「あすの朝」に関連した英語例文の一覧と使い方(2ページ目) - Weblio英語例文検索

飛鳥寺の中軸線と天智天皇の末年か天武天皇初年に建てられた川原寺の中軸線との中心線（中道）は、天武朝の藤原京の設定の一基準となり、両中軸の間隔は亦、飛鳥の方格地割りの基準となった。例文帳に追加

The central line (middle road) between Asuka-dera Temple's central axis and that of Kawahara-dera Temple, which was built in the last year of Emperor Tenchi's reign or the first year of Emperor Tenmu's reign, became one of standards in the design of Emperor Tenmu's capital, Fujiwara-kyo, and the distance between both axial lines became a standard measurement of grid lines for allotment of land in Asuka.  - Wikipedia日英京都関連文書対訳コーパス

（『扶桑略記』に、「皇后朝に臨んで称制し丁亥の歳をもって元年となす四年に至って即位し大和國高市郡明日香淨御原宮藤原宅に都す」とある）例文帳に追加

(There is a description in "Fuso ryakki" [A Brief History of Japan], saying 'the empress conducted shosei at the government in the year of hinotoi [which means 687 here]; that she ascended the throne four years after; and that she put the capital in the Fujiwara Palace, Asuka kiyomihara no miya, Takaichi County, Yamato Province.)  - Wikipedia日英京都関連文書対訳コーパス

日本の飛鳥時代の木彫仏、伎楽面などの木造彫刻はほとんど例外なく日本特産のクスノキ材であるのに対し、広隆寺像は日本では他に例のないアカマツ材製である点も、本像を朝鮮半島からの渡来像であるとする説の根拠となってきた。例文帳に追加

Japan's Asuka period wooden Buddhas and giraku masks were almost without exception made from the wood of Japan's indigenous camphor tree and the fact that the Koryu-ji Temple statue is the only example in Japan of a piece made from red pine became the basis of the theory that it came from the Korean Peninsula.  - Wikipedia日英京都関連文書対訳コーパス

寺伝によれば、天武朝の朱鳥元年（686年）、道明上人が初瀬山の西の丘（現在、本長谷寺と呼ばれている場所）に三重塔を建立、続いて神亀4年（727年）、徳道上人が東の丘（現在の本堂の地）に本尊十一面観音像を祀って開山したという。例文帳に追加

According to temple legend, Domyo Shonin had a three-storied pagoda built on the west side of Mt. Hatsuse (the place known today as Motohase-dera Temple) in 686, and then, in 727, Tokudo Shonin founded the temple when he enshrined the statue of the Eleven-faced Kannon on the east side (where the present Hondo stands).  - Wikipedia日英京都関連文書対訳コーパス

日本の山城は、飛鳥時代から奈良時代の近畿から九州北部にかけて築かれた朝鮮式山城、中世・戦国時代(日本)までに築かれた中世山城、戦国末期の戦国山城、安土桃山時代後期から江戸時代までに築かれた近世山城がある。例文帳に追加

Japanese mountain castles include those of Korean style, which built from the Kinki region to the north of Kyushu from the Asuka period to the Nara period, those built in the late Sengoku period (period of warring states) and those built in the early modern period, from the latter part of the Azuchi-Momoyama period to the Edo period.  - Wikipedia日英京都関連文書対訳コーパス

飛鳥時代末期には文武天皇により『大射禄法』が定められた辺りを皮切りに、朝廷の間で次第に弓射に関する礼射、礼法が整理され、また同時に技術も体系化、単なる射術から『弓術』として成立していったものと思われる。例文帳に追加

At the end of the Asuka Period, since the establishment of "Taisha-rokuho" by Emperor Monmu, Reisha and rules of decorum for Yumiire began to be gradually organized and the technique was also systematized and established as "Kyujutsu" at the same time, based on the simple technique of shooting.  - Wikipedia日英京都関連文書対訳コーパス

ペルシャ辺りを起源とする有翼天人はゾロアスター教で空中から飛来するとされる精霊（フラワシFurawashi）を象ったものともされ、ターク・イ・ブスタン（サーサーン朝）やパサルガダエ（キュロス大王宮廷跡）など古代ペルシャ遺跡にその姿が見られる。例文帳に追加

The tennin statues with wings which was began around Persia were also regarded as a symbol of the spirit (Furuwashi) which fly around the air in Zoroastrianism, and its figures are seen in ancient Persian ruins such as Taqi Bustan (Sassanid Empire) and Pasargadae (ruin of the place of Cyrus the Great).  - Wikipedia日英京都関連文書対訳コーパス

飛鳥時代、『日本書紀』に「朝嬬に幸す。因りて大山位より以下の馬を長柄神社に看す。乃ち馬的射させたまふ」、他にも「騁射」「馳射」との記述があるなど神事としての騎射の原型も読み取れ、また飛鳥時代末期には文武天皇により『大射禄法』が定められ、展覧されたとの記述もある。例文帳に追加

"The Chronicles of Japan" says that the 'Emperor went to Asazuma. He saw horses owned by someone below the Daiseni rank at Nagara-jinja shrine. At that time, he made them practice archery on horseback,' as well as 'Umayumi (騁射)' and 'Haseyumi (馳射),' so, original Kisha seemed to have been performed as a shrine ritual, and it also describes that "Taisha-rokuho" was defined by Emperor Monmu and put on exhibition at the end of the Asuka Period.  - Wikipedia日英京都関連文書対訳コーパス

最多入集歌人は藤原家隆（43首）で、九条良経（36首）、藤原俊成（35首）、西園寺公経（30首）、慈円（27首）、源実朝・九条道家（共に25首）、飛鳥井雅経（20首）がそれに次ぎ、定家が庇護を受けた九条家・西園寺家の貴顕（公経は定家の義弟にして、関白九条道家の岳父である）の入集が目立つ。例文帳に追加

Of the poets in the anthology, Fujiwara no Ietaka has the most poems (43), followed by Yoshitsune KUJO's (36), then FUJIWARA no Toshinari's (35), Kintsune SAIONJI's (30), Jien's (27), MINAMOTO no Sanetomo's and Michiie KUJO's (25 each), and Masatsune ASUKAI's (20), so it could be said that the poems composed by the distinguished people of the Kujo and the Saionji families (Kintsune was Teika's brother-in-law and Kanpaku (Senior Regent), Michiie Kujo's father-in-law) are the most prominent.  - Wikipedia日英京都関連文書対訳コーパス

足助氏はその後も御家人として存続したが、4代目惣領・足助重方とその子・足助親重は官位を有し昇殿をも許されるなど朝廷との繋がりは依然として深く、加えて一族の中には有力御家人安達氏との縁戚がおり、弘安8年（1285年）の霜月騒動で一族の足助重房が連座して滅ぼされたことなどから、次第に鎌倉幕府への不満を強めていくこととなる。例文帳に追加

After that, the Asuke clan survived as a vassal of the shogunate, but its relationship with the Imperial Court was still so close that the fourth head, Shigekata ASUKE, and his son Chikashige ASUKE had been given official rank and allowed to enter the denjo room in the palace; moreover, its dissatisfaction with the Kamakura bakufu increased because of problems such as the Shimotsuki Affair in 1285, in which Shigefusa ASUKE was involved and destroyed because, in the Asuke clan, there were relatives of the powerful gokenin (an immediate vassal of the shogunate in the Kamakura and Muromachi through Edo periods), Adachi clan.  - 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).  - Wikipedia日英京都関連文書対訳コーパス

飛ぶ鳥の　明日香の河の　上つ瀬に　石橋渡し　下つ瀬に　打橋渡す　石橋に　生ひ靡ける　玉藻もぞ　絶ゆれば生ふる　打橋に　生ひをれる　川藻もぞ　枯るれば生ゆる　何しかも　わが王の　立たせば　玉藻のもころ　臥せば　川藻のごとく　靡かひし　宜しき君の　朝宮を　忘れたまふや　夕宮を　背きたまふや　うつそみと　念ひし時　春べは　花折りかざし　秋立てば　黄葉かざし　しきたへの　袖たづさはり　鏡なす　見れども飽かず　三五月の　いやめづらしみ　念ほしし　君と時時　幸して　遊びたまひし　御食向ふ　きのえの宮を　常宮と　定めたまひて　あぢさはふ　目言も絶えぬ　しかれかも　あやにかなしみ　ぬえ鳥の　片恋嬬　朝鳥の　往来はす君が　夏草の　念ひ萎えて　夕星の　か往きかく去き　大船の　たゆたふ見れば　なぐさむる　情もあらず　そこゆゑに　せむすべ知れや　音のみも　名もみも絶えず　天地の　いや遠長く　偲び行かむ　み名に懸かせる　明日香河　万世までに　はしきやし　わが王の　形見かここを巻2-196例文帳に追加

Birds are on the wing, Over the Asuka River, Whose upper rapids Were spanned with a stone bridge, Whose lower rapids Were spanned with a wooden bridge; Towards the stone bridge, Fine and green water-weeds grow, And then withering, Soon prosper exuberantly; Toward the wooden bridge River-weeds grow up waving, And then withering, Soon prosper exuberantly; Like those water-weeds As soon as the Prince arose, The Princess rose, too, Waving like the water-weeds; When the Prince lay, The Princess after him lay, Toward him waving; Why could she forget the Prince By whose side she stood, In the Palace where he passed His mornings and evenings? Why did she leave it vacant? When she was alive, when she was well and happy, In the springtide She decked her hair with flowers, And in the autumn Adorned it with yellow leaves; She intermingled Her sleeves with the Prince's sleeves, And she watched the moon Full and clear as a mirror With admiration, With love and deep affection, Standing by his side; On another occasion She went out with him To the Palace of Kinoe, Where delicacies Were graciously offered to them; This part of Kinoe As her everlasting place, The Princess departed; And we can't see nor speak with her; Be that as it may (or Yet, nevertheless,) Swollen with the deep sorrow, Like the fairy bird, Longing for the departed, Line the morning bird, The Prince did come and go, Like the summer grass Pining and withering away, Like the evening star Going and sinking in grief; Like a swaying ship, The Prince's heart kept wavering; As this I know not How to comfort his sorrow; So I know no way And simply wish to retain The tone of her voice, Only to remember her name For ever and ever, As long as heaven and earth, Her beloved name Committing to memory, And love on her name By the Asuka River For generations As the precious memento Of the dear, deceased Princess (Manyoshu, Volume 2 -196).  - Wikipedia日英京都関連文書対訳コーパス