---
title: "湛然圓澄禪師語錄 · No. 1444-附a 禪宗或問自序"
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/cmcxr5xsu00oqi904qt3ljt38"
---

### No. 1444-附a禪宗或問自序

> Appendix a: Preface to Zen Inquiries

夫如來出世以大事為本懷。諸祖相傳惟真心為究竟。良由曲高和寡。十地尚乃魂驚。旨直言深。上慢多生退屈。是以長者著敝垢之衣而語諸窮子。大士示眇目之相而同號作人。方便二十餘年。始得心相體信。然則蒙授不退之記。猶迷直指之宗。所以揭示於百萬眾前。惟迦葉一人而已。千年之下教法始傳我土。遐邇之間性相自相矛盾。豈意人根淺薄不能玅悟佳猷。多崇乾慧一槩墮於見坑。各擅化門多方執成邪謬葛藤窠。經絡識心是非窟埋沉情解。於是達磨大師得得遠來。開示上乘一心。掃除名相。呵斥邪修。奈何人未之信。九年冷坐。旁起妬心服毒六番。知音始遇。其猶刖足之卞璧。按劍之隋珠。尊貴無雙致生難認。自後諸師極力弘揚此道。語錄多所不聞。獨永明大師撮宗鏡百卷。羅三藏之靈文。明教和尚集輔教一篇。括百家之異說。莫不盡善盡美。曲委萬途示諸指掌顯然了解。惜乎文言浩博。淺昧難知。故予於對客之際。少欵清談輙呈管見。如將盃杓擬測天池。不意柳子朱子輩集以成帙。雖非攘羊之直。毋乃家醜自揚。諸方後學初機聊資鞭影。高明遠識希冀指南。可謂同體佛心用垂來鑑。若也因指見月則滿目具陳何妨文字。藉語知心則全體擔當悟必有由。所以酒樓前洞明祖意。俚語可憑。肉案頭玅契佛心。村言不廢。實乃得之在己。見聞知覺尚且無名。失之由緣。邪正是非必須辨白。自惟出佛身血。懺悔無門。頗諒襯凳之勤不加深誚。

> The appearance of the Tathagata in the world has one great purpose as its foundation. All patriarchs have passed down the one true mind as the ultimate truth. Yet because the melody is lofty, few can harmonize; even those on the tenth ground tremble in awe. Since the teachings are direct and profound, the arrogant and skeptical often shrink back in discouragement. Thus, the elder put on a worn-out garment and spoke to the poor sons. The great being showed a blind eye and named them 'the working man.' Through expedient means for over twenty years, only then did they come to trust each other heart to heart. Even after receiving the prediction of non-regression, still they were deluded about the teaching of direct pointing. Therefore, it was revealed before the gathering of millions; it was only Mahakasyapa alone. A thousand years later, the teachings began to be transmitted to our land. But far and wide, the nature and characteristics schools conflicted with each other. Unexpectedly, people's roots became shallow, unable to realize the exquisite way. Many clung to dry wisdom and fell into views; each claimed their own teaching gate, holding stubbornly to wrong and entangling attachments. They wove knots of discrimination, buried themselves in emotional analysis. Thus, the great master Bodhidharma came from afar to reveal the supreme vehicle of one mind, sweep away names and forms, and condemn wrong practices. Yet people did not believe—he sat in silence for nine years, arousing envy and being poisoned six times before finally meeting a true friend. He was like the jade of Bian He that earned him a severed foot, or the pearl of Marquis Sui that guarded edge of the sword. Noble beyond compare yet difficult to recognize. Since then, many masters have vigorously promoted this Way; their recorded sayings are numerous and unheard of before. Only Master Yongming compiled the hundred-volume "Zongjing Lu," gathering the spiritual texts of the Tripitaka. The wise elder Jiao gathered "The Guide to the Teaching," encompassing the various theories of many schools—all were perfectly fine and exhaustive, showing a myriad paths clearly like pointing to one's palm. It is a pity that the writings are vast and profound, difficult for shallow and ignorant readers to grasp. Therefore, in the course of meeting with guests, when conversing sparingly, I would modestly offer my humble views—like using a cup or ladle to measure a heavenly lake. Unintentionally, Master Liu and Master Zhu compiled these into volumes. Though it is not like claiming a stray sheep, can this help but expose the shortcomings of my own house? May it serve beginners hoping for a whip's shadow to hasten their progress, and experts seeking a compass for their practice. I call it 'sharing one mind of the Buddha' to guide future generations. If one sees the moon by pointing at it, then the whole world is displayed before him—what harm is there in words? And if one understands the mind through words, then the entire burden is taken up; awakening must have its cause. Thus, aimless understanding before a tavern still reveals the patriarch's intent—common sayings can be trusted. A butcher's sharp cleaver can cut to the Buddha mind—country language has its use. Truly, it is realized within oneself; seeing, hearing, awareness still have no name. Missing it happens by conditions; delusion and truth, right and wrong must be distinguished. I alone bear the charge of shedding the Buddha's blood; for that there is no door for repentance. If you acknowledge the merits of a cushion, do not scorn it deeply.

明會稽雲門顯聖寺住持嗣祖沙門圓澄撰

> Written by Master Yuancheng, Abbot and Dharma Heir of Xiansheng Temple in Yunmen, Kuaiji, Ming Dynasty.