而: 244 Terms and Phrases
- 而も
- moreover
- furthermore
- nevertheless
- and yet
- 而後
- thereafter
- after doing that
- followed by
- 而して
- and
- and then
- thus
- and now
- 似而非
- false
- would-be
- sham
- pretended
- mock
- spurious
- pseudo
- quasi
- 而るを
- even so
- though that may be
- 形而上学
- metaphysics
- metaphysical philosophy
- abstract science
- 而今而後
- in the future
- from now on
- henceforth
- hereafter
- 古関裕而
- Koseki Yuuji (h) (1909.8.11-1989.8.18)
- 乃而浦倭館
- Naijiho Wakan (consular office in Naiji port)
- 形而上の力
- metaphysical forces
- 形而上の推論
- metaphysical reasoning
- 而中路風雨。
- But he had stormy weather on his way.
- 「荒迷而帰」
- He got lost and turned back.'
- 然而観其文。
- However, what about their tales?
- 人倫の形而上学
- Metaphysics of Morals
- 時斬蛇尾而刃缺
- The sword chipped as he cut the serpent's tail.
- 而三世生唖児。
- After that, mutes are born in his family for three generations in a row.
- 形而上学的唯物論
- metaphysical materialism
- 其有膝而無膕踵。
- Each had knees but no ankles.
- 而一旦堕悪趣者。
- After that, she went down to Hell one time.
- 形而上学的な方法で
- in a metaphysical manner
- 深い形而上学の理論
- a deep metaphysical theory
- 何れも鉄ニ而黒漆也。
- All doors were coated with deep black-colored lacquer.
- 彼は形而上学的に考える
- he thinks metaphysically
- 即擘而視之 尾中有一神劔
- He cut up the tail to see inside it, and found a mysterious sword there.
- 此島亦、身一而、有面四。
- This island also had one body and four faces.
- 而信兼依発謀反、令追討畢。
- However, since Nobukane rose up in rebellion, an order was issued to hunt down and kill him.
- 形而上学 (アリストテレス)
- Metaphysics (Aristotle)
- 素戔烏尊居熊成峰而遂入於根國矣
- Susanoo entered Nenokuni from Mount Kumanasunomine.
- 故諸神 科以千座置戸 而遂逐之
- Accordingly the gods punished him by confiscating his property and banished him.
- 存在と存在の本質の形而上学的研究
- the metaphysical study of the nature of being and existence
- 宇宙の起源と自然の形而上学の研究
- the metaphysical study of the origin and nature of the universe
- 初五十猛神 天降之時 多將樹種而下
- When Itakeru no Kami first descended from heaven, he brought a large number of tree seeds.
- 晋階正三位勲一等先生切而頴敏所讀書過
- The guru was conferred Shosanmi Kunitto (Senior Third Rank, Grand Cordon of the Order of the Sacred Treasure).
- 於是、遣和珥臣祖難波根子武振熊而誅之。
- Whereupon the emperor dispatched the founder of Wanibe no omi Naniwaneko Takefurukuma to vanquish the creature.
- 形而上学の性質に関連する、または、それの
- pertaining to or of the nature of metaphysics
- 然後 素戔嗚尊 居熊成峯 而遂入於根國者矣
- Then Susanoo went to Mount Kumanarinotake and he finally entered Nenokuni (the underworld).
- もし隠置付而は 其一町一在所可被加御成敗事
- If anyone in the above categories is hidden, the whole town or village will be punished.
- 遂始自筑紫 於大八洲之内 莫不殖播而成青山矣
- He eventually started to sow the seeds in Tsukushi and then spread them all over the country of Oyashima, filling the country with green mountains.
- 而もその古い鞘は銹びてぼろぼろになっていた。
- and the ancient sheath was eaten up with rust.
- 天下ノ公議ヲ張ルハ民撰議院ヲ立ルニ在ル而已。
- To set a stage to debate State affairs, we need to set up a Minsen Giin.
- 『易経』の「聖人南面而聴天下、嚮明而治」より。
- Meiji was named after the clause in I Ching (The Book of Changes), 'Looking to south, the saint listens to the world and, facing towards light, he governs.'
- 3行目末尾の「而師」が通称の由来となっている。
- Er-shi' at the end of the third line is the origin of this common name.
- 遂始自筑紫 凡大八洲國之内、莫不播殖而成青山焉
- He sowed the seeds all over the country of Oyashima (Great Myriad Islands, which is another name for Japan) starting with Tsukushi (Kyushu), until finally the whole country was covered with green mountains.
- 「春過而 夏來良之 白妙能 衣乾有 天之香來山」
- 春過而 夏來良之 白妙能 衣乾有 天之香來山'
- 代表作に而妙斎好・吉祥松溜雪吹・春野旅箪笥など。
- Her representative works include Jinyosaiko, Kichijomatsudamarifubuki, and Harunotabitansu.
- 物質の特性が得られるとされる単一の形而上学的存在物
- a singular metaphysical entity from which material properties are said to derive
- 神と人間の魂は、著者の形而上学の基盤となるものだ。
- which are the foundations of his Metaphysic;
- 而も彼は自分の前に真直に横わっている道を知っていた。
- but he knew what path lay straight before him,
- 「白髪生流 事者不念 變水者 鹿煮藻闕二毛 求而将行」
- 白髪生流 事者不念 變水者 鹿煮藻闕二毛 求而将行'
- 又火は熱を以て法と為し、而して潤おすこと能わざるが如し。
- Fire has heat by nature and is incapable of moistening things.
- 1931年に細谷而楽が補作したもので、国宝指定外である。
- Supplemental works were created by Jiraku HOSOYA in 1931, but are not designated as national treasure.
- 則有司ノ権限ル所アツテ、而上下其安全幸福ヲ受ル者アラン。
- It means that, by restricting the power of the bureaucrats, all the people in upper or lower classes can enjoy peace and happiness.
- 「故以此吾身之餘處 刺塞汝身之未成處 為完美態而生國土」
- So I would like to make land inserting my part that grew too much into your part that did not grow enough.'
- 「倭國在百濟新羅東南 水陸三千里 於大海之中依山島而居」
- `倭國在百濟新羅東南 水陸三千里 於大海之中依山島而居'
- 而も彼はその厳粛な姿形に新しい意味を見出したように畏れた。
- but he dreaded that he saw new meaning in its solemn shape.
- 寡而為足 少なくて足れりと為す - 少なくても十分香りを放つ
- Kani-Isoku: Sukunakute Tareri to nasu. - To emit enough incense even in small amounts
- 21世紀に入って14代而妙斎によって飾物五箇条が分けられた。
- In the 21st century, Jimyo-sai, the 14th generation of the Omotesenke, separated the Five Kazarimono from among the Thirteen Naraigoto.
- 豊城命は『自登御諸山向東。而八廻弄槍。八廻撃刀。』と答えた。
- Toyokino-mikoto had a dream in which he climbed Mt. Mimoro and, facing east, he thrust a spear forward eight times and swung a sword down eight times.
- 形而上学的質問を扱う神秘的な自然のヒンズーの後期の神聖な文字
- a later sacred text of Hinduism of a mystical nature dealing with metaphysical questions
- 多而不厭 多くして厭(いと)わず - 多くあっても邪魔にならない
- Taji-fuen: Ookushite Itowazu. - Not be disturbed even by too much smoke from burning incense
- 南宋の賈似道の用いた「賢者而後楽此」の印が成語印の最初とされる。
- It is said that the seal of '賢者而後楽此' was the first seigoin.
- - 高表仁が唐へ戻る(「與王子爭禮 不宣朝命而還」『旧唐書』)。
- Gao Biaoren returned to Tang Dynasty China (according to '與王子爭禮 不宣朝命而還' in 'Jiu Tang Shu' [Old Tang History]).
- 兒 五十猛神天降之時 多將八十樹種須噉子樹種而不殖韓地 盡以持歸
- His child, called Isotakeru no Kami, brought seeds of various types of trees and crops when he descended from heaven, but he brought them back to Japan without sowing them in Korea.
- 学として現れるであろうあらゆる将来の形而上学のためのプロレゴメナ
- Prolegomena to Any Future Metaphysics
- 園の名称は、中国六朝時代の詩人陶淵明の「園日渉而成趣」の詞にちなむ。
- The garden's name is derived from the words 'Yuan ri she er cheng qu' (The garden becomes more venerabl and stately day by day) written by the Chinese Six Dynasties period poet TAO Yuanming.
- 而るに件の縁坐に処せられ、永暦元年二月、常胤に仰せ下総の国に配すと。
- Be that as it may, as fate would dictate, in February 1160, Tsunetane was ordered into exile in Shimofusa Province.'
- 論理と形而上学と倫理と詩学と政治学と自然科学を扱うアリストテレスの哲学
- the philosophy of Aristotle that deals with logic and metaphysics and ethics and poetics and politics and natural science
- 験生天上、もし作善の人、頭頂皆温にして而して後気尽くる者は即ち天上に生ず
- To see whether one is reborn in heaven; as for one who does the right thing, if the entire top of the head remains warm until one's life ends, then one will be reborn in heaven.
- 【三】三馬按、写楽号東周斎、江戸八町堀に住す、はつか半年余行はるゝ而巳。
- (S) I believe Toshusai SHARAKU lived in Hatchobori, Edo, and he had been active only for a half year.
- 原文…設我得佛 國中菩薩 若受讀經法 諷誦持説 而不得辯才智慧者 不取正覺
- Original Text: If, when I become a Buddha, the Bodhisattvas in my land should not acquire eloquence and wisdom in upholding sutras and reciting and expounding them, may I not attain perfect enlightenment.
- 恒居倭(三浦(塩浦・釜山浦・乃而浦(薺浦))に定住していた日本人)の廃止。
- Eliminating kokyowa (Japanese people who lived in Sanpo, namely, Enbo, Pusanpo, and Naijiho or Seiho).
- 而師鼓(6字11行・17句)半数の字が満遍なく破損しており、詩は解読不能。
- Er-shi-gu (17 poems each including 11 lines of six characters): A half of the characters are evenly broken and the poem is impossible to read.
- 一 八月廿八日相馬ヨリ手切可仕由必定ニ付而、直江人數催、フク嶋江参候事 口上
- One: (八月廿八日相馬ヨリ手切可仕由必定ニ付而), preparation for troops by Naoe and arrival in Fukushima, presented verbally.
- 客観的事実を強調し、物事の起源や根本的原因についての形而上的な考察を排除する人
- someone who emphasizes observable facts and excludes metaphysical speculation about origins or ultimate causes
- J.S.ミル氏は「外的世界の問題は形而上学の主戦場だ。」[21]と言っています。
- 'The question of an external world,' says Mr. J. S. Mill, 'is the great battleground of metaphysics.'21
- ――而も現在の基督降誕祭の精霊は彼の四間(よま)の家を祝福してくれたのであった。
- and yet the Ghost of Christmas Present blessed his four-roomed house.
- 存在とは万物が構成される基本物質であり究極の実在であるという形而上学の見解を持った
- held the metaphysical view that being is the basic substance and ultimate reality of which all things are composed
- 英国の聖職者および形而上学詩人で、伝道者として賞賛される(1572年−1631年)
- English clergyman and metaphysical poet celebrated as a preacher (1572-1631)
- (「会津ノ唱モ能々承候、籠城之用意迄ニ而、中々仙道口ナトヘ人衆可被出武體無之由申候。
- (会津ノ唱モ能々承候), he just prepared for holding the castle and did not seem to send the troops to Sendo-guchi.
- 若此御法度を相背 其者逃し候ニ付而は 其一人之代ニ三人首をきらせ 彼相手之所へ可下渡
- If this law is violated and the transgressor is deliberately set free, then two or three people must be decapitated in substitution for him or her and their heads must be handed to his or her former master.
- 又有卅五卦、六十四卦法、或一卦之下管載数名、或一卦之内挙多説然、而事繁多煩省、而不載。
- 又有卅五卦,六十四卦法,或一卦之下管載数名,或一卦之内挙多説然,而事繁多煩省,而不載.
- 三浦の乱・・・三浦(乃而浦(鎮海市)、富山浦(釜山市)、塩浦)に定住する日本人が反乱。
- The Sanpo Disturbance: an insurrection by the Japanese settlers living in Sanpo (the city of Naijiho, today known as Jinhae city) and Fuzanho (the city of Busan, or Shiho).
- 験生畜生、もし頂より冷えて膝に至り、膝下猶温にして而して後気尽くる者は即ち蓄趣の中に生ず
- To see whether one is reborn as a beast; if the top of the head begins to become cold and finally the knees do, but the parts lower than the knees remain warm until one's life ends, one will be reborn as a beast.
- 験生地獄、もし頂より冷えて足に至り、足底猶温にして而して後気尽くる者は即ち地獄の中に生ず
- To see whether one is reborn in hell; if the top of the head begins to become cold and finally the feet do, but the soles remain warm until one's life ends, then one will be reborn in the hell.
- 験生餓鬼、もし頂より冷えて臍に至り、腰下猶温にして而して後気尽くる者は即ち餓鬼の中に生ず
- To see whether one is reborn as a hungry demon; if the top of the head begins to become cold and the navel does, but the parts lower than the hips remain warm until one's life ends, then one will be reborn as a hungry demon.
- 臣等伏シテ方今政権ノ帰スル所ヲ察スルニ、上帝室ニ在ラズ、下人民ニ在ラズ、而独有司ニ帰ス。
- We were humbled to consider who has the political right and realized that it is not the Emperor nor the people but the bureaucrats.
- また「日中有烏 而月中有蟾蜍」との記述もあり中国の3本足烏は太陽そのものの象徴であった。
- There is a description of 'a crow lives in the sun, and a toad lives in the moon,' so the crow with three legs was a symbol of the sun itself.
- 「若二夫銭幣一有レ之不レ飽、有レ之不レ暖、故穀帛穀不レ可二一日無一、而銭幣可二百年無一」
- 若二夫銭幣一有レ之不レ飽,有レ之不レ暖,故穀帛穀不レ可二一日無一,而銭幣可二百年無一'
- 哲学者と学者の17世紀の秘密結社のメンバーで、神秘論、形而上学、また、練金術の学問を教えた
- a member of a secret 17th-century society of philosophers and scholars versed in mystical and metaphysical and alchemical lore
- 而して隊長は、谿を下り、岡許に退さしを以て、其命を伝ふるに暇あらず、賊は巳に坪屋に乱入す。
- The troop commander went down a valley and retreated to Okamoto, and therefore, there was no time to send his command, and the rebels had already rushed in Tsuboya.
- 「仍って庇の出様、縁側の造り方等、まったく日本国特殊のものにして、而も其形似すべからず。」
- Thus the form of eaves and the construction of veranda-like porches are completely peculiar to Japan, and also the shape need not be similar.'
- 臣等愛国ノ情自ラ已ム能ハズ、乃チ之ヲ振救スルノ道ヲ講求スルニ、唯天下ノ公議ヲ張ルニ在ル而已。
- Because we cannot suppress our love of our country, we have considered the way to survive this imminent danger and decided that we need to set a stage to debate State affairs.
- 大田南畝が書いたオリジナルに近いのが「これは歌舞妓役者の・・・一両年に而止ム。」の部分である。
- The part that 'He painted … within a few year' is close to the original text written by Nanbo OTA.
- 現在の家元は、千利休から数えて、14代目の而妙斎(じみょうさい)千宗左(せんそうさ)家元である。
- The present iemoto (head of the school) is Sosa SEN (Jimyosai) who is the fourteenth iemoto from SEN no Rikyu.
- 今日此表ニ而者三百餘人、此内馬上百騎計討捕、福嶋之虎口江追入、無残所手際ニ而、國見江打返陣取候。
- Today, we killed 300 soldiers including 100 horsemen and returned to the headquarters in Mt. Kunimi without any regret after pushing the enemy into the entrance of the Fukushima.
- 蓋君の家系を聞くに遠く葛原親王に出て、而して乃祖井田刑部大輔は實に上總國武射郡坂田の城主なりき。
- His family line goes back to Imperial Prince Katsurabara, and his ancestor Gyobu no taifu IDA was, in fact, the lord of Sakata Castle in Musha County of Kazusa Province.
- 「天橋(文) 長雲鴨 高山(文) 高雲鴨 月夜見乃 持有越水 伊取來而 公奉而 越得之(旱)物」
- 天橋(文) 長雲鴨 高山(文) 高雲鴨 月夜見乃 持有越水 伊取來而 公奉而 越得之(旱)物'
- 眼・耳は、同じく四大の造なりと雖(いえど)も、而(しか)も眼のみ独り能く見、耳には見る功なきが如し。
- Ears and nose consist of four elements, but only eyes are capable of seeing things and nose is incapable of doing so.
- ちなみに「節用」という言葉の語源はかつて『論語』学而篇の「節用而愛人」(節約の意)からと言われていた。
- It used to be believed that the origin of the word, 'setsuyo' had been a phrase, 'Yo wo setsushi hito wo aisu' (meaning economy in the use of resources and affection for the people) in XueEr of 'Lun-yu'(Analects of Confucius).
- 明治初年其業を卒るや、遠く加奈太政廳聘に應じ留まること三星霜にして其業更に進み、而して任滿ち歸朝する。
- After graduating from the school in 1868, he accepted the invitation from the government of Canada and went to Canada; during his stay for three years, he furthered his learning, and after the end of the term, he returned to Japan.
- 而して此地獄国の当局者は誰ぞと尋るに、事大党政府の官吏にして、其後見の実力を有する者は即ち支那人なり。
- If you ask who the authority of the hell land is, it is the officer from the Satedan Party (pro-Chinese) government; and the person who has the power to control him is Chinese.
- 「珠玉雖レ宝、而餒不レ可レ食、金銀雖レ財、而凍不レ可レ衣、世皆不レ貴二穀粟一、而貴二金銀珠玉一者何也」
- Money is a treasure, but cannot be eaten, and gold and silver are wealth, but cannot be worn, and in this world, rice is the most important and gold, silver and money are the second most important.'
- 「惣年寄義ハ古来より六町之〆括り取捌役ニ而勤来、公事訴訟願等の義は勿論御上より被仰渡候御用町年寄へ申渡。」
- We, so-doshiyori, have long been performing the role of supervisors over the six townships which, in addition to addressing the matters concerning taxes, lawsuits and petitions, includes communicating instructions from the Shogunate to machi-doshiyori.'
- 副詞 「いささか」(聊)、「いまもって」(今以)、「いよいよ」(弥)、「かねて」(兼而)、「もし」(若)など
- Adverbs: 'isasaka' (聊), 'imamotte' (今以), 'iyoiyo' (弥), 'kanete' (兼而), 'moshi' (若), and so on.
- (もっとも武蔵はその芸術家的天分と剣術を形而上的領域にまで昇華したという点で、並みの「兵法家」とは区別できる)。
- (However Musashi can be distinguished from normal 'Hyohoka' considering his artistic talent and the fact that he sublimated kenjutsu to metaphysical level.)
- これは、宣祖実録の「人心怨叛,與倭同心耳」、「我民亦曰:倭亦人也,吾等何必棄家而避也?」で伺い知ることができる。
- We can guess this by '人心怨叛,與倭同心耳' and '我民亦曰:倭亦人也,吾等何必棄家而避也?' in Senso Jitsuroku.
- 文学の分野では、従来の神話体系を利用して仏教と同程度の高次形而上的な思考を目指した思想実験として捉え直されている。
- In the field of literature, Chuse Nihongi has been redefined as an ideological experiment that figured on the establishment of high-level metaphysics equal to Buddhism based on the existing system of Japanese mythologies.
- というのも、これはあまりに形而上学的で、えらく風変わりなので、だれもが認めるようなものではないかもしれないからだ。
- for these are so metaphysical, and so uncommon, as not, perhaps, to be acceptable to every one.
- これは歌舞妓役者の似顔をうつせしが、あまり真を画かんとてあらぬさまにかきなさせし故、長く世に行はれず一両年に而止ム。
- He painted pictures of faces of Kabuki [traditional drama performed by male actors] actors, but his pictures were too real because he was really keen to draw true likenesses of them, so his popularity did not last long and he eventually disappeared after a few years.
- わが背子を大和に遣るとさ夜深けて 暁(あかとき)露にわが立ち濡れし吾勢祜乎 倭邊遣登 佐夜深而 鷄鳴露尓 吾立所霑之
- To see my brother off for Yamato, I stood outside in sorrow at midnight until I was drenched with early morning dew.
- この中にある「臣等伏シテ方今政権ノ帰スル所ヲ察スルニ、上帝室ニ在ラス下人民ニ在ラス、而独有司ニ帰ス」の言に由来している。
- The term derives from the following passage in the petition: 'As we observe how the present government fares, it resides neither in the emperor above nor in the people below, but it solely belongs to 'Yushi.'
- 「尤下より申上候義、何事ニ不依、公事訴訟之義ハ当人又は町年寄江改相談、相済候義ハ埒明、滞申義者御役迄申上候義ニ而勤来候。」
- With respect to the bottom-to-top communication, there are no restrictions on the subject matter to be brought up and, as to the affairs in relation to taxes, lawsuits and petitions, we have first sufficiently discussed the issue with the party concerned as well as machi-doshiyori but, if no solution was reached, we have then presented the matter to the government officials.'
- 而申知行之由、掠給御下文之輩、雖帯彼状不及叙用(当知行の後、二十箇年を過ぐれば、右大将家の例に任せて理非を論せずに改替にあたわず。
- (After 20 years of such enfeoffment, returning is unnecessary without discussion according to the Udaisho (Major Captain of the Right Division of Inner Palace Guards) family's case.
- 已而定其當用 乃稱之曰 杉及櫲樟 此兩樹者 可以爲浮寶 檜可以爲瑞宮之材 柀可以爲顯見蒼生奥津棄戸將臥之具 夫須噉八十木種 皆能播生
- He designated the purpose of each tree, saying, 'Cedar and camphor trees, these two types of trees are good for making ships. Japanese cypress trees are good for building shrines. Podocarpus trees are suitable for making coffins for people in this world. Let us sow a good many tree seeds.'
- 「衾道乎 引手乃山爾 妹乎還而 山往者 生跡毛無」(ふすまみちを ひきてのやまに つまをかえして やまじをいけば いきたここちもなし)
- Leaving my wife in Hikite no yama (Mt. Ryuo) of Fusumaji and trailing a mountain, I don't feel like I am alive.'
- また、厳密にいえばこれは日本酒ではないが、天文3年(1534年)には「南蛮酒」として今日でいう泡盛の『清烈而芳』が酒市場に入っていた。
- In addition, although it was not sake, strictly speaking, 'Seiretsujiho' (清烈而芳), which corresponded to today's Awamori (strong Okinawan liquor), was sold in the sake market as 'Nanbanshu' (sake of southern barbarians) in 1534.
- 法然はこの願を最も重要な願ととらえ、『選択本願念仏集』において、「故知 四十八願之中 既以念仏往生之願 而為本願中之王也」と解釈した。
- Honen regarded this as the most important vow of all and explained it by saying, 'Therefore, I declare that, of the 48 Vows, Nenbutsujo no gan (the vow to pass away peacefully and be reborn in Paradise through invocation of Amitabha) is the king of hongan.'
- 『西南記伝』二番大隊将士伝に村田新八を「新八、人と為り、状貌魁偉、身長六尺、眼光炯々(けいけい)人を射る、而も挙止深沈にして大度あり。
- According to an account of officers and men of the second battalion in 'Seinan Kiden Book,' Murata was described as 'Shinpachi had a rugged look, with height 1.8 meters and penetrating eyes which could cut into people, and he was very calm in his behavior.
- 事件後、その動機を追究された眉輪王は「臣元不求天位、唯報父仇而已」(私は皇位を狙ったのではない、ただ父の仇に報いただけだ)と答えている。
- When Prince Mayowa was pressed for his motive after the affair, he replied: 'I wasn't seeking the Imperial Throne, I was only avenging my father.'
- 而して辺見が、獅子奮迅の勢で、絶壁を飛下り、萱原の中を飛び越え、大喝一声、電光石火の如く、官軍の牙営(第一旅団、第二旅団)に斫り込んだ。
- Then HENMI flied down a precipice with irresistible force, high-jumped a reed field, and cut his way into the leaders' office of the government army (the 1st and 2nd brigades) quickly like lightning, shouting loudly.
- 若草乃 新手枕乎 巻始而 夜哉将間 二八十一不在國 (わかくさの にひたまくらを まきそめて よをやへだてる にくくあらなくに 巻十一 2542番)
- Ever since I started to sleep on the hand of my new wife as a pillow, soft as young grass/ It is no longer possible to be separated from her over night/ How could I, when there is not a speck of hate in my heart (Wakakusa no niitamakura o makisomete yo o ya hedateru nikuku aranakuni: vol.11; no.2542).
- 原文…設我得佛 他方國土 諸菩薩衆 聞我名字 皆悉逮得 清淨解脱三昧 住是三昧 一發意頃 供養無量 不可思議 諸佛世尊 而不失定意 若不爾者 不取正覺
- Original Text: If, when I become a Buddha, the Bodhisattvas in the lands of the other quarters who hear my name should not attain the samadhi as referred to as 'pure emancipation' and, while dwelling therein, without losing concentration, should be unable to make offerings at once to immeasurable and inconceivable Buddhas, and the World Honored One, may I not attain perfect enlightenment.
- この中で「朕聞 當麻蹶速者天下之力士也」「各擧足相蹶則蹶折當麻蹶速之脇骨亦蹈折其腰而殺之」とあり、宿禰が蹴速を蹴り技で脇骨と腰を折って殺したとされる。
- This book says that the emperor heard that TAIMA no Kehaya was the greatest wrestler in the world and he also said that Sukume broke Kehaya's rib and hipbones with his kick technique and killed him.
- 非自然的な力や魔法、形而上的因子、物理法則の規則的作用の何か説明のつかない変化、神的干渉などに訴えかけるとたちまち、科学者であることを止めることになる。
- As soon as one appeals to non-natural forces, magic, metaphysical factors, some inexplicable change in the regular working of the laws of physics, divine intervention, and so on, one is ceasing to be a scientist.
- 基本原理と神学は、底辺に数学があり上部に社会学のある科学の階層によって形而上学と神学が置き換えられるべきであるというオーギュスト・コントの実証主義の哲学
- Auguste Comte's positivistic philosophy that metaphysics and theology should be replaced by a hierarchy of sciences from mathematics at the base to sociology at the top
- それを聞いたニニギは、「たった一夜で身篭る筈はない。それは国津神の子だろう」(「佐久夜毘賣 一宿哉妊 此胎必非我子而為國津神之子」『古事記』)と言った。
- When Ninigi heard this, he said, 'There is no way you can get pregnant overnight. The child must be a Kunitsukami's' (the 'Kojiki').
- 自ら年一百五十歳なりとて諸国を歴渉し、遍く周らざる靡(な)く、而して此の寺精麗にして閻浮所(諸仏の国)にも無い也、極物・境界にも亦(ま)た未だ有らざると云えり。
- Mizukara toshi hyakugojussai nari tote shokoku wo rekishoshi, amaneku mawarazarunaku, shikashite kono tera seirei ni shite kakufusho (land of deities) nimo nainari, gokubutsu/kyokai nimo mata imada arazaru to ieri.
- ただし『日本書紀』第6の一書には「事代主神化爲八尋熊鰐 通三嶋溝樴姫 或云 玉櫛姫 而生兒姫蹈鞴五十鈴姫命 是爲神日本磐余彦火火出見天皇之后也」との記述がある。
- However, according to the sixth addendum to the 'Nihonshoki,' 'Kotoshironushi no kami transformed into Yahiro no Kumawani to marry Mishima no Mizokuihime, also called Tamakushihime, and the child was born named Himetataraisuzuhimenomikoto, who became the wife of Kamuyamatoiwarehiko Hohodemino sumeramikoto.'
- なお朱子の理とは、理は形而上のもの、気は形而下のものであってまったく別の二物であるが、たがいに単独で存在することができず、両者は「不離不雑」の関係であるとする。
- According to 'Li' of Shushigaku, 'Li' is a metaphysical existence, 'Ch'i' is a physical existence, and these two are completely different, however, each of them cannot solely exist and they are an 'inseparable' relation.
- その人物像については、『源平盛衰記』14・「三位入道入寺事」に、「弓矢取りては並敵もなく、心も剛に謀もいみじかりけるが、而も王城第一の美男なり」と描写されている。
- 'Genpei Seisui ki' (Rise and Fall of the Minamoto and Taira clans) (Volume 14) and 'Sanmi nyudo 入寺事 ' portrays Kio as 'an unparalleled archer with a strong mind and extraordinary tactics, in addition to being the best-looking man in the castle.'
- 藤原宗忠は仁覚の死に際し、「于今伝真言道、殊有身験、而忽被赴他界、誠是哀哉、従主上(*堀河天皇)始、一家人々又嘆也」(「中右記」3月28日条より)と書き残している。
- At the time of the Ninkaku's death, FUJIWARA no Munetada said that 'he knew well about the mantra and especially efficacious methods in esoteric Buddhism. It is a real pity that he passed away suddenly. Not only the Emperor (Emperor Horikawa) but also all his family are mourning.' (in the section of March 28 in 'Chuyu-ki dairy').
- 無作為な変異が人間の目のようなものを生み出すことができると認めるのが困難だとしても、そういう構造の複雑さは、形而上的事物についての結論を出す十分な理由ではないんだ。
- Even if we have trouble accepting the fact that random changes could produce something like the human eye, the complexity of that structure is not a sufficient reason for making conclusions about metaphysical things.
- でも同時に、形而上学的な確実さにまできちんと検討するつもりなら、そういう確信をすべて排除すべきだということは、知性に欠陥があるのでもない限りだれも否定できないのだ。
- yet at the same time no one, unless his intellect is impaired, can deny, when the question relates to a metaphysical certitude, that there is sufficient reason to exclude entire assurance,
- けれど、こういう主張は、既知の物理的過程ではなく、超自然的な形而上的な介入やらなにかよくわからない(既知の物理法則に反する)物理過程に訴えかけていて、科学的ではない。
- but such a claim, which appeals to miraculous metaphysical intervention or some unspecified physical process (in violation of the known laws of physics) rather than to known physical processes, is not scientific.
- 夫有司、上帝室ヲ尊ブト曰ザルニハ非ズ、而帝室漸ク其尊栄ヲ失フ、下人民ヲ保ツト曰ザルニハ非ラズ、而政令百端、朝出暮改、政情実ニ成リ、賞罰愛憎ニ出ヅ、言路壅蔽、困苦告ルナシ。
- We are not saying that the bureaucrats are not respecting the Emperor but the Emperor has lost his glory, and we are not saying that they are controlling the people but there are so many laws, some of which are enacted in the morning but soon amended; politics are depending on someone's feeling and punishment and reward is decided with love and hate toward the person; and our freedom of speech is closed and there is no way to report our sufferings.
- 自国人平常晴今常澄父也、手譲平常重并嫡男常胤、依官物負累、譲国司藤原親通朝臣、彼朝臣譲二男親盛朝臣、而依匝瑳北条之由緒、以当御厨公験、所譲給義宗也、然者父常晴長譲渡他人畢所也。
- 自国人平常晴今常澄父也,手譲平常重并嫡男常胤,依官物負累,譲国司藤原親通朝臣,彼朝臣譲二男親盛朝臣,而依匝瑳北条之由緒,以当御厨公験,所譲給義宗也,然者父常晴長譲渡他人畢所也.
- また、『万葉集』卷10春雜歌2080(「織女之 今夜相奈婆 如常 明日乎阻而 年者将長」)たなばたの今夜あひなばつねのごと明日をへだてて年は長けむ など七夕に纏わる歌が存在する。
- In volume 10 of the 'Manyo-shu,' some waka poems related to tanabata were compiled including a spring poem 2080 ('We can meet tonight since today is tanabata. From tommorow, however, we have to wait for an another year. A year is long').
- 「砲第五号 砲兵支廠鹿児島属廠設置之スナイトル弾薬器械其廠ヘ備附其廠ニ於テ製作可致此旨相達候事但入費之儀ハ其廠額金之内ヲ以取計 追而不足之節可申出事 十年一月八日 陸軍卿山県有朋」
- 砲第五号 砲兵支廠鹿児島属廠設置之スナイトル弾薬器械其廠ヘ備附其廠ニ於テ製作可致此旨相達候事但入費之儀ハ其廠額金之内ヲ以取計 追而不足之節可申出事 十年一月八日 陸軍卿山県有朋'
- (※「大王」の使用例 伊予風土記逸文(「釈日本紀」)「法興六年十月歳在丙辰我法王大王与慧慈法師及葛城臣」万葉集 雑歌 柿本朝臣人麻呂「八隅知之 吾大王 高光 吾日乃皇子乃 馬並而」)
- (The usage examples of 'okimi' (大王) : '法興六年十月歳在丙辰我法王大王与慧慈法師及葛城臣' in Itsubun [unknown or lost writings] of Iyo Fudoki [The Topographical Records of Iyo Province] from 'Shaku Nihongi' [Annotated Text of the Nihon Shoki]; '八隅知之 吾大王 高光 吾日乃皇子乃 馬並而' from Zouka [Other Poetry] by KAKINOMOTO no Ason Hitomaro in Manyoshu [Collection of Ten Thousand Leaves]).
- 『和漢三才図会』の「颶(うみのおほかせ)」に「按勢州尾州濃州驒州有不時暴風至俗稱之一目連以爲神風其吹也抜樹仆巖壞屋爲不破裂者惟一路而不傷也處焉勢州桑名郡多度山有一目連」との記述がある。
- The section on 'umi no okase' (whirlwind) in the 'Wakan Sansai Zue' (an encyclopedia compiled in the Edo period) says 'Well, unexpected windstorms sometimes occur in Sei-shu (Ise Province), Bi-shu (Owari Province), No-shu (Mino Province), and Tan-shu (Hida Province), and such storms are generally called Ichimokuren and considered as a divine wind. Once this wind blows, it destroys everything: it pulls out trees, makes big rocks fall, and breaks houses. However, this occurs just along a narrow corridor and it does not damage any other places. A shrine for Ichimokuren is located on Mt. Tado, in Kuwana District, Sei-shu.'
- すなわち本来、『万国公法』をはじめとする近代国際法は、国家間の権利や義務を規定するものであるのに、まるで全世界の国々が遵守すべき普遍的・形而上的な規範として理解されるようになったのである。
- Namely, although modern international law including 'Bankoku Koho' is such that prescribes rights and obligations between nations, it was understood to be such that was universal and metaphysical rule which should be abided by nations all over the world.
- 原文…設我得佛 自地已上 至于虚空 宮殿樓觀 池流華樹 國土所有 一切万物 皆以無量雜寶 百千種香 而共合成 嚴飾奇妙 超諸人天 其香普薫 十方世界 菩薩聞者 皆修佛行 若不如是者 不取正覺
- Original Text: If, when I become a Buddha, all the myriads of manifestations in my land, from the ground to the sky, such as palaces, pavilions, ponds, streams and trees, should not be composed of both countless treasures, which surpass in supreme excellence anything in the worlds of human and devas, and of a 1100 kinds of aromatic woods, whose fragrance pervades all the worlds of the 10 quarters, causing all Bodhisattvas who sense it to perform Buddhist practice, may I not attain perfect enlightenment.
- 『八幡大菩薩愚童訓』には「夜々ニ筑紫之地ヲ見廻、船戦之場懸足逃道ニ至マテ、差図ヲ書」とあり、『元史』趙良弼伝にも「使日本趙良弼、至太宰府而還、具以日本君臣爵号、州郡名数、風俗土宜来上」とある。
- 'Hachiman Daibosatsu Gudokun' (another title of Hachiman Gudokun) reads, 'they looked around Chikushi Province in the night and wrote instructions about the place for naval battle, position and the way to escape' and in addition, the records on Liang-pi CHAO in 'Genshi' also says, 'envoy to Japan Liang-pi CHAO reached Dazai-fu and returned with detailed information about Japanese titles granted to vassals, the number and names of provinces, customs and products.'
- 「人をころす刀、却而人をいかすつるぎ也とは、夫れ亂れたる世には、故なき者多く死する也。亂れたる世を治めむ爲に、殺人刀を用ゐて、已に治まる時は、殺人刀即ち活人劔ならずや。こゝを以て名付くる所也。」
- 'The reason why the blade that kills people should become the sword that brings people to life is because many people are killed without reason in a disordered society. If we use Setsuninto in order to calm the disordered society and the society becomes calm as the result, Setsuninto is exactly Katsuninken. That is the reason why I created these names.'
- 1577年(天正5年)水野監物が織田信長に鯨肉を贈った、その返礼が信長よりなされており「鯨一折到 来候細々懇 情別而悦入候 猶参上之時 可申候也 正月十六日信長」という内容の感状が書かれている。
- In 1577, Kenmotsu MIZUNO presented whale meat to Nobunaga ODA, and for this, Nobunaga ODA returned a message including the following description, thanking Mizuno for the present: 'I received a pack of whale meat. I am delighted with your kindness. We'll talk more when you visit me. By Nobunaga ODA, on February 13, 1577.'
- 「狂三」の名前の由来は、論語・巻第七 子路第十三の「不得中行而与之、必也狂狷乎、狂者進取、狷者有所不為也(中行を得てこれに与せずんば、必ずや狂狷か、狂者は進みて取り、狷者は為さざる所あり)」から
- The origin of his name 'Kyozo' (literally meaning devil's advocate) came from Chapter 13 Shiro, Volume 17 of Rongo; Confucius says, 'if you cannot be a friend of a man of common sense with no shortcoming, then make friends with either a devil's advocate or a moral zealot, because devil's advocates often study hard and moral zealots are very unlikely to be tempted by a desire.'
- その後、疫病が流行ると、尾輿らは、外国から来た神(仏)を拝んだので、国津神の怒りを買ったのだ(「昔日不須臣計 致斯病死 今不遠而復 必當有慶 宜早投棄 懃求後福」)として、寺を焼き仏像を難波の掘江に捨てた。
- After that, plagues became prevalent and Okoshi and the others, believing that 'because he worshipped a foreign god (Buddha), he has brought the wrath of the gods of the land down upon us', set fire to the temple and threw the statue into a canal at Nanba.
- あるとき読書をしていると「至於樹欲靜而風不止。子欲養而親不待。」(木は静かにしようとしたが風はやまなかった。子は育ててほしいと望んだが親はいなかった。)の句に出会い、実母に孝行できなかった後悔から落涙した。
- When he was reading a book sometime, he came across the phrase that says, 'As a tree cannot stop a wind though it wants to live in a calm weather, so parents do not wait their child to grow up and take care of themselves,' and he shed tears from regret at his inability to take care of his mother.
- 「勝鬘経(しょうまんぎょう)」の「我得力時。於彼処見此衆生。応折伏者而折伏之。応摂受者而摂受之。何以故。以折伏摂受故令法久住」を出典とし、悪人を折伏し善人を摂受することで、この二門は仏道の大綱であるとされる。
- Based on 'No mater who the person may be, to the extent my order is effective, I will apply shakubuku to him if he is to be chastened or I will apply shoju if he is to be saved, the reason for which is to spread widely throughout the world the teaching of the truth (Shobo [the true teachings of Buddha])' written in 'Shomanngyo' (Srimala Sutra), the two methods, namely the application of shakubuku to the bad and that of shoju to the good are considered to be the major principles of Buddhism.
- 上に述べた段落では、この論文のキーポイント、つまり神の信仰は非物理的ないし形而上的な力を信じることに基づき、それにたいし、科学は自然の物理的過程の観点での物理的出来事の説明に限定されるという点を強調してきた。
- The above paragraphs have been stressing the key point in this paper: a faith in God is based upon a belief in non-physical or metaphysical powers; whereas, science limits itself to explanations of physical events in terms of natural physical processes.
- その上に、墨家の上帝鬼神の思想信仰、儒教の神道と祭礼の哲学、老荘(道家)の「玄」と「真」の形而上学、さらに中国仏教の業報輪廻と解脱ないしは衆生済度の教理儀礼などを重層的・複合的に取り入れてできあがった物であろう。
- Dokyo seems to have been created by incorporating, both in an integrated fashion and in a layer by layer fashion, Bokka's philosophy and belief of 上帝鬼神 (jotei-kishin: god in the heaven and the ogre preventing disasters), the philosophy of Shintoism and festival rites in Confucianism; the metaphysics of '玄' (gen) '真' (shin: truth) in Laozi and Zhuangzi (Doka); and finally, 業報輪廻 (gyoho-rinne: philosophy concerned with 'cause and effect '[業報], 'rebirth' [輪廻]), Gedatsu (being liberated from earthly desires and the woes of man, [reaching] nirvana, moksha, and mukti) and doctrines and rituals in salvation by Buddha and the Bodhisattvas (Shujyo Saido).
- 読者にとっては、合理的推理によって知能を競うならば探偵に勝つチャンスが存在するけれども、霊魂の世界で競争し、形而上学的な四次元世界を行かなければいけないのであれば、abinitio(出発点からして)勝ち目がない。
- A reader has a chance when matching his wits with a rationalistic detective, but if he must compete with the world of spirits and go chasing about the fourth dimension of metaphysics, he is defeated ab initio.
- アマテラスとタカミムスビは、アマテラスの子であるアメノオシホミミに、「葦原中国平定が終わったので、以前に委任した通りに、天降って葦原中国を治めなさい」(「今平訖葦原中國矣 故汝當依命下降而統之」『古事記』)と言った。
- Amaterasu and Takamimusubi said to Amaterasu's child, Amenooshihohomi, 'Now that pacification of Ashihara no Nakatsukuni is done, descend to earth and rule Ashihara no Nakatsukuni as you agreed to do' (the 'Kojiki' [The Records of Ancient Matters]).
- 宇宙構造を理気二元論で説明し、心においても形而上学的な「理」によって規定され、人間に普遍的に存在する「性」と、「気」によって形作られ、個々人の具体的な現れ方である「情」があるとし、孟子に基づいて性は絶対的に善であるとした。
- He described the cosmic structure through Li and Qi dualism, claiming that even in the mind, there is 'nature' which is specified by metaphysical 'law' and exists universally in humans, and 'emotion' which is formed by 'Qi' and is the specific way each individual appears, and that nature is absolutely good, based on Moshi.
- 「近世熊伯〔熊沢蕃山を指す〕亦論二貴粟一、伯継多二善政一、国民至レ今便焉貴粟之政、独不レ行二於当時一、可レ歎哉、今欲二富レ士仰一レ商、無レ如下貴二穀粟一而賤中金銀上、欲レ貴二穀粟一、無レ如二以レ穀代一レ幣、而行二於天下一也」
- 近世熊伯〔熊沢蕃山を指す〕亦論二貴粟一,伯継多二善政一,国民至レ今便焉貴粟之政,独不レ行二於当時一,可レ歎哉,今欲二富レ士仰一レ商,無レ如下貴二穀粟一而賤中金銀上,欲レ貴二穀粟一,無レ如二以レ穀代一レ幣,而行二於天下一也'
- 『養老令』によると「凡縁東辺北辺西辺諸郡人居、皆於城堡内安置。其営田之所、唯置庄舎。至農時堪営作者、出就庄田 謂、強壮者出就田舎、老少者留在堡内也。収歛訖勒還 謂、要勒而還於城堡也。」との記述があり、考古学の成果とほぼ一致する。
- For the most part, the descriptions '凡縁東辺北辺西辺諸郡人居、皆於城堡内安置。其営田之所、唯置庄舎。至農時堪営作者、出就庄田 謂、強壮者出就田舎、老少者留在堡内也。収歛訖勒還 謂、要勒而還於城堡也。' in Yoro-ryo (Yoro Code) correspond to what has been found in archaeology.
- 他方実定法とは立法機関のような人為的な存在によって作り出されてきた法律で、形而上的な普遍性を法源として採用せず、法とは一定の地域・時代の中でのみ有効であることを自覚する性質を持つもので、具体的には蓄積されてきた判例や慣習法、制定法を指す。
- On the other hand, positive law is a legislation created by aritificial existence such as a legislative organ which does not adopt metaphysical generality as a source of law and has a nature to understand the law to be effective only in a certain region and era and, in other words, it means accumulated court cases, customary law and statutes.
- 雪蓬、悵然之に謂て曰く『十年役前の鹿児島は、有用の人材輩出せしも、今や、禿山と一般、人才一空、復言ふに忍びざるなり。樹を植ゆるは、百年の計なり。想ふに西郷の如き巨人は、百年又は千年にして一たび出づるもの。而して、斯人再び見る可からず』と。
- Seppo ruefully said 'although Kagoshima had many talented people before the war, such people and talents all vanished like those trees disappeared and only bald hills remain here, I cannot stand even saying this; it takes a hundred years to raise a tree, and I think a titan like Saigo would appear only once in a hundred years or once in a thousand years, so, we can never see anyone like him.'
- しかし『万葉集』巻十九には、中納言大伴家持が曲水宴を詠んだ「漢人毛 筏浮而 遊云 今日曽我勢故 花縵世余(からびとの舟を浮かべて遊ぶてふ今日ぞわがせこ花かづらせよ)」があり、天平勝宝2年(750年)には私的な遊びとして催されていたことがわかる。
- However, in the nineteenth volume of 'Manyoshu' (Collection of Ten Thousand Leaves), there is a poem composed by Middle Councillor, OTOMO no Yakamochi, that says 'In China people float toy boats down their garden stream today, taking delight, decking their hair with flowers,' which suggests that kyokusui no en was held as a private game by 750.
- 大友皇子手執香鑪 先起誓盟曰 六人同心 奉天皇詔 若有違者 必被天罰 云云 於是 左大臣 蘇我赤兄臣等手執香鑪 隨次而起 泣血誓盟曰 臣等五人隨於殿下 奉天皇詔 若有違者 四天王打天神地祇 亦復誅罰 三十三天 証知此事 子孫當絕 家門必亡 云云
- 'Prince Otomo stood with an incense burner in his hand and vowed, saying 'Having the same spirit of faith, these six members promise to obey the imperial edict. If we break the promise, we'll be sure to be punished by heaven.' After that, the five other members stood one by one with koro in their hands and promised to obey the imperial edict, following the prince. They said, 'If we break the promise, Shitenno (the Four Divas) will strike us. The gods of heaven and earth will also punish us. Sanjusanten (the thirty-three inhabitants of heaven), be a witness of the following: our descendants and family clans will be sure to die out,' they thus vowed with tears in their eyes.'
- 『日本書紀』天智天皇紀には668年(天智天皇7年)のこととして、「是歳。沙門道行盗草薙剣、逃向新羅。而中路風雨。荒迷而帰」(この年、僧道行が草薙剣を盗んだ。新羅に向かって逃げたが、その路の途中で風雨が荒れ、迷って帰ってきた。)と記載されている。
- There is a description as follows in the history of Emperor Tenchi of 'Nihon Shoki' (Chronicles of Japan) regarding the case in 668: This year the priest Dogyo stole Kusanagi no tsurugi; he fled to Silla (ancient Korean kingdom), but he had stormy weather on his way, got lost and turned back.
- 『日本書紀』第6の一書では「事代主神化爲八尋熊鰐 通三嶋溝樴姫 或云 玉櫛姫 而生兒 姫蹈鞴五十鈴姫命 是爲神日本磐余彦火火出見天皇之后也」とあり事代主神が八尋鰐と化し三嶋溝樴姫あるいは玉櫛姫のもとに通い、媛蹈鞴五十鈴媛命が生まれたという記述がある。
- 'Nihon Shoki' Volume 6 Number 1 includes the description of '事代主神化爲八尋熊鰐 通三嶋溝樴姫 或云 玉櫛姫 而生兒 姫蹈鞴五十鈴姫命 是爲神日本磐余彦火火出見天皇之后也,' which means that Kotoshironushinokami had transformed himself into Yahirowani (eight-fathom shark) and paid frequent visits to Mishimanomizokuhihime, also known as Tamakushihime, and that Himetataraisuzuhime was born to the couple.
- 『日本書紀』では「十二月 戊辰朔壬申 始行冠位 大德 小德 大仁 小仁 大禮 小禮 大信 小信 大義 小義 大智 小智 并十二階 並以當色絁縫之 頂撮總如囊 而著縁焉 唯元日著髻華 髻華 此云 十二年春正月 戊戌朔 始賜冠位於諸臣 各有差」と記述されている。
- The 'Nihon Shoki' (Chronicles of Japan) gives the start date of the system and lists the twelve ranks.
- 秀吉は、1月17日、寺沢志摩守を通じて玄雅に、「今度大明人蔚山取還之由注進付 而為後巻雖押出候敵引退之由 既に自此方も安芸中納言 増田右衛門 因幡但馬大和紀伊九鬼父子等可取立旨雖被仰付候右之分候間不及是非候 云々」の朱印状とともに、小袖一服、道服一服を与えた。
- On February 22, Hideyoshi sent Terasawa Shima-no-Kami to award Harumasa a letter bearing his seal, along with a kimoto with short sleeves and a set of formal clothes; the letter told Harumasa that 今度大明人蔚山取還之由注進付 而為後巻雖押出候敵引退之由 既に自此方も安芸中納言 増田右衛門 因幡但馬大和紀伊九鬼父子等可取立旨雖被仰付候右之分候間不及是非候 云々
- 武蔵の養子伊織による『泊神社棟札』にある「有作州之顕氏神免者天正之間無嗣而卒于筑前秋月城受遺承家曰武蔵掾玄信」という記述から、天正年間に秋月城で亡くなった新免某を無二とし、武蔵は無二の養子となったと主張する意見もあるが、新免無二は明らかに天正年間以後も生存している。
- In the inscription of 'Tomari Jinja Munefuda' (Plaque on Tomari-jinja Shrine), Iori explains Musashi's origin as the Shinmen clan had been prospering in Sakushu (Mimasaka Province), however, in the Tensho era, the head of the clan died in Akizuki-jo Castle of Chikuzen Province without leaving his heir, then by his will, Harunobu was adopted into the Shinmen clan as their heir, since then, Harunobu called himself Musashi;' some historians consider that the head of the Shinmen (神免) in the inscription is identical with Muni SHINMEN (新免) and Musashi was adapted to Muni (kanji character was often used in substitution for other kanji characters which had the same pronunciation); however, that opinion is doubtful since Muni had been alive after the Tensho era (1573-1592).
- しかし各地の防備の状況が倭寇に漏れるのを恐れ、交易統制のためもあり、1407年、朝鮮王朝は興利倭船(米、魚、塩など日常品の交易をする船)の入港場を釜山浦・薺浦(乃而浦とも、慶尚南道の鎮海市)に制限し、1410年には使送船(使節による通交船)についても同様の措置が取られる。
- However, since the Korean Dynasty was afraid that the information about their defensive preparation along the territory might be leaked to the wako pirates, they limited the entry of koriwasen (ships used to deliver daily necessities such as rice, fish and salt) in 1407, so that these ships were allowed to use only the Pusanpo (port of Busan) and the Seiho (port of Sei, and this port was also called Naijiho), which both were located in Jinhae City, South Gyeongsang Province. The Dynasty also applied the same policy to shisosen (ships used to dispatch envoys) in 1410.
- 『上宮聖徳法王帝説』では厩戸豊聰耳聖徳法王、聖王の児、山代大兄王(此王有賢尊之心棄身命而愛人民也、後人与父聖王相濫非也)とされ、母は、蘇我馬古叔尼大臣娘の刀自古郎女、妻は舂米王、子どもは難波麻呂古王、麻呂古王、弓削王、佐々女王、三嶋女王、甲可王、尾治王が生まれたとされる。
- According to the 'Jogu Shotoku Hooteisetsu' (Biography of Shotoku Taishi), Yamashiro no oe no o was a son of Umayato no toyotomimi shoutoku hoo, holly king, (此王有賢尊之心棄身命而愛人民也、後人与父聖王相濫非也) and his mother was daughter of SOGA no Umako, TOJIKO no Iratsume, his wife was Tsukishime no kimi, and his children were NANIHAMAROKO no miko, MAROKO no miko, YUGE no miko, SASA no himemiko, MISHIMA no himemiko, KAFUKA no miko and OHARI no miko.
- 『「当時のままの字句」ではないという条件付きで、「直江状」の存在を容認したい』とし、追而書については笠谷和比古も指摘した「後代の偽作挿入の可能性」に留意しつつも、追而書のある直江状が徳川氏周辺から出ていることから、筆写の段階で欠落または意図的に削除された可能性を指摘している。
- He pointed out the possibility that it was missed or intentionally removed during the copying stage because Naoejo with the postscript came out from around the Tokugawa clan, saying that 'I would like to accept the existence of 'Naoejo' with the condition that 'they were not the phrases of that time'' while paying attention to the postscript with 'a possibility that it was forged and inserted in later years', which also pointed out by Kazuhiko KASAYA.
- しかし、経典などでは釈迦が観音に向かって「善男子よ」と呼びかけ、また「観音大士」という言葉もあることから、本来は男性であったと考えられているが、観音経では「婦女身得度者、即現婦女身而為説法」と、女性には女性に変身して説法するともあるため、次第に性別は無いものとして捉えられるようになった。
- Because Shaka calls Kannon 'zennanshi, a man who believes Buddhism' in Sutras and there is a word 'Kannon Daishi,' it was originally regarded as a male; however, in Kannon-gyo Sutra it gives a sermon with a feminine appearance to women (婦女身得度者、即現婦女身而為説法) so that gradually it has been assumed to have no sexuality.
- 「勝鬘経(しょうまんぎょう)」では「我得力時。於彼処見此衆生。応折伏者而折伏之。応摂受者而摂受之。何以故。以折伏摂受故令法久住」と説き、折伏が相手の間違いを厳しく責めて「破折屈伏(はしゃくくっぷく)」させることに対し、摂受は相手の間違いをいったん容認して、穏やかに説得しその間違いを正していくことをいう。
- According to 'Shoman-gyo', it is stated as follows: While shakubuku is to crush and force a person to submit his own misunderstanding by torture, shoju is to accept one's misunderstanding and then calmly correct it.
- このため、日本の大名、商人らが朝鮮に通交する者が急増したが、彼らの中には交易に不都合があると倭寇に変貌するような者もいたので、朝鮮政府は1407年頃国防上の見地から興利倭船の入港地を慶尚左道都万戸所在地の東莱県富山浦(現在の釜山広域市)と慶尚右道都万戸所在地の金海府乃而浦(現在の慶尚南道鎮海市)に限定した。
- Therefore, the number of Japanese daimyo (feudal lord) and merchants trading with Korea rapidly increased, but because some of them turned into wako (Japanese pirates) once they found unfavorable terms of trade, the Korean government eventually restricted the port of entry for koriwasen (ship for trading with Korea) only to Busanpo, Tongne Prefecture (present Busan Metropolitan City), the location where Local naval officer of Gyeongsang left-sided Prefecture was, and, Naijiho, Jinhae Prefecture (present, Jinhae City, Gyeongsang-namdo Prefecture), the location where Local naval officer of Gyeongsang right-sided Prefecture was, around 1407.
- これは平安後期の覚鑁興教大師以降、『金剛界/胎蔵界』という並立的表現方法が顕著となる以前の出来事であり、日本固有の信仰観について、後の応永の大成を頂点とする二而不二/不二而二に係わる各法匠の立場/背景、さらには日本の密教思想史、殊に事教二相を実践/検討する上で銘記するべき事象として理解することを求められよう。
- This happened before the parallel mode of expression, 'Kongokai (Diamond Realm) or Taizokai (Womb Realm),' became remarkable after Kakuban Kokyo Daishi in the latter Heian period, and should be understood as an epoch, regarding the religious beliefs particular to the Japanese, in conducting and discussing each master's standpoint or background related with Nini-Funi (also known as Funi-Nini (two sides of the same coin)) in which Oei no Taisei (Perfection in Oei era) reached the summit, more over in the Japanese intellectual history of Esoteric Buddhism, especially practicing or considering Jikyo niso (Jiso (method to practice the doctrine) and Kyoso (logical study of doctrines)).
- また茶と珈琲の交じった香気が鼻に取って誠に有難かったり、乾葡萄が沢山あって而も極上等に、巴旦杏が素敵に真白で、肉桂の棒が長くかつ真直で、その他の香料も非常に香ばしく、砂糖漬けの果物が、極めて冷淡な傍観者でも気が遠くなって、続いて苛々して来るほどに、溶かした砂糖で固めたり塗(まぶ)したりされているばかりでもなかった。
- or even that the blended scents of tea and coffee were so grateful to the nose, or even that the raisins were so plentiful and rare, the almonds so extremely white, the sticks of cinnamon so long and straight, the other spices so delicious, the candied fruits so caked and spotted with molten sugar as to make the coldest lookers-on feel faint and subsequently bilious.
- また『日本書紀』では、『百済本記』(「百濟本記爲文 其文云 大歳辛亥三月 軍進至于安羅 營乞乇城 是月 高麗弑其王安 又聞 日本天皇及太子皇子 倶崩薨 由此而言 辛亥之歳 當廿五年矣」)を引用して、天皇及び太子、皇子が同時に死んだとの説を紹介しており、何らかの政変によって継体自身が殺害された可能性もある(「辛亥の変」説)。
- 'Nihonshoki' quotes the lines from 'Original records of Paekche' ('the article in the Original records of Paekche says that King Anjang of Goguryeo encountered rebellion from his subjects and was murdered in 531. Around the same time, Japanese Emperor, Crown Prince and Prince were killed altogether by their subjects.') to introduce a theory that the Emperor, Crown Prince and Prince died at the same time, which hints the possibility that Keitai was actually killed in a political turmoil ('Xinhai Incident' theory).
- この時、薩軍の猛将永山弥一郎は「諸君何ぞ斯(かく)の如く怯なる、若し敵をして此地を奪はしめんか、熊本城外の我守兵を如何にせん、大事之に因て去らんのみ、生きて善士と称し、死して忠臣と称せらるゝは唯此時にあり、各死力を尽し刀折れ矢竭(つ)き而して後已(やまん)」(『薩南血涙史』)と激励したが、戦況を逆転することはできなかった。
- In this battle, Yaichiro NAGAYAMA, a brave general of the Satsuma army, encouraged his warriors through the following appeal but could not change the battle situation to their advantage: 'Why are you so cowardly?; If we allowed the enemy to seize this place, how the soldiers stationed outside Kumamoto Castle would become?; Only what is important is to defend this place to the last; It is for that achievement that you are to be praised as a good warrior, if alive, or a loyal retainer, if dead; Fight desperately until all of our weapons are used up' (according to 'Satsunan Ketsurui-shi' (the history of Satsunan full of blood and tears)).
- これが中世期から近世期にかけて、さまざまな芸が体系化され伝授の形式を整えてゆくにつれて、単に芸能、技芸の体系というにとどまらず、それをめぐる思想や哲学的背景、さらに修行や日常生活の場においてこうした形而上的な問題をいかに生かし、みずからの芸を高めてゆくかという問題が含められてゆくようになって成立したのが、芸道という観念である。
- When various arts became systematized from the middle ages to the early modern period, it started to take on more meanings, not simply meaning system of performing arts and techniques, but also including ideas and philosophical backgrounds of arts, and the issue of how these metaphysical problems could be used in ascetic practice and daily life to heighten one's own art, leading to the establishment of the concept of geido.
- この「天下」概念の実例としては、1428年に大越が明から独立した際、この時代を代表する文人であるグエン・チャイが「自趙丁李陳之肇造、我国与漢唐宋元而各帝一方」(趙佗の南越国・丁部領の丁朝・李朝 (ベトナム)・陳朝以来、我が国は中国の漢・唐・宋・元などの王朝と同じく帝を称して天下の一方に君臨してきた)と述べていることがあげられる。
- An example of this notion of 'Tenka' was the remark made by Guen Chai, a man of literature representing this era, in 1428 when Daietsu (Đại Việt) became independent from Ming, saying 'Since the era of Nanetsukoku (the kingdom of Nanyue) founded by Zhao Tuo, the Đinh dynasty founded by Đinh Bộ Lĩnh, the Lý Dynasty (Vietnam) and the Trần Dynasty, my country had reigned over part of 'Tenka' as with the Hang, Tang, Sung or Yuan dynasty in China.'
- これに対して黒岩重吾は『日本書紀』継体天皇廿五年での『百済本記』引用「百濟本記爲文 其文云 大歳辛亥三月 軍進至于安羅 營乞乇城 是月 高麗弑其王安 又聞 日本天皇及太子皇子 倶崩薨 由此而言 辛亥之歳 當廿五年矣」天皇および太子、皇子が同時に死んだという記述等を根拠にそれぞれ実際には即位していない安閑・宣化は暗殺・軟禁されたとした。
- Based on the statement in 'Original records of Paekche' in section of '25 years of Emperor Keitai' in 'Chronicles of Japan', saying '百濟本記爲文 其文云 大歳辛亥三月 軍進至于安羅 營乞?城 是月 高麗弑其王安 又聞 日本天皇及太子皇子 倶崩薨 由此而言 辛亥之歳 當廿五年矣'(Emperor in Japan and the prince passed away at the same time), Jugo KUROIWA believed that Ankan and Senka did not succeed to the throne and they were actually assassinated or under custody.
- 三善清行による「革命勘文」(『群書類従』 第貮拾六輯 雜部 所収)で引用された『易緯』での鄭玄の注「天道不遠 三五而反 六甲爲一元 四六二六交相乗 七元有三變 三七相乗 廿一元爲一蔀 合千三百廿年」から一元60年、二十一元1260年を一蔀とし、そのはじめの辛酉の年に王朝交代という革命が起こるとするいわゆる緯書での辛酉革命の思想によるという。
- It is said that it was based on the idea of Shinyu kakumei (a prediction of revolution in Kanototori of the Chinese astrological calendar) in isho (Chinese books which describe predictions and others), that is, a revolution to change the dynasty would occur in the first Kanototori year considering 60 years as one cycle (元) and 1260 years of 21 cycles as one period (蔀), in accordance with the note from Zheng Xuan, '天道不遠 三五而反 六甲爲一元 四六二六交相乗 七元有三變 三七相乗 廿一元爲一蔀 合千三百廿年,' in 'Yi wei' which was cited in 'kakumeikanmon' (in zatsubu (overall section) in the 26th section of 'Gunsho ruiju'(Collection of historical documents compiled by Hokiichi HANAWA)) by Kiyoyuki MIYOSHI.
- これはマーティンが友人宛の手紙で「私の仕事は、この無神論的政府(加筆者注:清朝のこと)をして、神と神の永遠の正義を認めさせることにある。そしておそらく彼らにキリスト教精神のいくらかを与えうるだろう」と書いているように、『万国公法』翻訳における、自然法という形而上学的な規範として国際法を捉える向きはマーティンの宗教的使命感からくる偏向であった。
- This was a bias resulting from Martin's religious sense of mission in which international law was grasped as metaphysical norm like natural law in translating 'Bankoku Koho' as Martin himself wrote in his letter to his friend, 'My job is to make this atheistic government (Qing dynasty [note by the writer]) to recognize God and God's eternal justice. I would be able to give them spirit of Christianity to some extent.'
- 豊臣政権の三奉行・三中老が家康の上杉征伐を諌めた連書状に「今度直江所行相届かざる儀、御立腹もっともに存じ候」とあることや、上杉景勝が重臣にあてた書状の内容が直江状に酷似している点などから、「多数の伝本があり、少なからず異同も見られるが、全体としては信用できる史料」とし、「(家康を挑発した)追而書だけは後世の偽作の可能性がある」との見方を示した。
- He expressed his view that 'only the postscript (that provoked Ieyasu) may be a forgery from a later period' considering that 'there are many manuscripts with only a few differences, but they are generally reliable historical materials' because in the letter remonstrated with Ieyasu's conquest of Uesugi by three magistrates and arbitration office in the Toyotomi regime, it is written that 'your anger is quite reasonable since Naoe's conduct did not reach you this time', the content of the letter from Kagekatsu UESUGI to senior vassals was remarkably similar to that of Naoejo, among other things.
- さらに、三種の神器(八尺瓊勾玉、八咫鏡、天叢雲剣)と常世のオモイカネ、タヂカラオ、アメノイワトワケを副え、「この鏡を私(アマテラス)の御魂と思って、私を拝むように敬い祀りなさい。オモイカネは、祭祀を取り扱い神宮の政務を行いなさい」(「邇邇藝命者 此鏡者同我御魂 欲祭此者 當如拜吾前 尊崇而祭之 次 思金神者 取持前事 輔其為政」『古事記』)と言った。
- Furthermore, he was given the Three Sacred Items (Yasakani no magatama [comma-shaped jewel], Yata no Kagami [the eight-span mirror], Ame no Murakumo no Tsurugi [the sword Ame no Murakumo, literally 'Heavenly Sword of Assembled Clouds']) and Omoikane, Tajikarao and Amenoiwatowake from the eternal world to accompany him, and Amaterasu said, 'Think of this mirror as my spirit, enshrine it and worship me. Omoikane, you should be in charge of rituals and take care of the administration of the shrine' (the 'Kojiki').
- 五十二年秋九月丁卯朔丙子 久氐等從千熊長彥詣之 則獻七枝刀一口 七子鏡一面及種種重寶 仍啟曰 臣國以西有水 源出自谷那鐵山 其邈七日行之不及 當飲是水 便取是山鐵以永奉聖朝 乃謂孫枕流王曰 今我所通東海貴國 是天所啟 是以垂天恩 割海西而賜我 由是國基永固 汝當善脩和好 聚斂土物 奉貢不絕 雖死何恨 自是後 每年相續朝貢焉(『日本書紀』神功皇后摂政五十二年九月の条)
- In September 252, the king of Paekche, met Nagahiko CHIKUMA, an envoy from Japan, and gave him one seven-pronged sword, one nanatsuko no kagami (a mirror with seven small decoration mirrors), and various other treasures, hoping to form a friendship ('Nihonshoki,' from the article dated September 252 during the reign of Empress Jingu).
- なお、『日本書紀』に引く「百済本記」(「百濟本記爲文 其文云 大歳辛亥三月 軍進至于安羅 營乞乇城 是月 高麗弑其王安 又聞 日本天皇及太子皇子 倶崩薨 由此而言 辛亥之歳 當廿五年矣」)によれば、531年頃に天皇と太子・皇子が共に薨去したという所伝があるといい、継体天皇の死後、安閑天皇・宣化天皇の朝廷と欽明天皇の朝廷が並立していたとか、2朝間に内乱があったと見る説もある(「辛亥の変」説)。
- According to the 'Kudarahonki' (Original records of Paekche) quoted by 'Nihonshoki' (Chronicles of Japan), a legend has it that Emperor Keitai and Prince died together around 531, and another theory has it that after the death of Emperor Keitai, two Imperial Courts existed at the same time, one was reigned by Emperor Ankan and Emperor Senka, the other was reigned by Emperor Kinmei, and they had a domestic conflict ('Shingai Coup' theory).
- さらに続けて、杜牧が張保皐・鄭年の交わりを安禄山の乱における郭汾陽・李臨淮の交わりに見立てて仁義の人であると賞賛したことを伝え、『新唐書』の列伝を編纂した宋祁の評として、国難の時期に義の心を持って国家の憂患を第一に考えた人として晋 (春秋)代の祁奚、唐代の郭汾陽・張保皐を挙げ、「どうして東方の蛮国に優れた人物がいないということがあろうか」と称えている(原文:嗟乎、不以怨毒相槊、而先國家之憂、晉有祁奚、唐有汾陽・保皋、孰謂夷無人哉。)。
- It also states that Du Mu praised Jang as a man of humanity and justice comparing Jang and Jeongyeon's relationship with that of Bunyang GWAK and Imhoe YI at the An Lushan War and as a comment of Song Qi who edited the story collection of 'Shintojo', he listed the names of people, who thought about the nation first with the mind of righteousness during a difficult time for the country, as Qi Xi of the Jin (Spring and Autumn) Period and Bunyang GWAK and Bogo JANG of the Tang Period, saying 'How can we say that there were no excellent people in the foreign countries of East' (Original: 嗟乎、不以怨毒相槊、而先國家之憂、晉有祁奚、唐有汾陽・保皋、孰謂夷無人哉).
- 一書曰 素戔嗚尊曰 韓郷之嶋 是有金銀 若使吾兒所御之國 不有浮寶者 未是佳也 乃拔鬚髯散之 即成杉 又拔散胸毛 是成檜 尻毛是成柀 眉毛是成櫲樟 已而定其當用 乃稱之曰 杉及櫲樟 此兩樹者 可以爲浮寶 檜可以爲瑞宮之材 柀可以爲顯見蒼生奥津棄戸將臥之具 夫須噉八十木種 皆能播生 于時 素戔嗚尊之子 號曰五十猛命 妹大屋津姫命 次枛津姫命 凡此三神 亦能分布木種 即奉渡於紀伊國也 然後 素戔嗚尊 居熊成峯 而遂入於根國者矣棄戸 此云須多杯 柀 此云磨紀
- Susanoo said, 'There is gold and silver in the islands of Karakuni (considered to be a part of present-day Korea), so it is not good that the country controlled by my children doesn't have any ships.' Then, he pulled out some hairs of his beard and scattered them, and then, they turned into cedars. He continued pulling out some hairs from parts of his body. The hairs he picked from his chest turned into hinoki (Japanese cypresses), the hairs he picked from his buttocks turned into maki (Japanese yew pines), and his plucked eyebrows turned into camphor trees. After that, he decided on the use of each tree and suggested, 'Cedars and camphor trees should be used for making ships, Japanese cypresses should be used for constructing palaces, Japanese yew pines should be used for coffins when the body is buried. Everyone should join together to sow seeds of many trees used for these various purposes and grow many more trees.' Around this time, he had a son, Isotakeru, and two daughters, Oyatsu-hime and Tsumatsu-hime. These three gods contributed to sowing seeds and growing trees all across the nation, and then they moved to Kii Province (the southern part of present-day Mie and Wakayama Prefectures) where they were enshrined. After that, Susanoo finally entered Ne-no-kuni (underworld) via Kumanarinotake.
- 忽敦 「孫子の兵法に『小敵の堅は、大敵の擒なり』とあって『孫子 (書物)』謀攻編「故善用兵者、屈人之兵、而非戰也。;拔人之城、而非攻也。;毀人之國、必以全爭于天下、故兵不頓、利可全、此謀攻之法也。故用兵之法、十則圍之、五則攻之、倍則分之、敵則能戰之、少則能守之、不若則能避之。故小敵之堅、大敵之擒也」、少数の兵が力量を顧みずに頑強に戦っても、多数の兵力の前には結局捕虜にしかならないものである。疲弊した兵士を用い、日増しに敵軍が増えている状況で相対させるのは、完璧な策とは言えない。撤退すべきである。」
- Dou XIN said, 'the Art of War by Tzu SUN tells us that an obstinate attitude leads a small army to being captured by a large army. If the small army fiercely fights against the large army without considering the deference of their fighting strength, it will end up being captured. It is not a perfect plan to force tired soldiers to fight against the enemy that is increasing in number. We should withdraw.'
- これは、2月に太政大臣に就任したばかりである近衛前久が5月に突如辞任していること、本能寺の変後の7月17日_(旧暦)に羽柴秀吉から毛利輝元に宛てられた手紙において、秀吉が信長のことを「大相国」と呼んでいるが、信長に対する太政大臣贈官が宮中で論じられたのは同年10月の事であること、加えてその結果出された贈官の宣命には「重而太政大臣」の語句があり、これを太政大臣の辞令が出されたのが2度目であると解釈して、1度目の辞令を三職推任問題の時に既に太政大臣就任の内諾を信長から得たことにより、非公式な内定が出されていたと解している。
- He thinks that the informal decision of appointing Nobunaga as Daijo daijin had been already made after confirming his informal consent when Haretoyo talked about Sanshoku suinin mondai based on the following facts: Sakihisa KONOE, who assumed Daijo daijin in March (February in old lunar calendar), abruptly resigned in June (May in old lunar calendar); Hideyoshi called Nobunaga 'Daishokoku' (the Grand Minister) in his letter to Terumoto MORI on August 15 (July 17 in old lunar calendar) after the Honnoji Incident, while the formal discussion at court on granting a posthumous title of Daijo daijin to Nobunaga was in October; and the subsequently issued Emperor's order of the posthumous title for Nobunaga contained a word 'choji Dajodaijin' (重而太政大臣) (the Grand Minister again), which Hashimoto believed meant the second appointment of Nobunaga as Daijo daijin.
- オオヤマツミは「私が娘二人を一緒に差し上げたのは、イワナガヒメを妻にすれば天津神の御子(ニニギ)の命は岩のように永遠のものとなり、コノハナノサクヤビメを妻にすれば木の花が咲くように繁栄するだろうとうけい(うけひ)をしたからである。コノハナノサクヤビメだけと結婚したので、天津神の御子の命は木の花のようにはかなくなるだろう」(「我之女二並立奉者有因 使石長姬者 天神御子之命雖雪零風吹 恆可如石而常堅不動坐 亦使木花之佐久夜姬者 如木花之榮榮坐 因立此誓者而使二女貢進 今汝令返石長姬而獨留木花之佐久夜姬 故今後天神御子之御壽者 將如木花之稍縱即逝矣」『古事記』)と言った。
- Oyamatsumi said, 'The reason why I offered my two daughters together was that I made a vow that by making Iwanagahime your wife, the son of Amatsukami (Ninigi)'s life would be as eternal as a rock, and by making Konohana sakuyabime your wife, you would prosper as a tree flowers. Because you married only Konohana sakuyabime, the son of Amatsukami's life will be short just as flowers on a tree' (the 'Kojiki').
- 政府は曩に一の帝国大学を京都に新設し、天下学問の中心を東西二都に置くの制を採れり、蓋し東西二大学の競争をして学問進歩の動機たらしめんとするに在るべし、而して東京には帝国大学の外各種の官私学校ありて各般学生の志望に充つることを得、青年の志を立つる者此に集合し自ら既に天下学問の中心たり、然るに京都に在りては帝国大学新たに設置せられ関西の学術大に振るわんとし青年の志を有して京都に集まり来るもの頗る多きも、大学の門戸は未だ高等学校卒業生以外の志望者を迎ふるに至らず、大学以外に在りて高等の学術を修めんとするも其機関あることなし、是れ頗る恨事なり、爰に於てか有志の者相図り京都法政学校を新設し、講義を京都帝国大学教授及其他博学知名の諸氏に嘱託し、政治法律経済に関する高等の学術を広く社会に紹介するの一機関たらしめんとす、是れ蓋し、一は政府か学問の中心を東西の二都に置かんとするの趣意に賛同の意を表し、又一は帝国大学か広く門戸を開放して高等学校卒業生以外の志望者を迎ふる能はさるの欠点を補はんとするの微意に出つるものなり (「立命館大学沿革略」『立命館学報』二 一九一五・大正4年3月)
- The government established one campus of Teikoku (Imperial) University in Kyoto. It had been decided that there would be two universities (in the east and west, respectively) as the center of the best education, and that the two universities would compete with each other as motivation for progress in education; and in Tokyo, several public and private schools as well as Teikoku (Imperial) University already began accepting various applicants; thus the students who had youthful resolution gathered, which is the center of education. However, there were many good, enthusiastic young students gathered at Teikoku (Imperial) University, which was newly established in Kyoto, but the university couldn't accept the applicants who had not graduated from high school, so there was no school to study high education without status as a university, which was the problem of greatest concern, so volunteers who were of the same mind gathered and established the Kyoto Hosei School, entrusting the lectures to the professors of Kyoto Imperial University and other well-known teachers; thus the institution could provide higher education in politics, law and economics to society. Certainly, a reason for that was to demonstrate the government's approval concerning the establishment of education in two places (east and west), and another reason was to make up for the flaw in the educational system whereby Teikoku (Imperial) University was not widely open to applicants who had not graduated from high school ('A Brief History of Ritsumeikan University,' 'Ritsumeikan Gakuho,' March 1915).