Academic literature on the topic 'Hui-Neng'
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Journal articles on the topic "Hui-Neng"
Lai, Whalen. "After Mcrae, Whither Hui-neng?" Journal of Chinese Religions 17, no. 1 (January 1989): 117–27. http://dx.doi.org/10.1179/073776989805896099.
Full textLaycock, Steven W. "Hui-Neng and the Transcendental Standpoint." Journal of Chinese Philosophy 12, no. 2 (January 19, 1985): 179–96. http://dx.doi.org/10.1163/15406253-01202006.
Full textLAYCOCK, STEVEN W. "HUI-NENG AND THE TRANSCENDENTAL STANDPOINT." Journal of Chinese Philosophy 12, no. 2 (June 1985): 179–96. http://dx.doi.org/10.1111/j.1540-6253.1985.tb00006.x.
Full textLAYCOCK, STEVEN W. "THE DIALECTICS OF NOTHINGNESS: A Reexamination of Shen-hsiu and Hui-neng." Journal of Chinese Philosophy 24, no. 1 (March 1997): 19–41. http://dx.doi.org/10.1111/j.1540-6253.1997.tb00195.x.
Full textChang, Yi-Fang. "Future Society: Science, Religion and Parapsychology." Sumerianz Journal of Social Science, no. 43 (August 25, 2021): 93–99. http://dx.doi.org/10.47752/sjss.43.93.99.
Full textBing-quan, Li. "The Values outlook of Hui-neng’s Chan Culture and its Realistic Value." Advances in Social Sciences Research Journal 7, no. 9 (September 18, 2020): 228–37. http://dx.doi.org/10.14738/assrj.79.9004.
Full textJohn R. McRae. "Inventing Hui-neng, the Sixth Patriarch: Hagiography and Biography in Early Ch’an (review)." China Review International 14, no. 1 (2008): 132–47. http://dx.doi.org/10.1353/cri.0.0004.
Full textKeyworth, George A. "Inventing Hui-Neng, the Sixth Patriarch: Hagiography and Biography in Early Ch'an - By John Jorgensen." Religious Studies Review 34, no. 4 (December 2008): 321–22. http://dx.doi.org/10.1111/j.1748-0922.2008.00332_6.x.
Full textCHENG, CHUNG-YING. "RELATIVITY AND TRANSCENDENCE IN THE PLATFORM SUTRA OF HUI- NENG: ON POLARITIES AND THEIR PHILOSOPHICAL SIGNIFICANCES." Journal of Chinese Philosophy 19, no. 1 (March 1992): 73–80. http://dx.doi.org/10.1111/j.1540-6253.1992.tb00111.x.
Full text조동매. "Errors Commonly Made by Korean Students in Using the Chinese Auxiliary Verbs ‘hui’ and ‘neng’ and the Countermeasures." China Studies 55, no. ll (July 2012): 191–207. http://dx.doi.org/10.18077/chss.2012.55..010.
Full textDissertations / Theses on the topic "Hui-Neng"
Ip, Cheung-ming. "Cong zhong xue hui kao yue du neng li ping gu shi juan kan Xianggang gao zhong sheng yue du ce lüe de ying yong he fen xi." Click to view the E-thesis via HKUTO, 2008. http://sunzi.lib.hku.hk/hkuto/record/B42554196.
Full textCheung, Kai-fai, and 張佳暉. "The relationship between morphological awareness and lexical ability of International Baccalaureate Middle Years Programme students in Hong Kong = Xianggang guo ji wen ping ke cheng zhong xue xiang mu xue sheng de yu su yi shi yu ci hui neng li guan xi yan jiu." Thesis, The University of Hong Kong (Pokfulam, Hong Kong), 2014. http://hdl.handle.net/10722/209677.
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Education
Master
Master of Education
Lin, Chia-yi, and 林佳怡(釋有祥). "The Thought Transformation From Dongshan School to Hui-Neng Chan." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/whzf6z.
Full text南華大學
宗教學研究所
98
According to the Record of the Transmission of the Lamp , Bodhidharma gave the four fascicles of the Lankavatara Sutra to Huike for mind-to-mind transmission, and even the Third Patriarch, Sengcan, also followed the teaching. They meditated in silence, had no records in their teachings, and did not transmit the Dharma in public. Until the Fourth Patriarch, Daoxin began to “establish the Chan monastery, nurtured monastic, and advocated the Chan practice.” Chan changed from only in the mountain to the public. Chan practice starts from contemplating the mind to see purity, to guard the original true mind. And even even Huineng returned the basis of attaining Buddhahood to the sudden realization of the original pure mind. Chan practice does not emphasize the style of meditating in the mountain, but to actualize it in daily life. The purpose of this thesis is to discuss the evolution of Chan philosophy in the initial period of Chan School in China, starting from the First Patriarch, Bodhidharma to the Sixth Patriarch, Huineng. This thesis will focus on the period from Daoxin to Huineng, which the style of Chan has undergone great changes, in order to understand the succession and transformation of its thoughts. The main content in this thesis is, first, discussing the development of Indian Chan in China before Bodhidharma. Discuss about the connections between Chan of Bodhidharma and characteristics of these Chan, and discover the characteristic of Bodhidharma’s Chan is to combine prajna and Buddha nature in the Chan teaching. Furthermore, discuss the philosophy of the Two Entrances and Four Practices of Bodhidharma, and analyze its thought and connection with the Lankavatara Sutra. Moreover, discuss the transition of Bodhidharma’s Chan, which is the Eastern Mountain Teachings (Dongshan Famen 東山法門) of Daoxin and Hongren. Daoxin and Hongren inherited Bodhidharma’s Chan and converged the philosophy of prajna in it. Based on the one-practice Samadhi in the Saptasatika-prajnaparamita-sutra (Wenshu Bore Jing 文殊說般若經), Daoxin emphasized seeing the purification by guarding the One (shouyi kanjing 守一看淨), while Hongren combined the prajna sutras to stress on guarding the original true mind (shouben zhenxin 守本真心). In the following chapter, the changes of Chan of Huineng will be explored by analyzing the similarities and differences between the Chan philosophy and practices of Southern School of Huineng and Northern School of Shenxiu. The result is that Shenxiu was closer to Hongren’s Chan, which is to realize the mind-nature with gradual cultivation in meditation. Meanwhile, Huineng had a great breakthrough in the practice and philosophy of Chan, as he was against the style of sitting meditation, but advocated seeing the nature with sudden enlightenment. Besides that, even though their methods have the difference of gradual and sudden, they were not as incompatible as the traditional texts of Southern School described. Although they practiced in different ways, they all headed to the realization of Chan. To combine the research of this thesis, from Bodhidharma to Huineng, although there were changes in the philosophy and the style of practice in Chan School, in terms of the realization of Chan’s mind-nature, there should have interrelationship within it.
Li, Anqi. "A Study on English-speaking Learners' Acquisition of Three Chinese Modal Auxiliary Verbs: NENG, HUI ,And KEYI." 2019. https://scholarworks.umass.edu/masters_theses_2/842.
Full text李政哲. "The Creativity of Hui-neng ‘s Spontaneous Enlightenment Ch’an －－ A Research on the Platform Sutra." Thesis, 2009. http://ndltd.ncl.edu.tw/handle/y8rkxx.
Full text國立臺灣師範大學
創造力發展碩士在職專班
97
“Creativity” is the focus of today’s academic research, talents wanted, and national education. However, the existing concepts and development of “creativity” are almost based on western psychology. The result is disorderly, and pluralistic without integration and the application of local and oriental culture. After minute reflection on the study of creativity, I listed 15 problems to address, and concluded that I should adopt “intrinsic”,” interdisciplinary”, “practical” and “transcendental” approaches. In Chapter 1, I divided this study into four stages with different methodology. In regard to credibility, I would use “pluralistic examination” and the theory of “reversible reaction between the essence and the function” to examine whether the result of the study grasps the core essence of the creativity which can really exert function. In Chapter 2, I concluded from the analysis of historical events that among the Chinese cultures, Hui-neng’s Spontaneous Enlightenment Ch’an is the one which could last more than one thousand years, spread to whole China and overseas, cross over different social strata and district culture, and manifest its creative achievement and influence. In Chapter 3, I used Grounded Theory and philosophical framework to construct the complete thought system and the systematic concept map of the Platform Sutra in terms of ontology, epistemology, methodology, enlightenment confirmation, and social philosophy. This integral approach can remedy the partial viewpoint in western theory of creativity. In Chapter 4, I made a new pluralistic interpretation on Hui-neng’s Spontaneous Enlightenment Ch’an by means of interdisciplinary approach such as mathematic, brain science, management, physics and so on, and found its characteristics of interdiscipline and integration. I also used the ten principles of Chung-ying Cheng’s ontological hermeneutics to examine its characteristic of “essence”. Finally, I used the five strata and the spirit of evolution of creative hermeneutics to examine whether the Spontaneous Enlightenment Ch’an has the characteristics of transcendence and pragmatism. The result shows that it matches the spirit of these hermeneutic approaches, and has the characteristics of inter-discipline, essence, transcendence, and pragmatism. In Chapter 5, I probed the theoretical foundation and spiritual characteristics of the creativity in the Spontaneous Enlightenment Ch’an, and compared it with the western viewpoint of creativity. I found that its unique viewpoints could enlighten the modern education, research and learning of creativity, and build a new educational viewpoint of creativity. This study made a comparison and integration of the oriental and western viewpoints on creativity, and built a new educational framework of creativity by using Ch’an thought as essence and western science as function. I hoped that this theoretical framework can be put into practice, and improved, thus developing teaching materials and curricula to really benefit the development of local creativity.
Chen, Fu-Yu, and 陳賦雩. "kuo chung tzu yu sheng tui pu t''ung hui i fang shih ying yu shan tzu ts''ai liao chih chi i neng li pi chiao yan chiu." Thesis, 1994. http://ndltd.ncl.edu.tw/handle/71028207771835659460.
Full textSun, Shao-Hui, and 孫韶徽. "A Study on the Acquisition of Chinese Modal Verbs “Hui, Keyi, Neng” of English Native Speakers of Beginner Chinese Classes -A Case Study of Remedial Teaching Practice in the U.S.A." Thesis, 2010. http://ndltd.ncl.edu.tw/handle/03624801999045075151.
Full text中原大學
應用華語文研究所
98
Auxiliary verbs in Chinese language, also called “modal verbs” or “optative verbs”, are the parts of speech in Chinese language that express possibility, ability and permission. According to their meanings, such verbs in general are called “modal verbs”. Among them, “hui, keyi, neng” are the focal points in elementary Chinese grammar teaching. In the past, previous researchers have put most emphasis on semantic division and the definition of parts of speech, which belong to the scope of linguistics. Few studies have aimed at learning processes and teaching applications. Furthermore, researches combining both theories and practice are quite few. In terms of teachers’ instruction and teaching materials, English word “can” is still used for the corresponding translation for “hui, keyi, neng”. However, the word “can” has the property of multiple meanings in English, which has added difficulty to teachers’ “teaching” and learners’ “learning practices”. Therefore, the main theme of this paper is to observe the influence of learner’s first language (English), teachers’ instruction, materials and learning strategies on elementary Chinese learners in an English environment, as well as the situations of their learning processes and their interlanguage (IL). First, this study analyzes the first and second-stage learning processes in which learners learn “hui1, Keyi1, Keyi2 and Neng1”. Then, the data collected through learning sheets are compiled. Through primary data analysis, the findings indicate: learners have the best grasp on “hui1” when expressing “learned skills” and the “keyi1” when expressing “permission”, while having poorer grasp on “hui2” when expressing “possibility” and “Neng1” when expressing the capability affected by situations. Then, the reasons of correct or incorrect usage are analyzed and compiled for the design of remedial instruction in class. According to the research findings, four main reasons account for the mistaken usage of these Chinese modal verbs: 1. The influence of English translation is attributed to semantic confusion of modal verbs; for example, the mutually-mistaken usage of “hui1” and “keyi1” occurs most frequently. 2. Due to the characteristics of semantic overlapping and mutually-interchangeable usage in some modal verbs in Chinese, the mistaken substitution occurs easily, e.g. “Keyi” and “Neng”. 3. Due to the teaching influence of teachers and teaching materials, learners can not build up clear concepts, e.g. the differences in expressing “possibility” by “keyi2” and “hui2”. 4. Because the complicated pragmatic function of modal verbs, “hui, keyi, neng” should be used selectively, depending on the linguistic contexts. Also, the semantic meanings and usage of modal verbs will be changed, depending on different personal subject and co-occurrence of verb phrases. For example, “keyi” expresses “permission”(keyi1) or “possibility”(keyi2); however, in the meaning of “permission”, different difficulties should be taken into account, regarding the speaker’s status and position. According to the findings mentioned above, three suggestions for remedial instruction are proposed in this study: First, situations introduction should replace English translation. That is, the semantic meanings should be understood through situations. Second, precise English explanation should be used to replace “can”, so as to reduce the wrong correspondence of the semantic meanings between English and Chinese. Finally, to assist learners in establishing complete and orderly recognition systems of modal verbs, the emphasis should be put on the collocation relation between modal verbs and the verb phrases that learners have learned. In the end, the data in the third written test are analyzed. It shows that after receiving remedial instruction, learners have a better concept of “hui2” when expressing “possibility”; its accuracy rate is enhanced to 75％ from 23％. However, there are still problems in the semantic meanings regarding the negative “bu neng” shared by “neng1” and “keyi2”, hence the mistaken substitution of “bu neng” with “bu keyi”, reaching only 18% of accuracy rate. This paper analyses the learning processes and the implementation of remedial instruction to understand the learning difficulties, learning strategies and the influence of teachers’ instruction and materials with respect to Chinese modal verbs “hui, keyi, neng”. It can assist teachers in designing teaching materials and learners in learning modal verbs effectively.
Ping-Kuen, Chen, and 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.
Full textBooks on the topic "Hui-Neng"
Wang, Xiaole. Neng yan shan bian de zhi hui. [Xianggang]: Jing ying chu ban she you xian gong si, 2002.
Find full textxian, Chen tai. Neng shuo hui zuo shi liang nü. Bei jing: Zhong guo hua qiao chu ban she, 2009.
Find full textChina (Republic : 1949- ). Neng yuan guan li fa gui hui bian. [Taipei]: Jing ji bu neng yuan wei yuan hui, 1990.
Find full textChina (Republic : 1949- ). Neng yuan guan li fa gui hui bian. [Taipei]: Jing ji bu neng yuan wei yuan hui, 1988.
Find full textZheng'en, Jin, ed. Hui Zhong wen jiu neng shuo Han yu. Taibei Xian Xindian Shi: San si tang wen hua shi ye you xian gong si, 2003.
Find full textHui Zhong wen jiu neng shuo Han yü. Taibei Xian Xindian Shi: San si tang wen hua shi ye you xian gong si, 2007.
Find full textBook chapters on the topic "Hui-Neng"
"Hui Neng." In The Zen in Modern Cosmology, 21–28. WORLD SCIENTIFIC, 2007. http://dx.doi.org/10.1142/9789812771872_0004.
Full text"HUI NENG, THE SIXTH PATRIARCH." In Mountain of Fame, 114–26. Princeton University Press, 2012. http://dx.doi.org/10.2307/j.ctt7sd8m.15.
Full text"8. Hui Neng, the Sixth Patriarch." In Mountain of Fame, 114–26. Princeton University Press, 2012. http://dx.doi.org/10.1515/9781400845040-013.
Full text"Introduction." In Inventing Hui-neng, the Sixth Patriarch, 1–31. BRILL, 2005. http://dx.doi.org/10.1163/9789047415770_007.
Full text"Evolution of the Hagiographies." In Inventing Hui-neng, the Sixth Patriarch, 535–667. BRILL, 2005. http://dx.doi.org/10.1163/9789047415770_015.
Full text"Background 2: Place, Authority, Regional Images and the Evolution of Ch’an Hagiography." In Inventing Hui-neng, the Sixth Patriarch, 451–532. BRILL, 2005. http://dx.doi.org/10.1163/9789047415770_014.
Full text"Secondary Relics, Ancestor Worship and Lineage Legitimation." In Inventing Hui-neng, the Sixth Patriarch, 274–321. BRILL, 2005. http://dx.doi.org/10.1163/9789047415770_010.
Full text"Analysis of the Hagiography: Hui-Neng and the Fabrication of a Buddho-Confucian Hagiography." In Inventing Hui-neng, the Sixth Patriarch, 35–189. BRILL, 2005. http://dx.doi.org/10.1163/9789047415770_008.
Full text"Background 1: Authority and the Socio-Political and Intellectual Milieu." In Inventing Hui-neng, the Sixth Patriarch, 361–450. BRILL, 2005. http://dx.doi.org/10.1163/9789047415770_013.
Full text"The Writing of the Hagiography." In Inventing Hui-neng, the Sixth Patriarch, 357. BRILL, 2005. http://dx.doi.org/10.1163/9789047415770_012.
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