儒釋道三教的交涉與對話，在導人為善的教化功能上，無疑較易取得共識；在心性理論、修養工夫、生命境界等層面，也往往互為影響，可資融會之處頗多；然而世界觀的顯著差異，卻常形成彼此之間的齟齬。過去學界在討論中國近世三教關係時，鮮少著墨於世界觀的課題。本文則指出，晚明清初佛門中的諸多僧人與居士，均曾對三教世界觀的異同做出分析，開展出較諸過去更具會通傾向、且更多元豐富的論述，而這些觀點，有很大一部份環繞著對《楞嚴經》第四卷「世界相續」說的闡釋而展開。本文梳理這些相關文獻，依次就「《楞嚴經》世界生成論與儒、道思想之交涉」、「如來藏緣起論對氣化宇宙論之融攝」以及「溫陵戒環以五行解經之爭議」等面向進行討論，將這些未被注意的問題予以顯題化，在整體觀照、多元並陳的視角下，具體展示出這些論述的時代特色與理論貢獻，並彰顯《楞嚴經》在中國近世思想史上的特殊意義

Confucianism, Taoism and Buddhism may agree on the common goal of fostering good deeds in people; they share opinions about theories of the Mind and Human Nature, moral cultivation and desired spiritual stations in life, but rarely do they see eye to eye when it comes to conflicting worldviews. Past academic discussions about syncretic relations between the Three Teachings in the modern era rarely touch upon the issue of worldviews. This paper shows that many Buddhist scholars during the Ming-Qing transition have concerned themselves with the similarities and differences between doctrinal worldviews held by the Three Teachings and put forward arguments that are manifold and syncretistically inclined. A large part of these viewpoints came about from exegetic interpretations of the Śūraṃgama doctrine of 'worldly continuity', also aims to topicalize the discourse at three features of the arguments: how the continuity doctrine interacts with Confucian-Taoist thought, how the Tathāgatagarbha doctrine of dependent origination incorporates the Confucian-Taoist precept of Qi as the creator of all things and the controversy sparked by Zen master Jie Huan, who interpreted the Scriptures with the Confucian-Taoist concept of Five Elements. Through a holistic assessment of myriad perspectives, the zeitgeist and theoretical contributions behind these arguments will be revealed, thereby showing that the Śūraṃgama, in fact, holds a special place in modern Chinese intellectual history