HTTP/1.0 200 OK Cache-Control: private, must-revalidate Content-Type: text/html; charset=UTF-8 Date: Sat, 28 Nov 2020 18:57:09 GMT Expires: -1 Pragma: no-cache 辉煌彩票游戏

Japanese Zen Buddhist Philosophy

First published Wed Jun 28, 2006; substantive revision Wed Jul 31, 2019

Zen aims at the perfection of personhood. To this end, sitting meditation called “za-zen” is employed as a foundational method of prāxis across the different schools of this Buddha-Way—which is not an ideology, but a way of living. Through za-zen the Zen practitioner attempts to embody non-discriminatory wisdom vis-à-vis the meditational experience known as “satori” (enlightenment). A process of discovering wisdom culminates, among other things, in the experiential apprehension of the equality of all thing-events.

Among these six US schools, Rutgers Business School in New Jersey is the highest new entrant at 70. WP Carey School of Business at Arizona State University is the highest returning school at 57. Moore School of Business at the University of South Carolina returns at 77. Moore stands out for being top overall for international course experience. Its students spend from several months to a year overseas.
樟宜机场的三座航站楼配有两个24小时电影院免费放映最近上映的大片,一个露天游泳池和一个蝴蝶花园。
制造业PMI降至5个月以来的最低水平,是由于受访企业表示,更严格的环保政策限制了业务扩张。这些政策旨在遏制每年冬天笼罩中国大部分地区的有毒烟雾。
In the first 10 months of the year, Chinese exports to the US were up 5.2 per cent from the same period in 2014, while exports to countries in Asean were up 3.7 per cent, according to Chinese customs figures.
8.Kate Upton
Meanwhile, it's onto 2010:
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当然,影片中最惊人的一幕是外星人遇到一个涉世不深,外表因为多发性神经纤维瘤而丑陋的年轻男子,由亚当·皮尔森扮演。格雷泽带来的这一幕是全然无畏而且毫无感情波动的,或许这是从大卫·林奇的《象人》这部影片的主题变化而来。外星人并不会在本质上区分这位年轻男子的长相,但是她与这位男子相遇——两个外星人的遭遇?——触发了危机,使得她成为了猎物,而不是猎人。
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“我……学会了与来自其他文化及社会的人们进行互动,”一位来自瑞典的毕业生说。
Passion, perseverance and a positive attitude tend to set successful entrepreneurs apart. Cultivating these attributes requires an innate skill set and some tips to get started.
STEP 6: FIND A WATSON
One of the country's largest clinics, JK Plastic Surgery Center founded by Joo Kwon, recently opened a hotel to better serve customers, who spend an average of $17,675 during a single visit.

Generally speaking, Zen cherishes simplicity and straightforwardness in grasping reality and acting on it “here and now,” for it believes that a thing-event that is immediately presencing before one’s eyes or under one’s foot is no other than an expression of suchness. In other words the thing-event is disclosing its primordial mode of being such that it is as it is. It also understands a specificity of the thing-event to be a recapitulation of the whole; parts and the whole are to be lived in an inseparable relationship through an exercise of nondiscriminatory wisdom, without prioritizing the visible over the invisible, the explicit over the implicit, or vice versa.

As such, Zen maintains a stance of “not one” and “not two,” that is “a positionless position,” where “not two” means negating the dualistic stance that divides the whole into two parts, while “not one” means negating the nondualistic stance occurring when the Zen practitioner dwells in the whole as one, while suspending judgment in meditation. The free, bilateral movement between “not one” and “not two” characterizes Zen’s achievement of a personhood with a third perspective that cannot, however, be confined to either dualism or non-dualism, neither “not one” nor “not two”.

1. The Meaning of the Term Zen

The designation of this school of the Buddha-Way as Zen, which means sitting meditation, is derived from a transliteration of the Chinese word Chán. Because the Chinese term is in turn a transliteration of the Sanskrit term dhyāna, however, Zen owes its historical origin to early Indian Buddhism, where a deepened state of meditation, called samādhi, was singled out as one of the three components of study a Buddhist was required to master, the other two being an observation of ethical precepts (sīla) and an embodiment of nondiscriminatory wisdom (prajñā). Meditation was picked as the name for this school because the historical Buddha achieved enlightenment (nirvāna) through the practice of meditation. In the context of Zen Buddhism, the perfection of nondiscriminatory wisdom (Jpn.: hannya haramitsu; Skrt.: prajñāpāramitā) designates practical, experiential knowledge. Only secondarily and derivatively does it mean theoretical, intellectual knowledge. This is, Zen explains, because theoretical knowledge is a form of “language game” (Jpn.: keron; Skrt.: prapañca), i.e., discrimination through the use of language, constructed as it is at least in part on distinction-making. Zen believes that theoretical reference ultimately carries no existential meaning for emancipating a human being from his or her predicaments, for it maintains that discriminatory knowledge of any kind is delusory/illusory in nature. To this effect it holds that it is through a practical transformation of the psychophysiological constitution of one’s being that one prepares for embodying nondiscriminatory wisdom. This preparation involves the training of the whole person and is called “self-cultivation” (shugyō) in Japanese. It is a practical method of correcting the modality of one’s mind by correcting the modality of one’s body, in which practice (prāxis) is given precedence over theory (theōria) (Yuasa, 1987).

2. Zen’s Methods: Kōan Practice and Just Sitting

There are basically two methods utilized in meditation practice in Zen Buddhism to assist the practitioner to reach the above-mentioned goals, together with a simple breathing exercise known as “observation of breath count” (sūsokukan); one is the kōan method and the other is called “just sitting” (shikan taza), a form of “single act samādhi.” For example, the former is employed mainly by the Rinzai school of Zen Buddhism, while the latter by the Sōtō school; they are the two main schools of this form of the Buddha-Way still flourishing today in Japan. In the Rinzai school, the kōan method is devised to assist the practitioner to become a “Zen person” (Kasulis, 1981) who fully embodies both wisdom and compassion. A kōan is formulated like a riddle or puzzle and is designed in such a way that intellectual reasoning alone cannot solve it without breaking through the barrier of ego-consciousness by driving it to its limit. This is, Zen believes, because ego-consciousness is fortified by the shield of a dualistic conceptual paradigm with all its attendant presuppositions and conditions. The ego-consciousness of a given cultural and historical milieu accepts that paradigm to be true in order to live a life anchored in the everyday standpoint.

According to Hakuin (1685–1768), who systematized kōans, there are formally seventeen hundred cases of kōans, and if sub-questions are added to them, a total number of cases comprising the system would be roughly three thousand. The Zen practitioner of the Rinzai school is required to pass them all in a private consultation with a Zen master who checks the practitioner’s state of mind before he or she is granted a seal of transmission. This transmission is said to occur “only from a Buddha to a[nother] Buddha” (yuibutsu yobutsu).

Kōans are accordingly grouped into five categories in a most fully developed system: the first group is designed for reaching li (suchness) (richi) or the body of truth (hosshin), i.e., an enlightenment experience; the second group for a linguistic articulation (gensen) of meditational experiences in order to master the skillful use of language; the third group for those kōans truly difficult to pass (nantō); the fourth group for the practitioner to make an insight of kōan experiences pertinent to daily life (kikan) in order to embody a middle-way in which the practitioner won’t be steeped either in the state of meditation or the activity of daily life; and the fifth group for going beyond the state of buddhahood by erasing all traces of enlightenment in order to achieve a traceless enlightenment (kōjō).

The Rinzai school summarizes this process of self-cultivation in four mottoes: “being a special transmission outside of the scriptures,” “having no dependence on words and letters,” “pointing directly into [one’s] human mind,” and “seeing into [one’s] nature to become a buddha.” (See, for examples, The Gateless Gate and The Blue Cliff Record.) While the first two phrases point to the fact of discovering an extra-linguistic reality that naturally opens up in meditational experience and of articulating it linguistically in the “best” way according to the capacity of an individual practitioner, the last two phrases indicate a concretization of the original or inherent enlightenment (hongaku) in the Zen practitioner, where the original enlightenment means that human beings are innately endowed with a possibility of becoming a Buddha.

On the other hand, the Sōtō school, of which Dōgen (1200–54) is the founder, does not rely on an elaborate kōan system to learn to become a Zen person, but instead follows a method called “just sitting” (shikan taza). It refers to a single-minded, diligent practice where the qualifying term “just” means the practice of meditation without any intervention of ego-logical interest, concern, or desire, so that the practice remains undefiled. This is a method of meditation predicated on the belief that the Zen practitioner engages in the practice in the midst of the original enlightenment. Or to characterize it by using Dōgen’s phrase, it is a method of “practice-realization.” By hyphenating practice and realization, the following implications are suggested: meditation is not a means to an end, i.e., a means to realization, and thereby Dōgen closes a dualistic gap, for example, between potentiality and actuality, between before and after. Accordingly, he collapses the distinction between “acquired enlightenment” (shikaku) and “original enlightenment,” (hongaku) where the “acquired” enlightenment means an enlightenment that is realized through the practice of meditation as a means. With this collapsing, the Sōtō School holds that practice and realization are non-dual in relation to each other; they are “not two.”

According to the Sōtō school, the meditational practice, when it is seen as a process of discovery, is a deepening process of becoming aware of the original enlightenment with an expansion of its corresponding experiential correlates and horizons, and it is for this reason called the school of “gradual enlightenment” or “silent illumination.” On the other hand, the Rinzai school is called the school of “sudden enlightenment,” because it does not recognize a process leading to enlightenment (satori) as something worthy of a special attention; what counts is an experience of satori only. Even though there is the above difference in approach between Rinzai and Sōtō schools, the outcome is the same for both insofar as the embodiment of wisdom and compassion is concerned. This is because they both follow the same practice of sitting meditation. Whatever differences there are between the practitioners of the two schools in regard to the linguistic articulation of their meditational experience, they arise from individual practitioners’ personalities, dispositions, intellectual capacities, and/or linguistic abilities.

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The drama won much praise for its use of slow motion when shooting martial arts.
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在1981年,全球52%的人极其穷困潦倒。这个数字在2010年的时候下降了21%,少于7.21亿人还过着极度贫困的生活。
愿新年不仅是你欢笑的时刻,更是你欣喜的日子。祝福你。
This changed two years ago, though, when Tsinghua University broke into the top 20 for the first time, ranking 18th in 2016. Last year, Peking University joined it in the top 20.
乔布斯正在展示 iPad 2。2011年3月,旧金山

3.1 The Adjustment of the Body

Despite the promise of downloadable courses, teaching for officially recognised qualifications continues to be a classroom-based activity undertaken in the real world. Start-ups have taken the attitude that if they cannot beat the universities and colleges at their own game with new methods of delivery, they should join them in partnerships. As a result, they have been busy getting examining boards to endorse their online courses so that they can count towards a bachelor’s or master’s qualification.
UPON HEARING, IN MARCH of this year, reports that a 17-year-old schoolboy had sold a piece of software to Yahoo! for $30 million, you might well have entertained a few preconceived notions about what sort of child this must be. A geeky specimen, no doubt. A savant with zero interests outside writing lines of code. A twitchy creature, prone to mumbling, averse to eye contact.
“他不在情报系统监视范围内,”总理补充道。
“中国是澳大利亚最有价值的旅游市场,到2020年其价值可能超过130亿美元。”
经济大萧条在全美各地产生了破坏性的影响,然而很少有地区像亚利桑那州那样遭受重创。20世纪初,该州借助强大的旅游业和房地产市场蓬勃发展。住房中位数价格在2003年到2006年间上涨了70%——仅次于内华达州的增幅——带动了更多的房屋和建筑行业工作岗位。直到2007年接近年底的时候,亚利桑那州的月失业率都一直维持在3.5%的低水平。但是随后经济陷入低谷。住房价格从相比高点惨遭腰斩,亚利桑那州6%的房产在2009年收到了止赎通知。在2009年和2010年的大部分时间里,该州的失业率保持在两位数居高不下,从最近五年的失业率情况看,恶劣程度仅次于内华达州。2008年以来,该州的家庭收入以全美最快的速度下降。
Best chance: Oldman has been the favorite for best actor since the film's Telluride premiere.
Passion is key to keeping a business strategy moving. Half-heartedness in an entrepreneurial endeavor will chip away at your drive to succeed. Perseverance is the one thing that’s guaranteed to move anything over time, whether it’s a person, a job or an entire company. Abraham Lincoln failed at most of his efforts until late in his life, but he never gave up.
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The highest average monthly salary for 2016 graduates is 5693 Yuan in IT/Internet/telecommunications/electronics industries; second is financial industry and culture/sports/entertainment/media industries with average salaries level of 4685 Yuan and 4552 Yuan respectively; monthly salaries in agricultural/forest/grassland farming/fishing, and services/ educational sports/industrial arts are relatively low among signed graduates, respectively are 3500 Yuan, 3873 Yuan and 3900 Yuan.
据上周一发布的全球创新指数显示,中国成为首个跻身世界最具创新力经济体25强的中等收入国家。
随着威斯布鲁克成为一个事事亲为和高使用率的角色,奥拉迪波固定成为一个昂贵的补充品,佩恩需要证明他无球时的威胁力、或是能成为带动第二阵容的后卫,
There was no immediate word from the Romney camp on the reported results。
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But industry watchers say that view misses an area where China goes toe-to-toe with Western rivals in innovation: extra features that make the Chinese version more interactive and more interesting to use.
索尼(Sony)宣布,其游戏主机Playstation 4s已经在全球售出超过1,000万台,这预示着对玩家客厅的争夺战今年将继续上演。为了维持增长态势,索尼在展会上发布了一系列独家游戏,包括Ninja Theory开发的动作游戏《地狱之刃》(Hellblade),《雷曼》(Rayman)制作商Michel Ancel开发的开放世界式冒险游戏《荒野》(Wild),Housemarque开发的射击类游戏《异化》(Alienation)以及Q版游戏《明日之子》(The Tomorrow Children)。微软则发布了由Square Enix和Crystal Dynamics制作的《古墓丽影:崛起》(Rise of the Tomb Raider),这是劳拉o克罗夫系列重新启动后的第二部作品,将在2015年于Xbox平台独家发布。Xbox在2015年还有另外一款游戏大作的续集《光晕5:守护者》(Halo 5: Guardians)。

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The benefits of Zen meditation are closely tied to the practice of breathing. Generally speaking, Zen doesn’t recommend any complicated, strenuous breathing exercises as in Yoga. Zen’s breathing exercise is called “observation of breath count” (sūsokukan). In this exercise, the practitioner counts an in-coming breath and an out-going breath. Before counting the breath, the practitioner breathes in through the nostrils and breathes out through the mouth a couple of times. Then one starts counting breaths, but this time breathing in through the nostrils and breathing out through the nostrils. The breath count is performed while performing an abdominal breathing: one brings in air all the way down to the lower abdomen, and breathes out from there. This exercise has the effect of infusing one’s mind-body with fresh life-energy and expelling a negative toxic energy out of the practitioner’s system. For this reason, it must be done in a place where there is ample ventilation. A key to performing breathing exercises successfully is just to observe the in-coming and out-going breath.

“Someone spilled a pot of hot coffee on the candidate.”
The last leg of the year is set to be a busy one for initial public offerings on both sides of the Atlantic, with companies including Italy’s Pirelli, Alibaba-backed Best Logistics and video streaming platform Roku lining up to list.
姚振华在收购中国最大房地产商万科股份的竞争中引起了关注。
There’s a (not so) quiet revolution going on under the hoods of today’s cars, trucks and crossovers if the latest list of best engines compiled by the experts at WardsAuto is any indication. Turbocharged, supercharged and diesel engines – and even one electric motor – dominate the 20th annual 10 Best Engines awards, which, according to Wards, “recognize outstanding powertrain achievement, world-class technologies and those rare engines or electric propulsion systems that are so compelling they help sell the vehicle.”
“D型人格”最先由荷兰蒂尔堡大学的心理学家Johan Denollet提出。他还设计了一个测试,帮助人们认识自己是否具有D型人格特征。
States are falling all over themselves to be chosen as the site for Tesla’s proposed $5 billion Gigafactoryto produce lithium ion batteries. California is competing with Nevada, Arizona, New Mexico, and Texas, and the bidding for the factory, which could employ up to 6,500 people, is said to be up to $500 million.
Chen Yu, vice-president of the China Association for Employment Promotion, said a startup may be meaningful, but one should not expect too much from it.

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但许多人预测将会出现经济崩盘,他们认为,旷日持久的欧元区危机加上房地产泡沫,将使相当大一部分中国工业失去盈利能力。这将暴露出各种隐藏的金融脆弱性,推动形成一场螺旋式下降。其他人认为,北京方面有充足的资源可以避免一场危机,不过他们指出,由于中国的增长模式依赖于基建和土地出售,且汇率和利率受到僵硬控制,它也许并没有所有必要工具。
Taylor Swift and Katy Perry opted for bedazzled5 dresses in very different styles. Taylor went for a more old Hollywood, glamorous Grecian style that exposed her back and statuesque6 figure, while Katy rocked a shorter, spunkier look that exposed a little of everything.
Baoneng’s raid has been bitterly resisted by Wang Shi, Vanke’s founder who has sought out white knights in a so far successful effort to retain control of the management-led company. The takeover battle fuelled a surge both in the price of Vanke’s Shenzhen-traded shares and Mr Yao’s known worth.
You may already use Google Calendar, but are you using it wisely? Here’s a secret: only put stuff on your Google Calendar that will actually happen at that date and time. Use iPhone Reminders to remember things that are not time-sensitive (down to the hour or minute). Following this strategy will help you stay more sane.
The Harvard article suggests that protecting the brain with a heart-healthy diet could be the key to warding off dementia and keeping your memory intact well into your golden years. Some studies have suggested certain foods have a positive impact on memory, but no study thus far has revealed the existence of a miracle food. The idea that a heart-healthy diet could also prove beneficial to the brain and memory has become popular with doctors studying Alzheimer's disease and dementia. Some of the risk factors associated with heart disease are similar to those associated with dementia and Alzheimer's. Foods recommended for a heart-healthy diet include fruits, vegetables, and whole-grain bread, as well as beans, nuts, and olive oil. If you can't use every one of these 10 scientific secrets to a perfect memory, a healthy diet might help you avoid losing it!
Andrew Hill is management editor
我判断摆烂不是看言论而是看球队动作的。所以,即使球队说他们没有摆烂,但是签了一大批落选的自由球员,同时报告明星球员伤病缠身,这时候你就知道,他们是在摆烂了。
19. 前进直至消失。昆汀·塔伦蒂诺(Quentin Trantino)用70毫米胶片拍摄了新片《八恶人》(The Hateful Eight),这部影片将在将近100家影院上映,它们和全国大多数影院一样,通常使用数码放映。不管你对塔伦蒂诺有何看法,你都应该去影院看《八恶人》,这样你就可以自己看看,这个行业被迫转向数码,对电影究竟产生了多大的影响。
其中,由于IT/互联网/通讯/电子行业迅猛发展,吸纳了近三成的2016年应届毕业生。
为了解决上述问题,报告建议应尽快制定电子商务法。同时,该报告还呼吁应建立一个在线信用体系,以此加强对电子商务行业的纪律监督。
科学家改良光合作用提高作物产量
Manohla Dargis
第六步 找到你的“花生”
Chinese manufacturers:Coming to the U.S.? Warren Buffett’s BYD says it is arriving in 2015 and Geely in 2016 but we’ve been hearing that someone was coming since at 2006. The refinement of Chinese cars is the issue. With more than 80 local automakers producing 524 different models in China, R&D money is spread too thinly to produce meaningful results.
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This heart is too weak to actually pump blood, which is the primary reason anyone would want an new heart. But the tissue has a lot of potential for patching heart muscles that have suffered damage.
China's Booming Cyberstar Economy Might Hit $8.7b in 2016

The letter surfaced in a Pennsylvanian university mailroom earlier this month.
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We will boost the development of modern agriculture.
2018年特里萨梅(Theresa May)会继续担任英国首相吗
Millions of people working or studying out of their hometowns will be hurrying home to reunite with families as the Chinese Spring Festival approaches. This long-held tradition is the main reason for the rush. The other is that the holiday is one of the two week-long holidays of the year, a perfect travel time for many people. The rush usually begins 15 days ahead of the Chinese Lunar New Year and 25 days after that.
卡恩称,Summly的机器学习和自然语言处理能力背后的设想和技术“均很出色”。
1. Am I taking care of myself? Sometimes we get so wrapped up in taking care of others that we forget to take care of ourselves. It can be so easy to leave ourselves behind.
其次,麦克德莫特是一名职业生涯三分命中率39.9%的投手,解决了雷霆阵容最大的一块短板——拉塞尔-威斯布鲁克周围缺乏投手,而且他直到下个赛季结束都是便宜的新秀合同。
25 July
房地产市场低迷降低了对铁矿石、能源和其他大宗商品的需求。全球供应增加加剧了供需差距并推低了原材料价格。尽管中国出台了多项措施,例如去年11月的降息,但预计这种情况近期不会发生变化。
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《老友记》中没有露骨的内容、不干净的台词或是黄段子,但它的幽默感却丝毫不减,为这个电视剧总喜欢裹挟着露骨内容的年代带来一阵清新之风。
She argues, however, that the problems with lower liquidity of ETFs in Asia are a symptom of a fund distribution system that fails to incentivise ETF sales by intermediaries. “I don't think there is a quick fix, but you would see a pick-up if Asia moves to a fee-based model,” she says.
Today, the Financial Times reveals the fake gross domestic product data routinely released from many northern Chinese regions. There, solid alternative evidence suggests the authorities have “smoothed” the economic growth figures. They artificially boosted growth figures between 2012 and 2016, masking a real downturn, and last year covered up a genuine recovery.
根据这份由艾瑞咨询集团与新浪微博联合发布的报告表示,由新浪微博和电信巨头华为联合主办的2016超级红人节高峰论坛在上海举行。

The January-to-November period in the United States this year was the warmest first 11 months of any year on record for the contiguous states. And 2012 will likely surpass 1998 as the warmest year on record for the nation, according to the National Oceanic and Atmospheric Administration.
其实,中国经济增速放缓至8%左右,对中国乃至世界都是一件好事。更具环境可持续性、更加公平的局面,将缓解社会忧虑,而更高的消费将缓解全球贸易紧张。
项目总成本:17.66万美元
China has 731 million Internet users as of December 2016, roughly the size of Europe's population, according to a report released by the China Internet Network Information Center (CNNIC).
By 2020, annual box office sales are expected to reach 100 billion yuan, according to industry estimates.
Izabella Kaminska
This is only the second Nobel Peace Prize to come to auction. This award marked the first time someone from Latin America received the honor. The 1936 recipient was Argentina's foreign minister, Carlos Saavedra Lamas.
在你醒着的时候,肝可以扩大将近一半。新的研究指出,在白天的时候,肝有能力扩大近50%,然后在夜间则会缩回到原始尺寸。肝是我们所知道到的唯一一个可以这样变化的器官。
特约专栏作家安东尼·盖尔恩是Paragon欧洲合作伙伴的常务董事。目前位于伦敦。
社交时我找不到合适的话题
A moment of panic followed, before the teenager decided to take matters into his own hands and find a way out.
author权力,权威+ixation表名词,来自-ize+ation,“…化”或“发展过程”→授权,批准
The FT European Business School Ranking 2016 measures the quality and breadth of schools’ postgraduate programmes. It is based on their performance in the five main rankings published by the Financial Times each year: MBA, Executive MBA (EMBA), Masters in Management (MiM) and the two rankings for executive education. Only schools that take part in all five are eligible for a full score.
如今,蓬勃发展的互联网经济在支撑我国信息技术(IT)行业财富增长方面正发挥着越来越重要的作用。

3.3 The Adjustment of the Mind

We will strengthen the prevention and control of water and soil pollution.
Amazon founder Jeff Bezos rose to No. 3 on the list for the first time, thanks to the jump in in Amazon shares, which boosted his net worth to $72.8 billion.
n. 运输,运输系统,运输工具
Imports grew 6.7 per cent year-on-year to $152.2bn after falling 1.4 per cent the previous month, according to China’s General Administration of Customs, defying a median forecast predicting contraction would worsen to 1.9 per cent.
斯托特说,对于2015年破纪录的气温来说,当前的厄尔尼诺现象可能只负有10%的责任。厄尔尼诺现象令太平洋海水变暖,是自然界一种经常性现象。
中国股市的跌势仍在继续,现在“红线”已触,一切都提早结束了。
但是美国加州公务员退休基金(Calpers)的高级投资组合经理兼全球治理主管安妮?辛普森(Anne Simpson)却相信,库克的道德立场不仅仅是种姿态。她说:“他对作秀技巧的漠视自有其魅力。蒂姆?库克将苹果这种优雅和卓越的理念应用到这些新的领域。”加州公务员退休基金是苹果的重要股东。
Cambridge Judge Business School also ends the year on a high, appearing for the first time in the rankings for both open and custom executive education, and climbing three places in the MBA ranking and 12 places in the Executive MBA table.
? Dozens were killed, hundreds of miles of coastline were flooded and New York City's infrastructure was dealt a massive blow as the super-storm Sandy moved through the mid-Atlantic states on Monday night and into Tuesday. Millions of people were left without power.
HEC Paris is second despite outperforming LBS in all rankings but the MBA. It missed out on a full house because of its participation in the executive MBA ranking as one-third of Trium, the programme delivered jointly with London School of Economics and New York’s Stern School of Business. (Schools participating in the EMBA ranking with joint programmes receive a proportionate score.)
卡戴珊,这就是女子精修学校入门级的简单礼仪:并拢双膝和脚踝,然后侧身就可以了。
31岁的扎克伯格去年的表现力压群豪,个人资产上涨了112亿美元,从去年的第十六位跃升至今年的第六位。这是他和杰夫·贝佐斯首次进入福布斯年度排名榜单前十位。
If audiences didn’t yet know the film was set in the early 1980s, one look at Anna’s straight bangs confirms it. The rest of her shoulder-length hair forms a slight curved frame around her face. It’s a simple look, but a powerful one for this woman, whose husband, Abel (Oscar Isaac), runs a heating oil business, but whose past is a little more complicated.

住房市场在去年年初表现抢眼,但到年末时则受到不断加重的担忧情绪困扰,这其中包括利率上升、供给制约、信贷收紧及一系列其他问题。
8. “The Diary of a Teenage Girl” In her terrific feature debut, Marielle Heller traces the artistic and sexual awakening of a 15-year-old (a sensational Bel Powley) whose desires leads to adulthood.
新总督还寻求私有化如能源生产部门的服务,设立一个办公室监督和分类联邦资金以减少腐败,并为医生创造财政奖励,以提升日益减少的专家人数。
源于:metal(n 金属),因为奖牌是金属做的
He then pressed all the buttons in the hope to get the elevator to work again, but to no avail. Sun then punched the "stop" button, to lock the elevator and secure it won't move.
This means war: Christopher Nolan's second film not set in the present (or future) is an epic tableau about the rescue of hundreds of thousands of troops from the French coast. Tom Hardy, Mark Rylance, Kenneth Branagh, Cillian Murphy and, er, Harry Styles, star. Think Saving Private Ryan, but saltier.
“It’s na瘀攀 not to recognize we’re at a pretty serious moment,” said Anthony Crichton-Stuart, director of the London dealer Agnew’s. “There has been a massive taste shift. But when a good old master does come up at auction and it is priced correctly, you do get some excitement.”
A total of 61 IPOs were launched on the Shanghai and Shenzhen stock exchanges, down 67 percent on the same period last year. About 28.8 billion yuan (4.3 billion U.S.dollars) was raised, down by 80 percent.
沪深300指数(CSI 300)包含了沪深两市交易的300支主要A股,其于2016年交易首日下跌7%,根据新推行的市场熔断机制,意味着当日股市交易已结束。
但随着美国接近实现充分就业,随着通胀向目标水平趋近,“你可以看到收紧政策是有道理的,”他说,“不需要很多就足以改变整个平衡”。
14. On the Other Hand Here is an estimate of the movies directed by women that were released by major studios this year: Warner Bros. (five! — Lana Wachowski, Anne Fletcher, Dana Nachman, Nancy Meyers, Patricia Riggen); Universal (three — Sam Taylor Johnson, Elizabeth Banks, Angelina Jolie); Disney (one — Niki Caro); Paramount (0); Fox (0); and Sony (0). (I excluded Fox and Sony’s specialty units.)
英国国家卫生署去年公布的入院患者的数据显示,各种各样的营养性疾病和传染性疾病在过去十年来以惊人的速度增长着。
戴假牙的角色

Meditation trains one to sit face-to-face with one’s self, while creating a psychological isolation from the external world. With this, one enters into an internal world of psychē. As the practitioner attempts to enter the world of psychē, various things start surfacing in the field of the practitioner’s meditative awareness. These are mostly things of concern that have occupied the practitioner in the history of his or her life, or things the practitioner has consciously suppressed for various reasons. Initially, the practitioner experiences recent desires, anxieties, concerns, ideas, and images that have surfaced in his or her daily life. A psychological reason that the practitioner experiences these various things is due in part to the fact the practitioner has lowered the level of conscious activity, by assuming the meditation posture, and doing the breathing exercise. This mechanism is the same as when one has a dream at night. When the level of consciousness is lowered, the suppressive power of ego-consciousness weakens, and consequently the autonomous activity of the unconscious begins to surface.

However, these desires, images and ideas are distractions insofar as meditation is concerned. This is because in meditation you must learn to focus your awareness on one thing. One must learn just to observe without getting involved in them. That is, one must learn to dis-identify oneself with them. In the process of deepening meditation, one can roughly identify three distinct stages: the stage of concentration, the stage of meditation, and the stage of absorption. In the stage of concentration, the practitioner concentrates, for example on the lower abdomen, establishing a dualistic relationship between the practitioner who is concentrating and the lower abdomen that is the focus of concentration. This dualistic relationship is broken gradually as the practitioner moves into the stage of meditation. The activity of the ego-consciousness is gradually lessened, and the barriers it sets up for itself are gradually removed. When the practitioner enters the stage of absorption (samādhi), the dualistic framing of the mind will be removed such that the mind starts structuring itself non-dualistically. There will be no separation or distancing between an object of the mind and the activity of the mind itself.

凯莎《彩虹》
On Nov. 24 and 25, Sotheby’s auctioned the collection of the fourth-generation Munich dealer Konrad Bernheimer, who owns the historic London gallery Colnaghi. Mr. Bernheimer, 65, has decided to scale down his operations. He is closing his Munich gallery, selling his grand Bavarian home, Marquartstein Castle, and is merging Colnaghi with a fellow London dealer, Coll & Cortes.
项目总成本:16.8万美元
James Bond Themes 4. "Thunderball" by Tom Jones
有人会认为卡莉·西蒙演唱的《海底城》的主题曲最好听。他们可能有自己的理由,可能是因为这是"邦德电影中最好听的歌曲"。曲调欢快、充满吸引力、浪漫抒情,卡莉西蒙的演唱打动人心。但是这些对詹姆斯·邦德、他的冒险旅程、他的来历甚至他的电影没有任何特殊引导作用。尽管《没人做得更好》被认为是一首好歌,但是由于上述原因它并没能进入榜单前五名。
6、所有扮演邦德的演员都是高个子,这不是巧合。身高1.6的男人每年要多赚175000英镑才能与身高1.8的男人媲美。很多人欣赏丹尼尔在《皇家赌场》的魁梧身材。科学研究证明,肌肉男有更多的一夜情,从一个男人的臂围可以看出他与多少女人风流过,魁梧身段就意味着他是个不错的情人。
当地教育主管部门已经撤销了郑州林伯强新思路生活培训学校的执照,并展开了备案调查。学校的网站仍然在线,网站上充满了迷彩装学生在表演训练的照片和"精彩讲座"的网站标签。
'I look a lot like her, we're really like an old couple.'
“The new money is interested in old masters, but it wants what Duveen sold to the robber barons. It wants names,” said Hugo Nathan, a co-founder of the London advisers Beaumont Nathan. He was referring to Joseph Duveen, the British art dealer who was responsible for bringing many great works of art to the United States.
长久以来,科学家一直在研究干细胞分化为心脏组织的潜力,今年当他们创造出可以自己搏动的心脏组织时,这一研究工作达到了一个重要的里程碑。
第一步 拥有傲娇的造型
最佳迷你剧集/电影类编剧:D?V?蒂文森斯(D.V. DeVincentis),《美国罪案故事:公诉辛普森》,“玛西亚,玛西亚,玛西亚” (The People v. O. J. Simpson: American Crime Story, "Marcia, Marcia, Marcia")

4. Zen as Anti-Philosophy

As may be surmised from the foregoing explanation on Zen’s methodological stance, it is perhaps best to understand Zen as an anti-philosophy if the term “philosophy” is taken to mean the establishment of “the kingdom of reason.” That enterprise has been launched as an intellectual effort of the most brilliant minds in Europe since the modern period to find new ways to ground our conception of human nature, something beyond the traditional Christian dogmas that had incorporated classic Aristotelian and Platonic views. Since then, various Western philosophers have attempted to capture human nature with this goal in mind by using ego-consciousness as a starting point as well as a destination in philosophy. For example, human nature has been characterized in terms of ego-consciousness (Descartes), Reason, Personality, Transcendental Subjectivity (Kant and Husserl), Life (Dilthey), Existence (Existential philosophers such as Kierkegaard, Jaspers and Sartre) and Dasein (Heidegger). (See Yuasa 2003, 160–61.)

By contrast, Zen’s stance of “anti-philosophy” maintains among other things that reason in its discursive use is incapable of knowing and understanding in toto what reality is, for example, what human beings are and what their relation to nature is. For this reason, Zen contends that physical nature and human nature must be sought in an experiential dimension practically trans-descending, and hence transcending, the standpoint of ego-consciousness. That is to say, it must go beyond “the one” and “the two,” as both of these stances are prone to generate a one-sided stance, and hence incomplete world-view. Instead, they must be sought in the depths of one’s psychē and beyond. For example, Zen Master Seigen (Chin; Qīngyuáng, 660–740) expresses the process of self-cultivation to the effect that: “Before the practice, mountains are mountains, during the practice, mountains are not mountains, and after the realization, mountains are [truly] mountains [again].” In the meditational process of discovery then, Zen moves from an ordinary, commonsensical standpoint to an extraordinary standpoint, and with this transformation returns to the everyday lifeworld, wherein no Aristotelian either-or logic is accepted as the standard for knowing and understanding reality. As a result, paradoxes, contradictions, and even what appears to be utter nonsense abound in Zen literature. The kōan method mentioned above exemplifies this point. To cite just one such example: “the river does not flow but the bridge does.” If one attempts to understand that by relying on an Aristotelian either-or logic as the standard for understanding, one will be under the impression that this expression is nonsensical or meaningless.

As may be surmised, by relying on the above-mentioned methodological stance, Zen Buddhism has produced an understanding of reality—one’s own self, nature with life activities and human nature—quite different from those offered by Western philosophy. Therefore, we can say that Zen is an anti-philosophy in that it is not a systematization of knowledge built on the use of a discursive mode of reasoning anchored in the (alleged) certainty or transparency of ego-consciousness, one that follows an epistemological paradigm built on an ego-logical, either-or, dualistic mode of knowing. Yet, it upholds something like a philosophy that springs forth through a reflective restatement of the practice, though this “upholding” must be understood with a proviso that it maintains, as mentioned in the foregoing, a “positionless position.” (Abe, 1989.) This is because Zen abhors “holding onto” anything, which Zen considers a case of “self-binding without a rope.” Such a self-binding would trap the Zen practitioner into a mode of attachment that is the source of suffering and, consequently, would disrupt the sense of embodied freedom it cherishes.

5. Overcoming Dualism

Accordingly, Zen demands that the practitioner overcome the dualism operative in the everyday standpoint, which it speaks of by using the phrase “not two.” The use of the phrase “not two” expresses Zen’s proclivity to favor the simple and the concrete, such that it is not expressed as a negation of dualism. This overcoming is an existential, practical project, a goal for the Zen practitioner, although it is paradoxically stated as “if you face it, it goes away.” This is because “facing” presupposes a dualistic stance. “Two” in “not two” designates any “two” things appearing from within the everyday standpoint, especially when it is taken to designate an absolute sense of reality. This standpoint, as mentioned in the foregoing, relies on the discursive mode of reasoning to understand reality, while presupposing an ego-consciousness as the standard referential point. From this perspective for example, a distinction between the outer and inner worlds emerges, using a sensory perception as the point of reference. One of the salient characteristics of this standpoint is that the world appears to be dualistic in nature, that is to say, it recognizes two (and by implication, many) things to be real. Zen questions this standpoint when it is used as the paradigm for daily living, including philosophical thinking, for this standpoint accepts as its foundation an individual’s discrete “I” with a belief that “I” am self-contained and self-sufficient, and therefore am distinguished and isolated from other individuals and things of nature, “I” am “here” and things, including others, are “over there,” creating both a psychological and physical distance between them. Epistemologically speaking, Zen observes that this renders opaque, or at best translucent, the experiential domains beyond the sensible world as well as ego-consciousness, both either taken naturalistically or by means of theoretical speculation. The inability to go beyond these experiential domains occurs because ego-consciousness is physiologically rooted in the body and psychologically in the unconscious. This points to a philosophically important consequence. Namely, once the practitioner accepts this outer-inner dichotomy even provisionally, he or she is led to accept as true a host of other “two” things that are affirmed to be real, as is seen in pairs of opposites such as mind vs. body, I vs. others, love vs. hate, good vs. evil, and I vs. nature.

5.1 Logical Meaning of Not Two

Logically speaking, Zen explains that “two” things arise because the everyday standpoint stipulates the above-mention epistemological paradigm as the standard for cognizing the whole, however the whole may be construed (Nagatomo, 2000, 213–44). This logic thinks it reasonable to divide the whole into two parts when knowing or understanding reality. That is, when this logic is applied to the whole, it compels the user of this logic to choose, reasonably in the mind of the user, one part, while disregarding the other part(s) as irrelevant or meaningless. It prioritizes one part at the expense of the other part(s), while celebrating the exclusion. In so doing, it looks to the explicit while becoming oblivious to the fact that the implicit equally exists as a supporting ground for the explicit, where the explicit is something “obvious” to the senses and the rational mind. It champions one-sidedness in cognition and judgment as the supreme form of knowing and understanding reality. However, Zen thinks that this prioritization, this exclusion, violates a cardinal principle of knowing, for knowledge of anything demands an understanding of the whole. Either-or logic fails on this account. Moreover, it contends that when this logic attempts to understand the whole, it theoretically reduces the other to the one that is judged to be true and/or real. For example, if one maintains that the mind is real, one disregards the body as unreal, yielding an idealist position. On the other hand, if one thinks the body is real, it disposes of the mind in the same way, favoring materialism as true and real, which is presupposed, for example, by natural science. Either position commits itself to reductionism. Here, questioning this practice and the consequences it entails, Zen instead speaks of mind-body oneness, an holistic perspective, as it abhors one-sidedness. However, it warns that as soon as “one” is contrasted with “two” in a discourse, it is no longer genuine and authentic, because once it is objectified linguistically or reflectively, it slips into being an idea, an abstraction.

中粮集团捍卫“大悦城”商标专用权

From the point of view of epistemology developed by modern European philosophy, the “two things” are the subject who knows and the object that is known. Zen finds that these two things impose on the epistemological subject a structuring that is framed dualistically and either-or ego-logically, as mentioned in the foregoing. Accordingly, this structuring unknowingly frames things to appear dualistically and either-or ego-logically to the epistemological subject, while extending the paradigm to itself for self-understanding as well as things other than itself in the same manner. Consequently, the subject stands opposed either to the outer world (e.g., nature) or to the inner world (the world of psychē), or both, and hence it promotes an oppositional mode of thinking. Moreover, Zen notes that the subject cannot by definition become the object or vice versa, for they are distanced from each other either really or ideally. It depends on whether the “distance” and “opposition” occur in space-consciousness or in time-consciousness; an object appears to be “out there” with space-consciousness, while it appears to be “in here” as an immanent object in the field of consciousness in time-consciousness. Suppose one applies this epistemological structure in knowing others, for example, one’s friend. When one attempts to know her from the everyday standpoint, one relies on the language she speaks and her body language. Here one cannot know her in toto, let alone the destiny of her life-history, because she is shielded from an observer by the spatial-temporal density of her being.

5.3 Zen’s Meaning of Not Two

Zen maintains that the situation created by assuming this epistemological paradigm is not ideal, or real, for that matter. Hence, Zen says “not two.” “Not two” is in part a recommendation for experientially achieving oneness through the practice of meditation, informing the holder of the “two” of the narrow and limited scope of her/his understanding, where the idea of oneness may, for now, be conceived at many levels, starting with the physical, the subtle, and the samādhic. Generally speaking then, Zen takes “not two” to designate a negation of any “two” things that are affirmed to be individually real, in which the perspective that realizes the place or domain where two things occur is ignored. The dualistic standpoint also ignores the logical fact that any “two” things cannot be individually one because for one to be, it must be dependent on, and interconnects with, the other one. An either-or logic ignores this interdependence, in part because it operates within a conceptual and linguistic space with the assumption that there is no temporal change. This assumption enables a thinker to establish the law of identity, namely that A remains the same with itself, or identical with itself. With this recommendation, Zen maintains that mind and body, I and others, I and nature ought to be experienced as one by those who remain in the everyday standpoint. To express this idea, Zen states that “Heaven and Earth share the same root, and I and the myriad things are one (-body).” It demands an holistic perspective necessary to achieve knowledge that is genuine and authentic. Otherwise, Zen fears that the practitioner will fall into one-sidedness, in which the knowledge claim ends up being partial, imbalanced, and even prejudiced. Dōgen captures this by stating: “When one side is illuminated, the other side remains in darkness.” To characterize the dualistic, either-or, ego-logical standpoint by borrowing Nietzsche’s phrase, Zen would say that it is “human, and all too human.”

Care must be exercised in understanding the meaning of “not” in the phrase “not two” however. Zen insists that the “not” primarily refers to an existential, practical negation of the “I,” which the practitioner achieves by “up-rooting the ego-consciousness,” and in turn yields, by implication, a logical negation as well. This is because Zen thinks the practitioner cannot achieve this negation simply by following either-or logic, or for that matter by following the intellectual process of reasoning, because both logic and reasoning intrinsically involve two things, for example, the thinker and the thought. With either-or logic a mere logical negation involves an infinite regress in negating the “I”; one who negates the “I” retains the affirmative act of holding “I” in the mind as that which negates. And when the “I” further attempts to negate this affirming act, there still remains an “I” who negates it and the process goes on ad infinitum. For this reason, Zen recommends the practitioner to “forget the ‘I” when engaging oneself in any action, be it a mind-act, bodily-act, or speech-act, as is seen for example in both Dōgen and Takuan (1573–1645).

To recapitulate the idea of the Zen meaning of negation as expressed in “not two,” Zen sees its self-cultivation as involving a thoroughgoing negation of the “I” to the point that no problem, either existential or psychological, entrenched in the “I” remains. Hence, we have Rinzai’s phrase: “if you becomes a master in any place, wherever you stand is true.” (Iriya, 1989, 70) Truth for Zen is not merely a matter of formulating or uttering a propositional statement, but rather embodying it by becoming, to use his phrase again, a “true person of no rank,” (ibid, 20) where “no rank” designates the freedom of standing beyond social or linguistic conventions such that a Zen person can use convention freely. Equally important is Zen’s contention that both logical and intellectual methods are abstract, for they become divorced from the actual reality of day-to-day existence. In other words, in the eyes of Zen, these methods lack consideration for the concreteness and immediacy of lived experience. This is because the theoretical standpoint defines the human being who observes things of nature from the outside, which can be characterized, by using Yuasa’s phrase, as a “being-outside-of-nature.” Instead, Zen maintains that the human being must be understood as a being rooted in nature. To use Yuasa’s phrase again, it is a “being-in-nature.” This point is well portrayed in Zen’s landscape paintings wherein a human figure occupies the space of a mere dot in a vast natural scenery (Yuasa, 2003, 160–1).

腾讯发布房产开放平台战略:把半条命交给合作伙伴

How then does Zen articulate the experiential meaning of “not two”? Throughout its long history, which spans from the sixth century in China to the twenty-first century in Japan, Zen has produced numerous ways of linguistically capturing a response to this question, depending on what “two” things are thematized in the Zen dialogue (Zen mondō). As a textual study, these dialogues are a primary way for the non-practitioner to learn what “two” things are by studying a discourse that unfolds between a Zen master and his disciple. Moreover, this situation is complicated by the fact that a Zen master’s response is usually tailored to an individual disciple’s caliber. This is in keeping with a general method of teaching in Buddhism, i.e., speaking to the caliber of a listener (taiki seppō). This complication is further compounded by the differences in the personality of Zen masters. Hence, Zen’s responses to the above question are as varied and numerous as there are Zen masters. In spite of this situation, it is reasonably possible to provide a glimpse into the experiential meaning of “not two” by looking into a phrase that often appears in Zen dialogues. This phrase is “no-thought and no-image” (munen musō), whose experience points to practically going beyond “not one” and “not two.”

2015年家居市场的新常态和十大行业特点

Upon hearing the phrase “no-thought and no-image,” one may wonder if there could be such a thing. To properly respond to this question, Zen thinks it important to determine whether it is posed with a practical concern or a theoretical concern in mind. The difference allows a Zen master to determine the ground out of which this question is raised, for example, to determine if the inquirer is anchored in the everyday standpoint or in a meditational standpoint. In the case of the former, for instance, Zen would respond by saying that as long as the inquirer poses this question from within the everyday standpoint with a theoretical interest, relying on either-or logic, the inquirer cannot understand the meaning of “no-thought and no-image,” as intended by Zen. This is because to formulate the question, “Is there or is there not no-thought and no-image?” linguistically drives the inquiry into a contradiction, for one cannot predicate “is” on “no-thought” or “no-image.” Only insofar as “no-thought” or “no-image” is treated as an idea in a linguistic space without consideration for its referent, can one ask if “there is” or “there is not” such a thing as “no-thought.” In response, Zen maintains that when “there is” or “there is not” is topicalized in its tradition, it is not the same as “there is” or “there is not” as understood from within the everyday standpoint. Zen claims that neither “no-thought” nor “no-image” can be linguistically or logically apprehended from this standpoint.

Why does Zen insist on this? Zen explains that both “there is” and “there is not” (or more generally “being” and “non-being”) are intellectually framed from within the everyday standpoint by accepting the oppositional ontology where the meaning of “is” is predicated on the meaning of “is not,” and vice versa. Therefore, Zen maintains that to understand “no-thought” or “no-image” we need an experiential dimension that goes beyond the oppositional thinking of the everyday standpoint.

6.2 Zen’s Nothing

Zen condenses “no-thought and no-image” into a singular word “no” in keeping with its proclivity to favor the simple, as this contraction allows Zen to expand the scope and the meaning of “no-thought and no-image.” This “no,” for example, is made pivotal by Zen Master Joshū (Chin., Zhaozhōu; 778–897). It is usually rendered in English as “nothing” and has been presented to the Western reader as if it is the central and cardinal concept of Zen philosophy. At the risk of de-emphasizing other important aspects of Zen such as how it understands the living phenomena of nature, humanity‘s relation to them, and aesthetic sensitivity, we will here focus on the scope and meaning of this Zen “no” 無.

This “no” appears in a Zen dialogue between Joshū and a monk, in which is thematized an issue of whether or not a dog has Buddha-nature. It reads as follows: A monk asks Joshū: “Does the dog have buddha-nature?” He replies: “No[thing].” The monk says: “All sentient beings have buddha-nature. Why doesn’t the dog have it?” Joshū replies: “He has discrimination due to his karma.” Joshū’s response of “no” to the monk’s question points to the latter’s inadequate, and hence also mistaken, understanding of being. However, as articulated in the Nirvānasūtra, Mahāyāna Buddhism, of which Zen is an offshoot, asserts that all sentient beings have buddha-nature. With this understanding in mind, the monk asked the question, to which Joshū replied 無 (“no”). His “no” points to the fact that the way the monk formulates his question regarding being is predicated on an either-or logical understanding or an affirmation-negation linguistic device. In so doing, the monk relativizes Buddha-nature qua being, while contrasting and opposing it with non-being. Buddha-nature is not something that the dog can have or not have; Buddha-nature is not something contingent. Joshū’s “no” allows the monk to return to the ground from which the idea of the Buddha-nature springs forth as an essential characterization of all beings. As such, Joshū’s “no” points to a transcendence of being and non-being. Insofar as Zen’s “no” is turned into an issue questioning the ground of being, it is appropriate to understand it as “nothing,” and in fact as “absolutely nothing,” because the latter goes beyond the relative nothing that is contrasted with being.

As Joshū’s “nothing” has been made a kōan, numerous Zen masters have used it to test a student’s progress in meditation. In such a case, a Zen master expects a monk to come up with his or her original response by stipulating a condition: “I don’t expect you to answer that the dog has buddha-nature nor that the dog does not have buddha-nature. Nor do I expect you to reply that the dog both has and does not have buddha-nature. Nor do I expect you to reply that the dog neither has nor does not have buddha-nature. How do you respond to this?” This is a warning that a monk cannot rely on Nāgārjuna’s tetralemma as an acceptable response, namely the four possible ways of understanding thing-events insofar as logic is concerned: “there is,” “there is not,” “both ‘there is’ and ‘there is not,’” and “neither ‘there is’ nor ‘there is not.’” This master is admonishing that as long as a monk’s response is framed from within the logic of the everyday use of language, no answer is forthcoming. Here the reader can sense that the scope and the meaning of “no-thought and no-image” has been expanded to include the logical use of language, not simply a rejection of oppositional thinking.

A further expansion of the scope and the meaning of “no” can be found in an instruction Zen Master Daie (Chin., Dàhuì;1089–1163) gives to his students, though it is given via negativa—when they attempt to discover a response to Joshū’s “nothing” (Yanagita, 1974, 181–2). Prefacing his remark that “this one word [i.e., ‘no(-thing)’] is a cane that shatters numerous [instances of] erroneous knowledge and perception,” Daie instructs the students not to take “no[thing]” in the context of being or nonbeing by applying either-or logic. An appeal to discriminatory thinking based on the standpoint of [ego-]consciousness is of no use either. It is also unacceptable to appeal to bodily action, let alone to engage in a mere verbal exchange. Not even a metaphysical response will do either, for Daie states: “Do not throw it out into an empty-void where there is nothing. Do not swallow it where something is generated.” To seek an answer in a text is also out of the question. Daie demands that the practitioner come up with his/her own original answer.

What is evident in the above instructions is that the Zen practitioner must tackle this “no[thing]” by mobilizing the whole of his or her person in order to delve into the ground of his or her personhood, where the “whole” in question involves both the mind and the body, both the consciousness and the unconscious. This is, no doubt, an existential challenge to Zen practitioners, and so they make an all-out effort, staking life and death, because it guarantees them an embodiment of truth and freedom. In this context, Zen metaphorically speaks of reaching the whole as “kicking through the bottom of a bucket” to designate the ground of a person, which Zen understands to be bottomless. That is, it understands this ground to have “no” bottom, i.e., it is a bottomless ground. To avoid the danger of interpreting this ground nihilistically or relativisitically, the modern Japanese thinker, Nishida Kitarō (1870–1945) adds that it is absolutely nothing, where “absolutely” means cutting off all pairs of polar opposites. (See the entry on Nishida Kitarō.)

6.3 Zen “Seeing”

The experiential dimension in which Zen’s “nothing” becomes understandable refers to a quiescent state of meditation in which is arrested the activity of an individual practitioner’s ego-consciousness that functions in a close correlation with his or her body. Upon reaching such a meditational state, the Zen practitioner comes to experience an event generally known as “seeing into one’s nature” (kenshō), an initial satori experience. Although this phrase may on the surface suggest a dualistic state, namely that there is something that is called “nature,” which the Zen practitioner comes to see as an object. This interpretation occurs because “seeing”is understood to be an intentional activity of the practitioner. However, this “seeing” has a sense of becoming visible such that “one’s own nature” emerges in the meditative awareness when the activity of ego-consciousness is arrested. Once this experience occurs, the practitioner gradually turns the seeing into one’s nature (according to the interpretation vis-à-vis the acquired enlightenment), or the practitioner realizes that one’s nature is seeing (according to the interpretation vis-à-vis the original enlightenment). The Zen tradition interprets “nature” to be “buddha-nature,” i.e., the possibility to be awakened from fundamental ignorance. That is to say, to become a Buddha, and the way of its being is designated by the term tathatā, suchness or a thing-event’s being such that it is showing its primordial mode of being. When this aspect of knowledge is emphasized, Zen calls it “original” or “natural” knowledge. In this connection, it contends that the “seeing” is “not two,” i.e., it is non-dualistic in nature.

To illustrate an experiential basis for the above observation, we may cite another example, namely Dōgen’s enlightenment experience. This will aid the reader to catch a glimpse of an experiential meaning of “not two,” for it is descriptive of the experience itself. He expresses it as “dropping off the body and the mind” (shinjin datsuraku). (In order to get an idea of this experience from a contemporary point-of-view, or from outside of Zen tradition, one may also consider out-of-body experiences.) The experience of “dropping off the body and the mind” informs us that the dualistic relationship between the mind and the body has disappeared in meditational awareness and by implication “I” and others, and “I” and nature. Hence they are “not two.” If the distinction has disappeared, it implies that the Zen practitioner is thrown into a non-dualistic domain of experience. It points to a practical transcendence from the everyday either-or, ego-logical, dualistic standpoint.

In light of the outer-inner distinction Zen interprets the non-dualistic experience to mean that the distinction has been epistemologically collapsed, as it arises in such a way to respond to the dualistic perspective from which the outer and the inner worlds appeared. It understands this collapsing of the distinction then to be the meaning of “not two,” from which an holistic perspective emerges. Conceptually, Zen takes this holistic perspective to mean the de-substantialization and de-ontologization of any two polar concepts, such as one and many, being and non-being, universal and particular, absolute and relative, transcendence and immanence, and birth and death. Zen’s observation is that each of the polar terms is non-dualistically related to each of the other polar terms such that they are connected with, interdependent on, and relative to, each other for their being and meaning. They are thrown into a holistic context of an interdependent causal series. And for this series to be operative, Zen maintains, following Nāgārjuna, that each of these terms that enters the relationship is empty of self-nature, where self-nature means a power to generate itself on its own without dependence on anything. For if thing-events designated by these terms are endowed with self-nature, they cannot enter into the series; what enters such a series is only an accidental attribute or property. According to the substantialistic or essentialistic ontology, nothing can really change. For example, criminals who want to correct their criminal behavior cannot change themselves if being a criminal is the essential characterization of their being. This would pose an insurmountable challenge, if not impossibility, to a correction officer at a prison. Or, for that matter, anyone who wants to correct one’s own psychological characteristic or tendency, particularly if it happens to be pathological, cannot succeed in such self-correction if it is an essential characterization of one’s being.

A Beijing cancer specialist who didn't want to be named said on Sunday that although there is no excuse for compromising scientific credibility, the incident reveals a widespread dilemma facing Chinese physicians who struggle to strike a balance between overloaded daily work schedules and academic requirements, primarily publishing papers to secure professional development and promotion.
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英国剑桥大学Judge商学院(Judge Business School)排名上升速度最快,今年上升19位,名列第29位,这得益于其在高管MBA排名中的出色表现(该学院今年首次参与此项排名)。华威商学院(Warwick Business School)重返榜单前20名(位列第19),该校去年未参加管理硕士排名。
Romance was different then - with no computers, letter writing was the only way to stay in touch and remains more romantic than emails, he said.
1. The 2012 Ig nobel Psychology Prize
之所以会出现这一较低读数,是因为产量因素出现了下跌——尽管前瞻性新订单因素连续第6个月上升。
11月房价环比平均下跌0.5%。
根据官方数据显示,今年前10个月中国对外非金融类投资同比下降40.9%,这反映出中国政府严格的资本管控带来持续影响。
China has been making progress in terms of prevention and control of AIDS, said Wang Bin, an NHC official in charge of disease prevention, during the press conference.
The image of a smooth-talking, chain-smoking and sexist James Bond may be a thing of the past as the latest 007 novel gives him a politically-correct makeover.
“微博等新媒体让每个人都拥有了发言平台,如果你不能直面批评,与百姓合作,是不能做好工作的。”
据称,索尼影业极有可能负责新一集的电影的发行工作,之前,他们也负责了最近两部《007》电影的分销职责。与此同时,与望远镜娱乐关系交好的派拉蒙影业也有可能担当发行公司,目前,这两届公司正联手拍摄《星际迷航2》。

2015卫浴洁具市场现状分析:市场疯狂扩张

"It is very reassuring to learn that the government of China has set a target of 7.5 percent GDP growth while trying to keep inflation at a manageable level. It will not only maintain China's prosperity, but also help spur the regional and global economy, which Indonesia can benefit from."
Sales & Marketing
7.爱情就像两个人拉橡皮筋,受伤的总是不愿意放手的那一个。
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Rio - home to the 2016 Olympics and a host city for the 2014 football World Cup - beat Greece as the most searched-for destination.
1.《廷巴克图》,导演:阿伯德拉马纳·希萨柯(Abderrahmane Sissako)。
威廉凯特夫妇多次让加拿大人等候多时,例如,抵达加拿大时,两人花了20分钟时间才从飞机上下来接受加方欢迎团队的问候。

Haub School of Business at Saint Joseph’s University in Pennsylvania is the only school ranked for the first time, in 98th place.

China's Internet celebrities are estimated to create a whopping 58 billion yuan ($8.7 billion) market in 2016, far surpassing the 44 billion yuan in box office sales generated last year, according to an industry report.
伦敦商学院课程的一个主要优势是学员来自地域广泛的不同国家。其2015年MBA课程学员的90%来自海外,来自大约60个不同国家。

The first time an influenza virus was found to be transmitted directly from birds to people, with infections linked to exposure to poultry markets. Six people in Hong Kong died. This virus was different because it moved directly from chickens to people, rather than having been altered by infecting pigs as an intermediate host. In addition, many of the most severe illnesses occurred in young adults similar to illnesses caused by the 1918 Spanish flu virus.
purchase
1953年,病人HM因接受脑部实验手术患上了严重的健忘症。通过对HM进行数十年的后续研究,神经心理学家苏珊娜?科金在人类对记忆的认识方面做出了重大贡献。

The master replies: When I say that the mirror always mirrors, it is because a clear, transparent mirror possesses an original nature as its essential activity of always mirroring things. Analogously, people’s mind is originally undefiled, and naturally possesses a superb light of wisdom that illuminates the perfect world of nirvāna.

adj. 准确的,精确的

上海租房市场供需平衡租金平稳 相关部门将在全市开展专项整治

监管缺位、质量问题频发 民宿市场竞争进入深水区

'It's going to get volatile to the upside,' he said.

There should be no more arbitrary use of government power and that requires that the government must no longer overreach itself and we must eliminate any possible room for rent-seeking behaviors. This reform must be persistently pursued by the central government and all local governments at varies levels.

The master replies: it sees no-thing. That is the true seeing. It always sees. (Yanagita, 1974, 132–3.)

Unlike most Zen dialogues that are often enigmatic and puzzling to people outside the tradition, this dialogue provides an explanation that indicates what “seeing” is like in Zen experience. This “seeing” is said to be “seeing nothing or no-thing,” and Jinne speaks of it by appealing to the analogy of a mirror, although he makes a disclaimer that it cannot adequately be explained in words. To get a glimpse of what he means by “seeing,” it is helpful to take note of the following points regarding this analogy. Jinne conceives of a mirror in terms of two modalities: the mirror in and of itself and the mirror as it engages an object other than itself. It is important to keep in mind that both are understood in light of their activity. He characterizes the “original nature” of the mirror in and of itself as being “clear, transparent” (or “undefiled”), wherein it is said to always mirror. “Original” means that it is not contingent on experience, while “always” refers to the mirror’s ceaseless activity of mirroring. Whether “there is” or “there is not” a specific object to mirror is a contingent matter for the mirror in and of itself. What makes a mirror what it is is its activity of always mirroring, and when considered in and of itself, it possesses no specific image to mirror. There is no characteristic to it and hence no image appearing in it, i.e., “no-thought” or “no-image.” This is the meaning of “no-thing or nothing” in the phrase “seeing no-thing or nothing.” In other words, the mirror is turned into nothing, or to use the earlier phrase, the bottomless ground is nothing except, epistemologically speaking, its capacity to mirror, and even this capacity is rendered “nothing” when it is in no use.

Zen explains the fact that the mirror “just sees no-thing or nothing” when its act of seeing is mobilized in “facing” a thing. The adverb “just” is crucial. “Just” here means without discrimination, without superimposition, without projection, or in short, without positing an ego-consciousness as that which sees. In phenomenological terms, there is no thetic positing in this kind of seeing. Zen maintains that these characterizations obtain because the Zen practitioner “kicked through the bottom of the bucket,” a practical transcendence. In other words, Zen’s contention is that there is no determination whatsoever in the mirror’s activity of “just seeing.” That there is no determination means to Zen that because the bottomless ground is nothing, it does not impose form on things that are mirrored. When these qualifications are taken together, Zen interprets “just seeing no-thing or nothing” to mean seeing or mirroring things without discrimination, that is, with a sense of equality. When a mirror, for example, reflects an image of a beautiful object, it does not make any discriminatory value judgment that it is beautiful. And neither does it make any discriminatory value judgment when it mirrors an ugly object. It mirrors thing-events as they are. That is, the mirror does not take any stance of likes and dislikes; it does not take a stance of “for” or “against.” It is non-egological in mirroring each thing equally.

Moreover, Zen observes that the nature of the mirror is such that it does not change due to the kind of object it mirrors. For example, it does not increase or decrease in size in virtue of the fact that it mirrors an object. (Bankei, for example, expresses it as the “unborn.”) It remains as it is in its original nature of always mirroring, which highlights the fact that it is clear and transparent. Because equality is the characteristic of this seeing, Zen speaks of the activity of this seeing as nondiscriminatory. Yet, because an object is mirrored as object, whether beautiful or ugly, Zen considers the act of mirroring to be a “discernment.” Therefore, Zen characterizes the “seeing” in “seeing no-thing or nothing” in its act-aspect as a discernment vis-à-vis nondiscrimination (mubunbetsu no funbetsu). This, Jinne says, is “true seeing,” which is non-discriminatory wisdom (prajñā). Through this mirror analogy, Zen wants to point out what the minds of people are like in their original nature and activity. Zen summarizes all of the above characteristics of seeing by employing a simple phrase: “motion in stillness” (seichū no dō). However, an objection may be raised against Zen’s holistic, non-dualistic “seeing” or “mirroring,” namely, the objection that if there is something that is mirrored, does that not still imply a dualistic epistemological structure? Zen would respond that this objection ignores the fact that the ground of seeing is the bottomless ground that is nothing. What appears against mirror qua nothing is just an object. In such a seeing, the object alone shines forth. Hence, it is characterized, to use Nishida’s terminology, as “seeing without a seer.” (See the entry on The Kyoto School, Sect. 3.3.) Below, we will explore further the structure of how things appear in Zen.

Although it may sound paradoxical, Zen maintains that this ground is also a fount of creativity. Because there is no determination in the ground, it is pregnant with many possibilities or meanings to be realized. Zen maintains, via the influences from philosophical Daoism, that this creativity is in the same order as that of nature, for the practitioner reaches the original source prior to the distinction between the outer world and the inner world. (Hence, Zen understands, as was mentioned in the foregoing, the human being to be “a being-in-nature.”)

It often uses the phrase “no-mind” (mushin) to generally designate the above experiential dimension. However, Zen does not mean it to be a mindless state, much less losing the mind. Nor does it mean a disappearance of the mind. Rather it designates a dimension of experience in which the ego-logically discriminatory activity of the mind disappears. This may be illustrated in terms of seeing things that occurs in a deep state of meditative absorption, where “seeing” means becoming visible as mentioned above. Zen adepts are said to acquire a power of meditation (Jpn.: jōriki), which is related to abilities like clairvoyance, clairaudience, and retrocognition. These abilities coincide with those of two of the three night-watches on the night of historical Buddha’s enlightenment experience. Once such a power becomes available to the meditators, they intentionally focus on seeing whatever they want to see. This is an activity of ego-consciousness, but after settling into a deeper state of absorption, the person’s ego-conscious activity ceases and an image appears from the unconscious in response to the meditator’s intention. This is because the unconscious has an autonomous activity that works independent of conscious will. This occurs once the meditator eliminates or lessens the oppositional and conflicting relationship between the consciousness and unconscious. If, however, the meditator tries to see an image by relying on his or her ego-consciousness, the image which has surfaced in the field of meditative awareness immediately disappears, because the meditator slips back into a dualistic state from the non-dualistic state. The meditator must remain in a non-dualistic state in order to see what appears in the field of meditative awareness.

Philosophically speaking, we can characterize this experiential event that the Zen practitioner trans-descends into, and hence transcends, the ego-logically discriminatory activity of the mind. Zen contends that this arises due to adhering to “name-form” (Jpn.: myōshiki; Skrt.: nāmarūpa). This transcendence results in a rejection of the belief that there is a reality corresponding to a name, or generally that there is a reality corresponding to a linguistic activity. Through the state of no-mind, Zen observes that each individual thing that is mirrored is recognized for the first time to be individual qua the individual with a sense of equality that is due to other individual things.

“神逻辑”弥漫建材家居市场 欧美流行的就是“好”?

都柏林大学学院(UCD)迈克尔?斯墨菲特商业研究生院(Michael Smurfit Graduate School of Business)的总体进步最大,排名攀升21位至第48名。北京大学(Peking University)光华管理学院(Guanghua School of Management)重回排行榜第38名,去年该院因学员调查反馈率低而未上榜。
This quiet, intense Israeli film unfolds like a psychological thriller. A poetry-loving teacher discovers that one of her young pupils is a literary prodigy, and takes increasingly extreme measures to protect his gift from an indifferent world. As the story unfolds, it becomes clear that Mr. Lapid is engaged in a stealthy, ferocious critique of a society that has sacrificed its spiritual values and its cultural inheritance on the altar of power and materialism.
The report ranks brands based on financial performance, its influence on customers, and its power to command a premium price or drive company sales.
In an emailed statement, FIFA said that during group stage matches, it sold a total of 143,364 of the cheapest tickets, which amounted to roughly 3,000 such tickets available per match.
re反,treat=tract拉-拉回-撤退
2016年观影人数达到13.7亿人次,同比增长近8.9%。

7.1 Here and Now

In spite of, or rather because of, the above-mentioned experiential dimension of Zen-seeing, Zen insists that the Zen practitioner plant his or her feet in the everydayness of “here and now.” In this respect, Zen philosophically advocates a position of “not one,” where “one” here means remaining in the state of meditative absorption. Otherwise, it fears that if the practitioner remains in the stillness of meditation, while suspending judgment on action, it falls into one-sidedness, a source of prejudice and misunderstanding of reality. How then does Zen understand “here and now”? In this connection, one may reasonably ask: “how far and wide is ‘here’ and how long is ‘now,’” when Zen speaks of “here and now.” Are they each limited by a present perceptual experience? In the case of “now,” for example, is it an internal phenomenon of consciousness that allows the practitioner to experience time sometimes as a “memory” (or retention) and some other times as “anticipation” (or “protention”) in the ever flowing stream of “present” (e.g., as described by St. Augustine, Husserl and Merleau-Ponty)? And in the case of “here,” is it delimited by the practitioner’s spatial range of perception within the sensory field, situating the Zen practitioner as the point of reference? (There is in both cases a suggestion of involvement of the autonomous activity of the unconscious, of which Zen demands we must stand outside.) Zen’s response to both of these questions is a resounding “Yes!” and “No!” however contradictory it may sound. “Yes,” because the practitioner, while living, cannot depart from the “here and now,” because he or she is incarnate, in which case time and space is always experienced as “here and now.” “No,” insofar as the perceptual model implies an ego-logical “human, all too human” stance (Nietzsche) with its attendant limitations, even though Zen does not exclude this model as long as it is not delimited by the dualistic, either-or ego-logical perspective. In the everyday human world that is “here and now,” Zen maintains that “riddhi and [its] wondrous activity all shoulder water and carry firewood” where “riddhi” refers to a power that naturally becomes available to the practitioner through the practice of meditation.

7.2 Zero Time and Zero Space

Zen however thinks that the preceding is still a partial understanding of “here and now.” To fully understand it, it is helpful to examine the following often-quoted phrase, as it is particularly illustrative. Zen demands that the practitioner “show one’s original face before one’s parents were born.” This demand points to an experiential dimension prior to the bifurcation between the subject and the object—and hence “not two”—where “prior” means negation of the spatial-temporal ordering principles such as in Kant’s understanding of time and space as a priori forms of intuition. It points to a non-dualistic experiential dimension that is zero-time and zero-space, by which Zen means that neither time nor space is a delimiting condition for Zen-seeing. In zero-time there is no distinction between past, present, and future, or between “before” and “after”; in zero- space there is no distinction between the whole and its parts. One can also say that both time and space, experienced from the point-of-view of the everyday standpoint, is relativized when zero-time temporizes and zero-space spatializes, where zero time and zero space characterize the bottomless ground. Accordingly, Zen contends that zero-time and zero-space are the natural and primordial being of all things including human beings, for they are all grounded in it. Taking these points together, the Zen enlightenment experience suggests a leap from a causal temporal series.

Consequently, Zen contends that “here and now” is enfolded in both zero-time and zero-space. This means that one time contains all times and one part contains the whole, as in the case of a holographic dry plate in which each part contains the whole. (See the entry on Japanese Philosophy, Section 2.2.) Seen in this manner, “now” for the Zen person is a temporalization of zero-time, while “here” is equally a spatialization of zero-space, even though he or she may be anchored in the perceptual field of “here and now” as understood above. In other words, for the Zen person both “now” and “here” are experienced as an expression of thing-events in their suchness, because, as mentioned in the foregoing, Zen takes zero- time and zero-space to be the original abode of thing-events. Caution must be exercised here, however. Zen’s zero-time should not be confounded with the idea of eternity standing outside a temporal series (Thomas Aquinas’s or Newton’s “absolute time,” for example) by means of a logical or intellectual transcendence, nor should the zero-space be identified with a Newtonian-like “absolute space” wherein there is no content of experience. In other words, Zen does not understand time and space by imposing a formal category on them, by presupposing in advance a form-matter distinction, which indicates an operation of the discursive mode of reasoning by appealing to the either-or, dualistic, and ego-logical epistemological structure.

港股收盘:恒指涨逾1% 农业、资源领涨 地产超百股收涨

Just as importantly, Zen maintains that time and space are lived as integrated space-time in the interfusion of a concrete temporalization and spatialization. For example, Dōgen speaks of it as “being-time” (u-ji) to indicate their inseparability; being cannot be apart from time, and time cannot be apart from being, where a being spatializes through the process of temporalization, and where it temporalizes through the process of spatialization. This is a concrete spatialization-temporalization that is lived without any intellectual abstraction, reflecting the Buddhist position that everything, without exception, is impermanent. Zen abhors an intellectual abstraction that merely thinks time and space. This is because the Zen person rides on the rhythm of living nature. That is, “here and now” is one experience (and hence “not two”), and for this reason they should be designated as “here-now.”

What deserves to be mentioned the most is, Uber and Tesla Motors Inc did not make it to the list. "Both Uber and Tesla do innovate, but not at a sufficient level to feature in the Top 100 list of innovative organizations around the globe as measured by patent metrics of volume, success, globalization and impact. They neither have sufficiently large portfolios to qualify for inclusion with less than 100 granted inventions during 2010-2014," Stembridge said.
['vid?il?ns]
长久以来,科学家一直在研究干细胞分化为心脏组织的潜力,今年当他们创造出可以自己搏动的心脏组织时,这一研究工作达到了一个重要的里程碑。
Author Anthony Horowitz has revealed the new book Trigger Mortis has been amended for modern readers and contains anti-smoking messages and for the first time an ‘outspoken’ gay friend.
22岁的吉吉·哈迪德和21岁的贝拉·哈迪德也是首次跻身榜单,分别位列榜单的第五位和第九位,吉吉·哈迪德的收入为950万美元,她的妹妹贝拉·哈迪德的收入为600万美元。
Many technicians think that during the course of this century computerized robots might compete and win against humans.
《火线警探》,FX,1月20日。副警长瑞兰·吉文斯(Raylan Givens,蒂莫西·奥利芬特[Timothy Olyphant]饰)与他的朋友兼天敌博伊德·克劳达(Boyd Crowder,沃尔顿·戈金斯[Walton Goggins]饰)之间爱恨交织的关系贯穿了整部剧,不管怎样,这个问题将在第六季,也就是最终季中得到最终解决。
A devastating financial crisis led business owners and corporate executives to be especially wary about adding staff or investing in new equipment. Some worry about risks from Washington or overseas. Others are seeing consumers maintain their slow-but-steady spending, providing little incentive to deploy their cash stockpiles.
Further, 32 out of the 50 new selected female billionaires started their businesses from scratch.
在P2P贷款领域,借款方被与投资者匹配,后者被鼓励将钱投入放贷,因为他们所得到的回报高于国有银行利息。
源于:relax(v 放松;休息)
尽管你会忙个不停,但是不要忘记赞美生活中不完美的地方。我在徒步攀登喜马拉雅山的十天中了解到生活也有美好的缺陷。高山峻岭的陡峭边缘,午后骤降的冰雹风暴,都给人带来种种不便,但是却为登山旅途增添了几分妙趣。我敏锐地感觉到,在我追求完美事业的过程中,我往往没有认识到,不完美的地方也是我们自身的核心特质,需要保留下来,而不是经常改变。
Other engines cited among 2014’s best include turbodiesels in the BMW 5 Series luxury sedan and the compact Chevrolet Cruze, the horizontally opposed 2.7-liter six-cylinder in the Porsche Cayman two-seat sports coupe and the 1.8-liter turbo-four in the compact Volkswagen Jetta sedan.
当你需要帮助时,你应该联系你的人脉资源——这正是他们存在的原因。无论你需要他人为你打气,还是想要寻求积累技术经验的建议,你的导师、同事和经理都能为你提供帮助。今天,你可能不知道如何开展某项工作,但你或许足够聪明,能够找到能帮你掌握这种技能的人。一旦你做到这一点,千万不要放松,因为前方总会有其他挑战在等待着你。
Logan's claws are slow on the draw and his self-healing powers are on the fritz, but he's committed to caring for his mentor Charles Xavier (Patrick Stewart, so good you want to applaud). It's not easy watching Professor X suffer seizures that rattle his telepathic brain. Make no mistake, Logan earns its tears. If Jackman and Stewart are serious about this being their mutual X-Men swan song, they could not have crafted a more heartfelt valedictory.

Space, too, is neither a container (as with Newtown’s “absolute space”) nor an a priori limiting condition (as in Kant), nor the place of displacement for the volume of an extended thing (as in Aristotle). Rather it is a living space. Dōgen for example captures this sense of space as “the bird flies the sky and the sky flies the bird.” In this statement Dōgen recognizes the independence of the sky and the bird, but also recognizes that the sky and the bird each become themselves only through their interdependence. In other words, what makes this space a living space is the dynamic, interdependent, bilateral play of both bird and sky, from which the living space-time as the continuum of “here-now” emerges as an ambience, where each of the terms entering the relationship through the activity is granted a full recognition of their being. This is because the Zen person lives the dynamic activity of non-dualistic “coming-together” of “the two,” whether this “two” happens to involve the “betweenness” of two individuals, individual and nature, or individual and trans-individual.

5月二线城市房价全线领涨 当月共诞生69宗地王

Given Zen’s mode of seeing, which is non-dualistic in nature, occurring in zero-time and zero-space, one may ask how things appear to the Zen mind under these conditions. We can interpret Zen’s nondualistic experience epistemologically as that experience which arises from a nondiscriminatory state of meditational awareness. To be more specific, nondiscriminatory awareness signifies that it is the foundational background, as articulated in the foregoing, that is bottomless or nothing, and as such does not participate in discriminatory activity. However, when a thing appears, a discrimination occurs on this foundational, though bottomless, background. Because it occurs on this foundation, it does not distort the shape of things to appear along with its force. We have designated its activity as discernment vis-à-vis nondiscrimination. It may also be characterized as nondiscriminatory discrimination, in order to capture a sense of how things appear in meditational awareness. In such awareness no ego is posited either as an active or a passive agent in constituting the things of experience, as this awareness renders useless the active-passive scheme as an explanatory model. This awareness lets a thing announce itself as a thing. Therefore, it avoids, on one hand, the idealist position, including Husserl’s intentionality model in which a thetic meaning-bestowing activity is assigned to the act of consciousness. On the other hand, it also rejects the British empiricist’s stance in which the epistemological subject is considered a passive tabula rasa upon which attributes are impressed. These implications are suggested because Zen’s nondiscriminatory/discriminatory awareness arises out of the state of no-ego in which no projection from the unconscious and no superimposition of intellectual ideas occur in the field of meditative awareness.

Moreover, because things are experientially “constituted” in this manner, we can interpret the epistemological structure of appearing to be such that things appear in the field of meditative awareness without presupposing Gestalt psychology’s distinction between foreground and background. This is because the ego is turned into nothing in the state of nondiscriminatory discriminatory awareness, and hence no-ego, where this nothing is paradoxically a background that is not the background at all, because it is a bottomless background. To use Nishida’s terminology again, the nondiscriminatory/discriminatory awareness is an act of “seeing without being a seer.” Or, to use the terminology of phenomenology, the bottomless background or the background of nothing is the stance in which the noetic act is rendered nothing. Accordingly, the noematic object is allowed to announce iteself without an intentional constitution by the latter. This is the meaning of “no projection” and “no superimposition” mentioned above. It consequently opens up a bottomless horizon, on which a noematic object announces itself in toto as a phenomenon.

This opening up simultaneously accompanies, as mentioned in the foregoing, a de-substantialization and de-ontologization of the things of experience, because there is no act of the ego that substantializes and ontologizes them; substantialization and ontologization both arise as a consequense of anthropomorphic activity that is intricately tied to the discursive mode of reasoning. Consequently, we are led to conclude that the things of experience announce themselves in toto without concealing anything behind them. This is because there is nothing in the bottomless background to determine or delimit how things appear. Zen uses such terms as “suchness” or “thusness” to designate it. For example, Dōgen captures it by stating in “the Buddha Nature” fascicle that “nothing is concealed in the universe.”

['li:kid?]
combat
Two weeks later, Mr. Bernheimer was among the dozens of long-established old master dealers attending the London evening sales. In the past, they would buy at these auctions to stock up for the Maastricht European Fine Art Fair in March in the Netherlands. But with sellers encouraging Sotheby’s and Christie’s to compete for their business with ever-higher valuations, and auctions now marketed to a shallow pool of wealthy buyers, there was conspicuously little trade bidding.
Brands with the most incentive to coast in 2015:Jeep, which must be exhausted after lifting sales an astonishing 44% on the back of the new Cherokee, and Subaru, now the 10th most popular brand in America after improving its sales by 21% in its usual fashion: quietly.
The improvements in education levels mirrored the development of China's education system. Independent research into China's education situation showed that overall education development was better than the world average last year, Yuan Guiren, minister of education, said in March.
这位曾演唱过《Royals》(《皇室贵族》)的少年天才在20岁的时候就在联合制作人杰克·安东诺夫的帮助下更上一层楼,把对电子音乐的无限展望与人类的尺度结合在一起,亲手打造了自己的第二张专辑。
The standout is "Him," a tear-jerker about queer love and cultural intolerance that, in its understated way, is an LGBTQ civil rights anthem.
伦敦商学院在所有这5项排名上表现强劲。其所有课程都跻身欧洲前十,包括全日制MBA课程排名第二,合办EMBA(与美国哥伦比亚商学院(Columbia Business School)合办)和定制高管教育课程均排名第四。
单词slouch 联想记忆:
By the time of the Asian crisis of 1997-98, he says, the Fed had become more responsive and pulled back from its tightening cycle on concern that the turmoil in Southeast Asia would affect the US economy.
n. 回答,响应,反应,答复
这些包括纳米汽车在内的轻巧设计小得甚至连肉眼都不可见。
Marcos Carvalho, an 18-year-old Brazilian fan who was hanging out near the Estadio Nacional in Brasilia before Brazil played Cameroon earlier this week, said that he "didn't even try getting tickets, they were too expensive.""There was no way we could afford them," he said. "We'll just watch the match at home, it's all we can do. We are seeing everyone going to the stadium, everyone happy, but we won't be going."

4月全国楼市量价齐升 广州现一线水准火爆

In truth, slower growth of about 8 per cent could be better for China and for the world. More environmentally sustainable and equitable outcomes would ease popular concerns and higher consumption would ease tensions over global trade.
CANCER: THE EMPEROR OF ALL MALADIES (PBS, March 30) Barak Goodman (“Scottsboro: An American Tragedy,” “My Lai”) is the director and Ken Burns is an executive producer of this six-hour series based on the Pulitzer Prize-winning book “The Emperor of All Maladies: A Biography of Cancer” by Dr. Siddhartha Mukherjee.
今年伊始,我们曾担心特朗普准备退出世贸组织(WTO)。这种情况并未发生。如今这也不太可能在短时间内发生。
有些科学家认为,那些记忆力超群的人其实是采用了一种特殊的“归档法”来使自己记忆的东西变得有条理。有的时候,魔术师们也会用上一些需要超高记忆能力的心理欺骗术使观众连连惊叹。但是你如果你只是担心自己会忘记日常生活中的一些小事情,其实并不需要用到心理欺骗术这么高端的东西啦!一些科学小方法就可以帮助你实现这个目标。以下就是10个提高记忆能力的方法,你记得住吗?
苹果(Apple)本周将考验客户的忠诚度、购买力以及对创新的热情,发布第一款售价高达1000美元的iPhone。
这些数据衡量了校友们自毕业以来在职业方面成就如何,衡量标准包括薪资、职位级别及个人成绩。
零工经济(gig economy)
“现在关注‘星二代’、‘富二代’的比较多,但是‘农民工二代’更需要人们关注。”
"Apple, Google and Coca-Cola are the most valuable brands as their finances are strong, their brand is a powerful driver of choice and they are very strong compared to competitors," said Jez Frampton, Interbrand's global chief executive officer.
STEP 1: GET THE LOOK
瑞士
这款高端机型将成为苹果产品阵容的一名新成员,加入去年发布的、升级步伐较小的iPhone 7和iPhone 7 Plus的行列。
Movies in 2016 are going to be huge and there's going to be a lot of them. Some of the best movies coming in 2016 include,Batman vs Superman: Dawn of Justice, Captain America: Civil War, Fantastic Beasts and Where to Find Them, Finding Dory, Rogue One: A Star Wars Story, X-Men: Apocalypse, Independence Day: Resurgence, WarCraft and Suicide Squad.
偶尔关心他们一下,但也别太真情流露,收到?
卓越雇主排名:32
In China, WeChat has also lured more high-end users, a group that Tencent hasn't traditionally had a strong hold over.
Mark Zuckerberg, CEO of Facebook Inc, said at the forum that "Artificial intelligence will understand senses, such as vision and hearing, and grasp language better than human beings over the next five to 10 years."
“We need to do what the mayor wants everybody to do, and that is build more housing,” said Steven Spinola, the president of the Real Estate Board of New York. However, “if the numbers don’t work, if the rent that is coming in is less than the cost of maintaining the building, then you are not going to do it.”
A segment of Peking Opera from “Take Over The Weihu Mountain” (Yu Kuizhi and a student from Confucius Institute)
一名姓苏的学生表示:“此外,大多数中国家庭只有一个孩子,所以为了和家人朋友离得近一些,大多数留学生都会选择回国。”他放弃了自己在英国的工作,回国照顾自己的母亲。

8.1 Zen Person

负责2012伦敦奥运会国际游客接待的8000名志愿者,收到了一份长达66页的指南手册,里面包含了大小事项,从国外礼节到着装细节再到如何和记者打交道。可是外国游客们的指南在那里呢?没有指南手册告诉他们即将游览的英伦三岛的习俗、礼仪和其他事项,他们能行吗?为了2012伦敦奥运会,我们下面就来简单介绍一下外国游客在奥运会期间的伦敦生存指南。
platform
Other engines cited among 2014’s best include turbodiesels in the BMW 5 Series luxury sedan and the compact Chevrolet Cruze, the horizontally opposed 2.7-liter six-cylinder in the Porsche Cayman two-seat sports coupe and the 1.8-liter turbo-four in the compact Volkswagen Jetta sedan.
Martin Wolf
spread
Although Downey has a few movies coming out next year, they’re much smaller than his superhero films. He won’t see another huge payday until 2015 when Avengers: Age of Ultron hits theaters.
阿丽莎也微笑地说道:“无可挑剔,一直唱下去,男孩们!”

中国正考虑出售在政府补贴政策下累积的过剩储备。

北京鼓励发展租赁型职工宿舍 让打工者在大城市有一张舒适的床

新疆陶瓷原料列入资源保护

Ungen: Fortunately, I am here to do it for him. (Ueda, 1981, 165–66.)

This dialogue points to an activity of “trans-individual qua the individual,” where the “trans-individual” designates a Zen person with nondiscriminatory wisdom, while the “individual” designates those who remain in the everyday lifeworld. (In the above quote, the former is designated by the phrase “the person,” while the latter by the pronoun “you.”) However, in the everyday human lifeworld, the “trans-individual” cannot “make the tea himself,” because he is not incarnate like the individual who remains in the dualistic, either-or ego-logical, everyday standpoint. This is because he or she is one who follows the non-dualistic, non-ego-logical standpoint having practically transcended the former. This creates the dilemma of how to be trans-individual while assuming the form of an individual. If this is not properly dealt with, Zen warns that it results in developing a pathological condition or a mana-personality. For this reason, Ungen says “fortunately ‘I’ am here to do it for him.” Here, Zen conceives of the relationship between the individual and the trans-individual as one, i.e., “not two,” and yet they are “not one.” Insofar as both the trans-individual and the individual refer to the same person (in the above quote, “I”), they are “not two,” but insofar as their stances operate differently, they are “not one” (“I” and “him” in the quote). “Both individual and trans-individual” designates a harmonious assimilation of the two stances, a consequence of which is a person who can avail him or herself of both of these perspectives, i.e., the dualistic world of the everyday life and the non-dualistic world of “not two.” On the other hand, “neither individual nor trans-individual” refers to a person who cannot be pinned down or delimited by linguistic means. In spite of, or because of this, such a person is a carrier of freedom who goes beyond these perspectives, i.e., a person in whom the trans-individual and individual have disappeared in action, in which case the individual qua trans-individual is no longer ordinary, but extraordinary. Yet, he or she is quite ordinary in appearance. All of these points are synthesized into a Zen person.

8.2 Zen’s Freedom

How then does the Zen person, thus understood, live freedom? The term that Zen uses to express the idea of “freedom” is “jiyū” and it consists of two characters: “ji” meaning “self on its own,” while “” means “out of.” When they are used together as a compound, the phrase as a whole designates an action arising out of self on its own. This action then carries a sense of spontaneity, much like the spontaneous creative act of living nature. This idea of freedom is foreign to the Western intellectual tradition, however. For example, consider how freedom is defined by British empiricists like John Locke. According to Locke, freedom (or to be specific, liberty) is defined as a lack or absence of external constraint. According to this model, freedom is to express an ego-desire save in the name of will arising from an individual in “the state of nature” where and when there is no external constraint. By contrast, because it arises out of the self on its own, where the self in Zen is a groundless ground that is nothing, Zen’s free action is not delimited by ego-desire, because it arises out of nothing. It “kicks through the bottom of the bucket,” that is, it purifies all the “defilements” interlaced with the activity of the ego-consciousness, as well as the personal and collective unconscious. For this reason, there is no issue involved in the Zen person’s action that addresses the will of ego-consciousness. For what motivates the Zen person to action is a thrust he or she feels, surging from the creative source in the bottomless ground. Moreover, the Zen person does not experience, as Nietzsche has it, “bad-faith” or “self-deception” when explaining a motivation for action as a rationalist would, because a rationalist must rationalize an irrational desire rooted in the body and the unconscious. (See, for example, Nietzsche’s Beyond Good and Evil.)

Does this mean then that the Zen person has eliminated the demand of instincts or desires? If they are eliminated, the Zen person would turn into a living corpse. Such a person can perform no action, let alone a free action. Obviously then, the Zen person does not eliminate them, but rather transforms them into “non-defilements,” into a higher spiritual energy. We see a heightened spirituality upheld by Zen master Baso (Chin., Mäzū; 709–788), which he insists to be concretely expressed in the everyday lifeworld. He expresses it by phrasing it as “the mind as it is is the way.” (Yanagita, 1974, 147.) This statement, “the mind as it is is the Way” (heijōshin kore michi) is sometimes rendered in English as “the everyday mind is the Way.” This rendition can be misleading if we ignore Baso’s qualification that this “everyday mind” operates without defilements such that it is not “[entrenched in the samsāric cycle] of birth and death,” and moreover that it is not dominated by a teleological intentionality, i.e., it negates the “in order that.” Otherwise, there is a danger of interpreting Baso’s statement as promoting an evil naturalism. That is, whatever a person desires in the state of “nature,” i.e., “the everyday mind,” is the expression of the Way. There is no problem of a misinterpretation then, as long as Baso’s “everyday mind” is understood to mean the mind which is freed from “the samsāsric cycle of birth and death,” and yet it is the mind which is concretely instantiated in the everydayness of a human everyday lifeworld.

Let us see how Baso’s idea of “the mind as it is is the Way” is carried to a highly artistic action, whether it be a performance technique of martial artist, dancer, actor/actress or musician. Takuan’s reflection on this point is illuminating. He speaks of a “nondiscriminatory knowledge” realized in action as “immovable wisdom”: “It [immovable wisdom] moves as the mind is wont to move: forward or back, to the left, to the right, in the ten directions and to the eight points; and the mind that does not stop at all is called immovable wisdom.” (Takuan, 1986.) Zen’s free action is predicated on the fact that the mind “does not stop at all,” what Takuan paradoxically calls “immovable wisdom.” Here one can discern an echo of Jinne’s mirror analogy. Takuan calls it “immovable” because the mind remains absolutely still (i.e., not two) in the midst of action, like the stationary shaft of a top. Such a mind does not fluctuate in its center, in the deep region of psyche. In this state, because the mind moves in such a way that it does not dwell on anything, there is no obstruction for the mind to move freely.

Generally Zen describes the freedom of bodily movement as “stillness in motion” (dōchū no sei) and is contrasted with “motion in stillness.” It is noteworthy that “stillness in motion” cannot accurately be analyzed by appealing to the active-passive scheme, which presupposes a dichotomy as a proper method for understanding. However contradictory it may seem, this is a description of how Zen understands its freedom as expressed through an integrated mind and body. In order for this sense of freedom to be embodied, however, Zen emphasizes that a performer of any kind repeatedly undergoes mind-body training. Takuan calls this the “body’s learning,”—that is the core meaning of self-cultivation—because in the “body’s learning,” both the mind and the body are brought to action in one integrated whole. (The “body’s learning,” neurophysiologically speaking, is closely related to an activity of the cerebellum in conjunction with the hippocampus, although it is not only that.) When a skill or performing technique is learned through this method, one’s own body moves freely as it is habituated to move without waiting for a command from the mind. This describes a freedom of action in a Zen person for whom the mind is completely assimilated into the object-body, while the body is equally rendered into the subject-body. They are one. At such a time, Takuan says, a spiritual life-energy of psychophysiological nature, called “ki,” permeates “one’s body”—an energy that cannot be delineated by either the mind or the body (Yuasa, 1993). In this connection, Zen also speaks of Zen’s free action as a purposeless purpose, as an actionless action, for neither the purpose nor the action arises from the everyday consciousness which sets up a purpose or a goal for action. Zen calls it “samādhi-at-play,” where there is no individual qua the trans-individual, but what there is is just “play,” for the Zen person is absorbed in the activity when engaging a thing of the everyday lifeworld. In short, Zen freedom designates a term of achievement. What Zen says about freedom of action has an implication for every action people perform in daily life, from the simple act of opening a door to the magnificent play of a great athlete or performer of any kind. In them, Zen contends however, the spirituality of a performer must be expressed. Zen extends an invitation to all of us to act in this way, so that our quality of life will be enhanced with a sense of satisfaction and fulfillment, free from stress and anxiety.

9. Concluding Remarks

另一名学员表示:这个项目让我的事业获得了巨大飞越,为我在毕业后马上就担任一个战略最高层管理职位做好了准备。
新兴市场出口额(以美元计算)下滑完全是一种价格效应,受到大宗商品价格下降的拖累。从数量上看,新兴市场出口自2014年以来一直持续上升,即便同比年增长率已放缓至2%左右——远远低于全球金融危机前后的两位数增长率,如第二张图表所示。
周四,央视公布了2016猴年春晚的吉祥物后,就迅速成为互联网上的热议话题。不幸的是,不少网友称被其“丑哭”。
Pay is an issue, he says (the median salary for reporters in 2010 was $36, 000); he's not sure he can raise a family and send kids to college on a reporter's salary. And yes, the stress and the hours can be taxing. But he says, 'I'm not sure I'd be happy in another setting. I can't think of any job that would be as exciting or as fulfilling as this.'
与官方PMI指数相比,财新赞助的系列调查的样本是数目少得多的民营企业,其结果的波动性往往更大。而官方PMI指数则主要关注规模更大的国有企业。
vt. 鼓励,促进,支持
Dachis says: Zynga struggled to maintain its momentum and diversify its business in 2012. The difficult year was evident in reduced brand discussion and an increase in negativity from product shutdowns that leave the game company with a lot of work to do in 2013.
We will take comprehensive steps to improve product quality.
['disk?:s,dis'k?:s]
单词productive 联想记忆:
反对:影片可能太过非主流,不具有获得大奖的影响力。

In closing this entry, a cautionary remark is in order, however: all of the preceding accounts are simply a heuristic way of conceptually articulating Zen philosophy. Or to use a Zen phrase, this conceptual articulation is only “a finger pointing to the moon,” where Zen insists that there should not be a confounding of the moon with a finger. In Zen language, the moon metaphorically designates an experience of enlightenment and the finger a linguistic or reflective endeavor.

Bibliography

English Translations of Works by Zen Masters

  • Bankei Yōtaku, 2000, The Unborn: The Life and Teachings of Zen Master Bankei, 1622–1693, Norman Waddell (tr.), New York: North Point Press.
  • –––. 1994, Bankei Zen: Translations from the Record of Bankei, Yoshito Hakeda (ed.), Peter Haskel (tr.), New York: Grove Press.
  • Dōgen, 1975, A Primer of Sōtō Zen: A translation of Dōgen’s Shōbōgenzō Zuimonki, Matsunaga Reiho (tr.), Honolulu: University of Hawaiʽi Press.
  • –––, 2002, The Heart of Dōgen’s Shōbōgenzō, Abe Masao and Normal Waddell (tr)., Albany: SUNY Press.
  • –––, 2010, Treasury of the True Dharma Eye: Zen master Dogen’s “Shōbōgenzō,” Tanahashi Kazuaki, et al. (tr.), Boston: Shambhala Press, 2 vols.
  • Hakuin Ekaku, 1971, The Zen Master Hakuin: Selected Writings. Philip B. Yampolsky (tr.) New York: Columbia University Press.
  • –––, 1994, The Essential Teachings of Zen Master Hakuin, Norman Waddell (tr.) Boston: Shambala Press.
  • –––, 2010, Wild Ivy: The Spiritual Autobiography of Zen Master Hakuin, Norman Waddell (tr.), Boston: Shambala.
  • Huineng, 1976, The Platform Sutra of the Sixth Patriarch, Yampolsky, Philip (tr.), New York: Columbia University Press.
  • Musō Soseki, 2010, Dialogues in a Dream, Thomas Yūhō Kirchner (tr.). Kyoto: Tenryu-ji Institute for Philosophy and Religion.
  • Rinzai [Linji Yixuan], 1989, Rinzai roku [The Records of Zen Master Rinzai], Tokyo: Iwanami shoten.
  • –––, 2009, The Record of Linji, trans. and commentary by Ruth Fuller Sasaki, Thomas Yūhō Kirchner (ed.), Honolulu: University of Hawai‘i Press.
  • Takuan Sōhō, 1986, The Unfettered Mind: Writings of the Zen Master to the Sword Master, W. S. Wilson, (tr.), New York: Kodansha International.
  • –––, 2012, Sword of Zen: Master Takuan and His Writings on Immovable Wisdom and the Sword Taie, Peter Haskel (tr.) Honolulu: University of Hawaiʽi Press.

English Translations of Classical Zen Anthologies

  • Gateless Gate (Mumonkan) 1979, Yamada Kōūn (tr. and commentary), Los Angeles: Center Publications.
  • The Blue Cliff Record, 1977, Thomas Clearly et al. (trs.), Boulder, CO: Shambala Press.

Secondary Works

  • Abe, Masao, 1989, Zen and the Western Thought, Honolulu: the University of Hawai‘i Press.
  • Austin, James H., 1998, Zen and the Brain, Cambridge, MA: MIT Press.
  • Conze, Edward, 1972, Buddhist Wisdom Books: The Diamond Sutra/The Heart Sutra, London: George Allen & Unwin.
  • Dumoulin, Heinrich, 1988, Zen Buddhism: A History—India and China, New York: Macmillan Publishing Company.
  • –––, 1990, Zen Buddhism: A History—Japan, New York: Macmillan Publishing Company.
  • Heine, Steve (ed.), 2014, Zen Kōans, Honolulu: University of Hawai’i.
  • Heisig, James W., 2001, Philosophers of Nothingness, Honolulu: University of Hawai’i.
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Shigenori Nagatomo <snagatom@temple.edu>

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