---
title: "湛然圓澄禪師語錄 · 白蓮寺放生社記"
description: "湛然圆澄禅师语录由明代禅宗高僧湛然圆澄所述，其门人明凡记录，丁元公与祁骏佳编撰。该书成书于明末佛教复兴时期，收录圆澄禅师的开示、法语、公案及书信，集中体现其禅学思想与修行指导，倡导直指人心、见性成佛的曹洞宗风。作为明代禅宗重要文献，该语录不仅传承了临济与曹洞宗的精髓，对后世禅修者具有深远影响，是研究明清佛教禅宗思想与实践的重要典籍。"
url: "https://rushiwowen.co/en/r/cmcxr5xst00lci904cva14i1a"
---

### 白蓮寺放生社記

> Record of the Life-Release Society at White Lotus Temple

夫地水火風。乃人物共稟之體也。見聞知覺。亦人物等具之性也。性體既等。寧有好生惡死之心而不等乎。宋儒以為人靈物蠢。當供人享。此逆天理損仁德之語也。莊周有云。子非魚。安知魚之樂。答云。子非吾。安知吾不知魚之樂。如此則人尚不知人。又安知物盡蠢。而當供人之享耶。若以宋人之言為然。則惻隱之心。體物之念。又何施焉。上古之世。未有五糓。飲血茹毛。習以成俗。春秋之時。君臣父子。尚不相保。況及于物。故於賓朋交際禘祭之禮。未能盡絕。而聖賢何甞不痛心哉。觀夫聖人却子路之禱。大賢創聞聲之誡。寧不為啟人之微意也。惟佛大聖人為四生慈父。恩沾沙界。澤及昆蟲。使人明罪福。識因果。彰報應。殆盡體無遺之道也。然人黠慧。籍宋人之言。資克饞口。非特來生之冤對難迯。抑且惻隱之心喪盡矣。茲者許居士與白蓮寺諸師友。共結放生社於寺首。每人日出錢一文。無繁費也。遇生即放。不定時日。無濫殺也。所用微而所積大。實得聖賢之深意矣。余嘉其德而立之記。若夫先聖賢好生之德。憫物之情。余不得而盡知之。但請考諸方冊。可以備矣。

> Earth, water, fire, and wind form the shared substance of all living beings, both human and animal. The capacities to see, hear, feel, and know constitute a shared nature as well. Since substance and nature are the same, how could the desire to live and the fear of death differ between humans and animals? The Song Confucians claimed humans are intelligent while animals are dull, and therefore animals exist solely for human consumption. Such sayings defy heavenly principle and harm the virtue of benevolence. Zhuangzi once said, "You are not a fish—how do you know the fish's joy?" The reply came: "You are not me—how do you know that I do not know the fish's joy?" If even humans cannot fully know other humans, how can we claim that all animals are dull and exist merely for human enjoyment? If we take the Song scholars' view as correct, then what purpose would compassion and concern for others serve? In ancient times, before the five grains were cultivated, people drank blood and ate raw meat—such was custom. During the Spring and Autumn period, even rulers and subjects, fathers and sons, could not trust one another, let alone spare animals. So, in rituals of hospitality and sacrifice, killing could not be entirely abolished. Yet how could the sages not have grieved over this? Consider how Confucius rejected Zilu's request for a prayer; or how Mencius established the principle of "not bearing to hear the cries of animals." Were these not subtle teachings meant to awaken people? Only the Great Sage Buddha, the compassionate father of all four forms of life, bestows grace upon every realm—his kindness extends even to insects. He teaches people to understand blessings and transgressions, to recognize cause and effect, and to see the nature of retribution—thus revealing the way of perfection without omission. However, clever humans, using the Song scholars' words as an excuse to satisfy their greed for meat, not only will find it hard to escape the karmic debts of future lives, but will also utterly lose their capacity for compassion. Now, Layman Xu and the teachers and friends of White Lotus Temple have jointly established a Life Release Society at the temple. Each person contributes one coin per day—no heavy expense. They release any living beings they encounter, without setting fixed times—no wanton killing. The cost is small, yet the merit is great, truly capturing the profound meaning of the sages. I praise their virtue and have written this record. As for the sages' and worthies' virtue of cherishing life and their compassion for creatures—I cannot fully describe it here. But if you wish to learn more, just examine the scriptures and records—you will find it all there.