明辯の英語

原文…設我得佛國中人天一切万物嚴淨光麗形色殊特窮微極妙無能稱量其諸衆生乃至逮得天眼有能明了辯其名數者不取正覺例文帳に追加

Original Text: If, when I become a Buddha, the sentient beings should be able, even with the divine eye, to distinguish by name and calculate by number all the myriads of manifestations provided for the humans and devas in my land, which are glorious and resplendent with detail exquisite beyond description, may I not attain perfect enlightenment.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

荻生徂徠のあとを受けて太宰春台がその著『辯道書』において、特に神道をおとしめて神武天皇から欽明天皇のころまでの日本には、「道」というものがなく、儒教が到来することによって「神道」が成立することになった、という主張を反駁するために『国意考』が書かれた。例文帳に追加

Mabuchi wrote "Kokuiko" to refute an affirmation by Shundai DAZAI, who succeeded Sorai OGYU's teachings and wrote "Bendosho" (Book on Instruction), which especially blasphemed Shinto and advocated that there was no 'michi' (literally, the "way") in Japan during the reign of Emperor Jimmu and up until the reign of Emperor Kinmei, and that "Shinto" (Way of Gods) was established due to the advent of Confucianism.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

天明元年（1781年）に古学派の野村公台が『読国意考』を著したのに対し、国学者・海量が『読国意考にこたえるふみ』で反駁し、さらに文化(元号)3年（1806年）に同じく国学者・橋本稲彦が『辯読国意考』でこの論争を一応締めくくる。例文帳に追加

When Kodai NOMURA of the Kogaku-ha (School of Ancient Learning) wrote "Doku Kokuiko" (On Reading Kokuiko) in 1781, Kairyo, a scholar of Japanese classical literature, presented his counterargument in "Doku Kokuiko ni kotaeru fumi" (Response to Doku Kokuiko); furthermore, in 1806, Inahiko HASHIMOTO, another scholar of Japanese classical literature, tentatively put an end to the debate with his "Bendoku Kokuiko" (Thoughts on reading Kokuiko).発音を聞く  - Wikipedia日英京都関連文書対訳コーパス