---
title: "湛然圓澄禪師語錄 · 金剛三昧經註解序"
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/cmcxr5xst00lki90417hf9klo"
---

### 金剛三昧經註解序

> Preface to the Commentary on the Diamond Samadhi Sutra

夫真心獨露。若皓月之朗於太虗。法性無虧。似驪珠之耀於滄海。了了不昧。日用明明。無生即生。以真如不守自性而變現隨緣。生即無生。以實相本來無物而一塵不受。求之叵得。如木中火。決定是有而方處無憑。體之即神。比鏡內花。儼然可見而取不能得。無方妙用。猶映色之摩尼。影雖移而體實不變。具足本來。若迷家之貧子。身雖困而寶未甞無。嗟夫。我輩沉埋曠劫。迷背日深。本有家財。致生難認。良繇不逢善友。開悟何從。故我如來。離兜率降王宮。捨富貴逃雪嶺。苦行六年。覩明星成道。作眾生之慈父。為九界之師宗。三七思惟。法輪大轉。葢為利鈍難齊。所以教分漸頓。四十餘年。欲說不能說。權實互覆。涅槃時近。欲休不能休。罄示一心。其猶握金剛劍。用斬羣疑。豎正法幢。破諸邪惑。革小乘而純入一乘。會百川而同歸大海。真救病之良藥。運寶筏以濟人。是故世尊無問自說。既甘露而普救沉疴。伽陀說偈贊揚。鼓琵琶而相席打令。解脫發廣問之端。知六度皆歸無相。心王間無生之義。識三行惟一自心。無住示法身。非來非去。大力啟果德。有證有修。身子重聞一偈之因緣。達真空具含四德。梵行守真修之一味。即俗諦頓具四緣。地藏騰七品之餘疑。阿難請一經之名字。始末究竟。祇是一心前後辨明。寧逃法性。惜乎澆漓末世。妙典難逢。茲得無瑕師。夢祈神授。刻此流通。旨奧文奇。讀者彷彿。繇是不揣愚庸。伸此管見。若夫昔人片言而擲地金聲。一語而大千廣被。余何敢言。但心慕大乘。鄉希贊嘆。奈聖言莫測。凡智叵思。倘或誵訛。願施懺悔。

> The true mind stands alone, like a bright moon shining in the vast sky. The nature of reality is whole, like a pearl glowing in the deep sea. It is eternally clear and radiant in daily life. Non-arising is precisely arising—because true suchness does not cling to its own nature but transforms according to conditions. Arising is precisely non-arising—because ultimate reality is originally empty, untouched by even a single atom. Search for it and you cannot find it, like fire within wood—it definitely exists, yet there is no fixed place to grasp it. Experience it and it becomes manifest, like a flower reflected in a mirror—clearly visible, yet impossible to take hold of. Its wonder is beyond measure, like a magical jewel that reflects all colors—the image moves, but the substance remains unchanged. It is originally complete, like a poor child who left home—though trapped by hardship, the treasure within him was never lost. Alas, we have been sunk in delusion for countless eons, turning our backs on the truth more deeply each day. Though we possess our inherent wealth, we lose sight of it and cannot recognize it. This is all because we never encounter a good teacher—how else could we awaken? So our Tathagata left the Tushita heaven and was born into a royal palace. He abandoned wealth and luxury and fled to the Snow Mountains. After six years of harsh practice, upon seeing the morning star, he attained enlightenment. He became the compassionate father of all beings and the teacher of the nine realms. For three weeks he reflected, then began to turn the great Dharma wheel. Because people’s capacities are so different, he taught both gradual and sudden paths. For over forty years, he wanted to teach but could not fully teach—he concealed and revealed the provisional and ultimate truths. As the time of his nirvana drew near, he wanted to stop but could not stop—he fully revealed the one mind. It was like wielding a vajra sword to cut through all doubts, raising the banner of true Dharma to break false views, transforming the lesser vehicle into the one vehicle, converging all rivers into the single ocean. Truly this is the supreme medicine for saving beings, sending the precious raft across to rescue people. Therefore the World-Honored One taught without being asked. With the sweet dew of Dharma, he dispelled sickness. He spoke verses and praised—like playing the pipa, he matched the moment and gave the perfect response. The Liberation Bodhisattva asked the first questions, showing that the six perfections all lead to non-attachment. The King of Mind asked about the meaning of non-arising, understanding that the three practices are just the one mind. Non-abiding reveals the Dharma body: neither coming nor going. Great Strength reveals the resultant virtues: there is realization and cultivation. Sariputra heard the story of a single verse again—realizing that true emptiness contains the four perfections. Brahma Practice of pure cultivation—the mundane truth fully embodies the four conditions. Earth Treasury asked the remaining questions of the seventh assembly. Ananda requested the title of the sutra. From beginning to end, it is just the one mind. Explained again and again, it cannot escape the nature of Dharma. But sadly, in this degenerate age, such a sublime scripture is rarely encountered. To those like Master Wuxia, who prayed and received divine guidance to carve these teachings and circulate them, its meaning is profound and its language is wondrous—yet readers still struggle. So I, in my ignorance, have humbly offered this small insight. In the past, others could utter a single phrase and it would ring like gold struck on the ground—one word could spread throughout the universe. How could I dare to claim such a thing? But I aspire to the Great Vehicle and hope to sing its praises. Still, the sacred words of the Buddha are profound, and ordinary wisdom cannot fathom them. If I have made any mistakes, I repent and seek forgiveness.