nntsuzu/KFTT huggingface dataset:
English: He is said to have been born in what is now the town of Kira in Hazu County, Aichi Prefecture, and there are monuments to his place of birth and hometown in the Shitanda area of Miyasako in the same town.
Japanese: 生誕地は現在の愛知県幡豆郡吉良町とされ、同町宮迫字四反田には生誕地や旧里の碑がある。
English: Shigenori's grandfather, Choemon Norikatsu, was a retainer of Chikayoshi HIRAIWA, and became a retainer of Masanobu TAKEKOSHI after Chikayoshi's death.
Japanese: 茂則の祖父長右衛門則勝は平岩親吉の家臣で、親吉没後は竹腰正信の家臣となった。
English: Shigenori's father, Denemon Norito, served under Yoshinao TOKUGAWA and held various posts including umamawari (horse guard), daidobugyo (magistrate), and hiroshiki ashigaru gashira (commander of foot soldiers).
Japanese: 父の伝右衛門則等は徳川義直に仕え、馬廻・大道奉行・広敷足軽頭などを務めた。
English: After learning kyujutsu from Owari feudal retainer Tadashige NAGAYA of the Hegi-ryu Chikurin-ha school, Shigenori was appointed the yumiyaku (one responsible for archery duty) of Mitsutomo TOKUGAWA.
Japanese: 茂則は、尾張藩士で日置流竹林派（ちくりんは）の長屋忠重に師事して弓術を学び、徳川光友の代に弓役に任じられた。
English: On July 13, 1662, he took part in Sanjusangen-do Temple's archery contest in Kyoto and recorded 6,666 hits out of a total of 10,025 arrows, breaking the record of Daiemon YOSHIMI of Kishu clan and making him the best archer in the country.
Japanese: 寛文2年（1662年）5月28日(旧暦)、京都三十三間堂で通し矢種目に挑み、総矢数10,025本中通し矢6,666本を記録し、紀州藩吉見台右衛門の記録を破り天下一となった。
English: In 1668, Sonoemon KASAI of Kishu clan set a record of 7,077 hits out of a total of 9,000 arrows, breaking Shigenori's record.
Japanese: 寛文8年、紀州藩葛西園右衛門が通し矢7,077本（総矢数9,000本）を達成し、記録更新される。
English: On May 31, 1669, Shigenori made another attempt and broke Sonoemon's record by scoring 8,000 hits out of a total of 10,542 arrows, once again becomig the best in Japan.
Japanese: 寛文9年（1669年）5月2日(旧暦)に茂則は再度大矢数に挑み、総矢数10,542本中通し矢8,000本で葛西の記録を破り再度天下一となった。
English: According to legend, Shigenori began shooting at 6 o'clock in the evening on May 30 and finished at noon the next day, with about six hours remaining and with his energy still left.
Japanese: この時は5月1日の時刻日本（午後6時）から始め、翌日正午、残り約6時間となったところで余力を残して打ち切ったと伝わる。
English: His descendants passed on kyujutsu for generations as Owari feudal retainers, but the 10th-generation descendant, Kanzaemon Hisanori (deceased in 1906), had no legitimate son and so Tsunemasa TOMITA succeeded as the 11th-generation descendant.
Japanese: 子孫は尾張藩士として代々弓術の道統を継いだが、10代目の勘左衛門久則（明治39年〈1906年〉没）に嫡男がなく、富田常正が11代を継承した。
English: The chief retainer being a lover of sumo wrestling, sumo wrestlers were always going in and out of his house; as such, a strong wrestler happened to be visiting him that day.
Japanese: 家老は相撲好きで、常に力士が出入りしており、その日も強力の力士が来ていた。
English: Kanzaemon declined repeatedly but as his host insisted, he was left with no choice.
Japanese: 勘左衛門は再三辞したが、強いて所望されるのでやむを得ず取る事となった。
English: When Kanzaemon appeared for the fight with the hem of his hakama (a kind of skirt worn over a kimono) tucked up and still carrying two swords, everyone grew suspicious and the sumo referee questioned him about it, but Kanzaemon replied as follows.
Japanese: 勘左衛門は袴の裾を上げ大小を差したまま出てきたので皆不審に思い、行司が帯刀を見咎めたが、勘左衛門は以下のように答えた。
English: When the fight began, Kanzaemon drew his sword and in the same stroke, cut down his opponent, greatly astonishing everyone.
Japanese: 取り組うとすると勘左衛門は抜き打ちに相手を切り倒したので、皆大いに驚いた。
English: Kanzaemon sheathed his sword and before leaving, seated himself before the host and said, "Please know that this is the way the samurai fights."
Japanese: 勘左衛門は刃を納めて亭主の前へ座し、「士が勝負を争う時はこうするものだと思われよ。と言って辞去した。
English: Haibu (haimu) refers to a ritual of bowing which includes sayusa (a series of movement from left to right to left) for expressing one's gratitude on occasions such as joi (investiture of a court rank), appointment, and shiroku (receiving a stipend) in the Imperial Court during the Heian period.
Japanese: 拝舞（はいぶ、はいむ）は、平安時代、宮中で、叙位、任官、賜禄の際などに、謝意を表して左右左(さゆうさ)を行う礼である。
English: After bowing twice, while standing, turn your upper body to the left stretching both your arms out to the left with sleeves together, turn right and left maintaining the same posture, then kneel down on your left knee and do the same.
Japanese: 再拝ののち、立ちながら腰以上を左に向け、両手を左にのばして袖をあわせ、さらにこれを右または左に向け、またひざまづいて左膝を地につけ、同様のことをおこなったものであるという。
English: According to "Goshidaisho" (a commentary book written by Kanera ICHIJO on "Koke Shidai," which is a classic rule book about ceremonial and public functions), bowing twice in the beginning indicates respect for the Imperial edict, and the following dance expresses joy for receiving a favor.
Japanese: 『江次第抄』によれば、初め再拝するのは詔命を欽ぶ意で、後に舞踏するのは恩恵にあずかるのをよろこぶ意であるという。
English: According to "Sezoku senshin hi sho" (a ceremonial rule book written by the Emperor Gotoba), originally in the event of Chokin no Gyoko (New Year's visit to the Imperial Palace), the Emperor performed sayusa (left-right-left) and his retainers performed usayu (right-left-right), later, though, the custom changed so that the Emperor performed usayu, and the retainers performed sayusa.
Japanese: 『世俗浅深秘抄』によれば、朝覲行幸のとき天皇は左右左、臣下は右左右であったのが、のちに変じて、天皇は右左右、臣下は左右左となったという。
English: When clothes were given, haibu was conducted with them on his or her shoulder (kazukemono).
Japanese: 衣服をたまわったときは肩にその衣をかずきながらに拝舞した（被物（かずけもの））。
English: The haibu conducted by relatives in the event of jonin (investiture) was called Shinzokuhai.
Japanese: 叙任のとき、その親族があつまってそのために拝舞することを「親族拝」といった。
English: Oshorei (written as 御招霊; also pronounced as oshorai) is one of the annual events for the Japanese Urabon festival (a Festival of the Dead or Buddhist All Soul's Day, held around the 15th of July or August, depending on local customs).
Japanese: 御招霊（おしょうれい、おしょうらい）は、日本の盂蘭盆（うらぼん）の年中行事の一つ。
English: It is a kind of mukaebi (welcoming fire) which is lit to welcome ancestors' souls returning from the other world for the Obon festival (another word for Urabon Festival).
Japanese: お盆に先祖の霊があの世から帰ってくるとされるものを迎える、または招く迎え火の一つ。
English: Oshorei is practiced to help guide ancestors home with a light in the darkness.
Japanese: 先祖が帰ってくるのに道が暗いと困るので明かりを持って迎える意味を持っている。
English: Mukaebi is the opposite practice of Okuribi, which is lit to see ancestors' souls off to the other world after Obon festival.
Japanese: 迎え火に対して、お盆の後にあの世に戻って行く先祖の霊を送り出す送り火に相対するものである。
English: Several young men from the village would carry large, heavy Taimatsu torches which they could just barely manage on their own, and parade through the streets waving them.
Japanese: 村落の数人の男子の青年がやっと持ち上げられる程の重さの大きな松明（たいまつ）をそれぞれが持ち、大きく振り回して練り歩くものである。
English: The torch is made of Moso-chiku (Phyllostachys edulis) with a diameter of 7-10 cm and a length of 1.3-1.5 times longer than their height, to which a bundle of rice or wheat straw is bound as kindling.
Japanese: 直径7-10センチ程の太さ、背丈の1.3-1.5倍程の長さの孟宗竹に藁（いなわら）や麦藁の束を縛り付け、火を付けて松明とする。
English: As the event would spread sparks from the torches, it was held on a riverbank as a precaution against fire; this also acted as a landmark to guide souls to this world by lighting up the surface of the river for those who were coming back from the dark higan, or the other world, across Sanzu-no-kawa (Sanzu River).
Japanese: 松明の火の粉も飛び火の用心から川べりで行われたが、あの世である暗い彼岸から三途の川を渡ってこの世に帰ってくる川面を照らす道案内や目印の意味合いがある。
English: The exaggerated gestures of waving the torches is not only from the nature of hot-blooded young men, but also from an attempt to increase the fire, or prevent it from going out, by waving it through the air with all their might.
Japanese: 血気盛んな若者であり、松明を大きく振り回すのは自然の成り行きでもあるが、風を切って火の勢いを増したり、火が消えないように満身の力で振り回す。
English: By viewing this mukaebi from a distance, the other villagers, aside from the young men, join in welcoming their ancestors' souls.
Japanese: この迎え火を村落の男子の青年以外の者達は離れた場所から見て、皆で共に先祖の霊を招き迎えることとなる。
English: In some regions, people circled around a big Taimatsu torch with smaller Taimatsu torches in their hands, and shouted "Gozare (Please come back), gozare" to call ancestors' souls to them.
Japanese: また、地域によっては大きな松明の周りを小さな松明を持って廻り『御座れ（ござれ）、御座れ』」と叫び、祖先の霊を呼び寄せたとされる。
English: Aside from this annual event for the Urabon festival, some other events such as memorial services for the goryo (or mitama: spirit of a deceased person) of ancestors or mizuko (aborted, stillborn or miscarried fetus; newborn baby) are also called Goshorei.
Japanese: 他には盂蘭盆の年中行事とは別に、先祖や水子の御霊（みたま）を招き供養することなども御招霊（ごしょうれい）と呼ばれることもある。
English: In many cases, only one of the two ceremonial fires is lit at Obon festival: mukaebi as oshorei, for welcoming ancestors, or okuribi for seeing them off.
Japanese: お盆において、先祖を迎えるこの御招霊の迎え火と再びあの世に帰る際の送り火のいずれかが行われる事が多い。
English: As for okuribi, it is still observed today at the entrance or in the garden of some houses, and also in larger scale such as Gozan Okuribi (Bonfire Events on Five Mountains) in Kyoto.
Japanese: 送り火が家庭の玄関先や庭で行われるものから京都の五山送り火など大規模なものまで現在も行事として行われる。
English: On the other hand, the tradition of oshorei as a big mukaebi event for the whole village had been lost in many regions by around 1970, during a period of high economic growth.
Japanese: が、村落あげての大がかりな迎え火であるこの御招霊の慣習は高度経済成長と言われた昭和40年代中頃までで終えている場合が多い。
English: The reasons for this, which have also caused many other time-honored customs and events to disappear, include: concern about unexpected bush fire, lack of straw caused by a decrease in the farming population, changing life style of young men who are busy as office workers, construction of dams which drive villagers out of mountainous regions, depopulation and modernization.
Japanese: このことは予期せぬ野火に至る恐れがあったり、農家の減少で藁が十分に集められない、若者がサラリーマン化して日程の都合がつかないな、ダムの建設で山間部を離れる、過疎化や近代化など多くの古来からのそれぞれの地域の慣習や行事が消えて行く事と共通するものがある。
English: Different mukaebi or okuribi practices from '御招霊' take place in Kyoto and many other regions in which they call the soul of the deceased itself 'oshorai' or 'oshorai sama' using the different kanji (Chinese characters): 'お精霊' or 'お精霊さま.'
Japanese: また、死者の霊そのものを「おしょらい」や「おしょらいさま」と呼び、「御招霊」とは違う漢字の表記の「お精霊」や「お精霊様」とする迎え火や送り火も京都のほか多くの地域で広く行われる。
English: Uji saicha shi was a procession that carried Uji tea leaves, one of the specialties of Uji City, Kyoto, in a chatsubo (tea jar) to be presented to the Tokugawa Shogunate Family.
Japanese: 宇治採茶使（うじさいちゃし）は、京都府宇治市の名産品である宇治茶を徳川将軍家に献上するための茶壷を運ぶ行列のこと。
English: It started in 1613 when the Edo bakufu (Japanese feudal government headed by a shogun) dispatched Uji saicha shi to order the presentation of Uji tea leaves to the bakufu.
Japanese: 起源は慶長18年（1613年）、江戸幕府が宇治茶の献上を命じる宇治採茶師を派遣したのが始まりである。
English: The system was institutionalized in 1632 during the Iemitsu TOKUGAWA era and it was continued until 1866 at the end of the Edo period.
Japanese: 徳川家光の時代の寛永9年に制度化され、寛永10年（1633年）から、幕末の慶応2年（1866年）まで続けられた。
English: The last chatsubo was sent to Edo, without a procession, in 1867.
Japanese: 行列はないが最後に江戸に茶壷を送ったのは慶応3年（1867年）である。
English: Shunseki SUZUKI, the former chief officer in charge of tea ceremonies and tea utensils within the Edo bakufu, came to Uji and asked shukutsugi ninsoku (couriers who relayed packages from one messenger to another) to carry the necessary number of tea leave packed chatsubo to Edo.
Japanese: 随行していた元数寄屋組頭の鈴木春碩が宇治に来て、必要なだけ御茶壺のみを宿次人足に委ねて江戸城に運んでいる。
English: In 1994, as one of the events of the 1200-year anniversary of Heian's founding, ochatsubo dochu was reenacted by volunteers on foot from Kyoto to Tokyo.
Japanese: 平成6年（1994年）、平安建都1200年記念事業で、有志により京都から東京まで徒歩で御茶壺道中が再現された。
English: The number of the staff in the procession, such as chadogashira (a head of tea ceremony for the Tokugawa Shogunate family) or chadoshu (tea server) and security officials to guard the tea jar, had swollen up to more than 1000 people until Yoshimune TOKUGAWA issued new laws regulating expenditures.
Japanese: 茶道頭や茶道衆（茶坊主）のほか茶壷の警備の役人など、徳川吉宗の倹約令が出るまで膨れ上がり、多い時には1000人を超える大行列となった。
English: The procession made its way down the Tokai-do Road at the start of its journey and returned following the Nakasen-do Road and Koshu-kaido Road with more than 100 tea jars exclusively belonging to Shogunate Family packed with powdered green tea.
Japanese: 100以上の将軍家伝来の茶壷に最高級の碾茶を詰めて、往路は東海道を復路は中山道・甲州街道を通った。
English: The procession that passed through Koshu-kaido Road stopped at Yamura, Kai Province (present day Tsuru City), and stored the tea jars in the chatsubo gura at Katsuyama-jo Castle.
Japanese: 甲州街道を通った行列は甲斐国谷村（現・都留市）の勝山城の茶壷蔵に納められた。
English: As the tea leaves were for the Shogun to drink and to offer to the Tokugawa family's sobyo (mausoleum containing the remains of their ancestors), the ochatsubo dochu procession was immensely authoritative.
Japanese: この御茶壷道中は、将軍が飲み徳川家祖廟に献ずるものであるから自ずからたいへん権威があった。
English: The procession was regarded the same as sekkanke (the families of regents and chief advisors to the Imperial Family) and monzeki (temples whose head priest is a member of the Imperial family), and even the lords of Tokugawa gosanke (three privileged branches of the Tokugawa family) had to get off their palanquin, their vassals dismount from their horses, to make way for the ochatsubo dochu procession.
Japanese: 摂関家や門跡並で、御三家の行列であっても、駕籠から降りて、馬上の家臣はおりて、道を譲らねばならなかった。
English: Elaborate michi bushin (road improvement) was ordered in advance for the roads that the precession would follow, and even during the farming season rice planting was prohibited.
Japanese: 行列が通る街道は、前もって入念な道普請が命ぜられ、農繁期であっても田植えは禁止された。
English: Children going in and out of houses, kite flying, putting stones on roofs and even smoke from cooking fires was not allowed.
Japanese: 子供の戸口の出入り、たこ揚げ、屋根の置き石、煮炊きの煙も上げることは許されなかった。
English: Common people who lived by the roads who were afraid of the authoritative procession shut their doors and kept inside as the procession passed by.
Japanese: 権威のあるこの行列を恐れていた沿道の庶民は、茶壷の行列が来たら、戸を閉めて閉じこもった。
English: Even today, the scenes of the chatsubo procession are clearly expressed in an old children's song called "zuizui zukkorobashi."
Japanese: 茶壺の行列の様子は、現代でも童歌のずいずいずっころばしに良く表現されて歌い継がれている。
English: Ohara zakone is a custom that existed in the Ohara region, where a large number of people would all sleep together in one room on the night of Setsubun (the traditional end of winter) in Efumi-jinja Shrine in Ide, Ohara Village, Atago County, Kyoto Prefecture (present day Oharanomura-cho, Sakyo Ward, Kyoto City).
Japanese: 大原雑魚寝（おおはらざこね）は、節分の夜、京都府愛宕郡大原村井出（京都市左京区大原野村町）の江文神社で雑魚寝した風習である。
English: According to 'Wakan sansai zue' (an encyclopedia compiled in the Edo period) or 'Yamashiro Meisho Shi (Annals of Yamashiro's picturesque sites), the enshrined deity of Efumi-jinja Shrine is Amenomikudaritama no mikoto, one of the Sanjubanshin (30 guardian deities) in the Imperial Court.
Japanese: 「和漢三才図絵」「山城名勝志」などによれば、江文神社の祭神は天三降霊命化神、内裏三十番神のひとつとある。
English: According to a local folk tale, in the deep pools of Ide, there lived a daija (giant snake) that often appeared in the village and ate the villagers.
Japanese: 里伝によれば、むかし井出の大淵に大蛇がいて、おりおり里に出て、ひとを捕り食らった。
English: In the past, on the night of setsubun the men and women, young and old confined themselves in the haiden (a hall of worship) of Efumi-jinja Shrine, in which their Ubusunagami (guardian deity of one's birthplace) is enshrined, and spent the night.
Japanese: かつて節分の夜、老若男女は産土神の江文神社の拝殿に参籠し、通夜した。
English: It refers to consciousness, especially the state of being alert after a performance while the performer is loosening up and relaxing.
Japanese: 意識すること、とくに技を終えた後、力を緩めたりくつろいでいながらも注意を払っている状態を示す。
English: This also suggests that one should not forget about the performance which has been done, and should linger depth to the performance; this is a concept related to Japanese aesthetics and Zen.
Japanese: また技と同時に終わって忘れてしまうのではなく、余韻を残すといった日本の美学や禅と関連する概念でもある。
English: It refers to being careful, attentive, and fair; in other words, it is continuation of "beautiful shosa" (beautiful behavior and poise).
Japanese: だらしなくない事や気を抜かない事や卑怯でない事であり、裏を返せば「美しい所作」の継続ともいえる。
English: When there is an opponent, one should be fair, modest and calm, and should be thankful to have the opponent to compete against.
Japanese: 相手のある場合において卑怯でない、驕らない、高ぶらない事や試合う（しあう）相手がある事に感謝する。
English: It is also tension of mind for always remembering to acknowledge mutual aid, so as to improve his or her own techniques, understand oneslf, or reset oneself, owing to the presence of the opponent of any kind.
Japanese: どんな相手でも相手があって初めて技術の向上が出来ることや相手から自身が学べたり初心に帰る事など、相互扶助であるという認識を常に忘れない心の緊張でもある。
English: In everyday life, the term is used for teaching manners as in the expression "there is no zan-shin" or "zan-shin is not performed well", when one forgets to close or roughly handles fusuma (Japanese sliding door) or shoji (partitions that can divide the interior of a building into separate rooms), or when an apprentice of craftsmanship neglects cleanup.
Japanese: 生活の中では、襖や障子を閉め忘れたり乱暴に扱ったり、また技術職の徒弟で後片付けなどを怠ると「残心がない」や「残心が出来ていない」といって躾けとして用いられる言葉でもある。
English: The character for teaching manners "躾" is waseikanji (Japan-made Chinese characters) which represents acquring 'beautiful' (美) shosa to implant in the 'body' (身).
Japanese: ちなみに「躾け」とは「美しい」所作が「身」につく事を表した和製漢字である。
English: Zan-shin in budo refers to not lowering one's guard, both in mind and body, even after making a successful move against the opponent.
Japanese: 武道における残心とは、技を決めた後も心身ともに油断をしないことである。
English: Even if the opponent seems to have lost fighting power completely, it can be camouflage, and the opponent may return the attack by taking advantage of one's being off guard.
Japanese: たとえ相手が完全に戦闘力を失ったかのように見えてもそれは擬態である可能性もあり、油断した隙を突いて反撃が来ることが有り得る。
English: In budo such as karate, kyudo (Japanese art of archery), and iaido (art of drawing the Japanese sword), "zan-shin" refers to a movement after attacking the opponent, such as bracing oneself in a certain form ("kata", or a position of the body), selecting a manner of counterattack by considering the distance from the opponent, and sheathing a sword after a pause.
Japanese: 武道の中には、空手・弓道・居合道など、技を行った後に特定の形（型かた。体の構え）で身構える、相手との間合いを考慮して反撃方法を選ぶ、一拍おいて刀をおさめるといった一挙動を「残心」と呼ぶ。
English: It suggests the attitude and mind accompanied by the preparedness to instantly respond to the opponent's attack and to make further attacks on the opponent.
Japanese: 相手の反撃に瞬時に対応する準備と、更なる攻撃を加える準備を伴った、身構えと気構えである。
English: This embodies a state of mind in which the zan-shin is sublimated into a higher level to be maintained consistently before, during and after the attack.
Japanese: これは、残心をより高いレベルに昇華し、一つの技を行う前・行っている最中・終えた後も引き続き一貫して維持される精神状態を体現したものである。
English: As in the zan-shin in geido, the movement does not end the moment the attack ends, but maintains continuousness ("yoin" (a lingering sound) in geido).
Japanese: 芸道の残心と同じく、技を終えた瞬間に動作が終わるのではなく持続性（芸道でいうところの余韻）を持たせる。
English: For example, zan-shin used in kyudo refers to retaining the posture, both in mind and body, even after sending an arrow, with the eyes focused on the place struck by the arrow.
Japanese: たとえば弓道における残心は、矢を射った後も心身ともに姿勢を保ち、目は矢が当たった場所を見据えることである。
English: In kendo (Japanese art of fencing), zan-shin refers to bracing oneself to be able to instantly respond to the opponent's attack or counterattack by maintaining the state of alertness; without zan-shin, the attack is not counted as yuko-datotsu (a point) even if it is accurately made against the opponent.
Japanese: 剣道では、意識した状態を持続しながら、相手の攻撃や反撃を瞬時に返すことができるよう身構えていることを残心と呼び、残心がなければ技が正確に決まっても有効打突にならない。
English: Although the rules for zan-shin in naginata (long-handled sword) are different from those of kendo, an accurate attack without zan-shin is not awarded a point as in kendo.
Japanese: なぎなたの残心のルールは剣道とは異なるが、剣道同様、正確な攻撃であっても残心がないと無効とされる。
English: In a kendo match, if an air of enjoying the victory (such as pumping one's fists into the air) is observed, it may be regarded as an act of arrogance and having no zan-shin, and the winner may be judged as the loser.
Japanese: 剣道の試合において勝った事を喜ぶ様（ガッツポーズなど）が見受けられれば、奢り高ぶっているとして、残心が無いとみなされ、勝者が負けの判定を受ける事がある。
English: Zan-shin in karatedo (the way of karate) refers to the state of complete alertness, in which one is aware of his or her surroundings and the opponent, and is ready to make a counterattack.
Japanese: 空手道における残心とは完全に意識している状態で、自分の周囲と敵を把握し、反撃の準備もできていることである。
English: Zan-shin in jujitsu (classical Japanese martial art, usually referring to fighting without a weapon) means the preparedness to make the next attack, such as pulling back the fist at the speed faster than that of landing a bow, and not losing balance even after throwing the opponent.
Japanese: 柔術における残心は、拳は繰り出すスピードより早く引き戻す、相手を投げた後もバランスを崩さないなど次の攻撃の準備ができていることを意味する。
English: Also in aikido (art of weaponless self-defense), zan-shin means being aware of the uke (the opponent) whom one has thrown, and positioning oneself to be ready for a possible counterattack.
Japanese: 合気道においても、自分が投げたばかりの受け（相手）を意識しながら、万一再攻撃があった場合に備えて体を構えることを残心という。
English: (When withdrawing hands from tea utensils, give its movement the yoin as when parting from someone you love.)
Japanese: （茶道具から手を離す時は、恋しい人と別れる時のような余韻を持たせよ）
English: Also, Naosuke II teaches that one should not talk loudly, slam doors, or hurry into the house and quickly clear up, as soon as the visitor leaves.
Japanese: また井伊直弼は茶湯一会集において、客が退出した途端に大声で話し始めたり、扉をばたばたと閉めたり、急いで中に戻ってさっさと片付け始めたりすべきではないと諭している。
English: The host should see off the guest until the leaving guest is no longer visible, even if the host cannot actually see the guest.
Japanese: 主客は帰っていく客が見えなくなるまで、その客が見えない場合でも、ずっと見送る。
English: Later, the host should silently return to the tea room alone and make tea, and ponder the thought that the same meeting as today will never occur again (called "Ichigo Ichie" (treasuring every meeting, which will never recur)).
Japanese: その後、主客は一人静かに茶室に戻って茶をたて、今日と同じ出会いは二度と起こらない（一期一会）ことを噛みしめる。
English: Zan-shin in Japanese dancing is mostly applied to the end of a section in a dance, and is referred to in expressions such as "'shimai' (end) is not performed well."
Japanese: 日本舞踊における残心とは、主に踊りの区切りの終わりに用いられ、表現として「仕舞いが出来ていない」ともいわれる。
English: It suggests not losing concentration until the end as in kyudo, and performing the dance until the "oshimai", or the end of a section in the dance, by straining every nerve up to fingers and toes.
Japanese: 弓道と同じように最後まで気を抜かず、手先足先まで神経を行渡らせ区切りの「お仕舞い」まで踊る事を指す。
English: The color of soybean flour made from yellow soybeans is tan, whereas, that made from green soybeans is pale green; so the latter is referred to as aokinako (green soybean flour) or uguisu kinako (soybean flour with the color of the wings of a Japanese bush warbler).
Japanese: 黄大豆を原料にした黄粉は黄褐色を呈するのに対して、青大豆を原料にした黄粉は淡緑色を呈することから青黄粉（あおきなこ）や鶯黄粉（うぐいすきなこ）と呼ばれる。
English: Additionally, as soybean flour comes in digestible powder form, the nutrients of soybeans are efficiently absorbed.
Japanese: また粉にすることで消化が良くなり、大豆の栄養素を効率的に摂取することができる。
English: Soybean flour also contains various minerals such as calcium, magnesium, kalium, phosphorous and iron.
Japanese: 他にもカルシウム・マグネシウム・カリウム・リン・鉄などのミネラルが多く含まれている。
English: These days, with its convenience recognized, professional athletes often enjoy soybean flour in various ways including mixing with milk.
Japanese: その利便性から、近年ではプロスポーツ選手も牛乳に溶かすなどして、よく摂取している。
English: It is expected that anthocyan has a property to absorb and reduce active oxygen.
Japanese: アントシアンには活性酸素を自らが犠牲になって吸収・還元する作用が期待されている。
English: With respect to the claim that anthocyan is effective in preventing a malignant tumor and life-style related diseases such as diabetes, however, it has yet to be medically proven.
Japanese: ただし、悪性腫瘍や糖尿病等の生活習慣病の予防効果があると謳われている点はまったく医学的な裏付けはなされていない。
English: Additionally, various kinako blends including the kinako/sesame seed blend and kinako/matcha green powder tea blend are available.
Japanese: また他にも、ゴマや抹茶の配合された黄粉など、様々な黄粉が販売されている。
English: Tsuka (mound) means a raised round site higher than its surrounding land surface, specifically, it means an elevation made of a pile of something, a small mountain, a hill and an ancient burial mound.
Japanese: 塚（つか　Mound）とはその周囲の地面より、こんもりと丸く盛り上がった場所を指し、具体的には何かが集積、堆積した盛り上がりや、小さな山や丘や古墳などである。
English: Hokora (a small shrine), a pagoda and a monument made of various materials such as stone and wood that were built at these sites or places of particular significance are also a mound.
Japanese: または、それらの場所や、特別な意味のある場所に、建立された石造や木造などの祠や塔や碑など。
English: For information on mounds in terms of remains, see Kofun (Ancient Burial Mounds) and Funkyubo (grave mound of tumulus).
Japanese: 遺跡としての塚は古墳（こふん　Kofun）・墳丘墓（ふんきゅうぼ　Tumulus）を参照。
English: For the other artificial mounds, see Earthworks and Banks.
Japanese: その他の人工的な地盤の盛り上がり（Mound）は、土塁・盛土を参照。