辯の英語

戦後、当用漢字の制定により「辯」と「辨」はともに「弁」に統合されたので、現在は「弁才天」または「弁財天」と書くのが一般的である。例文帳に追加

After the war, the toyo kanji (kanji for general use) reform meant that the two traditional ben '辯' and '辨' characters were replaced by a single simplified character '弁' that is now generally used to write the name Benzaiten '弁才天' or '弁財天.'発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

しかし本居宣長の戦闘的な態度は続き、文政13年（1830年）に沼田順義『国意考辯妄』により、宣長の主張の根源として『国意考』が再度採りあげられ、安政年間に久保季玆の『国意考辯妄贅言』がこれを反駁している。例文帳に追加

However, Norinaga MOTOORI's fighting attitude continued, and in 1830 "Kokuiko" was once again taken up, as the root of Norinaga's affirmation, in Noriyoshi NUMATA's "Kokuiko Benmo" (Corrected Misunderstandings on Kokuiko), and during the Ansei era, Sueshige KUBO refuted this in his "Kokuiko Benmo Zeigen" (Redundancy of Kokuiko Benmo).発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

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

南宋初、程頤の直弟子である楊時は北宋亡国の責任は王安石の新学にあるとして科挙に王安石の解釈を用いるべきではないと高宗(宋)に進言し、『三経義辯』を著して『三経新義』を批判した。例文帳に追加

At the beginning of the Southern Song Dynasty, Yo Ji, who was the direct disciple of Tei I (Cheng Yi), suggested Koso (Gaozong) that interpretation by Anseki O (Wang Anshi) should be used for Kakyo, since the New learning of Anseki O was responsible for the loss of Baisong, and wrote "Description of the Meaning of Three Classics" criticizing the "New annotation of the Three Classics."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