1) the inexpressible
可以言说
1.
It expounds three series of relations which are important for the understanding of the thoughts of Chinese sages of the past: 1) the relation between the wisdom of life and the knowledge of experience; 2) the relation between the expressible character of thought and the inexpressible character of thought; 3) the relation between the personal practice and the realm of spirit.
作者认为，理解中国先圣的思想，应当注意三个问题：一、生命智慧与经验知识；二、不可言说与可以言说；三、个性体验与心灵境界。
3) the expressible
不可言说
1.
It expounds three series of relations which are important for the understanding of the thoughts of Chinese sages of the past: 1) the relation between the wisdom of life and the knowledge of experience; 2) the relation between the expressible character of thought and the inexpressible character of thought; 3) the relation between the personal practice and the realm of spirit.
作者认为，理解中国先圣的思想，应当注意三个问题：一、生命智慧与经验知识；二、不可言说与可以言说；三、个性体验与心灵境界。
4) the speakable and unspeakable
言说与不可言说
5) I can tell.
我可以明说。
6) You may speak freely.
你可以直言。
补充资料：四家大乘四种言说
【四家大乘四种言说】
（名数）释摩诃衍论所说五种中，以前四配于四家大乘，以第五如实言说为真言。一相言说，为法相宗。彼依深密经之法相品而立名，即立三科百法等相，约于三性以明宗也，今就色等诸相而起言说，尤为符合。二梦言说，为三论宗。彼之言意，三界如梦，一切所有之所作皆为梦中所作，若一念之梦觉，即为无生法体，依此义以建立真俗二谛而成一宗之义。故与梦言说之义相当。三执著言说，为天台宗。彼宗谈久远寿量之旨，为本门之实义，谓教主释尊之始于伽耶成佛，是尔前诸教之意，实说成佛已来甚大久远，是乃一经之冲微，今解执著言说为本所闻所作业，尤为相当。四无始言说，为华严宗。彼宗专谈本有称性之旨，故彼宗云修行亦竟成佛亦竟，一切众生久来如此，是与今无始言说之义相叶也。见二教论果宝十上。
（名数）释摩诃衍论所说五种中，以前四配于四家大乘，以第五如实言说为真言。一相言说，为法相宗。彼依深密经之法相品而立名，即立三科百法等相，约于三性以明宗也，今就色等诸相而起言说，尤为符合。二梦言说，为三论宗。彼之言意，三界如梦，一切所有之所作皆为梦中所作，若一念之梦觉，即为无生法体，依此义以建立真俗二谛而成一宗之义。故与梦言说之义相当。三执著言说，为天台宗。彼宗谈久远寿量之旨，为本门之实义，谓教主释尊之始于伽耶成佛，是尔前诸教之意，实说成佛已来甚大久远，是乃一经之冲微，今解执著言说为本所闻所作业，尤为相当。四无始言说，为华严宗。彼宗专谈本有称性之旨，故彼宗云修行亦竟成佛亦竟，一切众生久来如此，是与今无始言说之义相叶也。见二教论果宝十上。
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