1)  "A fire line and a earth lead"
“一线一地”
2)  one
1.
Analyzing the numeral one s number meaning and non-number meaning in the idiom;
浅析数词“一”在成语中的数目意义与非数目意义
2.
A Study on "Grasp the One" Political Idea of Huang-lao School;
黄老学“执一”政治观探析
3.
From "one" to "many" and then back to "many" --the comparison of Aristotle and Spinoza ideas of Substance;
从“多”到“一”再回到“多”——从亚里士多德与斯宾诺莎关于本体的学说之比较看哲学发展的趋势
3)  Yi
1.
Concretely speaking,Laots rarely talk about Qi,but by introducing Qi,Yuanqi and Jingqi,Laoziheshanggongzhu gave a new interpreting of Tao,Yi of Laots,especially emphasized the effection and essentiality of Qi in the course of universe s creating.
《老子河上公注》是现存汉代为数不多的注老作品之一。
2.
"Yi" is one of the core concepts of Xun zi s philosophy,and has an important function in the system of it.
“一”是荀子哲学的核心性概念之一,并且在荀子哲学体系中起着一以贯之的重要作用。
4)  Yi(一)
1.
The Restriction Mechanism of "Yi(一)" or "Quantifier" Ellipsis in "Yi(一)+ Classifier +NP" Structure;
“一+量词+NP”结构中量词和“一”的隐现机制
5)  One"
“一”
1.
Usage of “One” in modern Chinese;
现代汉语中“一”的用法
6)  one+verbal qantifier+one+verbal qantifier
一A一A
参考词条
补充资料:
      道教教义,与"道"相当。《道枢·真一篇》称芸芸万物"其变化之源,始生于一,终复于一,所以历万变而不穷"。《老子》云:"天得一以清,地得一以宁,神得一以灵,谷得一以盈,万物得一以生,侯王得一以为天下贞。"宋林希逸注云:"一者,道也。"《太平经》称"一者,乃道之根也,气之始也,命之所系属,众心之主也"。认为采用守一之法,可以得到天地开辟之要谛,不仅可以求得自身的长生,而且可以实现太平之世。葛洪《抱朴子内篇·地真》也认为"人能守一,一亦守人"。"守一"不仅能够长生,而且"白刃无所措其锐,百害无所容其凶,居败能成,在危独安",可以"行万里,入军旅。涉大川,不须卜日择时,......终不复值殃咎地"。
  
  守一之法又分为守真一、守玄一两种。《道枢·真一篇》称真一者,"在乎气液","炼气液以生龙虎,合龙虎以成变化,使九还七返,混一归真",可得长生之根。道教内丹家引申为"真水",以其"积气生液,积液生气"、"气液相生"之故也。"玄一"者,"与真一同功","守玄一复易于守真一",并且可以得到"分形之道"。《抱朴子内篇·地真》又云:"真一有姓字长短服色目,玄一但此见之。......守玄一,并思其身,分为三人,三人已见,又转益之,可至数十人,皆如己身。"《老子想尔注》亦谓"一者道也","一散形为气,聚形为太上老君,常治昆仑,或言虚无,或言自然,或言无名,皆同一耳",因此,"一"仅指为"气","一不在人身","一在天地外,入在天地间,但往来人身中耳,都皮里悉是,非独一处"。守一者指"教人守诫不违"。如果不行其诫,即为失一。
  

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