而從天台諸師及幽溪傳燈，對於觀音耳根圓通的疏解中， 誠可看出其發自個人內修的法義體證，亦皆表達其對觀音耳根 圓通化度末劫的淑世用意。就此而言，其疏解之內容，自然也 無高下優劣之分。況且，幽溪傳燈除了疏解《楞嚴經》外，亦 曾領眾修行耳根圓通，其親修親證的解悟，實足以承先而啟後。 本文即於上述諸師的《楞嚴經》注釋作品中，針對觀音耳根圓 通法門，進行法義考查，期於諸師及幽溪傳燈的疏作教解上， 得到適切的反省與啟發。 In the assembly of Śūraṅgama, the twenty-five great practitioners called “Yuantōng Dàshì”, who had achieved perfect enlightenments related their own gateways towards the perfect enlightenments. Eventually, Bodhisattva Mañjuśrī uniquely chose the practice upon the organ of ear of Avalokiteśvara named “ěrgēn yuántōng” as the basic practice for the later sentient beings. In according to the correlative works of annotating or interpreting of the Śūraṅgama Śūtra, there were never lacking through the past generations. The amount of annotating works of the Śūraṅgama Śūtra was calculated as sixty-eight publications as of 1776. And the number of Tiāntāi annotators’ works seems to be considerable amongst them.
In addition to the extant three annotating works of the Śūraṅgama Śūtra which were authored by Yōuxī Chuándēng, some of the other concerning works finished by Tiāntāi annotators who were called “ancient masters”(gǔshī) in the writing of Yōuxī Chuándēng had been scattered and lost without any publication. Still, some annotated works which were produced by the other Buddhist sects were preserved. Though controversies happened between “Shānjiā” and “Shānwài” of Tiāntāi Sect then, yet Yōuxī Chuándēng got rid of the fence to collect their works together. Furthermore, some works discussed the practice upon the organ of ear of Avalokiteśvara to certain degrees including Jìngjiào Rényuè’s “Lèngyánjīng Xūnwénjì”, which was preserved in the Tripiṭaka, and both the works of Gūshān Zhìyuán and Yúnjiān Fǎshī which were merely collected in “Lèngyánjīng Jízhù” authored by Tóngzhōu Huáitǎn.
In the annotating works with regard to the organ of ear of Avalokiteśvara which were produced by the Tiāntāi masters and Yōuxī Chuándēng, we can find that the works came from their individual insight practices and they all performed the salvaging spirit of the organ of ear of Avalokiteśvara to rescue the sentient beings of final kalpa. On this point, the contents of their annotations ought to certainly be viewed as equivalence without high and low, superior and inferior. Moreover, apart from his annotating the Śūraṅgama Śūtra, Yōuxī Chuándēng also guided his followers to practice the perfect enlightenment of the organ of ear. His personal practicing and achieving the perfect enlightenment showed that he can inherit the ancestors and instruct the descendants. It will be proceeded a series of meaning research towards the practice upon the organ of ear of Avalokiteśvara in the works of the above-mentioned masters respecting the Śūraṅgama Śūtra. And hoping to obtain an appropriate reflection and inspiration through the annotations and interpretations out of those masters and Yōuxī Chuándēng.
