時空大聖 的英文怎麼說

中文拼音 [shíkōngshèng]
時空大聖 英文
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  • : shí]Ⅰ名1 (比較長的一段時間)time; times; days:當時at that time; in those days; 古時 ancient tim...
  • : 空Ⅰ形容詞(不包含什麼; 裏面沒有東西或沒有內容; 不切實際的) empty; hollow; void Ⅱ名詞1 (天空) s...
  • : Ⅰ形容詞1 (最崇高的) holy; sacred 2 (屬于、 關于皇帝的) imperial Ⅱ名詞1 (聖人) sage; saint 2...
  • 時空 : space time:[相對] space time continuum時空點 event; 時空度量 space time metric; 時空反演 space ti...
  1. The preparation of breakfast burnt offering : intestinal congestion and premeditative defecation holy of holies : the bath rite of john : the funeral rite of samuel : the advertisement of alexander keyes urim and thummin : the unsubstantial lunch rite of melchizedek : the visit to museum and national library holy place : the bookhunt along bedford row, merchants arch, wellington quay simchath torah : the music in the ormond hotel shira shirim : the altercation with a truculent troglodyte in bernard kiernan s premises holocaust : a blank period of time including a cardrive, a visit to a house of mourning, a leavetaking wilderness : the eroticism produced by feminine exhibitionism rite of onan : the prolonged delivery of mrs mina purefoy heave offering : the visit to the disorderly house of mrs bella cohen, 82 tyrone street, lower, and subsequent brawl and chance medley in beaver street armageddon : nocturnal perambulation to and from the cabman s shelter, butt bridge atonement

    準備早餐燔祭351 ,腸內裝滿以及預先想到的排便至所352 ,洗澡約翰的儀式353 ,葬禮撒姆耳的儀式354 ,亞歷山凱斯的廣告火與真理355 ,不豐盛的午餐麥基洗德356 ,訪問博物館和國立圖書館神的地方357 ,沿著貝德福德路商賈拱廊358 ,韋林頓碼頭搜購書籍喜哉法典359 ,奧蒙德飯店裡的音樂歌中之歌360 。在伯納德卡南的酒吧里與橫蠻無理的穴居人361吵嘴燔祭。包括一段間:乘馬車到辦喪事的家362去以及一次訣別曠野363 。
  2. In the morning i took the bible, and beginning at the new testament, i began seriously to read it, and impos d upon my self to read a while every morning and every night, not tying my self to the number of chapters, but as long as my thoughts shou d engage me : it was not long after i set seriously to this work, but i found my heart more deeply and sincerely affected with the wickedness of my past life : the impression of my dream reviv d, and the words, all these things have not brought thee to repentance, ran seriously in my thought : i was earnestly begging of god to give me repentance, when it happen d providentially the very day that reading the scripture, i came to these words, he is exalted a prince and a saviour, to give repentance, and to give remission : i threw down the book, and with my heart as well as my hands lifted up to heaven, in a kind of extasy of joy, i cry d out aloud, jesus, thou son of david, jesus, thou exalted prince and saviour, give me repentance

    忽然,就像有天意似的,在我照例翻閱,讀到了這句話: "上帝又高舉他在自己的右邊,立為君王和救主,將悔改的心和赦罪的恩,賜給以色列人。 "於是,我放下書,雙手舉向天,我的心靈也升向天上,並欣喜若狂地高喊: "耶穌,你衛的兒子,耶穌,你被上帝舉為君王和救主,請賜給我悔改的心吧! "這是我有生以來第一次算得上是真正的祈禱,因為,我這次祈禱與自己的境遇聯系了起來,並且,這次祈禱是受了上帝的話的鼓舞,抱著一種真正符合經精神的希望。
  3. To realize this great selfish ambition, cultural and educational elite drastically criticized xikun scholars who held important political and educational positions but advocated poetic pursuit to escape from political dangers, and posed many models of educational discursive practice to control, better, and cultivate the full - of - desire societal life being neglected and thrown out of the academic sight by xikun school : firstly, in the early period, fan zhongyan and his followers, sun fu, and shi jie, et al., believed that confucian principles could be used to reform political, and educational institutions and improve society ; secondly, after fan, wanganshi, being treated as cultural rebel by other traditional moralists and politic competitors, did a failure of national wide educational and political reforms to cultivate financial talents, based on his coarse economics knowledge about how to enrich the central government ; thirdly, ou yangxiu and su shi focused attention on reform the highly rigidified literature and art education system at that time according to their cultural ideal that everybody has the right to express what his daily life, emotions and dreams, which could be seen as an irony by the fact that only themselves " life and feeling could enter into their literature and art education kingdom, while those who described lowly people " s experience, such as liu yong " s sentimental assays written specially for female performers and even the prostitutes, had to suffer from exclusion

    但是,在十一世紀的文教間中,真正值得考古學注意的知識是由理學家發明的,這不光因為,正是理學(而不是范學、王學、蘇學等這些在當權力更的知識)日後成了支配中國文教社會生活的權力,更是由於在十一世紀的文教界,只有理學家從一種最抽象的視角,認為十一世紀喧囂混亂的世俗生活及其基本的教化問題,無論多麼復雜,都可以歸結為人身上的理性與慾望之間的斗爭。就「哲學」能力而言,在渴望成、平天下的文教精英當中,理學家無疑是最出色的,他們能夠想到從「人」的結構出發,來認識世間紛繁復雜的現象,因而只需靜坐一處沉思人本身的秘密,而不必象王安石等人那樣認為到各地去調查,才可以摸清世間的狀況與問題。尤其不可思儀的是,他們的知識竟來源於看上去對教化世俗並不感興趣、只想追求長生不老的道士。
  4. This dissertation is going to narrate another kind of will found in educational / societal space in chinese history. it can be named as " the will to sage " or " the will to teach ", which had been fading for hundreds of years, but was waking up and becoming stronger and stronger in the 11th century

    在很長一段期里,它幾乎陷於沉寂,但突然又在中國十一世紀的教化/社會間中蘇醒、壯,可以稱之為「成意志」 ( thewilltosage )或「教化慾望」 ( thedesiretoteach ) 。
  5. On the first day, when, getting up early in the morning, he came out of the shed into the dawn, and saw the cupolas and the crosses of the new monastery of the virgin, all still in darkness, saw the hoar frost on the long grass, saw the slopes of the sparrow hills and the wood - clad banks of the encircling river vanishing into the purple distance, when he felt the contact of the fresh air and heard the sounds of the rooks crying out of moscow across the fields, and when flashes of light suddenly gleamed out of the east and the suns rim floated triumphantly up from behind a cloud, and cupolas and crosses and hoar frost and the horizon and the river were all sparkling in the glad light, pierre felt a new feeling of joy and vigour in life such as he had never experienced before

    第一天,他一早就起了床,走出棚子,頭一眼就看見新母修道院開始還發暗的圓屋頂和十字架,看見覆蓋著塵土的草上的寒露,看見麻雀山的丘陵,看見隱沒在淡紫色遠方的,長滿了樹木的,蜿蜒著的河岸,他覺得氣清新,沁人肺腑,可以聽到從莫斯科飛越田野的烏鴉的啼叫聲,一會兒,在東方天際邊,突然噴射出萬道霞光,一輪紅日從雲層里漸漸顯露出來。於是,圓屋頂,十字架露水遠方和那條小河所有這一切都在陽光下閃爍,這,皮埃爾感覺到一種從來都沒有經歷過的,全新的,生活的喜悅和力量。
  6. In spite of that, he still forced his way forward as desperately, and over the backs of those in front of him caught a glimpse of open space with a passage covered with red cloth in the midst of it. but at that moment the crowd began heaving back ; the police in front were forcing back those who had pressed too close to the procession. the tsar was passing from the palace to the uspensky sobor

    雖然這樣,他仍拚命往前鉆,他前面的人們背脊的縫隙處,有一片鋪著猩紅地毯的地在他眼前一閃可是這人群忽然踉踉蹌蹌往後退前面的巡警推擋那些太靠近衛隊行列的人群皇帝從宮里正向母升天教堂走去,彼佳的肋骨意外地被狠狠地撞了一下,然後又被擠了一下,他突然兩眼發黑,昏了過去。
  7. Before, we heard non - saint stories ; now we hear saint stories, saints jokes, the jokes of the saints, which are a little bit dry, but that s what people expect of saints ; always talking about big philosophy and many parables about the cosmos, the microcosms, macrocosms, and macaroni. . so a saint can never laugh in public. maybe he can laugh alone ; maybe the saint just buys this kind of book, a joke book, and then sits in his bathroom and reads alone

    人的笑話有點枯燥,但是一般人都期望人就是這樣子,總是講一些有關宇宙小宇宙及通心麵等等的道理和寓言注:師父玩字,因通心麵的英文macaroni與宇宙macrocosm相近,所以人絕不可以在眾面前笑,也許獨自一個人的候可以笑,有可能人會買這種笑話書,躲在浴室里自己一個人看,當他出來的候就說:即是色,色即是
  8. Viewers use chiming sticks to hit the works and produce music, thus striking up a dialogue between people and sculpture. the sound of the chimes also conjures up mythical and sacred images in their echo of the bronze bells and stone chimes used for rituals in the ancient world

    觀眾可使用小棍子敲擊此作品,其鏗鏘之音讓家游移於人與物的對話中,聯想起古代樂舞的敲擊編鐘、編磬,神遊于神秘和神
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