master spiritとは 意味・読み方・使い方

When Mitsushige died at the age of 69 on June 15, 1696, 42-year-old Jocho asked for a permission to the authority to let him enter into priesthood, because he had devoted all his life to Mitsushige during more than 30 years with the spirit to 'take charge of all the family affaires of his master by himself,' but he was not allowed to follow his master to the grave due to the oibara (following one's master into death by committing ritual suicide [seppuku]), and in May 19, he received the religious precept from the highest priest of Koden-ji Temple, Ryoi Osho and took the tonsure.発音を聞く 例文帳に追加

同年5月16日、光茂が69歳の生涯を閉じるや、42歳のこの年まで30年以上「お家を我一人で荷なう」の心意気で側近として仕えた常朝は、追腹禁止により殉死もならず、願い出て出家、5月19日、高伝寺了意和尚より受戒、剃髮。 - Wikipedia日英京都関連文書対訳コーパス

Tenkai, a Buddhist priest in the Edo period who served Ieyasu TOKUGAWA, established Sanno Ichijitsu Shinto, a developed version of Sanno Shinto, after the death of his master and insisted the master's spirit be enshrined by the divine name of Gongen, an avatar of Buddha, according to the principle of Sanno Ichijitsu Shinto (aka Tosho Daigongen).発音を聞く 例文帳に追加

徳川家康につかえていた江戸時代の僧・天海は、家康の歿後、山王神道説を発展させた山王一実神道（さんのういちじつしんとう）を唱え、山王一実神道に従って家康の霊を権現（東照大権現）の神号で祀るよう主張した。 - Wikipedia日英京都関連文書対訳コーパス

He created the style of tea called 'kirei-sabi' (pure elegance), which fused the spirit of the Momoyama period with SEN no Rikyu and Oribe styles of tea ceremony; he became the tea master for the third shogun, Iemitsu TOKUGAWA, and instructed many daimyo (feudal lords), nobles and Buddhist monks in the tea ceremony.発音を聞く 例文帳に追加

千利休・織部の茶風に桃山時代の気風を取り入れた「綺麗さび」と呼ばれる茶風に達し、3代将軍徳川家光の茶道師範を務めた他、諸大名、公卿、僧侶などに茶道を指導した。 - Wikipedia日英京都関連文書対訳コーパス

In the next year, he was asked by Nakamaru okunodoshi, a sculptor master of Buddhist statues, to call up and infuse the spirit of the statue of Dainichi Daisho Fudo Myoo, a very precious statue with heijogan (literally, normal eyes) --gojibutsu of Tokimasa HOJO believed to be made by Unkei Itto-Sanrai (to worship three times with every stroke on sculpturing statues) and believed to be gojibutsu of Tokimasa HOJO.発音を聞く 例文帳に追加

翌昭和10年に仏師の大家である仲丸奥堂師より運慶一刀三礼（いっとう・さんらい）の作で北条時政公の御持仏と口伝され、平常眼（へいじょうがん）という非常に珍しい大日大聖不動明王（だいにちだいしょう・ふどうみょうおう）像を勧請した。 - Wikipedia日英京都関連文書対訳コーパス

The meaning of the term is described as 'a verse in which a spirit dwells' by Masahide TAKASAKI based on his master Shinobu ORIKUCHI's opinion, about which we have talked above, but when we consider that the very term 'makurakotoba' came into existence after the medieval period, it is thought to be akin to a 'makura' (literally a 'pillow'), which means a preface, since it is positioned at the head of a poem.発音を聞く 例文帳に追加

語義については、高崎正秀が後に引く折口信夫の師説を援用して「魂の宿る詞章」と説明するが、既にふれたように、「枕詞」という用語自体が中世以降のものであることを考慮すれば、歌の一番初めに来るので、前書きの意味での「枕」に近いものと思われる。 - Wikipedia日英京都関連文書対訳コーパス

There was a view that he was the 'existence that cannot be seen often' between geniuses Zeami and Onami, but it was known that he inherited "Fushikaden" (The Flowering Spirit) written by Zeami and in recent days it is believed that he served as an assistant who supported the older brother as waki no shite (beside-the-doer role) of Kanze-za (Kanze guild) similar to a standard of a dayu (master).発音を聞く 例文帳に追加

世阿弥・音阿弥という天才の間に埋もれた「殆ど見るべきものの無い存在」と見る向きもあったが、世阿弥から著書『風姿花伝』を相伝されたことが分かっており、最近では観世座の脇之仕手として兄を支えて大夫にも匹敵する活躍をしていた人物と考えられている。 - Wikipedia日英京都関連文書対訳コーパス

The way Kanehira contradicts himself in this scene and the samurai spirit he expresses when he says, 'If a warrior's last moments lack grace, he disgraces himself for a long time even if he was very prominent when alive' demonstrate the painful sympathy Kanehira had for Yoshinaka in the situation he faced, as well as the beautifully strong relationship that existed between master and servant.発音を聞く 例文帳に追加

また、この場面の兼平の矛盾した言い方や、「弓矢取りは、年頃日頃如何なる高名候へども、最後に不覚しぬれば、永き瑕（きず）にて候なり。」の武士たる心構えを伝える言に、その情況に応じての、兼平の義仲への苦しいいたわりの気持ち、美しい主従の絆が書かれている。 - Wikipedia日英京都関連文書対訳コーパス

The new code made a clear departure from "Kyuba no michi" (the spirit of samurai) mentioned in the previous Buke Shohatto issued in the Genna era, indicating the bakufu's intention of establishing public order through the courtesy based upon loyalty to one's master and filial piety (in addition, the appeasement of Matsugo yoshi no kin (ban on adoption as a son on one's deathbed), which had been adopted in the age of Ietsuna, was clearly stated).発音を聞く 例文帳に追加

従来の元和(日本)の武家諸法度に記載されていた「弓馬の道｣から大きく内容を変え、主君に対する忠と父祖に対する孝を基盤とした礼儀による秩序を構築するものであった（また、家綱の頃に採用された末期養子の禁の緩和が明記された）。 - Wikipedia日英京都関連文書対訳コーパス