---
title: "憨山老人夢遊集 · 示法錦禪人"
description: "憨山老人夢遊集是明代高僧憨山德清的著作集，由侍者福善日錄、门人通炯编辑整理。憨山德清是明末四大高僧之一，主张禅净双修，对佛教中国化有深远影响。该书收录了他的诗文、法语、书信等，内容涵盖禅宗思想、净土修行和佛教义理，展现了其圆融各宗的智慧。作为明代佛教重要文献，夢遊集不仅反映了当时佛教的发展状况，也为后世研究明代佛教思想提供了珍贵资料，在佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmclqlihh0011l7046j4irtnx"
---

### 示法錦禪人

法錦自言性多瞋習。老人因以方便調伏。而示之以忍辱法門。更為開導之曰。永嘉大師有言。我師得見然燈佛。多劫曾為忍辱仙。是知忍之一行。為成佛之第一妙行也。故我師釋迦老子。生生世世。為提婆達多之所謗害。至於今生出世種種破法。無所不至。甚而殺害其命者非一。及法華會上為其授記作佛。且曰。我之三十二相。八十種好。勝妙功德。皆由提婆達多善知識故之所成就。豈非以忍之一行。為成佛之要行耶。又云。昔我於歌利王割截身體。我於爾時無我相無人相無眾生相無壽者相。若有我相人相眾生相壽者相。然燈佛即不與我授記。由是觀之。一切眾生生死苦具。皆以有我而成無上菩提。福慧莊嚴。皆以無我而至。以我與物敵故是非生。是非生則愛憎立。愛憎立則喜怒滋。自性濁而心地昏。心地昏則諸惡長。諸惡長則眾苦集。眾苦集而生死長矣。是皆從我之所致。甚矣我之為害。譬如嚴城堅兵豈易破哉。老氏有言曰。柔勝剛。弱勝強。此蓋忍行之初地也。眾生恃其我見堅牢難破。所以一言之逆不能受。一事之違不能安。一饑一寒之不能耐。一念之欲不能淨。斯皆不知忍之之方。徒增我見之執耳。所以佛教諸弟子修和合行。又曰。苦法忍苦法智。又曰。無生法忍。八地乃得。是知從生法忍忍至無生。則妙行圓佛果成矣。忍之一行豈淺淺哉。故曰。凡有所作皆當忍之。是則舉心動念處以忍試之。舉足動步處以忍先之。折旋動容處以忍持之。喜怒哀樂處以忍驗之。如斯則心有不敢妄動。身有不敢妄作。事有不敢妄為。情有不敢妄發。故老氏曰。不敢為天下先。不敢即忍之異名。由不敢為天下先。故忍為成佛第一行。如此則忍大而我小。故忍能衣被於我亦能衣被於物。自利利他之德無出此者。故曰。柔和忍辱衣。謂是故也。禪人求法語。故余題之曰。忍辱為衣。禪人勉而行之。其無以為口頭話。且又無以此博飯具也。

> \*\*The Robe of Forbearance\*\* Fajin once confessed that his nature was prone to anger and habitual irritation. The Elder, therefore, skillfully guided him with expedient means, showing him the Dharma gate of forbearance. He further explained to him, saying: Master Yongjia once said, "My teacher met the Lamp-Lighter Buddha, having long endured as a patient ascetic through many kalpas." From this, we know that the practice of forbearance is the foremost wonderful practice on the path to Buddhahood. Thus, my teacher, the Buddha Shakyamuni, life after life, was slandered and harmed by Devadatta—even in his present lifetime, Devadatta attempted to disrupt the Dharma in every conceivable way, going so far as to try to take his life on multiple occasions. Yet at the Lotus Assembly, the Buddha still gave Devadatta a prophecy of future Buddhahood, saying, "My thirty-two marks, my eighty excellent signs, and my sublime meritorious virtues—all were accomplished through the good spiritual friend Devadatta." Is this not proof that forbearance is the essential practice for attaining Buddhahood? The Buddha also said, "When King Kali cut my body limb from limb, at that time I had no notion of self, no notion of others, no notion of sentient beings, and no notion of a life span. Had I harbored such notions, the Lamp-Lighter Buddha would not have prophesied my future enlightenment." From this, we can see: all the suffering and afflictions of birth and death in sentient beings arise from clinging to a self. And the supreme enlightenment, the adornment of merit and wisdom, is attained through selflessness. Because when we set ourselves against others, right and wrong arise. When right and wrong arise, attraction and aversion are established. When attraction and aversion are established, joy and anger grow rampant. Then the inherent nature becomes turbid and the mind-ground grows dark. When the mind-ground grows dark, all unwholesome deeds flourish. When unwholesome deeds flourish, all sufferings accumulate. When all sufferings accumulate, the cycle of birth and death extends endlessly. All of this comes from clinging to self. How great is the harm of self! It is like a heavily fortified city guarded by strong soldiers—how could it be easily broken through? Laozi once said, "Softness overcomes hardness; weakness overcomes strength." This is but the first stage of forbearance. Sentient beings cling to their view of self as solid and impenetrable. Thus, a single offensive word cannot be tolerated, a single contrary affair cannot be accepted, a single moment of hunger or cold cannot be endured, a single wandering thought cannot be purified. All of this stems from not knowing the method of forbearance and merely strengthening the grip of self-view. Therefore, the Buddha taught his disciples to cultivate the practice of harmony. He also spoke of "forbearance of phenomena and wisdom of phenomena," and further spoke of "the forbearance of non-arising," which is attained at the eighth bodhisattva ground. From this we know: from forbearing with phenomena, practicing until one reaches forbearance of non-arising—then the wonderful practice is complete and the fruit of Buddhahood is realized. How can the practice of forbearance be considered shallow? Thus it is said: "Whatever you do, you should endure it." That is to say, at the point of raising thoughts and moving the mind, test yourself with forbearance. At the point of lifting your feet and taking steps, let forbearance go before you. In bowing, turning, and composing your expression, hold to forbearance. In moments of joy, anger, sorrow, and delight, examine yourself with forbearance. In this way, the mind dares not move recklessly, the body dares not act carelessly, affairs dares not be handled arbitrarily, and emotions dares not be released impulsively. Hence Laozi said, "Dare not take the lead in the world." This "daring not" is another name for forbearance. Because one dares not take the lead in the world, forbearance is the foremost practice for Buddhahood. In this way, forbearance becomes great and the self becomes small. Therefore, forbearance can clothe me, and it can also clothe all beings. No virtue of benefiting oneself and benefiting others surpasses this. Thus the scripture says, "The soft and patient robe of forbearance"—this is exactly what it means. The meditator has asked for a Dharma discourse, so I entitle it \*The Robe of Forbearance\*. May the meditator strive to practice it—let it not become mere words on the lips, nor a means to earn a living.

## 憨山老人夢遊集卷第二