「hell」を含む例文一覧(4161)

＜前へ 1 2 .... 74 75 76 77 78 79 80 81 82 83 84
  • Besides, he mentions that the essential point of the sutras is doing us wrong, although we practiced shobo in the past, but now if we believe and practice the shobo again, the kudoku (merit) gained by practicing shobo in this world is so strong that we will deserve only a small amount of trouble without inviting larger troubles in the future, even if we should fall into great hell in the future due to sins we committed to hurt others in the past' (in "Kyodaisho" (Nichiren's teachings given to Ikegami brothers in 1275).
    「文の心は我等過去に正法を行じける者に・あだをなして・ありけるが今かへりて信受すれば過去に人を障（ささえ）る罪にて未来に大地獄に堕つべきが、今生に正法を行ずる功徳・強盛なれば未来の大苦を招き越して少苦に値（あ）うなり」（兄弟抄） - Wikipedia日英京都関連文書対訳コーパス
  • There is a view that says that the contemporary tendency to emphasize Buddhist precepts and wishing for gokuraku ojo (peaceful death) suppressed creativity in story telling as seen in the fact that a scene in which the old lady argued against criticism of the tales of the time, and a rumor that Murasakishikibu, who wrote "Genji Monogatari," descended into hell under mogokai (a Buddhist admonition not to tell a lie) was included.
    また、当時の物語に対する批判（『源氏物語』を書いた紫式部が妄語戒によって地獄に堕ちたとする風説）に老婆が反論する場面が盛り込まれるなど、仏教戒律を重んじて極楽往生を願うという当時の社会風潮が物語としての創作性を抑制したとする見方もある。 - Wikipedia日英京都関連文書対訳コーパス
  • While the old takai-kan suggested that takai was the undefined world such as yominokuni (Hades) shown in Kojiki (The Records of Ancient Matters) as well as the dim world which people would go after their death, the new takai-kan defined takai in detail, influenced by Taoism and Confucianism, therefore it imposed a heavy responsibility on each person because the new takai included Jigoku (hell) where people were tormented.
    旧来は古事記に見られるような明確な定義の無い黄泉の国の他界観で、漠然と死後ただ行く世界であったのに対し、死した後の世界を詳細に定義付けた地獄(仏教)の他界観は道教と儒教の影響を色濃く受けた、人一人一人に対し厳しいものであったと言える。 - Wikipedia日英京都関連文書対訳コーパス
  • The structure of the Honzon is with the opening phrase consisting of the Nichiren chant, 'Namu Myohorenge-kyo' and the name of the shuso 'Nichiren' with hangyo (a seal) is written in unique, characteristic handwriting in the center as a column, with many names representing living things that are included in the Three Thousand Realms Contained in One Mind, starting from Shakamuni-butsu/Taho-nyorai on both sides, and Bodhisattva and gods, even to Devadatta in hell, surround it.
    「南無妙法蓮華経」の題目と宗祖の名「日蓮」および判形からなる首題が特徴的な筆さばきで中央に縦書きされ、その左右を仏界の釈迦牟尼仏・多宝如来から、菩薩や神々、地獄界の提婆達多に至るまで、一念三千に包含される衆生を代表する数多くの名前が取り囲む、という構造になっている。 - Wikipedia日英京都関連文書対訳コーパス
  • However, considering the tradition of Yoshiie's hell in Kyoto and a description of "Chuyuki" (a diary written by FUJIWARA no Munetada who lived in the same period as Yoshiie) as 'The late Yoshiie Ason had killed many innocent people as the head of warriors for a long time. His piling sins may affect on his descendants,' it is one of the aspects of Yoshiie told by a samurai in the imperial capital who joined the war with Yoshiie, so that it can be regarded as the truth.
    しかしながら、京に伝えられた義家の無限地獄の伝承や、義家の同時代人藤原宗忠が、その日記『中右記』に、「故義家朝臣は年来武者の長者として多く無罪の人を殺すと云々。積悪の余り、遂に子孫に及ぶか」と記したことも合わせ考えると、義家に従って参戦した京武者から伝え聞いた義家のひとつの側面であり実話と見なしうる。 - Wikipedia日英京都関連文書対訳コーパス
  • It is considered that it follows Shaka-muni Buddha in the Touriten (Trayastrimsa heaven) and senses the capability of living things each morning in Dhyana (meditation), and that it is a Bosatsu that relieves living things who live in the wheel of life of Rikudo (the six realms of Jigoku-do (Naraka realm, or hell realm) (地獄道), Gaki-do (Preta realm, or hungry ghost realm), (餓鬼道), Chikusho-do (Animal realm) (畜生道), Shura-do (Ashura realm, or realm of demigods) (修羅道), Jin-do (Human realm) (人道) and Ten-do (Deva realm, or realm or blissful state) (天道), while there exists no Buddha in this world after Shaka entered nirvana and before Miroku Bosatsu (Maitreya Bodhisattva) appears, 5670 million years later.
    とう利天に在って釈迦仏の付属を受け、毎朝禅定に入りて衆生の機根(性格や教えを聞ける器）を感じ、釈迦の入滅後、56億7000万年後に弥勒菩薩が出現するまでの間、現世に仏が不在となってしまうため、その間、六道（地獄道・餓鬼道・畜生道・修羅道・人道・天道）を輪廻する衆生を救う菩薩であるとされる。 - Wikipedia日英京都関連文書対訳コーパス
  • Additionally, since the Kamakura period more and more of the literature distorted and cited a description in consciousness-only theory of ' 女人地獄使。能断仏種子。外面似菩薩。内心如夜叉 (Women are messengers from hell. They can cut Buddha's seeds. Their outside faces resemble Bosatsu. Their minds are like Yasha (devil))' (there is a superstition adapted from the Kegon-kyo Sutra) and another description in the Hoke-kyo Sutra of ' 又女人身。猶有女人五障説 (There exist women. There is a theory that women are five obstacles)' as 'Because women are unclean, they can neither become Buddha nor be relieved,' apart from the original meanings or contexts.
    また、唯識論で説かれた「女人地獄使。能断仏種子。外面似菩薩。内心如夜叉」（華厳経を出典とする俗説あり）や法華経の「又女人身。猶有女人五障説」を、その本来の意味や文脈から離れ、「女性は穢れているので成仏できない、救われない」という意味に曲げて解釈し、引用する仏教文献も鎌倉時代ごろから増えてくる。 - Wikipedia日英京都関連文書対訳コーパス
  • In a book named 'Battle fields of zohyo' (common soldiers) (published by The Asahi Shimbun Company in 1995) written by Hisashi FUJIKI, he presented a theory that the image of the Uesugi army was different from the real Kenshin UESUGI who was usually reputed as a loyal person based on a phrase that 'Kenshin was a savior of the people in Echigo Province because he planned and implemented venture business called war in other provinces, stricken villages in the Kanto region, which were battlefields, suffered looting and he had seen hell,' this sensational theory of 'working away from home' was supported by many experts and widely spread among the public.
    藤木久志は著書である『雑兵たちの戦場』（朝日新聞社・1995年刊）で「上杉謙信は越後の民衆にとっては他国に戦争と言うベンチャービジネスを企画実行した救い主であるが、襲われた関東など戦場の村々は略奪を受け地獄を見た」と、通常言われる義人・上杉謙信像とは別の上杉軍の姿こそが実態であったとし、このセンセーショナルな「出稼ぎ」説は多くの識者から支持を得て広く世間に浸透した。 - Wikipedia日英京都関連文書対訳コーパス
  • Its major tenets are worship of nature and of the dead (animism), and also emphasizes an extended understanding of and respect for the lives, souls, and gods of one's ancestors, conceiving of these things as the essence of life, and whose material substance it is possible to know; it also views existence as divided between the Tokoyo (the spiritual world, the realm of gods, heaven and hell) and the Utsushiyo (this world, the realm of human beings), and also affirms the existence of Kinsokuchi, places where gods dwell (within whose hallowed borders one may not enter), as well as barriers that prevent crossing between the realms, and the efficacy of prayers and fortune-telling (shamanism), including in the determining of government policy, and finally in the creation of a mythology of the world and of human beings.
    その要素は自然崇拝・精霊崇拝（アニミズム）または、その延長線上にある先祖崇拝としての命・御魂・霊・神などの不可知な物質ではない生命の本質としてのものの概念や、常世（とこよ・神の国や天国や地獄）と現世（うつしよ・人の国や現実世界）からなる世界観と禁足地や神域の存在とそれぞれを隔てる端境とその往来を妨げる結界や、祈祷・占い（シャーマニズム）による祈願祈念とその結果による政（まつりごと）の指針、国の創世と人の創世の神話の発生があげられる。 - Wikipedia日英京都関連文書対訳コーパス
＜前へ 1 2 .... 74 75 76 77 78 79 80 81 82 83 84

例文データの著作権について