How to Make “Sudden Enlightenment Followed by Gradual Cultivation” Possible: Three Modes of Meditation , Organs Awakening and Classical Methodology of Hermeneutics In Zheng Mai Shu of Śūraṅgama Sūtra

• Main Authors: Duo Chao, 趙鐸
• Other Authors: 徐聖心
• Format: Others
• Language: zh-TW
• Published: 2017
• Online Access: http://ndltd.ncl.edu.tw/handle/73y737

碩士 === 國立臺灣大學 === 中國文學研究所 === 105 === In the Ming dynasty, because many Intellectuals regarded “sudden enlightenment followed by gradual cultivation”(頓悟漸修) as an important concept, many Buddhists paid attention to interpret “Śūraṅgama Sūtra”. Among all interpretation of “Śūraṅgama Sūtra”, “Zheng Mai Shu of Śūraṅgama Sūtra”(楞嚴經正脈疏) written by Jiaoguang Zhenjian(交光真鑑) is the most admirable and Controversial book. The book is good at clarifying the different relationship between different paragraph. He criticized old interpretation using unapplicable concept to misinterpret text . That’s why Jiaoguang Zhenjian named his book “Zheng Mai Shu” Actually, the reason why Jiaoguang Zhenjian clarifys the different relationship between different paragraph is pointing out the exactly way of practicing Buddhist rules. In other words, the paragraph of Śūraṅgama Sūtra makes the exactly way of practicing Buddhist rules workable. That is the other meaning of “Zheng Mai Shu”. The exactly way of practicing Buddhist rules is “Sudden Enlightenment Followed by Gradual Cultivation”. In Zheng Mai Shu, there are two parts in the Śūraṅgama Sūtra: teaching and practicing. In the teaching part, there are two ways to realize “the nature of heart”: “sense organ”(根) or “consciousness”(識). Jiaoguang Zhenjian distinguished which one is the correct way. “The nature of heart” is not only “not transcendent” but also “not experienced”. Due to “not experienced”, Practitioner can practice Sudden Enlightenment. Due to “not transcendent”, Practitioner can practice gradual cultivation. In conclusion, there are systematic descriptions about omnipresent “the nature of heart ” and “the ignorance to the nature of heart”. In the practicing part, there is a gradual cultivation without regarding “the nature of heart” as anything. This kind of gradual cultivation is the perfect penetration of the ear faculty(耳根圓通)。 Jiaoguang Zhenjian claimed that the kind of self cultivation is better than “Zhiguan of Tiantai School”(天台止觀). Compare to “Yuan Tong Shu of Śūraṅgama Sūtra”(楞嚴經圓通疏), we will find out how Youqi Chuandeng(幽溪傳燈) found out the exactly Tiantai way of practicing Buddhist rules in Śūraṅgama Sūtra. Therefore, in the end of my article. There is a thinking mode of opposition in the process of mutual negation. That why Jiaoguang Zhenjian regarded Zhiguan of Tiantai School as using consciousness instead of using sense organ. In conclusion, annotators usually display their ideal self cultivation through organizing relationship between different paragraph. In the process of interpreting text, annotators incorporate the classic book into their own sects. Meanwhile, annotators absorb the new concepts in the classic book in order to enrich the teaching of their own sects. This is a suitable way to understand the history of interpreting Śūraṅgama Sūtra between Huayan School and Tiantai School. This is also a important issue that how to make “sudden enlightenment followed by gradual cultivation” possible by interpreting “Śūraṅgama Sūtra” in Ming dynasty.