土也の英語

このような遠隔地に及ぶ托鉢は、やがて平安時代末期の空也などの聖（ひじり）と呼ばれる遊行者による浄土教の布教活動に繋がっていった。例文帳に追加

These takuhatsu in distant places led to propagation of the Jodo (Pure Land) Sect by wanderers called hijiri, such as Kuya, at the end of Heian period.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

例えば、後に佐竹義宗が強引に相馬御厨全域を支配したとき、その『源義宗寄進状』には「常澄常胤等何故可成妨哉、是背法令、大非常之上、大謀叛人前下野守義朝朝臣年来郎従等　凡不可在王土者也」と、上総介常澄、千葉介常胤、が共に反抗していることが伺える。例文帳に追加

For example, when Yoshimune SATAKE aggressively dominated the entire region of Soma-mikuriya later, he stated in "MINAMOTO no Yoshimune's letter of donation" that '常澄常胤等何故可成妨哉,是背法令,大非常之上,大謀叛人前下野守義朝朝臣年来郎従等 凡不可在王土者也,' indicating that Kazusa no suke Tsunezumi and Chiba no suke Tsunetane both rebelled.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

その後末法思想の流れを受け、阿弥陀如来に帰依することで極楽浄土への救済を求める阿弥陀浄土信仰とも言える念仏思想を伴うものに形を変え、平安時代中期に空也、源信_(僧侶)らの民間布教によって爆発的に流行した。例文帳に追加

Later, as part of the flow of Mappo-shiso (the "end of the world" belief), it transitioned into Nenbutsu belief as Amida Jodo Shinko (Amida Buddha in the Pure Land worship) in which people wished to be saved and enter heaven by believing in Amitabha Nyorai発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

『出雲国風土記』出雲郡条の宇賀郷の項には黄泉の坂・黄泉の穴と呼ばれる洞窟の記載があり、「人不得不知深浅也夢至此磯窟之辺者必死」と記載されている。例文帳に追加

The paragraph on the Uka area of Izumo district in the "Izumo no Kuni Fudoki" (Regional Gazeteer of Izumo) records that there was a cave called Yomi no Saka (Yomi Slope) and/or Yomi no Ana (Yomi Cave); the entry reads as follows: "People cannot reach it, and do not know (its) true depth; and all those who reach this underground grotto in their dreams die without fail."発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

「首を水にて能く洗ひ、血又は土などを洗ひ落し、髪を引きさき、もとゆひに髻を高くゆひ上ぐべし。もし、かねつけおしろいべになどつけたる首ならば、其の如くにこしらへ（原文のまま）べし、顔に疵付きたらば米の粉をふりかけて、疵をまぎらかす也、紙札に首の姓名を書いて付くる也」例文帳に追加

"A severed head must: be well washed with water, blood and grime washed off, have the hair combed, and arranged as before in a topknot; if you are applying face powder or lip rouge to the head at the same time, you must apply it as if to yourself (as per original text), if there are wounds on the face sprinkle rice flour on the damage to conceal the wound and write the full name of the head (i.e.. deceased) on a slip of paper and affix to the head."発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

ニニギは「この地は韓国（からくに）に向かい、笠沙（かささ）の岬まで真っ直ぐに道が通じていて、朝日のよく射す国、夕日のよく照る国である。それで、ここはとても良い土地である」（「此地者向韓國有真之道通笠紗之御前又此地者朝日之直刺國夕日之日照國也故此地甚吉地也」『古事記』）と言って、そこに宮殿を建てて住むことにした。例文帳に追加

Ninigi said, 'This land faces Karakuni (Korea), and there is a direct path to Kasasa no Misaki, and this land receives lots of morning light and lots light from the setting sun, therefore, this is a very good land' (the "Kojiki"), and he built a palace and decided to live there.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

それは「土木之壮麗、荘厳之華美、天下第一之仏閣也」（『明月記』嘉禄2年6月5日条）、「今度事、華麗過差、已超先例」（『玉葉』承安3年11月21日条）といわれるほど大規模なものだった。例文帳に追加

It was the Buddhist temple on a huge scale described as follows; 'the wooden building was magnificent, it had a solemn and beautiful atmosphere, it was the best Buddhist temple in the world.' "Meigetsuki" (FUJIWARA no Teika's diary in Chinese writing style) (an article on June 5, Karoku 2), also mentioned; 'This Buddhist temple was too beautiful and solemn, there was no other temple like this throughout history.' "Gyokuyo" (Diary of Kanezane KUJO) an article on November 21, Shoan 3.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス

すなわち、旅の途中で宿を乞うた武塔神（むとうしん）を裕福な弟の将来（『備後国風土記』では「或本作巨旦將來也」とあり、巨旦将来　こたんしょうらいとされる）は断り、貧しい兄・蘇民将来は粗末ながらもてなした。例文帳に追加

According to the tale, Muto shin (deity with clear roots in the Korean peninsula) had asked his wealthy younger brother, Shorai, for the place to sleep during his journey and had been refused; Muto shin asked his poor brother, Somin shorai as well, and Somin Shorai treated him even in a poor way.発音を聞く  - Wikipedia日英京都関連文書対訳コーパス