无为

When it comes to ecological practice , Confucianism claims to utilize natural materials abstemiously , Taoism affirms to obey the natural system completely while Buddhism proposes to protect the nature .

就具体的生态实践而言，儒家从"贵人贱物"的角度出发，主张有节制的利用自然，道家立足于"道法自然"的宗旨，要求完全无为的纯任自然，佛教则出于对彼岸世界的向往和对"业报轮回"的敬畏，主张积极的保护自然。

According to the State Theory, the essence of the state can be summarized as follows: a hand of actionless governance, a hand of support and a hand of plunder.

国家理论关于国家的本质可以概括为三只手：无为之手、扶持之手和掠夺之手。

It was the Chinese philosopher Lao Tse who said that humans should not seek knowledge; that the ideal is to follow ones true nature by practicing "wu wei"; actionless action.

下面是BRAD本人写的画展的前言，为了方便大家阅读我翻译成了中文中国的哲学家老子曾经说过这样的话，说人类不应该去寻求知识；这样的想法就是说应该顺从自然的安排，通过"无为"来达到这个目的：无为而无不为。

Thus no-action should not interpret as stagnancy. It should be meant no arming, no hostility, modesty, humbleness, amiableness to people.

"无为"至此就不应该解释为不动，而应该是完全不武装，没有敌意，和善谦卑、平易近人的与人交往才对。

This chapter is divided into four sections, First Section present the Qing Dynasty "Lao Zi" annotator's expectations "saints" is "Save by Tao" image of the ideal; Section II of the Qing Dynasty "Lao Zi" annotator's analysis of the concept of "Doing Nothing". The third quarter discusses the "Lao Zi" annotator in Qing Dynasty especially for the Thrust-Weight "Forgotten" in the political meaning.

本章共分为四节，第一节为「理想人格」，呈现清代《老子》注家对「圣人」的期许，他们认为圣人是大道的体用，是「以道救人」的理想形象；第二节为「无心顺物」，讨论清代《老子》注家对於「无为」概念的具体分析，他们以「循理而动」、「听其自取」、「各安其分」、「因时制宜」、「因情顺性」等观点，使「无为」的理念得以开展；第三节为「智识与相忘」，论述清代老子注家特别推重「忘」在政治意涵上的发挥，在忘境之中君民各尽其生，熙熙乐乐而浑然不觉。

The Taoist culture regards"being contented and quiet with few worldly desires, living in seclusion and doing nothing"as nature, and spiritual"being contented and quiet with few worldly desires, living in seclusion and doing nothing"as liberty. The Confucian culture regards ethics as nature, and"following one's inclinations but not being indecorous"as liberty, while the wordly culrure regards feelings and lust as nature, and their abundant satisfaction as liberty.

道家文化以虚静恬淡无为为自然，以心灵的虚静恬淡无为为自由；儒家文化以道德为自然，以"从心所欲，不逾矩"为自由；世俗文化则以人的感情和欲望为自然，以感情和欲望的充分满足为自由。

There would be no problem with conscious life. You are a core together with Dao, love, inaction and lenity. Inaction could conquer everything. If you are conscious, you would be full of love and not hurt anything, which is the morality.

做任何事不是问题，有没有觉知才是问题，你是一个核心，是与道一体的核心，是慈悲、是爱、是无为，无为而无不为，在觉知中做任何事，只要觉知就会有爱，就不会做不利于万物的事，就是有德。

"Nature" not only proved "Doing-nothing" ontologically, but also broke through cosmos and things of the world with the aid of "Doing-nothing", and accomplished the ideal state of every life.

"本性"既是对"无为"的本体论证明，同时，它也必须借助于"无为"去实现对宇宙万物的贯通，并成就每一个生命的理想境界。

One who realizes the renunciation of action in activities and action in the renunciation of activities, he is spiritually intelligent among mankind, transcendentally situated a perfect performer of all actions.

如果一个人实现了有为中的无为和无为中的有为，他就是人类之中的灵性智者，他就超然地处于一种完美的无不为的境界中。

YIN Shou-Ren About Yao, teachers, asked Yao emphasis on virtue and morality, and teach nothing to Tao Yao, that is doing nothing to govern the world, the implementation of benevolence, and the people rest, in order to achieve doing nothing and everything.

尹寿任帝尧老师时，要求尧讲求仁义道德，并对尧讲授无为之道，即以无为来治理天下，实行仁政，与民休息，以实现无为而无不为。

We have no common name for a mime of Sophron or Xenarchus and a Socratic Conversation; and we should still be without one even if the imitation in the two instances were in trimeters or elegiacs or some other kind of verse--though it is the way with people to tack on 'poet' to the name of a metre, and talk of elegiac-poets and epic-poets, thinking that they call them poets not by reason of the imitative nature of their work, but indiscriminately by reason of the metre they write in.

索夫农 、森那库斯和苏格拉底式的对话采用的模仿没有一个公共的名称；三音步诗、挽歌体或其他类型的诗的模仿也没有——人们把&诗人&这一名词和格律名称结合到一起，称之为挽歌体诗人或者史诗诗人，他们被称为诗人，似乎只是因为遵守格律写作，而非他们作品的模仿本质。

The relationship between communicative competence and grammar teaching should be that of the ends and the means.

交际能力和语法的关系应该是目标与途径的关系。