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佛教的 的英文翻译、例句

佛教的

基本解释 (translations)
Buddhist  ·  Buddhistic  ·  Buddhistical

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All teachings in the great-vehicle Buddhism and its sutras regard the personal realization of Tathagatagarbha as the kernel; the personal realization of the two-vehicle Buddhism, according to the historic facts in The Four Agama Sutras, has the central thought of believing in the permanent existence of Tathagatagarbha so that the state of the remainderless nirvana becomes real, permanent and unchangeable, and does not fall into the nihilistic state. It is not just us who claim Tathagatagarbha as the kernel of Buddhism; it has been so since the very beginning when Buddha established Buddhism.

因此,大乘佛教及经典中的种种所说,都是以如来藏的实证为核心;二乘佛教的实证,依四阿含所显示的史实,则是以相信有如来藏常住不灭,使无余涅槃成为真实、常住不变,而不落入断灭境界,作为中心思想;并不是只有我们有此主张,而是佛教从释迦牟尼佛创教以来就一直都是以如来藏为核心,初转法轮时就已经如是,故在《阿含经》中仍然处处记载著这样的实例,平实已在《阿含正义》共七辑书中明确的举证《阿含经》中是如何一再开示这个正理了;此外,不仅止北传的大乘佛教与四大部阿含如此记载,南传的小乘佛教经典也是如此记载,才会有爱阿赖耶、乐阿赖耶、欣阿赖耶、喜阿赖耶、穷生死蕴等记载。

This paper falls into four branches: in the first part, the genesis of psychology is reviewed, which is the early philosophical understandings of selfness, and the overall constructs of Buddhist self-view and criticism of egocentrism; in the second part, self understanding of conventional psychology and the "false self view of Buddhism are discussed; in the third part, self understanding of postmodern psychology schools and the "selflessness view" of Buddhism are compared; and in the last part, the "true self of Buddhism is explored.

本文主要分为四个部分,第一部分探讨了心理学的源头,即早期哲学对自我的认识,及佛教对于我的总体认识,和佛教对自我实有观的批判。第二部分探讨了传统心理学对自我的认识及佛教的"假我"之说。第三部分探讨了后现代心理学派对自我的认识,以及佛教的"无我"观。

In general, the doctrines can be divided into three categories: Original Buddhism, Hinayana Buddhism, and Mahayana Buddhism.

佛教的教义十分复杂,但大体可分为原始佛教、小乘佛教和大乘佛教三大类。

Buddhism's interaction with other world religions and philosophies (e.g., Christianity and Buddhism, Communism and Buddhism, Jainism and Buddhism) is treated.

佛教的互动,与世界其它宗教和哲学(例如,基督教,佛教,共产主义和佛教,耆那教和佛教),是治疗。

Newar Buddhism is to be classified in the tradition of Indian Vajrayana or Tantric Buddhism deriving its lineages from Siddha tradition of Nalanda and Vikramashila monastic universities.

尼瓦佛教被归类为印度佛教的密乘传统或者是坦哒罗佛教的传统,这可追溯至来自古代着名的那烂陀寺与超岩寺等佛教大学的悉达的传承。

S 揘ew Year? s Sacrifice?, this novel embodies 搇ife is all painful? because Sister Xianglin suffers a lot in her life; Juan Sheng in 揗ourn the Dead? leads a life devoid of meaning both before and after the death of Zi Jun, and he can? t escape from his emptiness; Lun Xun conveys his strong emotions and cries out against injustice in his novel 揗edicine? by way of making the ghost? s presence felt;揕oners? reflects inner loneness and pain, and manifests the creed of Buddhaism: Life is death, death is life;揥eeds? and 揅all to the Arms? sighs with feeling for life? s emptiness however, it also stronglyresists life? s emptiness. XuDishandwellson life? s emptiness in his book 揘atural Moutain and Rain?

鲁迅的《祝福》中满篇弥漫着佛教的袅袅轻烟,祥林嫂的遭遇使她受尽了人生的苦难,体现了佛教所宣扬的"人生皆苦";在《伤逝》中,涓生在子君活着和死后都始终感到人生的空虚,无法摆脱;小说《药》结尾处借用佛教显灵的艺术手法抒发作者的情感,为革命者鸣不平;《孤独者》更是体现了内心的孤独和痛苦,表现了佛教生即死、死即生的轮回观点;《野草》、《呐喊》既感叹人生的虚无,又强烈地反抗虚无。

In order to protect Buddhism, Buddhism scholars introduced Li into Buddhism' s theory, changing the philosophy, ethics, religion preachment and regulations of India Buddhism.

佛教学者通过援礼入佛,以礼护法,在佛教哲学、伦理思想、宗教说教、戒律仪规等方面对印度佛教加以变革,不惜改变原始教义来弥合佛教与传统礼教的差异,体现出对"礼"的依附与调和。在这个意义上,佛教的中国化过程,也即礼制化的过程。

Nowadays in India, the true orthodox Buddhism has been completely extinguished with only a few superficial appearances left, and the substance has been replaced by the non-Buddhist tantrism of couple-practice. About Theravada Buddhism, although it can still keep the appearance of sound-hearer Buddhism and is not defiled by the non-Buddhist tantrism, it is rare to find the saints who can personally realize the sound-hearer liberation now. As for Mahayana Buddhism, there are only Buddhist rituals and the mind-consciousness dharma now in China, which has just recovered from the ravage of the Cultural Revolution. In both Japan and Korea, only the appearance of Buddhist rituals but not practice remains and there is no even the mind-consciousness practice like in China. Therefore the practitioners in China, Japan and Korea cannot touch the real content of the practice and realization to fulfill the Buddhahood way of the great-vehicle Buddhism.

现存的佛教,在印度已经完全灭亡,只余极少数人保留著佛教的表相,本质已是坦特罗双身法的非佛教了;南传的小乘佛教教域,虽然仍能维持小乘声闻佛教的表相而不被坦特罗双身法的非佛教所染污,然而能够实证声闻解脱道的圣者亦已难可觅得;而北传的大乘佛教教域中,中国才刚从文化大革命的破坏中恢复了仪式表相及意识境界的佛教,日本、韩国则只剩佛教仪轨的表相而无修行的表相,已谈不上如同中国地区意识境界的修行了;是故中、日、韩对於大乘佛教实践菩萨道的见道与修道真实内涵,都已经都无力触及了。

First of all, we try to outline the distribution and spread of the Buddhism in Huaihe river valley by the study of the Buddhism temples, josses, sculptures on the cliff; the degree of the development of Buddhism; and the relations between the Buddhism and classes in society. Secondly, in order to know the status and influence of the Buddhism in Huaihe river valley of that time in the history of Chinese Buddhism, we study the communication in Buddhism between Huaihe river valley and other area, and its effect to the development of the Buddhism of the Sui dynasty and the Tang dynasty. Finally, we researched the non-religious social activities of the monks in the fangji jobs and in the war.

首先通过对佛寺、佛像、摩崖等佛教要素的分布,佛教义学发展所达到的高度以及佛教与社会各阶层的关系等的考察,力图对佛教在南北朝时期淮河流域的分布与传播形成一个总体性的认识;其次通过南北朝淮河流域与其它地区在佛教上的交流以及其地佛教与隋唐佛教关系的考察,来认识南北朝淮河流域的佛教在中国佛教史上所占据的地位及其影响;最后通过对僧人从事方技以及与参与战争等本身不具宗教性色彩的社会活动的一些个案考察,来丰富对南北朝淮河流域僧人乃至佛教的认识。

This paper falls into four branches: in the first part, the genesis of psychology is reviewed, which is the early philosophical understandings of selfness, and the overall constructs of Buddhist self-view and criticism of egocentrism; in the second part, self understanding of conventional psychology and the "false self view of Buddhism are discussed; in the third part, self understanding of postmodern psychology schools and the "selflessness view" of Buddhism are compared; and in the last part, the "true self of Buddhism is explored.

本文主要分为四个部分,第一部分探讨了心理学的源头,即早期哲学对自我的认识,及佛教对于我的总体认识,和佛教对自我实有观的批判。第二部分探讨了传统心理学对自我的认识及佛教的&假我&之说。第三部分探讨了后现代心理学派对自我的认识,以及佛教的&无我&观。

更多网络解释与佛教的相关的网络解释 [注:此内容来源于网络,仅供参考]

bonze:(佛教的)和尚, 僧

bonza | 很大的, 优秀的, 华丽的 | bonze | (佛教的)和尚, 僧 | bonzer | 很大的, 优秀的, 华丽的

Buddhist:佛教的(形容词)

Would you like to join us on our journey?你想参与我们的旅行吗? | buddhist佛教的(形容词) | Many people go to that Buddhist temple on the weekends.许多人在周末到佛教的寺院去.

Buddhistic:佛陀的, 佛教的

buddhism /佛教/佛法/ | buddhistic /佛陀的/佛教的/ | buddhistical /佛陀的/佛教的/

Buddhistical:佛陀的, 佛教的

buddhistic /佛陀的/佛教的/ | buddhistical /佛陀的/佛教的/ | budding /萌芽的/蕻/

Mahayana:大乘佛教

但中国、日本和韩国的"大乘佛教" (Mahayana) 却拥有更多的信众. 大乘佛教信徒又把传统佛教贬义地称为"小乘佛教"( Hinayana ). 禅宗( Zen )是广为西方人所知的大乘佛教的一个宗派,它强调个人在莲花座上的默想,

pessimistic:观的

依从来的看法,无常被解为:世间一切现象,由好变坏的一种变化. 譬如人死是"无常"之极例. 因此无常含有悲观的、绝望的意味. 外国人之中,说佛教是悲观的(PeSsimisTIC)宗教者很多,其原因不外是将佛教的无常或苦,只向单方面去了解的缘故.

tantra:密教经典,密教哲学 印度教或佛教的密教经典

Tandava 坦达瓦舞 湿婆神所跳的舞蹈,此舞蹈使世界毁灭. | tantra 密教经典,密教哲学 印度教或佛教的密教经典 | Tapasavatsaraja > 六幕剧,作者摩特罗罗阇

Kusa la:善(佛教的)

Kumazawa Banzan熊泽蕃山 | Kusa la善(佛教的) | Kusalamahabhumika大善地法

multi-cultural:多种文化的

目前,新加坡是多种文化的(Multi Cultural)、多种宗教(Multi Religious)的国家,以当代台湾的宗教社会来看的话,可以说,台湾也是多种宗教的国家. 站在佛教所场,亦可说,多种佛教的国家,因为,目前在台湾有汉传大乘佛教,藏传佛教与南传佛教,

tantra:密教经典,密教哲学 印度教或佛教的密教经典

Tandava 坦达瓦舞 湿婆神所跳的舞蹈,此舞蹈使世界毁灭. | tantra 密教经典,密教哲学 印度教或佛教的密教经典 | Tapasavatsaraja <<苦行犊子王>> 六幕剧,作者摩特罗罗阇