one whoputs self aside in the healing gesture and lets the entire universe comerushing through—matter to body to mind to soul to spirit—in self and cultureand nature.
允许一个在治疗中把自己放在边上，而整个宇宙通过——身体到心灵到灵魂到灵性——自己、文化和自然。
So any epitaph is therefore a self-declared cenotaph an inscription on a place where the body isn't which of course tells us a lot too about the arbitrary nature of language.
所以，墓志铭其实就是一个自称的衣冠冢，一个铭文在遗体却不在的地方，当然通过此也充分说明了，语言的随意性特点。
The same goes with that there is no space to exert the self-nature without flesh body.
同样的道理，没有肉身的我，自性、佛性、气、挫火、妙用等也就没有发挥的空间。
The self-nature in our body is same as the one that operate everything in the universe.
我们身上这股自性，是与宇宙万物运作的那股自性同出一宗的。
Beside the flesh body, they forget the original natures, such as self-nature and Buddha nature, only these are actually worthy of being cherished.
这些人，他们忘了，除了肉身之外还有自性、佛性等自然的本性。只有这些才是真正贵重值得我们珍惜的。
Once you become a certain creature due to self-nature combining with the flesh body. You conserve the form until self-nature leaves and flesh body dies and becomes ash.
一旦你因自性与肉身结合而成为某种生物，你就保有这样的外形，一直到自性离开，肉身死亡，化为灰烬为止。
This article analyses how the strong self-consciousness in Sylvia Plath 's confessional poems is established from three perspectives: nature and self, other and self, body and self.
本文从自然与自我、他人与自我、身体与自我三个层面，分析了自白派诗人西尔维亚·普拉斯自白诗中所体现出的强烈的自我意识是如何确立的。
Additionally, a man of practice can't help stopping to pray when he sees the self-nature being separated from the flesh body, because theirs are harmonizing to the self-nature of the dead man.
另外一点，就是修行人碰到肉身与自性等分离的当儿，都难免会驻足祈祷一番。因为他们的自性与这亡者的自性是相应的。
Additionally, a man of practice can't help stopping to pray when he sees the self-nature being separated from the flesh body, because theirs are harmonizing to the self-nature of the dead man.
另外一点，就是修行人碰到肉身与自性等分离的当儿，都难免会驻足祈祷一番。因为他们的自性与这亡者的自性是相应的。
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