慧世の英語

この世界では仏の無量寿、無量光と同じく、一切の人々もまた無量寿、無量光であり、智慧と慈悲とにきわまりがない。例文帳に追加

In this world, all the people have Muryoju (immeasurable life) and Muryoko (immeasurable light), like Buddha, and there is no limit to their wisdom and mercy.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

中国では2世紀後半から浄土教関係の経典が伝えられ、5世紀の初めには廬山の慧遠(東晋)（334年-416年）が『般舟三昧経』にもとづいて白蓮社という念仏結社を作った。例文帳に追加

In China, Jodo-kyo sutras were transmitted beginning in the latter half of the second century, and Eon (the Eastern Jin) (334-416) of Mt. Rozan founded Byakuren-sha, an association of Nenbutsu, based on "Hanju Zanmai-kyo Sutra" at the beginning of the fifth century.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

たとえば、慧遠(隋)の『大乗義章』では浄土を、事の浄土・相の浄土・真の浄土とわけ、『法華経』の安楽世界、『観無量寿経』の弥陀の浄土は劣なる事の浄土として、応土であるとする。例文帳に追加

For example, in "Daijogisho" (The Principles of Mahayana), by Eon (Sui), Jodo is categorized into Koto no Jodo (Pure Land for cases), So no Jodo (Pure Land for phenomenon) and Shin no Jodo (Pure Land for faith), and it regards Anraku Sekai (world of Anraku) of "Hokekyo" (Lotus Sutra) and Jodo of Amitabha in "Kanmuryoju-kyo sutra" as lower Koto no Jodo, and also as Odo (response land).発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

1984年（昭和59年）に菩提心の復活と即身成仏の教え（「いのち」の平等と尊厳をさとり、大日如来の智慧をこの世に実現する）を広め、この世に生きた仏国土をつくり、心豊かな社会の実現を目指して、テーマとし、標語「生かせいのち」を提唱した。例文帳に追加

In 1984, the Koyasan Shinto sect advocated the slogan 'Make the Most of Life', aiming at realizing a spiritually rich society by spreading the revival of aspiration for Buddhahood and the message of Sokushin-Jobutsu (to learn the equality and dignity of 'Life' and realize the wisdom of Dainichi Nyorai in this world), and creating the living Buddha Lands in this world.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

念佛の行者は智慧をも愚癡をも捨て、善惡の境界をも捨て、貴賤高下の道理をも捨て、地獄をおそるる心をも捨て、極樂を願ふ心をも捨て、又諸宗の悟をも捨て、一切の事を捨てて申す念佛こそ、彌陀超世の本願に尤もかなひ候へ。例文帳に追加

Nenbutsu devotees should throw out wisdom and doubts, throw out the differentiation between good and evil, throw out the distinction between high and low social standing, throw out fear for Hell, throw out hope for the Buddhist paradise, and throw out enlightenment of various sects, and when you practice nenbutsu throwing out everything, it comes closest to the transcendent, Original Vow of Amida.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

作者・成立時期は不詳であるが、今川貞世の「難太平記」に法勝寺の恵珍上人（円観）が足利直義に三十余巻を見せたとの記事があり、14世紀中ごろまでには後醍醐天皇の崩御が描かれる巻21あたりまでの部分が円観、玄慧など足利幕府との密接な関わりを持つ知識人を中心に編纂されたと考えられている。例文帳に追加

Although the author and the period in which it was written are unknown, there is a description in Sadayo IMAGAWA's 'Nan-Taiheiki ' stating that the priest Echin of Hossho-ji Temple (Enkan) showed Tadayoshi ASHIKAGA its 30-some volumes, and it is thought that the volumes up to the twenty-first, which describes the death of Emperor Godaigo, had been written by the middle of the fourteenth century, likely by men of letters close to the Ashikaga shogunate, such as Enkan, the priest Genne, etc.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

聖徳太子虚構説に対する反論としては、遠山美都男『聖徳太子はなぜ天皇になれなかったのか』（2000年）、上原和『世界史上の聖徳太子-東洋の愛と智慧』（2002年）、直木孝次郎「厩戸王の政治的地位について」、上田正昭「歴史からみた太子像の虚実」（『聖徳太子の実像と幻像』所収）（2001年）、曽根正人『聖徳太子と飛鳥仏教』（2007年）、森田悌『推古朝と聖徳太子』（2005年）などがある。例文帳に追加

Those opposing the persons insisting that Shotoku Taishi was a fictitious figure include: Mitsuo TOYAMA, who wrote "Shotoku Taishi ha Naze Tenno ni Narenakattanoka" (Why Shotoku Taishi could not become the emperor) (2000); Kazu UEHARA, who wrote "Sekaishijo no Shotoku Taishi - Toyo no Ai to Chie" (Shotoku Taishi in the world history - Compassion and Wisdom of the East) (2002); Kojiro NAOKI, who wrote 'Umayatoo no Seijiteki-chii ni Tsuite' (About the political status of Umayatoo); Masaaki UEDA, who wrote 'Rekishi kara Mita Taishi Zo no Kyojitsu' (Fact and Fiction of the figure of Taishi from the historical view) (contained in the "Shotoku Taishi no Jitsuzo to Genzo" [Fact and Fiction of Shotoku Taishi]) (2001); Masato SONE, who wrote "Shotoku Taishi to Asuka Bukkyo" (Shotoku Taishi and Asuka Buddhism) (2007); and Tei MORITA, who wrote "Suikocho to Shotoku Taishi" (the Court of Empress Suiko and Shotoku Taishi) (2005).発音を聞く  - Wikipedia日英京都関連文書対訳コーパス