「頤」を含む例文一覧(33)

  • 二重頤
    a double chin  - 斎藤和英大辞典
  • 頤和園
    Summer Palace  - Wikipedia日英京都関連文書対訳コーパス
  • 頤をしゃくる
    to turn up one's nose  - 斎藤和英大辞典
  • 頤を解く
    to fall to laughing  - 斎藤和英大辞典
  • 人の頤を解く
    to set people laughing  - 斎藤和英大辞典
  • 頤を叩く
    to wag one's tongue  - 斎藤和英大辞典
  • 人を頤で使う
    to have people at one's beck  - 斎藤和英大辞典
  • 頤で蠅を払う
    to be debilitated by excess of sexual indulgence  - 斎藤和英大辞典
  • 口（頤）が干上がる
    to lose one's means of livelihood―have the bread taken out of one's mouth―starve  - 斎藤和英大辞典
  • 人を頤であしらう
    to turn up one's nose at a man  - 斎藤和英大辞典
  • 旨くて頤が落ちそうだ
    It is delicious―goluptious.  - 斎藤和英大辞典
  • 頤が干上がる
    to lose one's means of livelihood―have nothing to live on―starve  - 斎藤和英大辞典
  • 彼は部下を頤で使う
    He has his people at his beck and call.  - 斎藤和英大辞典
  • 相貌は豊かな頬と長い顎を持ち「豊頬長頤」と形容される。
    They have rich cheeks and long jaws, so their looks are described '豊頬長頤' (rich cheeks and long jaws).  - Wikipedia日英京都関連文書対訳コーパス
  • そんなことをすると頤が干上がってしまう
    If I do such a thing, I shall lose my place  - 斎藤和英大辞典
  • そんなことをすると頤が干上がってしまう
    It is as much as my position is worth to do such a thing.  - 斎藤和英大辞典
  • 程頤の理・程顥の天理は後の朱熹に影響を与えた。
    Ri (basic principle of the universe) of Tei I (Cheng Yi) and Tenri (natural laws) of Tei Ko (Cheng Hao) later influenced Chu His.  - Wikipedia日英京都関連文書対訳コーパス
  • 名前は養、字を仲頤、号(称号)は陶斎、他に息心居士、枸杞園、清嘩閣等がある。
    His given name was Yo with his surname being CHUI having a title (appellative) of Tosai and was also known as Sokushinkoji, Kukeon, and Seikakaku.  - Wikipedia日英京都関連文書対訳コーパス
  • 紀州側は、三浦は頬頤に傷を負い、三宅精一、関甚之助も軽傷を負った。
    From the Kishu clan, Miura got injured on his cheek and jaw, and Seiichi MIYAKE and Jinnosuke SEKI were lightly hurt.  - Wikipedia日英京都関連文書対訳コーパス
  • ついで台を下に置き、首の耳に左手拇指を入れ、残る指で頤をおさえ、右手は頬から頤へあてて持ち上げ、首の横顔を見せて左へ回って立ち退く。
    Once the tray had been placed below the head, the thumb of the left hand was placed in the ear of the severed head while the remaining fingers held and supported the jaw, and the right hand held the cheek and the jaw to lift the head up; the head was then shown in profile by turning to the left while drawing back.  - Wikipedia日英京都関連文書対訳コーパス
  • 新学に異議を唱えたものに程顥・程頤らの洛学（道学）、蘇軾・蘇轍らの蜀学、張載らの関学があった。
    Those objecting to the New learning included Luo learning (Do school) of Tei Ko (Cheng Hao) and Tei I (Cheng Yi), Shu learning of Su Shi and So Tetsu (Su Zhe), and Guan learning of Cho Sai (Zhang Zai).  - Wikipedia日英京都関連文書対訳コーパス
  • また程頤に私淑した胡安国は『春秋』に注して『胡氏春秋伝』を著し、『周礼』に基づく新学を批判した。
    Additionally, Ko Ankoku, who adored Tei I (Cheng Yi), wrote annotation for "Shunju" in "Ko's Annotation of Spring and Autumn Annals," and criticized the New learning, which was based on "Rites of Zhou."  - Wikipedia日英京都関連文書対訳コーパス
  • 中国では、朱熹がみずからの先駆者と位置づけた北宋の程頤と合わせて程朱学・程朱学派と呼ばれる。
    In China, it was called Teishugaku and Teishugakuha together with Yi CHENG in Northern Sung Dynasty who was positioned by Hsi CHU as his pioneer.  - Wikipedia日英京都関連文書対訳コーパス
  • 当時は、程頤ら聖人の道を標榜する学派から派生した学の一つとして道学と呼ばれた。
    At the time, Shusigaku was called Dogaku, as a learning system derived from the school sect of Yi CHENG and others which practiced the way of saints.  - Wikipedia日英京都関連文書対訳コーパス
  • その先鞭をつけたのは中唐の柳宗元の「天説」・劉禹錫の『天論』であり、北宋においては欧陽脩の『新唐書』五行志・王安石の『洪範伝』・程頤の『春秋伝』などに見られる。
    The Theory of the Sky' by Liu Zongyuan and "The Opinion about the Sky" by Ryu Ushaku (Liu Yuxi) in the mid-Tang period were the pioneers, and in Baisong, it is seen in "Shin To-jo" (New Book of Tang) Gogyoshi by Oyo Shu (Ouyang Xiu, Ou-yang Hsiu), "Kohanden" by Anseki O (Wang Anshi), "Annotation of Spring and Autumn Annals" by Tei I (Cheng Yi), etc.  - Wikipedia日英京都関連文書対訳コーパス
  • 40歳の時、張載の言葉という「心は性と情とを統べる」と程頤の「性即理」による定論を得、一家を成してびん学（びんがく）を起こした。
    When he was forty, he reached an established theory through the words of Cho Sai (Zhang Zai), 'the mind unites nature and emotion,' and 'seisokuri' (xing ji li) (human nature is natural law) of Tei I (Cheng Yi), and established Bin-gaku (Bin neo-confucianism).  - Wikipedia日英京都関連文書対訳コーパス
  • これは師である程頤・程顥のテキスト・クリティークを継承して朱子が完成させたもので、脱落したと思われる箇所は朱子がわざわざ書き足している。
    Zhu Xi took over the critique of the text from his teachers Cheng Hao and Cheng Yi, and completed it by adding the words and phrases he thought had been dropped.  - Wikipedia日英京都関連文書対訳コーパス
  • 連合軍の暴挙によって王侯貴族の邸宅や頤和園などの文化遺産が掠奪・放火・破壊の対象となり、奪った宝物を換金するための泥棒市がたつほどであった。
    Cultural heritages such as the residences of royal aristocrats and the Summer Palace were looted, victimized by arson, destroyed, and a market even opened for the loot in order to exchange it for money.  - Wikipedia日英京都関連文書対訳コーパス
  • 邵雍は「先天図」を作って「数」で宇宙生成を説明し、周敦頤は「太極図」に基づいて『太極図説』を著し、「無極→太極→陰陽→五行→万物化生」の宇宙生成論を唱えた（朱熹は無極＝太極と読み替えた）。
    ShoYo (Shao Yong) created the 'Senten-zu' (the innate figure) to describe the forming of the universe with 'numbers,' and Shu Ton-i (Zhou Dunyi) wrote "The Theory Based on the Figure of Taiji " based on 'the figure of Taiji' to preach forming a theory of the universe described as 'unlimitedness -> Taiji (the root of all things) -> yin yang (positive and negative, light and shade) -> Wu Xing (Five Movements, Five Phases) -> sudden appearance of all things' (Chu His interpreted unlimitedness as Taiji).  - 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。
    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."  - Wikipedia日英京都関連文書対訳コーパス
  • 謝良佐の弟子である朱震は邵雍の『皇極経世書』、周敦頤の『通書』といった象数易と『程氏易伝』や張載の『正蒙』といった義理易を総合して『漢上易伝』を著し、王安石や蘇軾の易学に対抗した。
    Shusin, a disciple of Sha Ryosa, brought together Shosu-eki (graphic and mathematical divination) such as "Kokyokukeiseisho" (Kogyoku future occurrence book) by ShoYo (Shao Yong) and "Tsusho" (almanac) by Shu Ton-i (Zhou Dunyi), and Giri-eki (ethics and philosophy divination) such as "Tei's annotation of I Ching" and Cho Sai's (Zhang Zai) "Seimo," and wrote "Kanjoekiden," to counter the art of divination led by Anseki O (Wang Anshi) and Su Shi.  - Wikipedia日英京都関連文書対訳コーパス
  • 慶応3年12月7日(旧暦)（1868年1月1日）、海援隊/陸援隊士ら総勢16名(15名とも)が、三浦休太郎、新選組らが天満屋2階にて酒宴を行っていたところを襲い、出会い頭に、十津川郷士の中井庄五郎が「三浦氏は其許か」というなり斬りつけ、三浦休太郎は、頬頤を負傷する。
    On January 1, 1868, 16 members in total (or another theory has 15 members) of Kaientai and Rikuentai assaulted Kyutaro MIURA and Shinsengumi, who were having drinks on the second floor of Tenmanya, and Shogoro NAKAI, who was a samurai from the Totsugawa area in Nara, slashed Kyutaro MIURA, injuring him on his cheek and jaw, as he bumped into MIURA, asking 'Are you MIURA?'.  - Wikipedia日英京都関連文書対訳コーパス
  • 朱熹は、それまでばらばらで矛盾を含んでいた北宋の学説を、程頤による性即理説（性(人間の持って生まれた本性)がすなわち理であるとする）や程顥の天理（天が理である）をもとに、仏教思想の論理体系性、道教の生成論および静坐という行法を取り込みつつも、それを代替する儒教独自の理論にもとづく壮大な学問体系に仕立て上げた。
    Hsi CHU organized various and contradictory theories in Northern Sung Dynasty into a great learning system which replaced these previous theories, and was based on a theory unique to Confucianism, by being based on the Seisokuri setsu (Chinese philosophy, a theory that 'sei' [human inborn nature] is 'Li' [the law of moral act]) advanced by Yi CHENG, and the Tenri (a theory that 'ten' [providence] is 'Li' [the law of moral act]) advanced by Hao CHENG, while adapting the logical system of Buddhistic thought, the generative theory of Taoism, and gyoho (method of ascetic practices) of sitting calmly and quietly.  - Wikipedia日英京都関連文書対訳コーパス

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