圆悟克勤一方面通过对《华严经》的诠释，将“卢舍那佛”视为人人本具的本妙觉心，又将“华藏庄严世界海”看做禅者的悟境，并和日常生活世界有机结合起来，华藏海重重无尽交融、生活世界亦是处处透露真机，形成了解脱不离世间、世出世间本是一体无二的禅思想；另一方面，他对华严教学之“四法界”说进行了批判，对其中之“事法界”“事事无碍法界”的理解渗透了禅者於一言一行、一事一物的当下悟入心性本源的禅悟历程。他虽赞同华严事事无碍法界，认为前三者有将“理”与“事”打作两截的可能，但依然认为“四法界”说是概念性的，是以言说的方式表达的观念的世界，与禅宗所追寻的生机活泼的真实世界及圆融无碍、不落踪迹的宗风有别。%On the one hand , through the interpretation of the ideas of the Avatamsaka Sutra , Yuanwu Keqin considered the Vairocana Buddha as the wonderful sense of heart , which everyone had forever . He also took the sea of Huayan world as the enlightenmental state of Zen , and combined it with the daily life . On the basis of the organic combination of the world of Huayan and the life world , he formed the Zen thoughts that liberation relied on the daily life world ,which was the only one without the other .On the other hand ,he criticized the four methods of Huayan School and interpreted the two methods of fours on the basis of Zen , which searched for our heart in the present . BuThe thought that the four methods was conceptual , which was in the form of expressing the concept of the world , and was different with the Zen life lively and real world .
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