---
title: "湛然圓澄禪師語錄 · 重刻正法眼藏序"
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/cmcxr5xst00lri904g8rp2gmm"
---

### 重刻正法眼藏序

> Preface to the Re-engraved Treasury of the True Dharma Eye

正法眼藏者。難言也。請以喻明。譬如眼之洞見森羅萬象。取之無窮。用之無盡。故名曰藏。夫藏者。含藏最廣。邪正相襍。涇渭難辯。甚至邪能奪正。正反為邪。故泉眼不通泥沙立壅。法眼不正。邪見層出。剔抉泥沙而泉眼通。剪除邪見而法眼正。自非至人。其何擇焉。昔竺乾有九十六種背正趨邪。二十八人摧邪持正。逮我東土。白馬西來。正教始興於濁世。名相尋陷於邪宗。繇是達磨大師。掃除繁萎。直示本心。嗣後五宗分派。各別門風。會其樞要。卓乎純正。詎意人根䆮劣。法久弊生。或承虗接響。以瞎枷盲棒。妄號通宗。或守拙抱愚。以一味不言。目為本分。彷彿依稀。自稱了悟。或搖唇鼓舌。以當平生。如是有百二十家癡禪。自賺賺人。淪溺狂邪。故我大慧老人。承悲願力。運無畏心。決擇五家。提挈最正者。凡百餘人。裒以成帙。目曰正法眼藏。是書也。如懸白澤裘精妖喪魄。秉金剛劍。魔外潛踪。四七古錐宗眼。二三老漢家珍。不涉程途。一覧具足。知為後學指南無加此矣。時有普善菴沙門慧悅居士春門徐弘澤。自慶奇遇。嗟彼未聞。冀報佛恩。募資重刻。屬余為序。以貽同志。而參學者。即使游法界無邊之門。融古今剎那之念。猶是功勳邊事。若能了悟。則自心何知。自眼何見。非見非知。是真得正法眼藏者矣。

> The Treasury of the True Dharma Eye is difficult to describe in words. Let me use a metaphor to explain. Imagine the eye, which sees clearly all the myriad phenomena before it. What it perceives is inexhaustible, and its use is endless—hence the name "Treasury." A treasury contains the widest range of things: both the true and the false mix together, making it as hard to distinguish them as the clear waters of the Jing River from the muddy ones of the Wei. At times, the false can even overpower the true, and the true can be turned into falsehood. Thus, when a spring's eye is blocked, sand and mud pile up; when the Dharma eye is obscured, wrong views emerge layer upon layer. Clear away the sand and mud, and the spring flows freely. Root out wrong views, and the Dharma eye becomes clear. Only those who have attained the highest understanding can make such choices. In ancient times, in India, there were ninety-six types of deviation from the truth toward falsehood, and twenty-eight men who crushed falsehood and upheld truth. When Buddhism came to our Eastern Lands, the white horse carrying the scriptures arrived from the West, and the true teaching began to flourish in a defiled world. However, its names and forms soon became entangled in heretical doctrines. Thus, the great master Bodhidharma swept away this excess and directly revealed the original mind. After him, the five schools branched out, each with its own distinctive style. Yet their essential points were gathered together and remained pure and correct. Unfortunately, as people's faculties gradually declined, the Dharma, long established, began to produce defects. Some took hollow echoes and blind shouts as their practice, mistakenly claiming to understand the profound teachings. Others clung stubbornly to silence, regarding simply not speaking as the fundamental principle. Still others vaguely imagined they had awakened, mistaking vague resemblance for true realization. Some merely wagged their tongues and rattled their lips, thinking this was the whole of their spiritual life. In this way, there arose one hundred and twenty schools of "deluded Zen," deceiving themselves and deceiving others, sinking into madness and heresy. Therefore, our great master Dahui, driven by his compassionate vow and wielding a fearless mind, made a careful choice among the five schools. He selected over a hundred of the most correct teachings and gathered them into a collection, which he entitled \*The Treasury of the True Dharma Eye\*. This book is like hanging up the pelt of a mythical beast that drives away all evil spirits, or wielding a vajra sword that makes demons and heretics vanish without a trace. The essential points of the forty-seven ancient masters and the treasured insights of two or three old patriarchs are all here, without any need for travel to distant places. Opening this book, you will find it complete. It is truly the best guide for later practitioners. At that time, the monk Huiyue of Pushan Monastery and the layman Xu Hongze, a scholar of the Spring Gate, rejoiced in this rare encounter and lamented that others had not yet heard of it. Eager to repay the Buddha's kindness, they raised funds to reprint the text and asked me to write a preface to pass on to those of like mind. For those who practice and study: even if you roam through the boundless gates of the Dharma realm and merge past and present into a single moment, that is still a matter of cultivated merit. But should you truly awaken—where does the mind know anything, and where does the eye see anything? When there is no seeing and no knowing, that is truly attaining the Treasury of the True Dharma Eye.