---
title: "憨山老人夢遊集 · 示宗遠禪人住山"
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/cmclqlilc002el704yxrfrccl"
---

### 示宗遠禪人住山

> Guidance for Zen Master Zongyuan Dwelling in the Mountains

余竄海外之五年。庚子春。宗遠紹禪人。同慶堂福自南嶽來。時悟心融佛嶺乾二子。皆在伴。老人以食息相與。結夏壘壁將半。復移居東華。解制後各。辭去。宗遠稽首。乞一語為住山法要。老人揮汗以示之曰。夫入深山。住蘭若。此從上佛祖第一入道因緣也。惟我本師釋迦老子。棄捨金輪。辭親割愛。走入雪山。萬丈寒巖。埋身千尺。以至鵲巢其頂。蘆穿其膝。猶不知六年凍餓。皮骨支持。苦空寂寞之狀。又何如也。一旦覩明星而悟道。朗長夜而獨明。便見天龍拱衛。神鬼欽崇。為天人師。作世閒眼。至今光照四天。道流百億。聞名者喜。見相者歸。王臣敬仰。有識傾心。梵宇琳宮。莊嚴殊麗。無分遐邇。百代如生。如此澤流而無窮。功垂而不朽者。皆從雪山六年凍餓中博來。只今後輩兒孫。四事受用不盡。此乃開天闢地一箇住山樣子也。自斯已降。法道東垂。若遠公之蓮社。僧遠之胡牀。五祖之破頭。老盧之獵隊。西江之隱山。石霜之枯木。凡載傳燈列名僧史者。未有一人不向深山窮谷苦空寂寞中出。嗚呼。世衰道微。人心不古。凡托跡空門。寄形袈裟者。靡不假我偷安。罔然不知出家竟為何事。將謂四事供養。應當受用。更不思生死大事。為出家兒第一要務也。古人出家專為生死一著。參師訪友。發明己事。然後向深山窮谷。草衣木食。支折脚鐺。煑脫粟飯。盡將從前業識影子。埽除蕩淨。不留一絲。單單的的提持向上一路。身如枯木。心似寒灰。直至大徹而後已。如此方稱佛之真子。方能報佛深恩。禪人今發大勇猛心。以住山為志。只須放下諸緣。心如牆壁。單提一念。直欲上齊古人。必以發明生死大事為期。不明不已。切不可效時輩作偷安計。為養嬾資也。行矣。為我前驅。誅茅岳麓。待老人酬償債畢。以送餘年也。其念之哉。

> In the five years since I fled overseas, in the spring of 2020, the Zen practitioner Zongyuan came from Nanyue with Qingtang Fu, while Wuxin Rong and Foding Gan were also present as companions. I spent time with them eating and resting together, and we spent the summer retreat halfway through fortifying our walls before moving to Donghua. After the retreat ended, each person took their leave. Zongyuan bowed respectfully, asking for a teaching on the essential method for dwelling in the mountains. I wiped away sweat and shared this with him: "Entering deep mountains and dwelling in a hermitage is the foremost gateway to the path for all Buddhas and patriarchs from the beginning. Our original teacher, Shakyamuni, cast aside his golden wheel, renounced his family and loved ones, and walked into the snowy mountains. In the freezing cliffs, he buried his body a thousand feet deep, to the point where cranes nested on his head and reeds grew through his knees. Even then, he endured six years of cold and hunger, supported by skin and bones alone, in a state of suffering, emptiness, and solitude beyond imagination. Yet one day, seeing the morning star, he awakened to the path, illuminating the long night with solitary brightness. Then celestial dragons and spirit guardians paid homage, gods and ghosts revered him. He became the teacher of gods and humans, the eye of the world. To this day, his light shines across the four heavens, his path flows to countless beings. Hearing his name brings joy; seeing his image brings refuge. Kings and ministers revere him, the wise wholeheartedly follow. Magnificent temples and monasteries, splendid and adorned, know no distinction of distance or time—a hundred generations pass and he yet lives. Such boundless grace, such imperishable merit—all gained through those six years of cold and hunger in the snowy mountains. Only now do later descendants enjoy unstinting provisions of the four necessities, yet fail to realize that this was the very model of mountain dwelling established at the dawn of creation. Since then, the Dharma spread eastward—from Master Huiyuan's Lotus Society, Sengyuan's wooden chair, the Fifth Patriarch's broken-head days, Old Lu's life among hunters, the hidden mountain recluse of Xijiang, to Shishuang's dried-wood practice. Every one recorded in the Lamp Transmission or listed in the monk histories emerged from deep mountains and remote valleys, through suffering, emptiness, and solitude. Alas! The world declines, the path grows faint, and human hearts stray from the ancients. All who leave home under the guise of wearing robes steal moments of ease through pretense, utterly unaware of what renunciation truly means. They assume the four offerings of support are theirs to enjoy, without ever contemplating the great matter of birth and death—the foremost priority for one who leaves home. The ancients renounced solely for the matter of birth and death. They visited teachers and sought friends, illuminating their own affairs, then retreated to deep mountains and remote valleys, wearing grass clothes and eating simple food, supporting a broken-legged pot to cook plain rice. They swept away all traces of past karma and consciousness, leaving not a single thread, holding single-mindedly to the upward path. Their bodies like dry wood, their minds like cold ashes, until great awakening was complete. Only such a one may be called a true child of the Buddha, only such a one can repay the Buddha's profound kindness. Practitioner, now you have aroused great courageous resolve, taking mountain dwelling as your aspiration. You need only set down all conditions, make your mind like a wall, and hold to a single thought, striving directly to match the ancients, taking the illumination of birth and death as your deadline—not ceasing until enlightened. Do not follow the modern trend of seeking easy comfort or cultivating laziness. Go forth! Clear the grass and thatch at Yuelu ahead of me, and when this old man has repaid his karmic debts, I will join you there to spend my remaining years. Keep this in mind!"