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buddhist nature    
相关语句
  佛性
    Reducing the Buddhist to a human is just the same as elevating a human and human nature to a Buddhist and Buddhist nature, which reflects the Aesthetic connotation of Zen Aesthetics.
    禅宗美学中还有丰富的人与自然和谐统一的思想,它从佛性论的角度出发,赋予万物自由生存的权利,把生命的价值和生命的神圣性统一起来,并从人与自然的同生共运进入到人境无碍的和谐美,从内心的净化进入生态关怀的高度。
短句来源
  佛性
    Reducing the Buddhist to a human is just the same as elevating a human and human nature to a Buddhist and Buddhist nature, which reflects the Aesthetic connotation of Zen Aesthetics.
    禅宗美学中还有丰富的人与自然和谐统一的思想,它从佛性论的角度出发,赋予万物自由生存的权利,把生命的价值和生命的神圣性统一起来,并从人与自然的同生共运进入到人境无碍的和谐美,从内心的净化进入生态关怀的高度。
短句来源
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One of the basic Buddhist philosophical thoughts of Ta n Jing (Fahai edition) is Buddhist nature than Bo Re (enlightenment) theory. Buddhist nature differs from Bo Re theory in ultimate pursuit in that Buddhism regards the "emptiness" as its doctrine, which seeks Buddhist perfection or advocates "unreality of unreality". "No desire", the topic of Tan Jing, refers to Buddhist nature, which is confused and exaggerated perfect human nature. Reducing the Buddhist to a human...

One of the basic Buddhist philosophical thoughts of Ta n Jing (Fahai edition) is Buddhist nature than Bo Re (enlightenment) theory. Buddhist nature differs from Bo Re theory in ultimate pursuit in that Buddhism regards the "emptiness" as its doctrine, which seeks Buddhist perfection or advocates "unreality of unreality". "No desire", the topic of Tan Jing, refers to Buddhist nature, which is confused and exaggerated perfect human nature. Reducing the Buddhist to a human is just the same as elevating a human and human nature to a Buddhist and Buddhist nature, which reflects the aesthetic connotation of Tan Jing. Saving-oneself theory declares the "death" of the "other Buddhist", and this is of great significance in Chinese Buddhist history, ideological history and aesthetic history. Like Wang Wei's ideal of realization of the truth, eliminating the division between life and death and having no worldly disturbance and no common feelings as advocated by Tan Jing is an ideal of fundamental appreciation of beauty.

法海本《坛经》的基本佛学思想之一,是佛性说而非般若义。以"空"为执、追摄佛性圆成或倡言"空空"、无所执着,是佛性说与般若义在"终极"问题上的一大基本分野。"无念",作为《坛经》美学意蕴的中心"话题",在世间即出世间的人生领悟中,即指佛性,它是被颠倒、夸大的完美人性。将佛降格为人,等于将人与人性提高到佛与佛性的高度,这是《坛经》审美理想的曲折体现。"见性成佛"、"即心是佛"、自救"自度"、"自心"顿悟、"本性"回归,实际是以佛禅方式所表述的人的一种精神性解放。而"自度"("真度")说,不啻宣告"他佛"的"死亡",这在中国佛教史、思想史与美学史上具有重要意义。《坛经》所主张的无生无死、无染无净、无悲无喜的禅悟(顿悟)境界,有如王维禅诗的禅悟与诗悟同一,是一种"元审美"境界。

Chinese traditional culture which takes the Confucianism as its main force, Buddhism and Taoism as its two branches has expounded much on how to protect ecological environment. Among the expositions there is much real knowledge and deep insight. The Confucianists believed man is an integral part of nature and advocated environmental protection; Buddhism advocated that everything has Buddhist nature by the "Theory of Origin" and was concerned about environmental protection; concerned about environmental...

Chinese traditional culture which takes the Confucianism as its main force, Buddhism and Taoism as its two branches has expounded much on how to protect ecological environment. Among the expositions there is much real knowledge and deep insight. The Confucianists believed man is an integral part of nature and advocated environmental protection; Buddhism advocated that everything has Buddhist nature by the "Theory of Origin" and was concerned about environmental protection; concerned about environmental protection; Taoism advocated the harmony between man and nature by starting from "Universal law is nature". This paper concludes carefully and absorbs critically the cream of the above three schools on environmental protection. It has not only the academic significance but also the strong realistic directive function. [

儒家以人为本 ,主张“天人合一” ,倡导环境保护 ;佛教以“缘起论”解释宇宙万物 ,主张一切皆有佛性 ,关心环保 ;道教从“道法自然”出发 ,主张人与自然和谐。认真总结并批判吸收儒、释、道三家在生态环境保护方面的精华 ,不但具有学术意义 ,而且具有很强的现实理论指导意义。

Originally,the influence of Buddhist theory about the nature of mind upon Taoist theory about the nature of mind was an undebatable fact,but recently,there are some scholars who study Taoism maintain that the two theories have occurred simultaneously and have influenced with each other.This paper discusses this problem from the aspects of the historical development of Taoist theory about the nature of mind and the basic problem of it.The theorization of Taoism, i.e.the emergence of the...

Originally,the influence of Buddhist theory about the nature of mind upon Taoist theory about the nature of mind was an undebatable fact,but recently,there are some scholars who study Taoism maintain that the two theories have occurred simultaneously and have influenced with each other.This paper discusses this problem from the aspects of the historical development of Taoist theory about the nature of mind and the basic problem of it.The theorization of Taoism, i.e.the emergence of the thought about the nature of mind,has two signs, i.e. the establishment of the theory about Taoist nature and the theory about Taoist substance. The former is almost a revised edition of the theory about Buddhist nature,the latter is the result of the combination of Taoist theory about Taoist substance,metaphysical ontology with Buddhist theory,whereas the same logical method was Buddhist Madhyamapratipad.The theory of active substance in vivo that originated during the Tang Dynasty and was completed during the Song,Jin,Yuan Dynasties is to a great extent the result of a mix of the views of Taoism,Taoist philosophy and Buddhist theory about the nature of mind.

佛教心性论对于道教心性论的影响本来是不争的事实,但近年却有一些道教研究者大讲二者同时产生而且互相影响之论。本文从道教心性论的历史形成基本问题数方面,对此看法作了商榷。道教的学理化,也就是心性思想的出现,有两个标志,即道性论与道体论的建立。前者几乎是佛性论的翻版,后者则是道家道体论、玄学本体论与佛教理论相结合的产物,而二者一致的逻辑方法就是佛教中观学。

 
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