ganying造句

• Buddhist scholars in the Tiantai School further developed the doctrine of " ganying ".
• Paralleling the use of " ganying " a蒩 in Chinese Buddhism, Japanese Buddhism borrowed the HyM
  go.
• Circa 640, Li wrote the " Ganying jing " a蒩?} to elaborate the concept of " ganying " cosmic correspondence.
• Circa 640, Li wrote the " Ganying jing " a蒩?} to elaborate the concept of " ganying " cosmic correspondence.
• S怸e?j " Pivotal Meaning of Daoist Teachings " has a section titled " Ganying yi " a蒩? " The Meaning of Stimulus Response ", which depicts the sage as one who spontaneously and appropriately " ganying " responds to stimuli, and enumerates six categories of stimulus and six of response.
• S怸e?j " Pivotal Meaning of Daoist Teachings " has a section titled " Ganying yi " a蒩? " The Meaning of Stimulus Response ", which depicts the sage as one who spontaneously and appropriately " ganying " responds to stimuli, and enumerates six categories of stimulus and six of response.
• While all 21 chapters in the " Huainanzi " incorporate aspects of cosmological resonance, and chapter 6 " Lanming " 綁, translated as " Peering into the Obscure " or " Surveying Obscurities ", is entirely focused on elaborating resonance, the word " ganying " does not appear once in the text.
• These scholars ( Major et al . 2010 : 210 ) conclude that when the " Huainanzi " was written in the mid-2nd century BCE, " ganying " " resonance " itself had not yet stabilized as a technical term for the phenomenon . " Huainanzi " chapter 12 " Daoying"
• Xinzhong Yao's encyclopedia of Confucianism ( 2003 2 : 613 ) defines " ganying " as " a mutual resonance or mutual sympathy between two or more phenomena ", and says that in the " L黶hi chunqiu ", " the actions of the ruler elicit certain responses from Heaven, which are manifested through omens.
• Furthermore, the " Daojiao yishu " distinguishes four categories of " ganying " according to whether the agent and recipient of the stimulus are sentient or insentient, for example, the bell sounding at the collapse of the bronze mountain is in the third category of an insentient object stimulating a response in an insentient object ( Sharf 2002 : 96-97 ).
• The Buddhist monk Lokaksema's ( 179 CE ) Chinese " Banzhou sanmei jing ", ??N'f?} translation of the " Pratyutpanna Sam
  
  dhi Sk
  tra " uses the indigenous notion of " ganying " " sympathetic resonance " to explain the interaction between the practitioner or supplicant and the grace of buddha or bodhisattva being invoked ( Sharf 2002 : 119 ).
• Noting that Chinese " ganying " has no exact English equivalent, the Philippine scholar in Chinese philosophy Antonio Cua ( 1975 : 2 ) translates it as " influence and response " or " responding to influence ", and proposes a Neo-Confucian conception of the world in which natural events or states of affairs are viewed as an open set of influences that call for some sort of human responses or actions.
• Zhiyi ( 538 597 ) analyzed the " Lotus Sutra " in terms of thirty " miao " 橸 " wonders ", coming from the sutra's Chinese title of " Miaofa lieahua jing " 橸誰顒眰?} " Scripture of the Lotus Blossom of the Wondrous Dharma ", including the " ganying miao " a蒩橸 " wonder of stimulus-response " ( Sharf 2002 : 124 ).
• The words " gan " and " ying " only co-occur a few times, but these instances conform exactly to the meaning of resonance that one expects from the concept of " ganying "; for example, " when stimulated they respond " ( " gan er ying " a €蒩, 7.7 ), and " the stimulus impels a response externally " ( " gan dong ying yu wai " a誖蒩糴Y, 10.27 ).
• Although the Chinese word " ganying " a蒩 was not employed in translating any specific Sanskrit term, it frequently occurs in Chinese Buddhist discussions elucidating the workings of ritual invocation and " jiachi " 燫
  c " empowerment; assistance " ( adhicmh
  
  na ) . " Ganying " is the principle underlying the interaction between practitioner and Buddha, the supplicant is said to " gan " " stimulate; affect " the Buddha, which elicits the Buddha's compassionate " ying " " response ".
• Although the Chinese word " ganying " a蒩 was not employed in translating any specific Sanskrit term, it frequently occurs in Chinese Buddhist discussions elucidating the workings of ritual invocation and " jiachi " 燫
  c " empowerment; assistance " ( adhicmh
  
  na ) . " Ganying " is the principle underlying the interaction between practitioner and Buddha, the supplicant is said to " gan " " stimulate; affect " the Buddha, which elicits the Buddha's compassionate " ying " " response ".
• Sharf ( 2002 : 111-112 ) explains that the Chinese understanding of " yingshen " " resonant / response [ buddha-] body " incorporates the Buddhist notion of " nirm
  
  Gak
  
  ya " a corporeal ( or seemingly corporeal ) body manifest in response to the needs of suffering beings and the Chinese cosmological principles that explain the power to produce such bodies in terms of " wuwei " nonaction and " ganying " sympathetic resonance . " The sage, bodhisattva, or buddha, through the principle of nonaction, becomes at one with the universe, acquires the attributes of stillness and harmonious balance, and, without any premeditation or will of his own, spontaneously responds to the stimuli of the world around him, manifesting bodies wherever and whenever the need arises ."