Shunshoku Umegoyomi Vol. 1: Into Hiding

Fig. 1: 相
談さい中
お屋敷か
ら。久八
が宅へ役
人衆がご
ざられて

Fig. 2: 
殿の
御国
へ御
立ゆ
ゑ。
心づ
かず
にお
いた
るが。

"While [we were] in the middle of discussing [this], young government officials arrived at Kyūhachi’s house from [Lord Hatakeyama’s] mansion (fig. 1)."

The word 「さい中」 is just 「最中」 written in kana for the first character only. This is somewhat reminiscent of mazegaki, although that term is typically used to refer to words written in a mix of kanji and kana as a result of the post-WW2 orthographic reforms.

I couldn't figure out the meaning of the kanji 「㐬」, so I just ignored it in the translation above. Perhaps that's not the right kanji, but the reading does match.

Edit: according to Matt's suggestion in the comments, I've changed 「役人㐬」 to 「役人衆」. He suggested that the reading was 「わかしゅ」, which meant "young man" in the Edo period. However, the difference in the kanji and the furigana for the first two kanji clearly being 「やくにん」 (which is a valid reading for 「役人」) by itself led me to changing the furigana to 「やくにんしゅ」. Therefore, I included the meanings of both readings (「やくにん」 and 「わかしゅ」) in the translation, as "young government officials."

The first component of the verb 「ござられて」 is 「ござら」, or the verb 「ござる」 in the imperfective form （未然形）. Next is 「れ」, or the auxiliary verb 「る」 (which makes the preceding verb honorific) in the continuative form （連用形）. This is presumably added because the men coming are officials from the government. Last is the continuative particle, 「て」.

Fig. 4: 松
兵へならび
に當主人。

"Because the Lord was departing for his [home] province (fig. 2), he had not noticed [the matter] and let it be, but because the Natsui household had been broken up [and sold off], he wouldn't sway for us [in terms of] the price of the tea caddy (fig. 3)."

In fig. 3, the verb 「心づかず」 can be parsed as the verb 「心づく」 in the imperfective form followed by the negative auxiliary verb 「ず」.

Fig. 3: 夏
井の家分
散とあれ
ばゆるが
せならね
茶入の
金子

I wasn't entirely sure about how to break down 「ゆるかせ」, but I'm guessing it's the classical Japanese verb 「許る」 ("to permit") followed by the verb 「仮す」, which means "to grant" or "to forgive."

Edit: according to Matt's comments below, I've changed「ゆるかす」 to 「ゆるがす」, meaning "to sway," which I took to refer to his firmness on receiving repayment for the tea caddy.

The following pattern 「ならね」 is just 「ならない」 with a slightly different pronunciation.

I was also a little confused about the meaning, but I think the issue at hand is that since the Natsui household had already been liquidated, there was no way for Tanjirou (or anyone else from the household, for that matter) to pay Lord Hatakeyama the price of the tea caddy. In such a situation, the debt could have simply been forgiven, but the Lord chose not to in this case.

Fig. 5:
丹次郎
同道い
たせと
大むづ
かし。

"He commanded [the government officials] to get (fig. 5) Matsubei, as well as the husband (fig. 4), Tanjirou, to accompany [them back]. This was a big problem (fig. 5)."

I wasn't sure about what the function of 「當」 in 「當主人」 was, so I just ignored it in my translation above.

In fig. 6, the term 「同道」 ("going with" or "accompanying") is used. The second kanji looked quite different from the print form, so I tracked down this entry in a kuzushiji dictionary to confirm its identity.

Continuing the interpretation from above, the government officials are taking Matsubei and Tanjirou into custody because they cannot pay off their debt from the tea caddy.

Fig. 6: それ
から久八
がはからひで。

Fig. 7:
おれハ
しバら
く世を
しのぶ
身の
うへ。

"After that, Kyūhachi made arrangements (fig. 6). I would, for a while, hide myself and my welfare from society (fig. 7)."

Note the phrase 「世をしのぶ」 in fig. 7. 「世を忍ぶ」 means "to hide [oneself] from the view of society."

Later is the phrase 「身のうへ」, or 「身の上」, which means "one's welfare."

Fig. 8:
松兵へハ
行方しれ
す段々
久八が
難儀する
そふだ。

Fig. 9:
とハい
ふものゝ
おれも
まアく
やしい
難をき
たじや
アねへか

“Due to Matsubei being missing, the hardships have gradually [built up] for Kyūhachi (fig. 8), and because of all this, frustrating difficulties have come to me too, haven’t they? (fig. 9)”

Note the verb 「しれす」. 「しれ」 is the shimo-nidan （下二段） conjugation of the verb 「知る」 in the imperfective form. The meaning is the same as 「かかわる」's in modern Japanese: "to have to do with."

Konjaku Monogatarishū Vol. 2, Tale 1: Śuddhodana's Death #1 (part 9)

Fig. 2:
阿羅漢
來テ海
ノ邊リ
ニ流レ
寄タル
栴檀ノ
木ヲ拾
ヒ集メ
テ

And now the final part of this tale:

Fig. 1: 霊鷲山ニ
入ムト為ル時ニ

霊鷲山ニ入（はいら）ムト為（す）ル時ニ、阿羅漢（あらかん）來て海ノ邊（ほと）リニ流レ寄（よせ）タル栴檀ノ木ヲ拾ヒ集メテ、大王ノ御身ヲ焼キ奉ル。

When [they] were about to arrive at at Vulture Peak (fig. 1), arhat came [to Śuddhodana]. [They] picked up and gathered chinaberry wood drifting along the side of the sea (fig. 2), and burned the Great King's body (fig. 3).

The only thing that tripped me up in fig. 1 was the verb 「入ム」. I'm guessing the meaning is the same as 「入る」, but I couldn't find any dictionary entries to prove this. So I just assumed that was the meaning, and got the reading from an unrelated entry, for 「見に入む」, where 「入」 was read as 「し」.

Edit: as Chris has mentioned in the comments, 「むとす」 is a phrase which has the same meaning as 「しようとする」 in modern Japanese (see entry 2 here). In this case, the interpretation "to be about to do X" is the more likely one. 「為る」 is 「す」 in the attributive form （連体形）.

Fig. 3: 大王
ノ御身ヲ
焼キ奉ル

We previously encountered (fig. 1) the term 「阿羅漢果」, meaning "arhathood." Here we see the truncated term 「阿羅漢」, which means just "arhat."

In fig. 2, we see the verb 「寄タル」. This can be parsed as the verb 「寄す」 (with the okurigana folded into the furigana) in the realis form （已然形） followed by the auxiliary verb 「たり」 (indicating resultativeness) in the attributive form （連体形）.

空くうヲ響カス。

The emptiness reverberated (fig. 4).

Fig. 4: 空ヲ
響カス

The first kanji we see here, 「空」, has a Buddhism-specific interpretation. It refers to śūnyatā, which has many differing meanings related to emptiness. I don't know much about the topic, so I'm not sure of the exact religious significance of the sentence in fig. 4.

Fig. 5: 其ノ時
ニ佛无常ノ文
ヲ說給フ

其ノ時ニ佛、无常（むじょう）ノ文ヲ說（とき）給フ。

At that moment, the Buddha preached the writings on transience (fig. 5).

The first thing to note here is the use of the word 「無常」 with an alternate kanji, 「无」.

The reading for the kanji 「說」 was just a guess, based on the verb 「説く」.

Edit: as Chris has suggested, the reading for the kanji 「說」 is most likely 「とき」, another case where the okurigana from 「説く」 has been folded into the furigana.

As with fig. 4, I'm not too sure of the religious significance of fig. 5.

焼キ畢（おわり）奉リツレハ舎利ヲ拾ヒ集メテ、金ノ箱ニ入レテ塔ヲ立（たつ）テ置キ奉（たてまつり）ケリトナム語リ傳（つた）ヘタルトヤ。

When [the body] had finished burning, the remaining bones were picked up and gathered (fig. 6), then placed in a golden box. A stūpa was constructed [there], or so the story is told (fig. 7).

First of all, note the verb 「畢る」, in fig. 6. Once again, the okurigana have been folded into furigana. It is followed by the phrase 「奉リツレバ」 (the dakuten on 「バ」 are omitted in the original manuscript). This can be broken down as the verb 「奉る」 in the continuative form （連用形）, followed by 「ツレ」, which is the realis form of the auxiliary verb 「つ」, which makes the preceding verb perfective in this case. Finally, we have the conjunctive particle （接続助詞） 「バ」, which provides a temporal logical connection ("when") here.

Fig. 6: 焼キ
畢奉リツレ
ハ舎利ヲ拾
ヒ集メテ

Fig. 7: 金
ノ箱ニ入
レテ塔ヲ
立テ置キ
奉ケリト
ナム語り
傳ヘタル
トヤ

The term 「舎利」 also has a Buddhism-specific meaning, referring to the bones remaining after a body is cremated.

Moving on to fig. 7, there is the kanji 「塔」, which also takes on a Buddhism-specific meaning, this time stūpa, which is a type of burial mound that often contains the ashes of Buddhist monks. This kanji used by itself is an abbreviation of the terms 「卒塔婆」 and 「塔婆」.

A third instance of the okurigana being folded into the furigana is seen with 「奉ケリ」. The ending construct 「ケリトナム語リ傳ヘタルトヤ」 seems to be common to all stories in Konjaku, and likely in other works of this genre/time. 「ケリ」 indicates hearsay, while 「ナム」 emphasizes the preceding content. I translated it as "or so the story is told," but there are probably a lot of alternate translations, both more and less direct (in terms of meanings).