---
title: "憨山老人夢遊集 · 𣵠州西石經山雷音堀舍利記"
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/cmclqllbg018fl704c0bi421o"
---

### 𣵠州西石經山雷音堀舍利記

> Record of the Relics at Leiyin Cave, Shijing Mountain, Zhuozhou

有明萬曆二十年。壬辰歲。四月庚寅朔。十有五日。甲辰。達觀可禪師。自五臺來。送龍子歸潭柘。　聖母慈聖皇太后聞之。遣近臣陳儒趙贇等。送齋供資。五月庚申朔。十二日辛未。師𢹂侍者道開如奇。太僕徐琰等。至石經山雷音堀。堀乃隋大業中。靜琬尊者刻石藏經所。師見堀中像設擁蔽。石經薄蝕。因命東雲居寺住持明亮。芟刈之。是日光燭巖壑。風雷動地。翌日啟洞中拜石。石下有穴。穴藏石函。縱橫一尺。面刻大隋大業十二年。歲次丙子。四月丁巳八日甲子。於此函內。安置佛舍利三粒。願住持永劫。計三十六字。內貯靈骨四五升。狀如石髓。異香馥郁。中有銀函方寸許。中盛小金函半寸許。中貯小金缾。如胡豆粒。中安佛舍利三顆。如粟米。紫紅色。如金剛。開侍者請至師所。師歡喜禮讚。既而走書付趙贇。屬徐法燈者。請奏聖母皇太后。太后欣然喜。齋宿三日。六月己丑朔。迎入慈寧宮。供養三日。仍於小金函外。加小玉函。玉函復加小金函。方一寸許。坐銀函內。以為莊嚴。出帑銀五十兩。乃造大石函。總包藏之。於萬曆二十年。壬辰八月戊子朔。二十日丁未。復安置石穴。願住持永劫。生生世世。緣會再睹。命沙門德清記其事。清一心合掌而言曰。原夫舍利者。乃吾佛因地。最初發金剛心。演戒定慧光明。薰蒸有漏無常。三業變化所成。而有生身法身全分之別。始從發覺。以至習漏淨盡。三德圓滿。故隨緣所現。色身相好光明。赩如寶山。閻浮檀金紫磨光聚。三業六根。內外瑩徹。即無常身。證金剛體。故大般涅槃。諸大弟子。諸天大眾。各執旃檀沈水為𧂐。以焚其軀。則皮骨血肉髮毛爪齒。隨火光流。一一化為金剛種子。最極堅固。入火不焚。入水不溺。如水銀隨地。顆顆皆圓。名曰舍利。此云骨生。此生身也。分見而已。是故其色。但隨皮骨血肉髮毛爪齒。而有紅黃白黑。色色不同。小者大者。圓者直者。如露如珠。如粟如菽。又因禪定行道願力。三種所薰。故有流動不流動。現異不現異。其禪定者。凝然常寂。其行道者。宛轉缾盤。終古不息。其願力者。有求必應。若曰。我處靈鷲山。常在而不滅。豈非法身全體耶。噫。永嘉所謂幻化空身即法身。豈虗語哉。由是觀之。則一切眾生。具有如來智慧德相。但以妄想無明業行所薰。而成無常敗壞之身。即日用現前。念念潛注。真光獨露。迸灑八萬四千毛孔。一一光明。照耀無盡。即此無常身心。而為常住金剛矣。若演此光明。普照大地。則一切山河草芥纏塵。無非成佛真體。畢竟堅固。不動不壞。一一皆為法身舍利。豈有量哉。但以隨眾生心緣力所見故。舉世尊生身全體。止獲八斛四斗耳。且分為三。而天上人閒龍宮。各取建塔。而供養之。其流布人閒者。即阿育王。以大神力。遣使鬼神所建窣堵。滿閻浮提。而我震旦。可目而數者一十有九。則明州育王。適居首焉。蓋亦二智所薰者是耶。其我金陵長千。神僧康會所求。豈願力所薰者非耶。至若代代高僧。凡三學圓滿者。閒多有之。但曰堅固子耳。嘗謂震旦故稱赤縣神州。況其土人多大乘根器。而吾佛舍利無數。其所及者。豈止十數而已哉。竊自疑焉。及讀舍利感應記。見隋神尼智仙。得舍利一顆。文帝初生。尼即舉而育之。及文帝長。負大業。思報神尼。尼但以所藏舍利付囑之曰。兒當為普天慈父。重興佛法。用是盡建浮圖足矣。何報我為。帝受之如命。凡今域內名山所至塔廟。故大隋居多。愚謂此堀所藏舍利者。豈琬公親荷文帝授手而來者耶。抑我世尊願力所持經藏。將示少分真身。欲令眾生頓見全體耶。今我可禪師一至。而舍利即出。因以授受　國母。豈亦夙緣所逮也耶。不然。何其感應道交。昭著之如此也。竊謂當三吳時。江左佛法未至。而舍利何緣。先在地中。光騰霄漢。僧會尋光而來。吳尚異之。及談此舍利。且期三七懇求而至。吳人由是變幻怪為尊信。法道流通。爰自此始。代代相承。千有餘年。至我　聖祖神宗。尊崇敬事。超越百代。且賴此為金陵定鼎萬世洪基。迄今浮屠光明照耀。莊嚴妙麗。與佛身等。豈細事哉。且此石經。乃我琬公乘南岳願輪。以待慈氏。經三災。歷窮劫。豈值億世。惟此舍利。埋之久矣。今我可師一至。不待求而出現。惟我　聖母。尊居九重。不期見而自至。豈非吾佛以大願力。弘護三寶。應時出現。以延我宗社。福庇蒼生。永永無窮。使正法流通。佛種不斷故耶。抑考琬公所刻石經。由隋及元。六百餘年。甫成其半。洎及我　明。則󳽶然無聞。豈我世尊示此少分。如華一葉。見無邊春。欲令眾生。從此經藏。遠續如來法身慧命於窮劫者耶。不然。何其出現易易之如此也。故清得以詳記始末。以昭後世。使見聞者。知聖不虗應。應必有由矣。豈徒然哉。是為記。

> In the twentieth year of the Ming Wanli era, the year Renchen, the fourth month, on the fifteenth day, Master Keguan, the Chan master, arrived from Mount Wutai, escorting the Dragon Prince back to Tanzhe Temple. The Holy Mother, Empress Dowager Cishan, upon hearing of this, sent her attendants Chen Ru and Zhao Yun to deliver offerings and alms. In the fifth month, on the twelfth day, the Master, accompanied by his attendants Daokai and Ruqi, along with Grand Master Xu Yan and others, arrived at the Thunder Sound Cave on Stone Sutra Mountain. This cave was where the Venerable Jingwan had carved scriptures into stone for preservation during the Daye era of the Sui Dynasty. Upon seeing that the cave's shrines were obscured and the stone sutras were eroding, the Master instructed Mingliang, the abbot of Eastern Cloud Dwelling Temple, to clear and clean them. That day, light illuminated the cliffs and valleys, and wind and thunder shook the earth. The next day, they opened the stone of worship within the cave. Beneath the stone, they found a cavity containing a stone casket, about a foot square, inscribed with thirty-six characters: "In the twelfth year of the Great Sui Daye era, on the eighth day of the fourth month, three Buddha relics were placed within this casket, with the vow to preserve them for all eternity." Inside, there were four or five pints of sacred bones, shaped like stone marrow, emitting a rich, exotic fragrance. Within this, a silver casket of about an inch square contained a smaller gold casket of half an inch, holding a tiny gold bottle the size of a bean, within which rested three Buddha relics, like grains of millet, purple-red, as hard as diamond. The attendant Kaiping brought the relics to the Master, who joyfully paid homage. He then sent word via Zhao Yun, entrusting Xu Fadeng to petition the Empress Dowager. The Empress Dowager was overjoyed and fasted for three days. On the first day of the sixth month, the relics were welcomed into Cining Palace and venerated for three days. She then adorned the small gold casket with an additional jade casket, which was itself enclosed in another gold casket of about an inch, all resting within a silver casket for ornamentation. She contributed fifty taels of silver from the treasury to craft a large stone casket to encompass and seal everything. On the twentieth day of the eighth month in the twentieth year of Wanli, the relics were again placed back into the stone cavity, with the vow: "May they endure for all eternity, and may beings in life after life, through karmic affinity, behold them once more." The Master commanded the monk Deqing to record this event. Deqing, with single-minded reverence and palms together, said: "In essence, relics are the fruit of our Buddha's past practice, when he first awakened the indestructible mind and radiated the light of precepts, concentration, and wisdom, transforming the defiled and impermanent actions of body, speech, and mind. Thus, there are the distinctions of the physical body and the Dharma body. From the initial awakening to the complete purity of all habits, with the three virtues fully perfected, the Buddha's form appeared according to conditions, radiant and sublime, like a mountain of jewels—the golden hues of Jambudvīpa gold, a mass of purple-gold radiance. Through the purity of the three deeds and six faculties, inside and out resplendent, this impermanent body thereby attained the indestructible essence. Thus, at the Great Parinirvāṇa, the great disciples and heavenly multitudes heaped sandalwood and aloes to cremate his body, and skin, bones, blood, flesh, hair, nails, and teeth, flowing through the flames, each transformed into adamantine seeds—extremely firm, unburnable by fire, unsinkable in water, like mercury that, wherever it falls, forms perfect, rounded drops. These are called relics, meaning "bone-born." This constitutes the physical body, offering only a partial sight. Therefore, their colors vary—red, yellow, white, black—corresponding to skin, bones, blood, flesh, hair, nails, and teeth. They vary in size, round or straight, like dew, pearls, millet, or beans. Furthermore, through the threefold influence of meditation, compassionate practice, and vows, relics may be motionless or flowing, manifest or hidden. Those from meditation remain still and eternally tranquil; those from compassionate practice turn in vessels, uninterrupted through the ages; those from vows respond whenever sought. If the Buddha said, "I dwell on Vulture Peak, eternal and undying," is that not the full manifestation of the Dharma body? Ah! Master Yongjia spoke of "the illusory, empty body being the Dharma body itself"—how could these be empty words? Seen in this light, all sentient beings inherently possess the wisdom and virtues of the Thus-Come One. But because of delusional thoughts, ignorance, and karmic deeds, they have become impermanent, decaying bodies. Yet within this very present moment, thoughts flow ceaselessly, and the true light shines alone, bursting through the 84,000 pores, each radiating infinite illumination. Thus, this very impermanent body and mind becomes the eternal indestructible one. If this light were to shine universally across the earth, then all mountains, rivers, blades of grass, and dust motes would be none other than the true essence of Buddhahood—ultimately firm, unmoving, and indestructible, each one a Dharma-body relic. How could it be measured? Yet, according to the karmic conditions of sentient beings' minds through which they perceive, the entire physical body of the World-Honored One measured only eight hu and four dou, divided into three portions for the heavens, the human realm, and the dragon palace, each building stūpas for veneration. As for the human realm, King Aśoka, with his great supernatural powers, dispatched ghostly agents to erect stūpas filling the entire Jambudvīpa. In our land of China, nineteen can be counted on sight, with the Aśoka Stūpa in Mingzhou foremost—surely the result of the two wisdoms. What of the one in Jinling's Changqian, obtained by the miraculous monk Kang Senghui—was that not the power of vows? As for eminent monks of generation after generation, those who perfectly perfected the three disciplines have often possessed such relics, merely called "indestructible substances." It has often been said that China has been known as the Divine Land, and its people have great Mahāyāna roots. Our Buddha's relics are countless; how could their reach be limited to just a dozen or more? I have privately harbored doubts. But upon reading the Record of Relic Responses, I learned that during the Sui Dynasty, the sacred nun Zhixian obtained a single relic. When Emperor Wen was born, the nun raised and nurtured him. When Emperor Wen grew up and shouldered the great mission, he wished to repay the nun. She only entrusted him with the relic she had kept, saying, "Child, you shall become a compassionate father to all under heaven and revive the Buddha's Dharma. Simply build pagodas with all your might—that will be repayment enough. Why do you need more?" The Emperor received it as his charge. Hence, among the famous mountains and temples throughout the land, the Great Sui accounts for many. I wonder: were these relics hidden in this cave ones personally received by the Venerable Jingwan from Emperor Wen's own hands? Or were they the World-Honored One's vow-empowered deposit of scriptures, revealing a sliver of the true body to help sentient beings suddenly perceive the whole? Now, the moment Master Ke arrived, the relics emerged, and through him, they were bestowed upon the Empress Dowager. Was this not the fulfillment of karmic connections from the past? If not, how could such a clear and evident responsive interweaving have occurred so remarkably? I reflect: in the time of the Three Wu, the Dharma had not yet reached Jiangdong. How then could relics have been present in the earth, their light soaring into the heavens? Monk Senghui, following that light, arrived, and the people of Wu first found it strange. But after he spoke of these relics and, through three weeks of earnest seeking, brought them forth, the people of Wu transformed their awe into faithful devotion. The flow of the Dharma began from that point, passing down through generations for over a thousand years until our Sagely Ancestors and Divine Ancestors honored and venerated them, surpassing a hundred generations. Indeed, relying on this, the capital was established at Jinling as a foundation for ten thousand generations. To this day, the light of that stūpa shines brightly, its splendor equal to the Buddha's body itself—how trivial a matter this is not! Moreover, these stone sutras were the work of our Venerable Jingwan, carrying forward the vow-wheel of Nanyue to await the coming of Maitreya. They have weathered three calamities and traversed immense eons—truly enduring beyond measure. Yet these relics, long buried, emerged without seeking the moment Master Ke arrived. And our Holy Mother, dwelling in the deep seclusion of the palace, received them without prior expectation. Is this not the Thus-Come One's great vow-power, broadly protecting the Three Jewels, appearing at the right time to extend our imperial heritage, bless and protect all living beings, and ensure the true Dharma flows freely without end, keeping the seed of Buddhahood unbroken? Or consider: the Venerable Jingwan's stone sutras, from Sui through Yuan, took over six hundred years to complete only half. Arriving at our Ming dynasty, they have been utterly silent. Could the World-Honored One, revealing this small portion—like a single leaf of a flower revealing boundless spring—wish sentient beings, through these scripture troves, to continue the Thus-Come One's Dharma body and wisdom-life across countless eons? If not, why would they have appeared so easily? Thus, I, Deqing, have recorded this entire account in detail, to illuminate later generations, so that all who see or hear may know that the sages do not respond without cause—every response has its reason. How could this be in vain? This is the record.