《楞嚴經》以「捨識用根」證「六根圓通」－－以交光真鑑的《正脉疏》為主=A Study of "the Abandonment of Consciousness and the Adoption of the Sense Organs" in the Surangama Sutra to Obtain " the Perfection of the Six Sense Organs "―based on the Jiaoguang Zhenjian’s Zheng Mai Shu
《楞嚴經》=the Surangama Sutra; 捨識用根=the abandonment of consciousness and the adoption of sense organs; 六根圓通=the perfection of the six sense organs; 生死輪迴=the reincarnation of life and death; 生死解脫=the liberation from life and death
This thesis is a study of the abandonment of consciousness and the adoption of the sense-organs in the Surangama Sutra to obtain the perfection of the six sense-organs as a possible way to liberate from the cycle of life and death. The Surangama Sutra is a sutra that speaks directly to the mind and enlightens one to the nature of one’s true mind, or Buddhahood. Motivation is the key to liberation. In theory, all living beings do not know the "abiding true mind"; instead they engage in false thinking, therefore trapped in the cycle of life and death. This is the reason why the Seven Locations of the Delusive Mind break the "delusional consciousness" as not the "mind". The two fundamental roots are to show that "there is the true mind in the delusional consciousness", which points directly to the true mind in the nature of organs. The four topics of the teaching show the Tathagatagarbha mind, and the abiding noumenon of the self. Penetrate the Seven Great Elements to the extreme surroundings. In practice, the "Great Samadhi of Surangama" is the ultimate source of the dharma without movement and destruction. In nature, the essence and use are evenly manifested; in practice, the effect and cause with one accord. In this way, all things are solid. The six sense-organs combine truth and delusion, so the reincarnation of life and death and its liberation depend on the six sense-organs as well. If they are turned around by things, then they will be confined in endless rebirths; if they can turn things around, then they will be liberated from life and death. The "consciousness" is the source of infinite obstacles, and the nature of the sense organs are the real entity; those who practice according to the "consciousness" achieve Pseudo- Samadhi, but after the total abandonment of the "consciousness", the Great Samadhi can be reached. Therefore, it is said that "the abandonment of consciousness and the adoption of sense organs" aim to give up the "six types of consciousness" by not taking forms as real, and to adopt the organ nature of the six sense-organs instead. This means that the cause-ground of practice is the neither- produced- nor- extinguished mind, by that the practitioner examines their vexations. Although there is a inherent Samadhi, the knots of the sense-organs are not removed. While and the substance is not deficient, the use is not yet developed. The elegant house needs a door to enter it by using the sense-organ to untie the knot. After returning to the source, we find the Buddha nature is not two. There are many expedient entrances. If but one part ceases and returns, all six functions will stop as well. The sense organs and the objects are of the same source. The bonds and the release are not two. The nature of consciousness is empty and false; it is like strange flowers in space. The sense-awareness arises because of the sense objects: the appearance of objects exists because of the sense-organs. The appearance and the perception, both devoid of nature, support each other like intertwining reeds. Therefore, you now base your knowledge on perception, which is fundamental ignorance. The absence of a view regarding perception is Nirvana -- the true purity of no outflows. The door to liberation is the purity of the six sense-organs. The sequence for releasing the knots is such that when the six are untied, the one
