| 摘要: | 本研究主要從《楞嚴經》的心性理論出發，闡釋真心與妄心之內涵，並依循本經之脈絡，探討破妄顯真的次第，期佛教行者進入實修前，藉由深入分析心之「相」，進而明其「體」與「用」。本篇聚焦探討真妄二心。首先，藉由「七處徵心」、「兩種根本」、「六識虛妄」、「十番顯見」等理論針對本經之心性系統進行爬梳，以明真心與妄心之別，並指出眾生因不識常住真心，為不能脫離輪迴和成就佛果的根本原因。其次，以「四科七大」之如來藏性，破相妄顯性真。藉由破「四科」之虛妄，進而顯「七大」之本真，從根、塵、識之關係，引出眾生的身、心、世界生滅之相，實為如來藏性，具有常住、妙明、不動周圓的妙真如性。四科之體性非屬因緣自然，而七大乃隨心應量顯相。最後，從修持實踐面向探討，說明修持「真心」的方法及原則，須通過發起大乘菩提心，始能成就道業。其根本為「二決定義」，即：一、正確的「因地發心」，二、從生死根本「六根」著手，得以捨妄歸真。針對本經對真、妄心性義理之爬梳，做系統論述，並引申出修行實踐的原則，期能做為修行上理論回歸之依據。
This paper studies that the system of Mind Nature Theory from the Śūraṅgama Sūtra in order to explain the meanings of true and delusive minds. In hope to reveal the essence and function of mind prior to entering the true practice, this paper analyzes the nature and form of the mind, the cultivate principle in the sutra, and explores the sequence of eliminating illusion to display reality. This paper focuses on exploration of the true and delusive mind. Through the research on the “Seven Locations of the Delusive Mind,” “Two Roots of Mind,” “Delusions from the Sixth Consciousness,” and “Ten Aspects of Insightful Views,” it enables one to understand the differences between delusion and truth. By understanding that because sentient beings view delusions as real, it results in the incapability to liberate from the cycle of rebirth and attain the fruition of buddhahood. Moreover, this paper uses the “Four Topics and Seven Great Elements” to eliminate delusions and uncover the true nature. Through eliminating delusions from the “Four Topics,” in order to uncover the true nature with the “Seven Great Elements,” using the senses, dusts, and consciousness to relate to the rise and fall of being's form, mind, and realms. This is to understand the true nature of Tathāgatagarbha is permanent, profound, and unmoving. While the nature of the “Four Topics” is not according to the laws of causes and conditions, the “Seven Great Elements” reveal one's manifestation of form according to knowing. Lastly, to return to the practices, this paper explains the methods and fundamentals of cultivating the “True Mind” only succeeds through the aspirations of the Mahayana bodhi mind. The “Two Key Aspects of the Initial Mind” includes, first, to give rise to aspiration at the moment, and second, to practice from the “Six Senses,” to transform the delusive mind into the true mind. This paper aims to indicate the foundation of cultivation through systematic research on the meanings of the true and delusive mind in the sutra, as well as holding true to the principles of practices. |
