---
title: "湛然圓澄禪師語錄 · 募刻華嚴經䟽鈔䟽"
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/cmcxr5xst00m3i904p6fckhcj"
---

### 募刻華嚴經䟽鈔䟽

> Engraving a Copy of the Flower Garland Sutra with Commentary

夫心源湛寂。智海汪洋。攝凡聖以同歸。融事理而莫剩者。其惟大方廣佛華嚴經歟。此經上中下三部。義趣淵深。信住向五位。後先並入。其猶芥納珍瓶而內外歷然。塵含法界而大小齊至者。無礙自在之謂矣。具斯妙利。憫世絕聞。繇是龍樹於龍宮簡閱。知凡輩何堪。特簡下部十兆餘言。傳流西竺。舉世稱奇。目如意寶。流我東土。十分之一。賢首竭苦行幾載。遇文殊而勸讀發明。清涼秉宿願多生。作䟽鈔而廣伸妙義。復得圭峰。繼弘斯道。聞之者焚身捨臂。思報佛恩。吾觀古人之用心。精誠竭力。󳯝相傳持。無非為慶己之奇逢。恐後世之絕續爾。邇來末學。鬪諍堅固。僧家以安適自居。公府以左道為禁。舉世不聞名字。何能少解真乘。佛祖于大寂定中。寧無悲愍哉。茲者嘉禾鹿園居士葉君。少游萟苑。為黌門之白足。晚究心宗。典義學之參頭。閱大小之教。探性相之微。還源復性。惟尚華嚴。義博文豐。無出大鈔。慨古板之將湮。欲新刻而繼世。奈何刻資須假眾緣。予美其誠。讚歎不已。聊書數字。用題薄首。少助影響之功。共成莫大之德。凡我同志。各出隻手。

> The true nature of mind is tranquil and deep, like a vast ocean of wisdom that gathers all beings, ordinary and holy, into one path, blending phenomena and principle without any distinction. This is precisely what the \*Avatamsaka Sutra\* (the \*Great and Vast Buddha Flower Adornment Sutra\*) reveals. This sutra exists in three parts—upper, middle, and lower—with profound and far-reaching meanings. The stages of faith, abiding, and aspiration all lead practitioners forward together, just like a mustard seed placed inside a precious bottle—clearly visible from within and without—or like a speck of dust containing the entire universe, where size and vastness are one. This is what is called unimpeded freedom. With such wondrous blessings, the Buddha felt compassion for a world that had never heard of them. Thus, Nagarjuna, after examining the sutras in the Dragon Palace and realizing that ordinary people could not bear them, selected the lower volume—over ten trillion words—and transmitted it to the Western Lands (India), where it was regarded as a wish-fulfilling jewel. When it reached our Eastern Land (China), only one-tenth remained. The master Xianshou (Fazang) exerted himself in ascetic practice for many years until Manjushri encouraged him to read and understand it. The master Qingliang (Chengguan), driven by vows from countless past lives, wrote extensive commentaries to explain its profound meaning. Later, Guifeng (Zongmi) continued to spread this teaching. Those who heard it would burn their bodies or offer their arms in gratitude to repay the Buddha’s kindness. When I observe how the ancients devoted themselves with utmost sincerity and strength—preserving and transmitting the Dharma piece by piece—clearly they were celebrating their own rare encounters and fearing that future generations might lose the spiritual tradition. In recent times, students of the lesser schools cling stubbornly to disputes; monks seek comfort for themselves, while government officials ban unconventional teachings. The whole world has not even heard the name of this teaching—how could anyone truly understand it? Do the Buddhas and Patriarchs, in their vast stillness, feel no compassion? Now, a layman named Ye from the Deer Garden in Jianhe began his journey in the arts as a virtuous scholar. Later in life, he turned inward to investigate the true mind, leading those who study the meaning of scriptures. He has studied both the greater and lesser teachings, explored the subtlety of essence and characteristics, traced back to the source, and restored his nature—all while devotion to the \*Avatamsaka Sutra\* stood first. No text surpasses the Great Commentary in breadth and richness. Grieving that old woodblocks are about to disappear, he wishes to carve a new edition to pass the teaching on. But he needs help from many generous hearts to fund the project. Admiring his sincerity, I cannot praise him enough. I write a few words for the preface, lending support to this modest effort, so that together we may accomplish a great deed of merit. Let all like-minded friends each lend a hand.