---
title: "憨山老人夢遊集 · 示修六逸關主"
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/cmclqljcc00ewl704v9vuh3yc"
---

### 示修六逸關主

> Cultivating the Six Gates of Liberation

余初度嶺。至五羊時。菩提樹下。弟子修六逸公。即相率同輩歸依。乃至出嶺之南嶽。遊吳越。相從於艱難困苦中。始終二十五年。未嘗少閒。及余歸隱匡廬。公素為生死心切。志求向上。亦相從於金輪峯頂。閉死關三年。單提一念。幸有自信之地。今以省師歸故山。拈香請益。老人因示之曰。出家為生死。求向上一路乃本分事。禪人死關三年。其於放下身心。抖擻客塵煩惱。消磨習氣。乃最初一步。業已自信。但於參究生死病根。未能頓拔。以參禪先須識取生死病根。方能用藥調治耳。何謂生死病根。以貪瞋癡慢。皆以我見而為根本。一切聖凡。二種生死。皆因執我。然我依見立。是則妄見。乃我執之本。稱為法身之刺。見刺不拔。生死難出。是以一切凡夫。執身心人我是非之見。一切外道橫執邪見。二乘聖人。執生死涅槃。欣厭取捨之見。一切菩薩。執有生可度。有佛可求之見。等覺聖人。未忘佛見法見。故有二愚。乃至祖師門下。初學參禪者。則多先起待悟之見。於未悟中。妄起未得謂得之見。及有一念狂心暫歇處。即執為妙悟。便生得少為足之見。即將古人言句。攀扯回為己解。執為𢆯妙之見。以此蘊集於懷。不肯唾却。久之釀成毒藥。以致悞墮邪見。縱有一念頓悟自心。本來無物。則又墮在光影門頭。以為究竟之見。所以雲門道。只饒得到法身。為法執不忘。己見猶存。墮在法身邊。謂之抱守竿頭。則永無超脫之見。總之但有絲毫情見未除。皆是生滅邊收。通是生死病根。縱然悟得。尚屬生死。故云悟之一字。亦須唾却。何況全未了悟。但依希恍忽。便起知見。自以為得。即將古人現成語句。把作自己妙悟。此皆墮自欺。全非真參實究功夫。如此用心。皆是未識生死病根之過也。所以古德云。不用求真。唯須息見。苟知見消亡。不真何待。所以佛示阿難云。見見之時。見非是見。見猶離見。見不能及。此其究竟窮元。單以見為生死病根。以從法身而起妄見。見有身心世界。而沈生死。故今以離見為出生死。證法身之極則也。馬鳴大師。示人以離念為真修實證。以因念有見。若見謝則念自離。妄自泯矣。是知貪瞋煩惱之病根淺。唯獨見刺之病根深。最為難拔。故參究工夫。煩惱易斷。習氣難除。習氣不除。則妄見潛滋。妄見滋。則縱有悟處。皆成習氣。以成魔見矣。所以棱嚴經中。說見魔最深。隱而難知也。禪人有志。真參實究。直須看破。切不可墮在知見網中。正當做工夫時。只將趙州無字。與六祖本來無一物同參。於未提起時。先將身心內外。一齊放下。放下又放下。放到無可放處。透底看者無字。畢竟有什麼氣息。纔有一念起處。當下一󳬇。󳬇定看他。畢竟是个甚麼。如此安身立命。在話頭上靠定。深錐痛劄。一念不移。如老鼠咬棺材。自有透脫時也。切不得將古人公案言句。蘊在胸中。將來比擬。以擬心即錯。決不是古人見處。至於尋常應緣時。只將話頭靠定。歷歷孤明。自然不被境風搖奪。乃至與人接談時。切不可將古人公案。作自己知見。以資談柄。此一種病根最深。以正當說時。直圖爽快。全不知不是自己本分事。以此縱心矢口。全不曾回頭照看。所以不知是病。若養成此病。則將為大我慢魔。乃狂魔之所攝持。今目中所見。緇白好禪者。比比皆然。不可不懼也。古人參禪。無別𢆯妙。只是肯將凡情聖解。一齊掃却。放得胸中空落落。不留絲毫知見作主宰。知見不存。則真見發光。自然了無一物矣。如此放下時。則當人一念。如大火聚。一切塵情習氣。一觸便燒。如紅爐片雪。絕無影跡可留。回觀一切知見邊事。如說夢耳。所以道。參禪無訣法。只要放得下。若放下一念。則一念真實。若念念放下。則念念真實。若徹底放下。則盡未來際。徹底真實矣。公行矣。能不忘此叮嚀之言。則與老人眉毛撕結。未常有絲毫閒隔時也嗟嗟。老人老矣。儻負此緣。錯過此生。則再求今日之緣。又不知幾千萬劫也。

> When I first crossed the mountain passes and arrived at Wuyang, beneath the Bodhi tree, my disciple Xiuyi and his companions came to take refuge together. Later, when I traveled south to Nanyue and roamed through Wu and Yue, they followed me through hardship and difficulty for twenty-five years without interruption. When I retired to Lushan, this practitioner, whose mind was deeply set on matters of life and death and who aspired to the highest path, also followed me to the summit of Jinlun Peak, where he entered a three-year death-retreat, holding single-mindedly to one thought, and fortunately gained some self-confidence. Now he has returned to his home mountain to visit his teacher. As he presented incense and asked for instruction, the old man said to him: Leaving home is for the sake of life and death; seeking the upward path is our fundamental duty. For three years in death-retreat, you have worked on letting go of body and mind, shaking off the dust of affliction, and wearing away habitual patterns—this is the first step, and you have already gained confidence in it. But when it comes to investigating and penetrating the root of the disease of birth and death, you have not yet been able to cut it through at once. In Zen meditation, one must first recognize the root of the disease of birth and death before one can apply the medicine properly. What is the root of the disease of birth and death? Greed, anger, delusion, and arrogance all take self-view as their foundation. Both kinds of birth and death—of ordinary beings and sages—arise from clinging to a self. Since self is established based on views, these false views are the root of self-clinging. They are called the thorns in the Dharma body. As long as these thorns of views are not pulled out, birth and death are hard to escape. Thus, all ordinary people cling to views of self and other, right and wrong. All heretics hold stubbornly to wrong views. The two vehicles' sages cling to views of birth and death versus nirvana, favoring one and rejecting the other. All bodhisattvas cling to the view that there are beings to save and a Buddha to seek. Even the sages of equal enlightenment have not yet forgotten the views of Buddha and Dharma, and thus have two kinds of ignorance. Even in the Zen school, beginners often first give rise to a view of waiting for enlightenment. Before enlightenment, they falsely give rise to the view of "having gained what one has not yet gained." When a single thought of madness briefly subsides, they grasp it as wonderful awakening and give rise to the view of being satisfied with little. They then take the words of the ancients, twist them to fit their own understanding, and cling to them as mysterious views. Accumulating these in their minds, refusing to spit them out, over time this brews into poison and causes them to fall into wrong views. Even if one has a sudden moment of awakening to one's own mind, originally empty of anything, one may still fall into the realm of mere reflection and take it as final. This is why Yunmen said: "Even if you reach the Dharma body, if you still cling to Dharma and keep your own views, you remain stuck at the edge of the Dharma body." This is called "clinging to the top of the pole"—and then there is never any view of transcendence. In short, as long as even a trace of emotional view remains unremoved, it is still included in birth and death—all of it is the root of the disease. Even if you awaken, it still belongs to birth and death. Therefore it is said: even the word "enlightenment" must be spat out. How much more so if you have not yet awakened at all, but merely have a vague, hazy glimpse and then give rise to views and take yourself to have attained something! Taking the ready-made words of the ancients and treating them as your own wonderful awakening—this all falls into self-deception and is not at all true investigation and real practice. To work in this way is the fault of not having recognized the root of the disease of birth and death. Therefore an ancient worthy said: "No need to seek truth—just stop having views." If views and knowledge vanish, what truth could be awaited? Thus the Buddha told Ananda: "When you see seeing, seeing is not what is seen. Seeing still departs from seeing; seeing cannot reach it." This is the ultimate investigation of the source: it identifies views alone as the root of birth and death. Because from the Dharma body arises false seeing, which sees body, mind, and the world, and sinks into birth and death. Now, departing from views is the way to transcend birth and death and realize the ultimate standard of the Dharma body. Great Master Asvaghosa taught people that departing from thoughts is true cultivation and real realization. Because thoughts give rise to views; when views cease, thoughts naturally depart, and delusion naturally vanishes. From this we know that the root of greed and anger is shallow, but the thorn of views is deep—the hardest to pull out. Therefore, in the work of investigation, afflictions are easy to cut through, but habits are hard to remove. If habits are not removed, false views grow secretly. When false views grow, even moments of insight become habits and turn into demonic views. That is why the Śūraṅgama Sūtra says demonic views are the deepest and most hidden—hard to recognize. Practitioner, if you are determined to truly investigate and really practice, you must see through this directly. Do not fall into the net of views and knowledge. When you are doing the work, just investigate Zhaozhou's "wu" together with the Sixth Patriarch's "originally nothing at all." Before you raise the topic, first let go of body and mind, inside and out, all at once. Let go, and let go again, until there is nowhere left to let go. Then look penetratingly at this "wu"—what flavor does it ultimately have? The moment a single thought arises, immediately cut it off and look at it steadily: what, after all, is this? Establish yourself and settle your life right on the topic, pressing deeply and piercing sharply, without shifting for even one thought—like a mouse gnawing at a coffin; there will surely be a time when you break through. Do not store up the old masters' cases and sayings in your mind to compare with later—for the moment you compare, you are already wrong, and it is definitely not the ancients' insight. As for ordinary dealings with circumstances, just keep the topic fixed, clear and solitary, and naturally you will not be swayed by the winds of objects. When conversing with others, do not use the ancients' cases as your own views to fuel your conversation. This kind of disease-root is the deepest of all. Because precisely while speaking, one seeks only to feel clever, completely unaware that it is not one's own fundamental affair. Speaking freely without ever turning the light back to look—this is why one does not know it is a disease. If you nurture this disease, it becomes the great arrogance demon, held captive by the madness demon. Among the monks and laypeople fond of Zen that I see today, this is everywhere—it cannot but be feared. The ancients practiced Zen with no other mystery than being willing to sweep away both ordinary feelings and sacred interpretations all at once, leaving the chest completely empty, not retaining a single shred of knowledge or view to act as master. When views and knowledge are gone, true seeing shines forth, and naturally there is nothing at all. When you let go like this, your single thought becomes like a great blazing fire—all dust, emotions, and habits burn the moment they touch it, like a snowflake thrown into a red-hot furnace, leaving no trace whatsoever. Looking back at all matters of views and knowledge is like talking about a dream. Therefore it is said: "Zen meditation has no secret method—just be able to let go." If you let go of one thought, then one thought is real. If you let go thought after thought, then each thought is real. If you let go completely and thoroughly, then through all future eons, everything is completely real. Now go. If you do not forget this exhortation, then you are tied brow-to-brow with this old man, never separated by even a hair's breadth. Alas, alas—this old man is old. If you betray this connection and miss this life, then to seek such a connection again would take countless millions of eons.