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Artykuły w czasopismach na temat "Sudden enlightenment"
Mitchell, Donald W., i Sung Bae Park. "Buddhist Faith and Sudden Enlightenment". Philosophy East and West 35, nr 1 (styczeń 1985): 102. http://dx.doi.org/10.2307/1398687.
Pełny tekst źródłaZhang, Rongkun. "Unique Ethical Insights Gained from Integrating Gradual Practice with Sudden Enlightenment in the Platform Sutra—An Interpretation from the Perspective of Daoism". Religions 11, nr 8 (17.08.2020): 424. http://dx.doi.org/10.3390/rel11080424.
Pełny tekst źródłaKraft, Kenneth, i Peter N. Gregory. "Sudden and Gradual: Approaches to Enlightenment in Chinese Thought". Journal of the American Oriental Society 110, nr 2 (kwiecień 1990): 383. http://dx.doi.org/10.2307/604574.
Pełny tekst źródłaSung, Hoe-Kyung. "Spinoza’s Ethics of Enlightenment - In respect of Sudden-Gradual(頓漸) -". Journal of the New Korean Philosophical Association 92 (30.04.2018): 49–71. http://dx.doi.org/10.20433/jnkpa.2018.04.92.49.
Pełny tekst źródła하유진. "Dao-sheng(道生)’s Theory of Sudden Enlightenment(頓悟說)". BUL GYO HAK YEONGU-Journal of Buddhist Studies 29, nr ll (sierpień 2011): 195–224. http://dx.doi.org/10.21482/jbs.29..201108.195.
Pełny tekst źródłaOrzech, Charles D. "Sudden and Gradual: Approaches to Enlightenment in Chinese Thought. Peter N. Gregory". History of Religions 31, nr 1 (sierpień 1991): 93–94. http://dx.doi.org/10.1086/463265.
Pełny tekst źródłaYANAGI, Mikiyasu. "Yongming Yanshou’s Sudden Enlightenment and Sudden Practice : The Inheritance and Transformation of Tang Dynasty Theories of Cultivation and Realization". Journal of Seon Studies 45 (31.12.2016): 43. http://dx.doi.org/10.22253/jss.2016.12.45.43.
Pełny tekst źródłaKwon, Yeong-Min. "Chinul’s Concept of ‘Sudden Enlightenment and Gradual Cultivation’ and Dewey’s Concept of Experience". Korean Society for the Study of Moral Education 32, nr 3 (30.09.2020): 1–17. http://dx.doi.org/10.17715/jme.2020.9.32.3.1.
Pełny tekst źródłaDobie, Madeleine. "The Enlightenment at War". PMLA/Publications of the Modern Language Association of America 124, nr 5 (październik 2009): 1851–54. http://dx.doi.org/10.1632/pmla.2009.124.5.1851.
Pełny tekst źródłaLee, Jiyeon. "The Emotional Expression of Art through the Process of Sudden Enlightenment with Gradual Cultivation". Society for Art Education of Korea 66 (10.05.2018): 271–301. http://dx.doi.org/10.25297/aer.2018.66.271.
Pełny tekst źródłaRozprawy doktorskie na temat "Sudden enlightenment"
屈大成 i Tai-shing Wut. "The sudden-gradual distinction in Chinese Buddhist thought". Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 1998. http://hub.hku.hk/bib/B31239493.
Pełny tekst źródłaXie, Jiahua. "Moment beyond moment". Click here to access this resource online, 2008. http://hdl.handle.net/10292/452.
Pełny tekst źródłaChao, Duo, i 趙鐸. "How to Make “Sudden Enlightenment Followed by Gradual Cultivation” Possible: Three Modes of Meditation , Organs Awakening and Classical Methodology of Hermeneutics In Zheng Mai Shu of Śūraṅgama Sūtra". Thesis, 2017. http://ndltd.ncl.edu.tw/handle/73y737.
Pełny tekst źródła國立臺灣大學
中國文學研究所
105
In the Ming dynasty, because many Intellectuals regarded “sudden enlightenment followed by gradual cultivation”(頓悟漸修) as an important concept, many Buddhists paid attention to interpret “Śūraṅgama Sūtra”. Among all interpretation of “Śūraṅgama Sūtra”, “Zheng Mai Shu of Śūraṅgama Sūtra”(楞嚴經正脈疏) written by Jiaoguang Zhenjian(交光真鑑) is the most admirable and Controversial book. The book is good at clarifying the different relationship between different paragraph. He criticized old interpretation using unapplicable concept to misinterpret text . That’s why Jiaoguang Zhenjian named his book “Zheng Mai Shu” Actually, the reason why Jiaoguang Zhenjian clarifys the different relationship between different paragraph is pointing out the exactly way of practicing Buddhist rules. In other words, the paragraph of Śūraṅgama Sūtra makes the exactly way of practicing Buddhist rules workable. That is the other meaning of “Zheng Mai Shu”. The exactly way of practicing Buddhist rules is “Sudden Enlightenment Followed by Gradual Cultivation”. In Zheng Mai Shu, there are two parts in the Śūraṅgama Sūtra: teaching and practicing. In the teaching part, there are two ways to realize “the nature of heart”: “sense organ”(根) or “consciousness”(識). Jiaoguang Zhenjian distinguished which one is the correct way. “The nature of heart” is not only “not transcendent” but also “not experienced”. Due to “not experienced”, Practitioner can practice Sudden Enlightenment. Due to “not transcendent”, Practitioner can practice gradual cultivation. In conclusion, there are systematic descriptions about omnipresent “the nature of heart ” and “the ignorance to the nature of heart”. In the practicing part, there is a gradual cultivation without regarding “the nature of heart” as anything. This kind of gradual cultivation is the perfect penetration of the ear faculty(耳根圓通)。 Jiaoguang Zhenjian claimed that the kind of self cultivation is better than “Zhiguan of Tiantai School”(天台止觀). Compare to “Yuan Tong Shu of Śūraṅgama Sūtra”(楞嚴經圓通疏), we will find out how Youqi Chuandeng(幽溪傳燈) found out the exactly Tiantai way of practicing Buddhist rules in Śūraṅgama Sūtra. Therefore, in the end of my article. There is a thinking mode of opposition in the process of mutual negation. That why Jiaoguang Zhenjian regarded Zhiguan of Tiantai School as using consciousness instead of using sense organ. In conclusion, annotators usually display their ideal self cultivation through organizing relationship between different paragraph. In the process of interpreting text, annotators incorporate the classic book into their own sects. Meanwhile, annotators absorb the new concepts in the classic book in order to enrich the teaching of their own sects. This is a suitable way to understand the history of interpreting Śūraṅgama Sūtra between Huayan School and Tiantai School. This is also a important issue that how to make “sudden enlightenment followed by gradual cultivation” possible by interpreting “Śūraṅgama Sūtra” in Ming dynasty.
CHAN,TE-YAO i 詹德耀. "A Study in Exposition on Right and Wrong in regards to Bodhidharma's Southern School—Denouncing the Northern School as Advocating the "Gradual" instead of "Sudden" Enlightenment in Buddhism". Thesis, 2014. http://ndltd.ncl.edu.tw/handle/vu7vkp.
Pełny tekst źródła華梵大學
東方人文思想研究所
102
Abstract “Chan meditation” started to develop in China when a monk named An Shi-gao arrived at Luoyang in the second year of the reign of Emperor Huan of the Han Dynasty (148 AD) and started to advocate “Anapanasati” and promote “integration of Chan and existing Buddhist teachings”. Since then, Chan meditation budded in ancient China. Before Bodhidharma arrived at Guangzhou in the sixth year of the reign of the Emperor Ming of Liu Song of Southern Dynasties (470 AD), Chan of ancient times already had a solid foundation in China, and the translations of many Buddhist texts spread in the country. During the time of Northern Dynasties, Dharma Chan was still one school of Chan Buddhism but not yet the mainstream; it did not become widespread until the beginning of Tang Dynasty. Starting from Bodhidharma, through Huike and Sengcan, Chan Buddhist monks devoted themselves to asceticism. Owing to that, they lived alone and often moved from one place to another; they felt at ease under all circumstances and were not easily affected by rumors at the time. Chan Buddhism did not make a breakthrough in the form until when Daoxin settled down and built a temple for worshiping the Buddha statue in Potou Mountain (also called Shuangfeng Mountain), which lay over 30 kilometers to the northwest of Huangmei, Qizhou (Huangmei County, Hubei Province of modern times). Later Hongren, the successor to Daoxin, received his Chan master’s instructions over his own self-learning. East Mountain Teachings (Dongshan Famen), therefore, became extremely prevalent and the most highly praised Chan school. In terms of the Chan transmission, the dharma was smoothly passed down to the next successor during Bodhidharma and Hongren. However when Shenhui, the successor to Huineng, held Kumbh Mela at Huatai in the 20th year of the reign of Emperor Xuanzong of Tang Dynasty (732 AD), he accused the school of Shenxiu—Puji of propagandizing that the enlightenment in Buddhism should be attained with a gradual instead of sudden approach. Since then, the schools of Chan Buddhism ushered into a new age. Bodhidharma granted the four chapters of Lankavatara Sutra to Huike, Sengcan, Daoxin and Hongren; even Shenxiu continued to practice Lankavatara Sutra. Huineng started to make slight changes, and Shenhui took an even more drastic action by replacing Lankavatara Sutra with Diamond Sutra. By studying Dharma Chan—Chan Buddhism of early times, this article aims at first investigating the dharma preached by Bodhidharma, Huike, Sengcan, Daoxin, Hongren, Shenxiu and Huineng. Second, with the study of “Huatai Debate”—an event causing the school division of Chan Buddhism, the article goes deeper into the historical development regarding the fact that Shenxiu took the place of Faru to preach Buddhist doctrines in public after Hongren’s death, and analyzes the historical discussions regarding the dharma transmission, and the gradual and sudden enlightenment in Buddhism”. Key words: Bodhidharma, Huatai Debate, Shenxiu, Huineng and Shenhui.
Ping-Kuen, Chen, i 陳平坤. "The Combination of the Two Traditions of Prajna and Buddha-dhatu According to Hui-neng''s Teachings of Sudden Enlightenment——The Ch''an Thought of the Platform Sutra of the Sixth Patriarch". Thesis, 1999. http://ndltd.ncl.edu.tw/handle/16376503179902733329.
Pełny tekst źródłaIlivitsky, Susan. "Making sense of sudden personal transformation: a qualitative study on people’s beliefs about the facilitative factors and mechanisms of their abrupt and profound inner change". Thesis, 2011. http://hdl.handle.net/1828/3383.
Pełny tekst źródłaGraduate
Książki na temat "Sudden enlightenment"
Myobong. Cookies of Zen: Simple and sudden way to enlightenment. Seoul, Korea: EunHaeng Namu, 2008.
Znajdź pełny tekst źródłaThe Sudden Caregiver: Surrendering To Enlightenment. Booklocker.com, 2004.
Znajdź pełny tekst źródła1945-, Gregory Peter N., i Kuroda Institute, red. Sudden and gradual: Approaches to enlightenment in Chinese thought. Honolulu: University of Hawaii Press, 1987.
Znajdź pełny tekst źródłaGregory, Peter N. Sudden and Gradual (Approaches to Enlightenment in Chinese Thought). Motilal Books, 1991.
Znajdź pełny tekst źródłaGregory, Peter N. Sudden and Gradual: Approaches to Enlightenment in Chinese Thought (Studies in East Asian Buddhism, No 5). Univ of Hawaii Pr, 1988.
Znajdź pełny tekst źródłaWarman, Caroline. Pre-Romantic French Thought. Redaktor Paul Hamilton. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199696383.013.1.
Pełny tekst źródłaNewman, William. Newton the Alchemist. Princeton University Press, 2018. http://dx.doi.org/10.23943/princeton/9780691174877.001.0001.
Pełny tekst źródłaCzęści książek na temat "Sudden enlightenment"
Strenski, Ivan. "Gradual Enlightenment, Sudden Enlightenment and Empiricism". W Religion in Relation, 89–109. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-11866-3_6.
Pełny tekst źródłaWaterman, A. M. C. "The Sudden Separation of Political Economy". W Political Economy and Christian Theology Since the Enlightenment, 107–26. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230514508_7.
Pełny tekst źródłaJilin, Li. "A Sudden Enlightenment Attained by Reflection—Summarizing the Five Elements Related to Child Development". W Constructing a Paradigm for Children’s Contextualized Learning, 27–42. Berlin, Heidelberg: Springer Berlin Heidelberg, 2017. http://dx.doi.org/10.1007/978-3-662-55612-2_5.
Pełny tekst źródła"Beyond Sudden States of Enlightenment". W Zen and the Brain. The MIT Press, 1998. http://dx.doi.org/10.7551/mitpress/7347.003.0161.
Pełny tekst źródłaFerrone, Vincenzo. "Politicization and Natura Naturans". W The Enlightenment, tłumacz Elisabetta Tarantino. Princeton University Press, 2017. http://dx.doi.org/10.23943/princeton/9780691175768.003.0014.
Pełny tekst źródła"Excerpts and the Debates Concerning Sudden vs. Gradual Enlightenment". W Numinous Awareness Is Never Dark, 34–35. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824867423-009.
Pełny tekst źródłaJackson Williams, Kelsey. "Stupendous Fabricks". W The First Scottish Enlightenment, 126–61. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198809692.003.0006.
Pełny tekst źródłaBuswell, Robert E. "Chinul’s Excerpts and the Sudden/Gradual Debate in East Asian Buddhism". W Numinous Awareness Is Never Dark. University of Hawai'i Press, 2016. http://dx.doi.org/10.21313/hawaii/9780824867393.003.0001.
Pełny tekst źródłaNaimark-Goldberg, Natalie. "Between Acculturation and Conversion". W Jewish Women in Enlightenment Berlin, 257–93. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113539.003.0008.
Pełny tekst źródłaSchlütter, Morten. "Kànhuà Meditation in Chinese Zen". W Asian Traditions of Meditation. University of Hawai'i Press, 2016. http://dx.doi.org/10.21313/hawaii/9780824855680.003.0009.
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