Gradual Cultivation Research Articles

WAYS OF IMPROVING FOREIGN LANGUAGE COMMUNICATION DURING STUDENTS' PROFESSIONAL TRAINING

The article examines the issue of developing foreign language communicative competence of students as the primary goal of language learning in the context of professional training of future specialists. It is argued that the most relevant cognitive-linguistic, operational-linguistic and communicative competences for professionally oriented foreign language learning are the ones which enable the use of language as a means of obtaining professionally significant information through reading and participating in oral and written professional communication. The views of domestic and foreign scholars regarding the definition of foreign language communicative competence and its component structure are analyzed. All components of foreign language communicative competence are interrelated and interdependent, forming a complex, holistic, systematic, and structured entity. The process of foreign language learning should be aimed at the gradual cultivation of foreign language communicative competence components, using the most effective teaching forms, methods and tools. The forms, methods and tools for conducting productive classes are highlighted as those focused on activating cognitive activity, developing foreign language communicative competence, overcoming language, speech and socio-cultural communication difficulties. Attention is drawn to the expediency of using innovative teaching methods such as role-playing games, discussions, project-based methods, quests, as they are person-centered and create conditions for the enhancement of students' creative thinking and provide a good opportunity to acquire and apply foreign language knowledge due to the emergence of internal motivation. The research results in the context of future specialists' motivation to master foreign language communication skills and abilities are presented.

知訥 頓悟漸修論의 本旨 - 返照의 중요성을 중심으로

Existing research on Chinul's theory of ‘sudden awakening followed by gradual cultivation[[頓悟漸修]]’ mainly debated whether the enlightenment based on understanding, Jie-Wu[解悟] could be recognized as the Zen thought under the influence of Seongcheol[性徹]. Although Jie-Wu is an important concept in his thoughts, what he wants to emphasize through the ‘Jie-Wu followed by gradual cultivation[解悟漸修]’ is rather the ultimate enlightenment, Zheng-Wu[證悟], and the importance of practicing reflective observation, fanzao[返照] to reach the ultimate enlightenment. His theory on samādhi[禪定] and prajñā[智慧] is a process of reaching Zheng-Wu from Jie-Wu by accumulating fanzhao cultivation. The Ganhwa[看話] practice proposed by Chinul in his later years is understood to contradict to his existing theory, but this is also the result of understanding his thoughts centered on Jie-Wu. The key-concepts(話頭) of the Ganhwa practice is also in the context of the practice of fanzhao to reach the ultimate state of samādhi and prajñā[自性門定慧], and it is not different from the purpose of his existing theory. In other words, Chinul's theory of ‘sudden awakening followed by gradual cultivation’ is consistent with the practice of fanzhao to achieve Zheng-Wu, which is the main idea of his thought. 'Don't look for outside'.

(Re-)invented Chan Lineage, Unique Vietnamese Meditation School, or Both? Thích Thanh Từ’s “Revived” Trúc Lâm Tradition of Thiền Tông

This study explores how images of the past have been deployed to set up current arrangements of leadership and institutional identity by considering the career and teachings of Thích Thanh Từ in connection with his “revived” Buddhist tradition in Vietnam. Promoted as a continuation of the unique and pure Vietnamese Buddhist meditation tradition and associated with the Vietnamese national identity, the contemporary Trúc Lâm (Bamboo Grove) is a pride of many Vietnamese Buddhists. The original Trúc Lâm is claimed to be founded by the heroic King-turned-monk Trần Nhân Tông in the thirteenth century. The tradition was supposedly transmitted through the next two generations and died out. In the twentieth century, a Southern Vietnamese monk, Thích Thanh Từ (1924–), who had quit Pure Land (Tịnh Độ, C. Jingtu 淨土) Buddhism to self-learn and practice meditation, decided to reinvent the medieval Trúc Lâm tradition and became the founder of the contemporary Trúc Lâm. Despite growing up during French colonization and American war, Thanh Từ was not politically involved; instead, he focused on setting up new monasteries, taught meditation, and discouraged his followers from political and social engagement. This paper examines how successful Thích Thanh Từ and his disciples are in popularizing Trúc Lâm in Vietnam, given that the majority of Vietnamese Buddhists follow Pure Land devotional practices. More importantly, it describes how Thích Thanh Từ combines the teachings attributed to Trần Nhân Tông and two Chinese Chan masters, Huike 慧可 (the Second Patriarch) and Huineng 惠能 (the Sixth Patriarch), to form Trúc Lâm’s philosophical views and meditation techniques. With the clear-cut distinction between the delusional mind of sentient beings and the perfect mind of enlightened beings, Thích Thanh Từ presents the goal of Trúc Lâm practice as attaining the state of no-thought and sharpening it to perfection to perceive the “buddha nature” (phật tính, S. buddhadhātu, C. foxing 佛性) understood as the pure mind of nonduality and nonform. Outlining that process, he emphasizes the importance of “sudden awakening” (đốn ngộ, C. dunwu 頓悟) followed by “gradual cultivation” (tiệm tu, C. jianxiu 漸修). His meditation manual for ordinary practitioners with no experience of sudden awakening contains key techniques of (1) stabilizing the mind by counting and then observing breaths, (2) recognizing the “true mind” (chân tâm, C. zhenxin 真心) through practicing “no abiding in thoughts” (biết vọng không theo), “no mind for the externals” (đối cảnh vô tâm), “no dualistic discrimination” (không kẹt hai bên), and then proceeding to the stage of permanently abiding in the nature of true mind. These meditation methods are pertinent to Trúc Lâm’s view that all phenomena that emerge via speculative thoughts are unreal and illusory, and that only the true mind is real. The first section of this paper explores historical connections between Vietnamese and Chinese forms of Buddhism, shedding light on why Trúc Lâm embraces Thiền Tông, which is transmitted from Chinese Chan zong, and how Thích Thanh Từ builds connections between Thiền Tông and the Vietnamese national identity. The second section focuses on Thích Thanh Từ’s own life story, on how he practiced meditation and suddenly experienced “unlearned wisdom” (trí vô sư/vô sư trí, C. wushi zhi 無師智, an alternative term for true mind and buddha nature as a result of his practice) and how he succeeded in spreading the “revived” Trúc Lâm. With the first two sections as a background, in the third section, this paper explores Thích Thanh Từ’s views and practices and critically analyzes those views and practices in the conclusion. Overall, I argue that Thích Thanh Từ’s instructions on meditation are closely intertwined with his view of reality, which in turn is based on the mainstream Chan zong ideas.

Optimizing start-up strategies for the two-inflow nitritation/anammox process: Influence on biofilm microbial community composition.

Low-energy nitrogen removal from ammonium-rich wastewater is crucial in preserving the water environment. A one-stage nitritation/anammox process with two inflows treating ammonium-containing wastewater, supplied from inside and outside the wound filter, is expected to stably remove nitrogen. Laboratory-scale reactors were operated using different start-up strategies; the first involved adding nitritation inoculum after anammox biomass formation in the filter, which presented a relatively low nitrogen removal rate (0.171 kg N/m3 · d), at a nitrogen loading rate of 1.0 kg N/m3 · d. Conversely, the second involved the gradual cultivation of anammox and nitritation microorganisms, which increased the nitrogen removal rate (0.276 kg N/m3 · d). Furthermore, anammox (Candidatus Brocadia) and nitritation bacteria (Nitrosomonadaceae) coexisted in the biofilm formed on the filter surface. The abundance of nitritation bacteria (10.5%) in the reactor biofilm using the second start-up strategy was higher than that using the first (3.7%). Thus, the two-inflow nitritation/anammox process effectively induced habitat segregation using a suitable start-up strategy.

Refining Adult Learners’ Discursive Capacities: A Response to the Current Epistemological Crisis through the Lens of Transformation Theory

The following article begins with the observation that both public discourses, as well as dialogue between adult learners within certain educational contexts, is frequently confined to competitive and strongly assertive claims, a characteristic which significantly diminishes the epistemological potential of the dialogical act. Drawing on the description of the current ‘epistemological crisis’ by Hoggan and Hoggan – Kloubert (2021), the article first attempts to show how this crisis is reflected in the understanding of the dialogical act among particular groups of adult learners. The article then tries to explore ways through which this understanding can be enriched and transformed into a more complex and multidimensional process. The central orientation of such a transition, is elaborated through the lens of Jack Mezirow’s Transformation Theory (1991, 2000), thus growing out of an examination, as well as an effort to transform, the epistemological ‘habits of mind’ which characterize the learners’ distorted perception of the dialogical act. The discussion of the learners’ epistemological habits of mind, is followed by the attempt to set up a framework of discursive activities, which help learners actualize the above transformation, specifically to the way they articulate questions of value (that is, their value priorities and value assumptions). The suggested activities are geared towards cultivating the learners’ awareness of evaluative and conceptual ‘complexity’, with the ultimate aim of allowing this awareness to strengthen their epistemic and discursive agency. The gradual cultivation of this agency is demonstrated through a range of practical examples, which are analysed in terms of their transformative, philosophical, and ethical dimensions. The learners’ renewed understanding of the dialogical act, is finally related to their capacity to activate their ‘reflective judgment’ (see also Kant, 1790 / 1987 in Hoggan and Hoggan – Kloubert, 2021).

A study of the Huayan Chan 華嚴禪 thought

ABSTRACT This article delves into the development of Huayan Chan through three distinct periods – its emergence, flourishing and continuation – while analysing its characteristics in the history of Chinese Buddhism. In its inception, Huayan Chan originated within the Southern school of Chan. Subsequently, the five schools of Chan that followed exhibited varying degrees of consideration for Huayan teachings. They employed Huayan’s perspectives on ‘principle’ (li 理) and ‘phenomena’ (shi 事) in special ways, marking a significant developmental phase in the Huayan Chan trend. As time progressed, particularly during the late Ming dynasty, the integration of Chan and Huayan teachings by the four great masters facilitated a comprehensive amalgamation of Huayan with diverse Buddhist schools. By exploring the historical context of Huayan Chan, this article aims to provide a definition: Huayan Chan refers to a mode in which figures associated with Chan Buddhism utilize Huayan thought as a theoretical model or methodology to interpret their teachings and practices. It represents a fusion of Huayan doctrinal principles with Chan meditation practices, and the gradual cultivation of Huayan with the sudden enlightenment of Chan, thereby enhancing Chan meditation in a manner, which distinguishes it from traditional Chan Buddhism.

The Śūraṅgama Sūtra, sudden awakening and gradual cultivation in Chan Buddhism during the Tang and Song periods

ABSTRACT This article undertakes an indepth examination of the Śūraṅgama Sūtra’s influence on the ideas of sudden awakening and gradual cultivation in Chan Buddhism during the Tang (618–907) and Song (960–1279) dynasties. It focuses on the complex relationship between the sūtra and these ideas within the meditation teachings of the Shenxiu Lineage 神秀系 of the Northern School and the Heze Lineage 菏澤系 of the Southern School, conducting detailed analysis of their intellectual history and offering a new exploration of connections between Northern Chan and Heze Shenhui’s 菏澤神會 (684–758) ideas about subitism and gradualism. This article also proposes a new interpretation of Chan Śūraṅgama study from the late Tang to the Song in relation to discussions about sudden awakening and gradual cultivation. It points out differences in meditation teachings between the Song and Tang periods with regard to this question, and on this basis examines how such teachings were Sinicised through the incorporation of Tathāgatagarbha scriptures such as the Śūraṅgama, according to different trajectories of intellectual history.

Chinul’s Concept of ‘Sudden Enlightenment and Gradual Cultivation’ and Dewey’s Concept of Experience

고려시대 이후 800여년 가까이 정설(正說)로 받아들여지던 지눌의 돈오점수(頓悟漸修) 사상은 20세기 후반 성철의 돈오돈수(頓悟頓修) 사상에 의하여 이설(異說)로 규정된다. 물론 성철의 비판으로 인하여 지눌의 사상이 폐기되거나 이설로 확정된 것은 아니며 ‘돈오점수’와 ‘돈오돈수’ 사이의 논쟁은 현재에도 진행되고 있다. 지눌의 사상에 대하여 성철이 가하는 비판의 핵심은 ‘점수’를 요청한다는 점에 있어서 지눌의 ‘돈오’는 선불교에서 의미하는 완전한 수준의 깨달음이 아니라는 것이다. 이 논문은 질성적 사고에 관한 듀이의 논의를 토대로 ‘돈오’의 성격을 규명하며 그것을 토대로 ‘점수’와의 관계를 설명한다. 성철은 돈오에 뒤이어 점수가 이어진다는 점을 들어서 지눌의 돈오가 완전한 깨달음이 아니라고 주장하지만 이 논문을 통해서 검토된 바로는 돈오가 점수를 요청하는 것이 아니라 오히려 점수가 돈오를 요청하며, 돈오는 점수를 촉발시키고 그 방향을 이끌어간다는 측면에서 ‘참된 나’를 이루어가는 과정에 있어서 매우 결정적인 역할을 수행한다.Chinul’s theory of ‘sudden enlightenment and gradual cultivation’, which was accepted as an orthodoxy for nearly 800 years since the Koryŏ Dynasty, was defined as a heresy by Seong-cheol’s theory of ‘sudden enlightenment and sudden cultivation’ in the late 20th century. Of course, the criticism of Seong-cheol did not mean that Chinul’s theory was abolished or confirmed as a heresy, and the debate between ‘sudden’ and ‘gradual’ is still ongoing. The core of Seong-cheol s criticism on Chinul s theory is that Chinul s ‘sudden enlightenment’ is not a complete level of enlightenment in Zen Buddhism in that it requires ‘gradual cultivation’. Based on Dewey’s discussion of qualitative thought, this paper examines the character of ‘sudden enlightenment’ and investigates the relationship with ‘gradual cultivation’. Seong-cheol argues that Chinul’s ‘sudden enlightenment’ is not a complete enlightenment in that the ‘gradual cultivation’ follows it. However, according to the analysis in this paper, ‘sudden enlightenment’ does not require ‘gradual cultivation’, but rather ‘gradual cultivation’ does depend on the ‘sudden enlightenment’. ‘Sudden enlightenment’ plays a very decisive role in the process of achieving ‘the true self’ in terms of triggering and leading the ‘gradual cultivation’.

The Theory of Buddhist Practice and Metapraxis

본 논문의 목적은 불교의 수행을 메타프락시스적 관점에서 해석할 가능성을 탐색하는 데에 있다. 이 가능성은 불교수행에서 확인되는 심성의 성격, 즉 심성은 수행을 통하여 확립되는 것으로 이해될 수 있다는 데에서 생긴다. 이 글에서는 불교수행을 지관쌍수(止觀雙修)와 돈오점수(頓悟漸修)의 두 가지 수행원리를 중심으로 탐색하였다. 지관쌍수는 ‘그침’(止)의 수행과 ‘살핌’(觀)의 수행이 동시에 이루어져야 할 것을 역설하는 수행의 원리로서, 수행의 ‘내용’에 초점을 두면서 불교수행의 독특한 성격을 드러낸다. 한편 돈오점수는 수행의 ‘과정’에 주목하면서, 수행의 과정과 수행의 목적과의 관련을 문제 삼는다. 수행의 기준으로서의 돈오는 수행의 과정에서 생기며, 그 기준은 수행의 과정을 통하여 확립된다. 불교의 수행이론은 메타프락시스적 관점에서 선명하게 드러날 수 있으며, 그 이상으로, 메타프락시스의 전형으로 간주될 가능성이 있다.The purpose of this paper is to explore the possibility of interpreting Buddhist practice from the viewpoint of metapraxis. This possibility arises from the understanding that the nature of Suchness[Mind-Nature] identified in Buddhism can be understood as being established through Buddhist practice. In this paper, Buddhist practice is understood based on two principles of practice: balanced practice of concentration ＆ contemplation[止觀雙修] and gradual cultivation followed by sudden enlightenment[頓悟漸修]. The former principle that reveals the unique characteristics of Buddhist practice focuses on simultaneity of concentration and contemplation. The latter principle focuses on the process of Buddhist practice, and is concerned with the relationship between the process and the purpose of Buddhist practice. Sudden enlightenment as the standard for Buddhist practice occurs in the process of practice, and the practice becomes more complete by sudden enlightenment. The theory of Buddhist practice can be clearly understood from the viewpoint of metapraxis, and beyond that, it can be regarded as a model of metapraxis.

An Aristotelian Interpretation of Bojo Jinul and an Enhanced Moral Grounding

This paper explores the eclecticism of Bojo Jinul (1158–1210 CE), who is arguably the most influential historic figure in establishing and developing the Buddhist monastic institution of Korea. As a great harmonizer of the conflicting Buddhist trends in the late Goryeo period, Jinul not only shaped the foundation of the traditional monastic discipline balanced between theory and practice but also made Korean Buddhist thoughts known to a larger part of East Asia. I revisit the eclecticism of Bojo Jinul on harmonizing the two conflicting understandings of enlightenment represented by Seon (Cha’n) and Gyo (Hwaeom study) schools: the former stressing sudden enlightenment by sitting mediation and oral transmission of dharma and the latter stressing gradual cultivation by the formal training of textual and doctrinal understanding specifically on the Hwaeom Sutra. Utilizing the metaphysics of Aristotle, I confirm the logical validity of his eclecticism and address some of its moral implications.

Research on Developing Students' Ability to Solve Complex Engineering Problems through Gradual Training

Solving complex engineering problems is the requirement of engineering practice for the training of talents in Higher Engineering education. It requires engineering graduates to master the ability to solve complex engineering problems. The certification of engineering education clearly stipulates the knowledge, ability and quality requirements for solving complex engineering problems. The gradual cultivation of students' ability to solve complex engineering problems has the characteristics of continuity and periodicity. It conforms to the process from mastering basic skills, practical ability, innovative ability to finally forming the ability to solve complex engineering problems. It conforms to the rule of excellent output. Based on the analysis of the quality requirements of graduates, this paper puts forward the gradual cultivation of students' ability to solve complex engineering problems. By optimizing the curriculum system and innovating the teaching content, the cultivation efficiency and quality of college students are improved, which provides strong support for the cultivation of talents with innovative consciousness and ability to solve complex engineering problems.

The Emotional Expression of Art through the Process of Sudden Enlightenment with Gradual Cultivation

The Emotional Expression of Art through the Process of Sudden Enlightenment with Gradual Cultivation

Innermost reconciliation through vipassana

Health is described by the word swasth in Sanskrit which means to be established in the self. Health is really moment to moment awareness and this can be obtained through meditation.
 Reconciliation means to restore the compatibility or harmony and to restore sacred. while practicing reconciliation, we reconcile our self to the truth that in this movement, there are painful differences or polarities between you and another and rather allowing your heart to become closed to the another it tremendous cost to your wellbeing, it draining your energy in hopeless demands that what has already happened or not to be true.
 Vipassana is the word in Pali language translated as “Insight a clear awareness of exactly what is happening as it happens. Vipassana is a direct and gradual cultivation of mindfulness or awareness. The main effect of the practice is that we get a deep understanding of the nature of our self. It brings inner peace ultimately restore compatibility or harmony.

The Re-Invention of Korean Sŏn Buddhism in the Late Chosŏn: Paekp'a Kŭngsŏn and His Three-Fold Chan Taxonomy

In the late Chosŏn period, Paekp'a Kŭngsŏn 白坡亘璇 (1767–1852) attempted to reestablish the identity of the Korean Sŏn tradition, which had been associated with the Linji school in its lineage and the Heze school in its practice. Paekp'a employed Linji's teaching of "three statements, three mysteries, and three essentials" as a link between the two different traditions. And based on Linji's teaching, Paekp'a laid out a three-fold taxonomy of Chan. In this taxonomy, he promoted the Linji school, with which the Korean Sŏn tradition claimed to be affiliated genealogically, as the supreme Chan school; he also unified the Korean Sŏn and Linji traditions soteriologically by placing the Heze scheme of Buddhist practice, the so-called "sudden awakening followed by gradual cultivation," in Linji's teaching. In so doing, Paekp'a not only redefined Chinese Linji Chan, but also completed the process of its assimilation into the Korean Sŏn tradition.

A Sharp Turn toward the Market: Economic Reform in Russia (1992–1998) and Its Consequences

By analyzing and systematizing the literature accumulated over the past twenty years on the history of reforms, we can put in order the existing views on the processes that took place during these transformations and de ne a new vector in understanding the socio-economic development of Russia in the last decade of the 20th century and the rst decades of the 21st century. The rst step in this direction is the analysis of publications that re ect the preparation, progress and results of the contemporary economic reforms in the 1990s. The historiographic review includes the monographs written both by the advocates of the shock therapy, and their opponents and critics, rst of all, Members of the Russian Academy of Sciences. The study of this literature allows to reveal the spectrum of opinions on whether the shock therapy was the preferred version of transformations, on assessing the results of reforms by the end of the 1990s and the opportunities for alternative ways to make the transition from a planned to a market economy. In particular, the advocates of the «shock therapy» refer to the threat of famine and civil war to justify decisions that led to decline in output, hyperin ation and other negative trends. Their critics point out that the lack of public support caused the market reforms to fail. By acknowledging the obvious, i. e. a signi cant deterioration of economic indicators, the advocates see their success in establishing the system of market institutions, and, on this basis, insist there was no alternative to implemented version of reforms. In turn, their opponents believe that the alternatives to the «shock therapy» existed, and their distinctive feature would have been the gradual cultivation and not the forced administrative introduction of market economy institutions.

The Power of Professional NP Associations

Marilyn W. Edmunds PhD, NP A s a nurse practitioner (NP) involved with developing the NP role since its inception, I’ve had a lot of experiences over the years. I have seen many students in NP programs realize the vulnerabilities of NP reimbursement, constraints on scope of practice, and inequities in the system that keep NPs invisible to providers. Without knowing the history of these barriers to practice, nor the gradual cultivation of allies over the years, they want to tackle these problems themselves. They soon realize that they have little credibility within the system and no one willing to listen to them. The truly committed students usually discover that their NP professional association has already been dealing with these issues, and these organizations have earned the credibility to have people listen to them and have made progress on these problems. One of the most touching things I ever witnessed was an impassioned defense of NPs preceding a vote on an NP-related bill in the Maryland House of Delegates. This representative, the husband of a physician, asked his colleagues to support NP legislation. He said his physician wife had implored him to do everything he could to see passage of the legislation because NPs deserved to be able to practice in Maryland—they had earned it by their competent and compassionate care of patients. As members of the NP Association of Maryland, we stood in the assembly hall gallery with tears rolling down our cheeks as we heard this man advocate for NPs when we had exhausted every other means to advocate for ourselves. Our legislation passed, and this was an empowering time for NPs in our state. Through my research and writing about NP professional role development over the years, I have received many letters that suggested that some NPs didn’t belong to any professional NP organization—that the professional journal was “their professional association.” While an NP journal may describe the issues and call for action, it is the local and national NP organizations that make change possible at the state and federal levels, where meaningful policy changes are so essential. NPs can never cease to be vigilant about health care legislation and how it will impact their practice. Our practice is far more fragile than many would ever dream. The easiest way to take this professional responsibility seriously is to support your state and national NP organizations with your dues and your actions in response to their requests for letters or information. Then take your turn serving in these organizations. Share your enthusiasm, your experiences with patients, your own network of connections and supporters. Give a year to support your NP organization. All NPs are busy. The continuing support of ill patients is a heavy weight to carry, the need for continuing education constant, the need for NP risk-reduction practices growing. All these efforts are recognized and supported by your state and national NP organizations. Please stand by your organizations so these groups can stand up for all of us.

On Early Buddhist Practice from the viewpoint of Sudden Enlightenment Gradual Cultivation(頓悟漸修)

On Early Buddhist Practice from the viewpoint of Sudden Enlightenment Gradual Cultivation(頓悟漸修)