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楞嚴經的五教判思維解析=The Analysis of the Thoughts of the Five Teachings Classification in the Śūraṅgama Sūtra
Author 熊琬 (著)=Hsiung, Wan (au.)
Source 華嚴學報=Journal of Huayen Buddhism
Pages27 - 97
Publisher Url
Location新北市, 臺灣 [New Taipei City, Taiwan]
Content type期刊論文=Journal Article
Note1.作者單位:海雲華嚴研究所所長Honoary Director, Hai-Yun Graduate Institute of Huayen Study 。
Keyword五教=Five Doctrines; 教判=Classification of Teachings; 真心=true mind; 妄心=delusive mind; 破識顯根(捨識用根); 耳根圓通

Taking advantage of Ānanda's adverse encounter with the Mātaṅga girl, the Buddha by questioning Ānanda regarding the causes and conditions for the reason at the time of his leaving home elicited the main focal point of the Sūtra. The motivation of the "arousal of the Bodhi-mind" for the causes and conditions for leaving home is the key proposition in regards to the entry into the Dharma. If it is from "the thirty-two marks of the most superior sublimely absolute outstanding characteristics", then it is a misappropriation of the mind. That is utilising "a delusive mind (the mind of arising and perishing) as a cause for entering the path of learning Buddhism, which means, "If the causal ground is not proper, then one would yield a distorted result." Therefore, the Buddha taught, "All sentient beings from the beginningless time are in a continuous cycle of life and death" means, "they do not know the constant abode of the True Mind" and hence misused "a delusive mind," consequently there is saṃsāra. If there is a difference between the Truth and delusions, then this belongs to the classification of "Elementary Doctrine." Subsequent to this, from "the Seven Places of the dialectic deconstructions" to argue against the case that "the delusive consciousness" is not "the mind." Moreover, the starting point for learning Buddhism should be seeking to adopt this "(true) mind," if this "(true) mind (the mind of not-arising-nor-perishing) is external to "the delusive mind," is sought separately, then it is apprehensive whether there is any place where it can be sought at all. "The ten manifestations of insightful views" means "a true mind" is manifested from within "a delusive mind". This is "directly pointing to a True Mind according to the capability of the faculties." This "there is Truth in delusion" is the teaching of "the Final Doctrine." Consequently, "a coherent combination of the four topics is the nature of the constant abode" is to clarify that the five skandhas, the six entrances, the twelve āyatanas, and the eighteen dhatus are the nature of Tathagata-garbha. There is nature within the phenomena in "the thoughts of Tathagata-garbha" is the teaching of "the Final Doctrine." In addition to this, "The Perfect manifestation of the seven Great Elements is the nature of universality" as the contemplation of "Non-obstruction among phenomena" is the teaching of "The Sudden Doctrine." Finally, within "the six sense-bases", the subtle selection of the Dharma gate of Avalokiteśvara, is the "Perfect Penetration of the Ear Sense-organ" and the method of sequential cultivation.
Table of contents一、前言:從華嚴五教判說起 32
(一)小乘教 39
(二)大乘始教,復分為二 39
1. 相始教 39
2. 空始教 39
(三)終教 40
(四)頓教 40
1. 「宗門之頓」40
2. 「教門之頓」41
(五)圓教 41
一、緣起──由遭摩登伽女難說起 48
二、妄識無處、非心、無體──執石為玉 51
(一)妄識無處 51
(二)妄識非心 51
(三)妄識無體 53
三、妄識與真心之間:帶妄顯真、剖妄出真】──真、妄不二──「終教」思維 56
(一)剋就根性直指真心 56
(二)帶妄顯真 57
1. 「第一番」──「指見是心」 57
(三)剖妄出真 59
五、圓彰七大即性周遍 61
六、從根解結入圓通義 63
七、流轉與還滅均在六根 69
八、結解因次第,六解一亡──綰巾六結 73
九、觀音耳根圓通 74
(一)「歸元性無二,方便有多門。」 74
(二)獨選耳根 75
(三)此方真教體,清淨在音聞 78
十、耳根圓通之修法──獨選耳根 81
結論 86
附:【大勢至菩薩念佛圓通章】── 勢至根大分 88
主要參考書目 97

ISSN22226685 (P)
Created date2019.06.06
Modified date2022.12.08

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