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Buddhism相关的网络例句

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与 Buddhism 相关的网络例句 [注:此内容来源于网络,仅供参考]

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。

It's thought that Luxun's understanding to Buddhism should be divided into two stages. On the one hand, he had seen Buddhism as the enthusiasm of a kind of philosophy of life, and was deeply affected by its values and thinking; On the other hand, he had also seen that as the important part of China's traditional culture, utilized by the persons who "eat Buddhism", Buddhism became a tool which anaesthetize and cheat ordinary common people.

本文认为,鲁迅对佛教的认识和理解应当分为两个方面:一方面他看到了佛教作为一种人生观的积极性,并深受其价值观和思维方式的影响;另一方面,他也看到了作为中国传统文化的重要组成部分的佛教,在现代的日益世俗化后,被一批"吃教"的人所利用,成为对普通百姓进行麻醉和欺骗的工具。

Buddhism itself, that is, when the Sakyamuni Buddha's preaching, there was no such kind of ceremonies at all. After the Buddha's nirvana, Buddhism spread into China, being already mixed with something of Hinduism, Brahmanism and Zoroastrianism that were prevalent in India at that time. After its spreading into China, Buddhism have its temple built totally as Chinese palace to adapt itself to the time and condition of China, because the Chinese belief itself has this character that, in the mind of Chinese the emperor's authority is topmost.

佛教本身,即原来释迦牟尼佛讲经时,在那个时候根本就没有这些仪轨,而是佛灭度以后,佛教传到中国来,就已经参杂了当时在印度流传的印度教、婆罗门教和拜火教的一些东西,因此传到中国以后,为了适应中国社会的时节因缘,佛教传到中国来后,它所修的寺庙都完全像中国的宫殿,因为中国人信仰本身就是这种特色,而在中国人的思想当中,认为皇帝的威信是最高的。

Major Buddhism schools include: Chinese Buddhism, Japanese Buddhism, Tibetan Buddhism, and Hinayana Buddhism.

佛教在不同的国家中有着不同的适应性,佛法的圆融使得佛教可以慢慢的融入各文化中,产生了各种不同派别的佛教,现今主要的佛教派别可以分成汉传佛教、日本佛教、藏传佛教和南传佛教。

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。

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。

The first view that drags forum participants steps is the painting Chuzhuan Falun, of that Buddha imparts power of Buddhism in the first time---one of imparting power of Buddhism by Buddha pictures over the world--- which is a descrīption of what Buddha under Buddha Tree that succeed in meditating Buddhism imparts Buddhism power, tonsures to the five first servants and established the first monk organization.

从&初转法轮图&,到表现不分国家种族肤色,共沐甘霖法雨的&当代世界佛教图景&,前后12幅巨型油画,勾勒了延绵两千多年,遍及全球各地的&世界佛教传法线路图&。除了西方的油画壁画,廊厅中,还有表征中国传统的木雕壁画和刻漆壁画。《净》、《信》、《孝》、《和》巨幅木雕壁画,是梵宫木雕壁画的代表作。它们用金丝楠木,用中国传统文化中象征吉祥的图案和花纹,诠释了清净心、信仰、孝道与和谐,强调&佛在人间&,&要学佛,先学做人&。

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。

In this chapter Ⅰ scanned Buddhism's formal and present situation during this period and expounded Confucian, Buddhism and Taoism's construction systematically, the translation of Buddhist Scriptures and dessemination of Buddhism during the Sui and Tang Dynasties, the Buddhism conception had been accepted by most people so that the Buddhism lores could be propagated among the people and could exercise influences on the fictions' creation in the course of the Sui and Tang Dynasties.

本章对佛教在隋唐的发展及现状进行了介绍,并系统阐述了儒、佛、道三位一体模式的建构、佛经翻译及佛经故事的流播,从而提出佛教在隋唐的大发展,使佛教思想观念渐次深入人心,佛经故事随之流传民间,进而影响隋唐五代小说的创作。

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