1) zuowang
坐忘
1.
The paper discusses the meaning of xinzhai from three aspects ,that is, knowing ,feeling and willing of modern psychology and the connotation of zuowang , and the relation between them.
“心斋”和“坐忘”在庄子思想中是主体体道的基本条件,文章从现代心理学知、情、意三个方面论述了庄子“心斋”和“坐忘”的具体内涵以及二者之间的关系。
2.
(3)Xinzhai and Zuowang are the two main ways of comprehension of Tao,Whic.
它基于以下考察：一、“庄子为楚公族后裔”的假说及文本内证，说明自我问题是庄子焦虑的早期体验中所提出的首要问题；二、庄子关于心我关系的思考在理论层次上解决了自我的本质问题；三、心斋和坐忘是庄子两种最基本的悟道方法，在庄子看来，它们是个体通向逍遥之境（自我解放）的必由之路；四、在一个传道的逻辑结构中，庄子自我论扩展到政治论、认识论、审美论诸方面，庄于思想得以成为一个复杂而庞大的系统。
3.
Thus, according to Chunxuan school, Chunxuan is a transcendental ability, puisuit for indefinite life itself is Xuanwu and Kongyou, so with Zuowang, Miezhe and Shuangqian, body painlessness and calmness of mind can be attained.
因此 ,重玄派试图以“重玄”(玄而又玄 )来超越现实 ,把对生存无限的追求亦看作是“玄无”或“空有” ,并通过“坐忘”、“灭执”和“双遣”达到身体的无痛苦和思想的无烦恼 ,从而进入超然自适的生存环境。
2) Sit and Forget
坐忘
1.
The fasting of the mind and "Sit and forget" describe and summarize deep contact between human being and "Tao".
“心斋”、“坐忘”说蕴涵着丰富深刻的美学意味。
3) on Sitting in Oblivion
《坐忘论》
1.
Whether from the background of the times or from the detailed contents,we can see there is closely relation between Sima Chengzhen s on Sitting in Oblivion and Confucianism.
无论是从时代背景还是具体内容看,司马承祯《坐忘论》的修道理论与儒家思想有着密切关联。
4) forget
[英][fə'ɡet] [美][fɚ'gɛt]
忘
1.
The word significance in "obtaining the significance and forgetting the words" refers to both the subtle meaning of something and "Daoism" in metaphysics.
在庄子那里,“得意忘言”中的“意”,既可以指对象难以言说的精微意义,也可以指向形而上的“道”。
2.
The paper focused on the Huishi\'s image in the eyes of Zhuangzi and his "forget" in advance through the three debates,which is the third aspect the paper based on.
本文透过这三次争论,看庄子眼中之“惠施”,进而落脚于庄子之“忘”的探究,此是本文关注的重点之三。
5) neglectness
忘
1.
The transition from philosophical meaning to aesthetics meaning signifies the birth of aesthetical value from"neglectness".
“忘”在中国古代既是一个哲学范畴,也是一个美学范畴。
6) amnesia
[英][æm'ni:ziə] [美][æm'niʒə]
健忘;遗忘
补充资料：坐忘
| 坐忘 道教心法中物我两忘的境地。源自中国《庄子·大宗师》：“隳支体，黜聪明，离形去智，同于大通，此谓两忘”。郭象注：“夫坐忘者，奚所不忘哉？既忘其迹，又忘其所迹者，内不觉其一身，处不识有天地，然后旷然与变化为体而无不通也。”即指道教静定修炼功夫。唐司马承祯著《坐忘论》、《坐忘枢翼》，阐述详尽，对北宋理学家周敦颐主静说的形成，有较大的思想影响。 |
说明：补充资料仅用于学习参考，请勿用于其它任何用途。
参考词条