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73 384414 4 452536 携 508 55 6 50 470ac 1998 2 106110 1991 4 5253 4 35 8 2835 1977 6 3 86 100 迹 2000 5 129165 130136 118132 121123129130 167178 34 1 1985 12 202205 55
74 5 6 7 5 5859 6 40 833c834b 40 834b 7 40 839a
75 8 9 10 畺 613681 麄 11 12 8 12 268a 9 272c 10 畺 12 346a 11 47 439a 12 37 250a
76 13 699 14 15 10481116 16 1173 17 9641032 18611940 18 18691948 19 13 47 25a 14 699 2003 9 67 15 47 44a50b61b 16 37 361c 17 12 329c 18 2002 5 200207 19 52 1988 2 145
77 20 20 47 3c
78 21 22 23 24 21 40 834c 22 1984 10 1023 1044 1030 1031 23 40 833a 24 40 835b
79 25 26 27 25 47 2b 26 10271028 27 47 287b 麿 1986 3 190236 226 畺 12 346a 1991 883 1995 2133 Endorphin 1996 1934
80 28 28 29 12 535c 47 138c
81 29 29 40 834c
82 30 31 32 33 34 30 3 50 31 1 343 32 152 153 33 40 834b 34
83 35 36 畺 12 346a 35 40 834b834c 36 浄仏 2001 114119
84 37 38 39 37 駄 115 38 10251033 1034 39 1035 梶 梶 観 21 1993 2 1 21 39
85 40 1) 2) 41 42 1) 2) 3) 40 40 839ab 41 42 会 1996 1 311 89
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88 48 49 50 51 52 53 48 40 831b 49 50 40 828a 47 424a 51 会 1333 2426 52 6 25 103a 8 25 117c 53 30 167ac
89 54 55 56 57 54 観 国仏 仏 1986 11 256268 263265 55 会 1333 29 30 56 40 838c 57 1992 201202
90 + 58 59 60 58 + 202 59 7677 60 1 47 78a
91 61 9891060 62 15541628 63 64 65 61 1995 146 62 5 48 1067c 63 147 382a 64 40 838c836c 65 47 1a
92 66 67 68 66 40 828a 67 6162 1997 4 129 131 144152 68 37 235ab
93
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95 The Observing Emptiness of Tánluán -- A Study of Continuity of ten recitations and Rebirth but Non-rebirth Jian-Huang Chen Abstract Tánluán left home to enter the Buddhist monastic system in Wutái shan when he was fourteen, and studied Buddhist and non-buddhist scriptures and treatises diligently. He especially liked The Madhyamaka-sastra (Zhonglùn), The Sata-sastra (Bailùn), The Dvadasanikaya-sastra (Shíèr mén lùn), Mahaprajñaparamita-sastra(Dàzhìdù lùn), as well as Buddhist scriptures corresponding to the meaning of the observing emptiness (kongguan) related to mahayana. When he was newly renounced his secular life, he was not a believer of pureland, but a scholar of Kongguan School. Not until his old age when he started the pureland studies, he spent forty years in the apprehension of the essential emptiness of existence. He not only inhereted Sengzhào emptiness thoughts, but also took Nagarjuna and Vasubandhu s thought in. This paper is a study of Continuity of ten recitations and Rebirth but Non-rebirth trying to explore how Tánluán use kongguan to develop Assistant Professor, Department of Foreign Languages and Applied Linguisotics, Ynan Ze University
96 pureland teaching. First, the paper presents how Tánluán elucidated the meditation methods, then explains the Rebirth but Non-rebirth thought from the meaning of kongguan. The continuity of ten recitations is the guidance to direct the sentient being of lower class or the most inferior of the inferior from the evil karma. The rebirth but Non-rebirth is the guidance of the sentient being of higher class as the awakening of the original enlightened mind. There are distinctions between the two. He said in his book review Wangsheng lùnzhù, Knowing birth as non-birth is the higher class of sentient being. The lower class of sentient being need to make use of ten recitations to achieve rebirth. Such description clarifies the distinctions; two aparted thoughts with close relations; from which relation we see the thought of emptiness in Tánluán s teaching. Keyword:Tánluán, observing emptiness, Continuity of ten recitations, Rebirth but Non-rebirth