sixth Omotesenke (it is unclear whether it presents itself or not).
Japanese: 曲全流（きょくぜんりゅう）河村曲全表千家六代覚々斎の門人（現存するか不明）
English: Dai Nihon Chado Gakkai (Japan Association of the Tea Ceremony): Sensho TANAKA, the disciple of Ennosai, the thirteenth Urasenke, and later gained the secrets of the Ishida School and returned the teachings
Japanese: 大日本茶道学会（だいにっぽんちゃどうがっかい）田中仙樵裏千家十三代圓能斎の門人・後に石州流の秘伝も得て流儀返上
English: Murasakinosenke (the house of Murasakinosen): Assumed to be the linage passed down from the house of chief vassal of Owari Tokugawa family, which taught within the Japanese Defense Army; there is another school with the same name which is unknown the linage
Japanese: 紫野千家（むらさきのせんけ）尾張徳川の家老家に伝わった今沢流の系譜らしい現在自衛隊などで習流また別に同名の流派もあるがどこの流れかは不明
English: It is a simple everyday event to entertain guest with Usucha (thin maccha) using a pot and a tea tray for a person who practices sado, but more ceremonial forms of entertaining guests were the Chaji (tea function) and Oyose Chakai (tea party of the masses).
Japanese: 茶道をたしなむ人が来客の際、ポットや茶盆を用いて薄茶を点てるといったものはもっとも簡略かつ日常的なことであるが、より様式化されたもてなしの形として、茶事および大寄せ茶会があげられる。
English: Chaji is a form of tea party that individuals perform for a small number of designated guests, and the host decorates the tea room with flowers and a hanging scroll, and entertains the guest with charcoal temae, kaiseki (meal served in the tea ceremony), and koicha (thick tea) or usucha.
Japanese: 茶事とは少人数のあらかじめ決められた客を対象にして個人が行う茶会であり、亭主は茶室を花や掛物で飾り、炭手前、懐石、濃茶および薄茶の点前により客をもてなす。
English: The most common form is the afternoon chaji which incorporated kaiseki for lunch, but depending upon the mood, chaji is performed in the morning or evening, and also after meal times (called after meal tea function)
Japanese: 昼食として懐石を供してから茶をふるまう正午の茶事が最も基本的な形であるが、趣向によって朝・夜などの時間帯の茶事も行われ、また客が食事をすませた後の時間帯にもてなすこともある（飯後の茶事。
English: Depending upon the occasion, chaji is performed in the form of nodate (outdoor tea making) which uses the outdoors in place of the tea room and ryurei (table seated style) which uses tables and chairs.
Japanese: 趣向によって、屋外を茶室に見立てる野点（のだて）や、テーブル・椅子を用いる立礼（りゅうれい）の茶事も行われる。
English: It requires about an hour per ceremony, and is performed in several tea rooms arranged side by side.
Japanese: 所要時間は1席当たり1時間程度であり、複数の茶席を設けて並行してもてなすこともある。
English: The way of pouring Chinese tea in Japan in the present day is the form called 'kufu cha' (gubu cha) that originated from Canton, Fujian Province.
Japanese: 今日、日本で行われている中国茶の淹れ方は、福建・広東で発祥した形式である「工夫茶（功夫茶）」である。
English: Kufu cha uses the way of pouring oolong tea and this does not apply to other tea leaves, but it is used as the main Chinese tea method and other leaves are used in the method of Kufu cha.
Japanese: 工夫茶は、もともと烏龍茶の淹れ方であるので他の種類の茶葉には適さないが、現在では中国茶芸の主流となっており、他の茶葉も工夫茶で淹れられる。
English: There are great types of Chinese tea and different ways of pouring tea depending on the tea leaves, that Chinese tea developed as 'the most beautiful way of pouring tea' and one form of performance.
Japanese: 中国茶はその種類が非常に多く、茶葉によって淹れ方が異なるため、「最も美味しく茶を淹れる方法」や一種のパフォーマンスとして、中国茶芸は発展した。
English: It is believed that the tea drinking custom settled in the age of Han, but since then has spread as a drink to just enjoy its taste, sado did not develop as 'the art.'
Japanese: 中国においては、漢の時代には飲茶の習慣が根付いていたと考えられているが、嗜好品として広まったために、「道」としての茶道はおこらなかった。
English: There is no artistic school of sado in Korea and the importance is placed on 'tare' (茶禮) as a ceremony.
Japanese: 朝鮮では芸道的な茶道ではなく、儀式としての「茶禮」（タレ）に重点が置かれていた。
English: The tegoto mono (central music for shamisen, koto and shakuhachi) of jiuta composed by Kengyo MATSURA, who was a blind musician who performed in Kyoto, during the Bunka and Bunsei era.
Japanese: 文化文政の頃、京都で活躍した盲人音楽家、松浦検校が作曲した手事（てごと）もの地歌曲。
English: Music such as 'Kisen' and 'Karigane' named several tea brands lined up in the order of four seasons, and it produced a calm atmosphere with the idea to walk around in the four seasons of Uji, a famous tea production area.
Japanese: 「喜撰」「雁が音」など、多数の茶の銘を詠み込み四季の順に配列しつつ、春夏秋冬の茶の名産地宇治を巡り歩くという風流な趣向の曲。
English: It was a huge music success and was solid even in two parts of tegoto (partly played with just instruments), changed the key frequently, and is considered a technically difficult piece to play.
Japanese: 大曲で二箇所の手事（楽器だけで奏される器楽間奏部）も音楽的に凝ったもので、転調も頻繁に現れ、技術的にもなかなか難しい曲。
English: It was composed by Kengyo KIKUOKA, the blind musician, who performed in Kyoto in Bunka and Bunsei era, and a tegotomono jiuta where Kengyo YAEZAKI played the koto.
Japanese: 文化文政時代、京都で活躍した盲人音楽家、菊岡検校が作曲、八重崎検校が箏の手付をした手事もの地歌曲。
English: Ondo' was originally the term used for court music, and was often used in general modern Japanese songs, and it should be noted that it is not related to any folk songs.
Japanese: 「音頭」は本来雅楽用語であり、のち近世邦楽全般において広く使われ、この曲も民謡とは関係ないので注意が必要。
English: It was a lyric selected from 'Onna temae' (Women's temae) written by the poet, Yayu YOKOI, and its content wished for good relations between a man and woman while calling out many names of tea utensils.
Japanese: 俳人横井也有の「女手前」から抜粋した歌詞で、多数の茶道具を詠み込みつつ男女の仲がいつまでも続くよう願った内容。
English: The tuning of Shamisen used in this song was the unique 'six down' and produced a special atmosphere with this tune, while the passage of the music is solid, tegoto is long, and the koto player of Kengyo YAEZAKI is done skillfully as a symphony, and is often performed in symphonies even now.
Japanese: 三味線の調弦が「六下がり」という非常に特殊なもので、独特な響きがこの曲独自の雰囲気を作り出しており、歌の節も凝っている一方で手事が長く、八重崎検校の箏手付も巧みで合奏音楽としてもよくできているので、現代でも演奏会でよく取り上げられる曲である。
English: It is used as a favorite 'kamigata dance' (jiuta dance), and the arrangement of the dance differs depending upon schools, but is unique in the way that it uses fukusa (silk cloth).
Japanese: 「上方舞」（地唄舞）においても好んで舞われ、いくつかの流派ごとの振り付けがあるが、どれも袱紗を使用する特徴のあるものである。
English: It originated from the Chinese potato planted in Kyushu brought to Kyoto during the mid Edo Period.
Japanese: 江戸時代中期に九州で作られていた唐芋（とうのいも）を京都に持ち込んだのが始まり。
English: Peeled shrimp-shaped potatoes mixed with dried cod softened beforehand (after 7 to 10 days) are simmered for at least 1 day.
Japanese: 厚く面取りした海老芋と、1週間～10日程かけて柔らかく戻した棒鱈を、1日以上かけて炊き上げる。
English: However, the ingredients that seep out of the dried cod covers up the shrimp-shaped potato preventing it from becoming mushy; at the same time, the juices that from the shrimp-shaped potato softens the dried cod.
Japanese: しかし、棒鱈から出る成分が海老芋を包み込み煮崩れを防ぎ、海老芋から出る灰汁が棒鱈を柔らかくする。
English: Ichizawa Hanpu Co., Ltd. is a cloth bag manufacturer located in Higashiyama Ward, Kyoto City.
Japanese: 一澤帆布工業株式会社（いちざわはんぷこうぎょうかぶしきがいしゃ）とは、京都市東山区にある布製鞄のメーカーである。
English: It is known for the tag "Kyoto-shi Higashiyama Chion-in maeagaru IchizawaHanpu sei" (made by Ichizawa Hanpu in Chion-in maeagaru, Higashiyama Ward, Kyoto City) stitched into the red border.
Japanese: 『京都市東山知恩院前上ル一澤帆布製』と縫い込まれた赤枠のタグで有名。
English: As a result of the problems, Shinzaburo ICHIZAWA of the founding family and craftsmen who had worked for the company left Ichizawa Hanpu Co., Ltd. and established Ichizawa Shinzaburo Hanpu Co., Ltd. that sells similar bags.
Japanese: 同トラブルにより、創業一族の一澤信三郎とそれまで勤めてきた職人は退社して、同様のかばんを取り扱う一澤信三郎帆布を設立。
English: Shintaro ICHIZAWA, the eldest son who succeeded the Ichizawa Hanpu Co., Ltd., employed new craftsmen and began the business again on October 16, 2006 with new materials.
Japanese: 一澤帆布工業株式会社を継いだ長男・一澤信太郎は新たな職人と素材をもって2006年10月16日より営業を再開した。
English: Ichizawa Hanpu bags are made of thick cotton and hemp materials called Hanpu (sailcloth).
Japanese: 一澤帆布製のかばんは帆布（はんぷ）と呼ばれる綿および麻製の厚布で作られている。
English: The bags are featured by designs of enhanced practical use, rich color variations, and excellent durability, gaining popularity with young people as designer goods.
Japanese: 実用性の高いデザイン、豊富な色、抜群の耐久性などを特色とし、ブランド品として若者に人気を集めた。
English: They remain perennial favorites as bags for carrying photo equipment, mountain-climbing equipment, or geological survey equipment.
Japanese: 写真、登山、地質調査などの機材運搬用のかばんとしても根強い支持を受けてきた。
English: The first president Kihei ICHIZAWA (born in 1853) started a business with a laundry service and a band called KYOTO BAND.
Japanese: 初代一澤喜兵衛（嘉永6年生まれ）が行っていた西洋洗濯（クリーニング）や楽団KYOTOBANDが始まり。
English: In the Taisho period, bicycles became widely used, which created demand for tool bags hung on the bicycle: the company thus manufactured bags for workers, including pharmacists, milkmen, carpenters, gardeners, and sake dealers.
Japanese: 大正時代になると自転車が普及し、自転車のハンドルに掛ける道具袋の需要が生まれ、薬屋、牛乳屋、大工、植木屋、酒屋などの職人用カバンの製造を行った。
English: After the war, the company also manufactured rucksacks and tents and became known for various bags based on bags for workers.
Japanese: 戦後はリュックサックやテントも手がけ、職人用カバンを基にした各種のかばんで知られるようになる。
English: - Shinzaburo (the third son) retired the Asahi Shinbun Company for which he had worked and joined Ichizawa Hanpu Co., Ltd.
Japanese: ―　信三郎（三男）が勤めていた朝日新聞社を退社し、一澤帆布工業に入社
English: - Shinzaburo (the third son) was removed from the post of president and Shintaro (the eldest son) was inaugurated as the fifth president.
Japanese: ―　信三郎（三男）が代表取締役を解任され、信太郎（長男）が代表取締役社長（5代目）に就任
English: The will (the so-called "first will") was dated December 12, 1997, stating that among the company stocks owned by Nobuo (about 62,000 stocks out of 100,000 issued stocks), the third son Shinzaburo (then president) (a former staff of the Asahi Shinbun Company) and his wife inherit 67% stock, the fourth son Kikuo inherits 33% stock, and the eldest son Shintaro inherits most of the bank account.
Japanese: この遺言書（所謂「第1の遺言書」）は、1997年12月12日付で作成されたもので、内容は信夫保有の会社の株式（発行済み株式10万株のうち約6万2000株）の67%を社長（当時）の三男・信三郎（元朝日新聞社）の夫妻に、33%を四男・喜久夫に、銀行預金のほとんどなどを長男・信太郎に相続させるというものであった。
English: However, in July 2001, four months after opening the will, the eldest son Shintaro (a former banker of UFJ Bank Limited) brought a different will (the so-called "second will") that he had received from Nobuo before his death.
Japanese: ところが、この遺言書の開封から4ヶ月後の2001年7月に、長男・信太郎（元UFJ銀行行員）が、自分も生前に預かったと別の遺言書（所謂「第2の遺言書」）を持参した。
English: This will was dated March 9, 2000, stating that among the company stocks owned by Nobuo, the eldest son Shintaro inherits 80% and the fourth son Kikuo (who was involved in the business but later retired in 1996) inherits the remaining 20% (inheritance in this manner would result in about 62% company stock owned in the names of Shintaro and Kikuo).
Japanese: この遺言書は、2000年3月9日付で作成されたもので、内容は信夫保有の会社の株式80%を長男・信太郎に、残り20%を四男・喜久夫（家業に関わっていたが1996年退社）に相続させるというものであった（この通りに相続すれば、信太郎・喜久夫両名で会社の株式の約62%を保有）。
English: Under the provision of the Civil Code that a subsequent will revokes earlier wills (Article 1023 of the Civil Code), the will of March 2000 has effect normally; however, since the contents of the two wills were completely inconsistent with each other, the third son Shinzaburo argued about the authenticity of the "second will" and brought the case before the court.
Japanese: 民法では新しい遺言書の内容を有効とする（民法1023条）ため、通常であれば2000年3月の遺言書が有効となるが、2通の遺言書の内容が全く異なることから、「第2の遺言書」の真贋に三男・信三郎が異議を唱え決着は法廷の場に持ち込まれた。
English: However, in the court, Shinzaburo's argument was not accepted because of "lacking sufficient evidence to rescind the validity of the will" and Shinzaburo lost the case by the Supreme Court decision in December 2004.
Japanese: しかし裁判で、信三郎の主張は「無効と言える十分な証拠がない」として認められず、2004年12月に最高裁判所で信三郎の敗訴が確定した。
English: Accordingly, the eldest son Shintaro and the fourth son Kikuo acquired about 62% stock of Ichizawa Hanpu Co., Ltd. in accordance with the "second will."
Japanese: これを受けて、長男・信太郎と四男・喜久夫は、信太郎側の「第2の遺言書」の内容に従い、一澤帆布工業の株式約62%を取得。
English: In March 2005, before the Supreme Court decision, Shinzaburo established a separate entity, Ichizawa Hanpu kakosho Ltd. (584 Shinno-cho, Higashiyama Ward, Kyoto City, Kyoto Prefecture; the president Yuki NISHIMURA).
Japanese: 信三郎は、最高裁判決より前の2005年3月に別会社の有限会社一澤帆布加工所（京都府京都市東山区進之町584、西村結城代表取締役）を設立。
English: All 65 craftsmen worked in the manufacturing department of Ichizawa Hanpu Co., Ltd. supported Shinzaburo, who was the president for years, to transfer to Ichizawa Hanpu kakosho Ltd.
Japanese: 一澤帆布工業の製造部門の職人65人全員が、長年社長であった信三郎を支持して同社へ転籍。
English: Ichizawa Hanpu kakosho Ltd. continued manufacturing by renting a store and factory from Ichizawa Hanpu Co., Ltd.
Japanese: 一澤帆布加工所が、一澤帆布工業から店舗と工場を賃借する形で製造を継続していた。
English: Shintaro, the largest stockholder, held a special stockholders' meeting on December 16, 2005, where he dismissed president Shinzaburo ICHIZAWA (at that time) and all directors, and Shintaro was inaugurated as president.
Japanese: 筆頭株主となった信太郎は、2005年12月16日に臨時株主総会を行い、一澤信三郎社長（当時）と取締役全員を解任し、代わって信太郎が取締役社長となった。
English: As Ichizawa Hanpu kakosho Ltd. operated by Shinzaburo was using the store and factory of Ichizawa Hanpu Co., Ltd., Shintaro further filed an application for provisional disposition with the district court to obtain evacuation of the store and factory.
Japanese: さらに、店舗と工場は信三郎の一澤帆布加工所が使用していることから、信太郎は、地方裁判所に店舗と工場の明け渡しを求める仮処分を行う。
English: At the same time, not only Shinzaburo but also the craftsmen who moved to Ichizawa Hanpu kakosho Ltd. left the store.
Japanese: その際、信三郎だけでなく、一澤帆布加工所へ転籍した職人たちも共に店を退去。
English: Ichizawa Hanpu Co., Ltd. substantially lost the entire manufacturing department and Ichizawa Hanpu store stopped its business on March 6, 2006.
Japanese: 一澤帆布工業は事実上、製造部門を全て失った形となり、2006年3月6日に一澤帆布店は営業を休止した。
English: On March 21, 2006, Shinzaburo announced the creation of new brands called "Shinzaburo Hanpu" and "Shinzaburo Kaban (Shinzaburo bag)" (kanji for Kaban consists of 布(on the left) and 包- on the right).
Japanese: 2006年3月21日に「信三郎帆布」と「信三郎かばん（かばんは、左が布で、右が包）」を新たなブランド名とすることを発表。
English: Ichizawa Hanpu kakosho Ltd. resumed manufacturing under a commission from a newly established sales company, Ichizawa Shinzaburo Hanpu Co., Ltd.
Japanese: 新しく設立する販売会社・株式会社一澤信三郎帆布から一澤帆布加工所が製造の委託を受ける形で再始動。
English: On April 6, 2006, "Ichizawa Shinzaburo Hanpu" was opened diagonally across the street (Higashioji-dori Street) of Ichizawa Hanpu store.
Japanese: 2006年4月6日には、「一澤信三郎帆布」を一澤帆布店の道路（東大路通）を隔てた斜向かいに開店した。
English: Ichizawa Hanpu Co., Ltd. owned by Shintaro had suspended its business since March 6, 2006, but it newly employed 10 craftsmen for the factory near the head office and 18 for the factory of a separate entity in Shikoku region (contracting out) to secure 28 craftsmen in total.
Japanese: 信太郎のものとなった一澤帆布工業は、2006年3月6日以降は営業を休止していたが、新たに本社近くに職人を10人、四国にある別法人の工場で18人（外注）の計28人の職人を確保した。
English: Ichizawa Hanpu Co., Ltd. changed to get in materials (sailcloth) from a company in Okayama Prefecture, one of the companies to which Kurashiki Hanpu (Kurashiki sailcloth) was delivered, and began its business again on October 16, 2006 under technical assistance of Kikuo ICHIZAWA (the fourth son) to reproduce the conventional hanpu kaban (sailcloth bag).
Japanese: 材料である帆布を倉敷帆布の納入先の一つである岡山県の業者からの仕入れに切り替え、一澤喜久夫（四男）の技術指導の下、従前の帆布かばんを再現し、2006年10月16日より営業を再開。
English: In response, even after the court decision, Shinzaburo, who had his store diagonally across the Ichizawa Hanpu store, repeatedly proclaimed "the will was fake" and "the content of the (second) will trampled down the decedent's personality," expressing his dissatisfaction with the circumstances of the trouble.
Japanese: これに対し、斜め向かいに店を構える信三郎は判決確定後も、「遺言書は贋物」「（2通目の）遺言書の内容は故人の人格を踏みにじったものだ」などと繰り返し公言しており、この騒動の顛末に対して不満感を表明している。