---
title: "憨山老人夢遊集 · 勅建大護國慈壽寺開山第一代住持古風湻公塔銘"
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/cmclqlm8o01hcl704nzffjewv"
---

### 勅建大護國慈壽寺開山第一代住持古風湻公塔銘

> Tower Inscription for the Founding Abbot of Cishou Temple, Master Gufeng Chun

世尊說法。三藏所談。則曰隨類現身皆為實相。拈花示眾。迦葉微笑。則曰觸物明心。單傳直指。古之學佛者。明此可謂具正法眼。若古風禪師者。始以居士身。終為比丘相。隨緣利物。人莫測其潛符。此豈可以二諦求之哉。謹按師狀。諱覺湻。保定新城人也。父宋欽。母張氏。師生。即性不茹葷酒。為兒好趺坐。及長。不喜治生產業。父母為娶。師雖強從。即善觀空。修離欲行。每集諸善男子。作般若圓覺法會。師為眾中長。天然穎悟。年二十七。棄家遠遊。如京師。登壇受白衣戒。大善知識寶藏成公。開法於王城。師往參謁。有所感契。即從披剃。執弟子業。師最居下板。雖執爨負舂。未嘗不以身先。成公有不可師事。志益堅。居三年。公方命其受具。從守心無礙二法師。聽華嚴圓覺楞嚴諸經。於四大分離妄身何處之語。有所領契。自爾隨處建立華嚴圓覺道場。歲無虗日。王城感化。若迦維改觀。洋洋中外。如此者。十餘年。嘉靖辛酉。司禮監黃公。錦衣焦公輩。重修普安寺。迎師居之。幾二十年。師唯據丈室。延一江大千止菴諸法師。弘天台賢首兩宗旨。隆慶壬申。　先帝始崇佛道。就普安建吉祥道場。師主壇筵。精誠感格。　恩渥頒隆。齋饋盡從中出。　今上元年。　兩宮聖母。為社稷祈福。大作佛事。凡建立齋壇。多就師所。嘗賜千佛錦袈裟。凡內經廠。諸效為佛事者。率皆從之。萬曆丙子。今上奉　聖母慈聖宣文明肅皇太后德意。　勅建大慈壽寺成。即遷師為住持。命度沙彌一人為弟子。及　勅校續入大藏。師首領之。凡所弘闡佛事。無不稱　旨。是時海內法門。盡皆知師為大法幢矣。居常接納四眾。但舉圓覺。知幻即離。不作方便。離幻即覺。亦無漸次之偈。及楞嚴如幻三昧。或拈提古人向上公案。以警發之。暇則行住坐臥。每咄咄作私語。見聞即為之改容。舉莫識其為密行者。生平履歷。不離當處。而大播宗風。竟莫究其涯涘。多稱為肉身大士。一夕召諸弟子。告有微恙。端坐三日。熈然集眾念佛。隨聲寂然而逝。萬曆九年四月十有七日也。師生於正德辛未。卒於萬曆辛巳。世壽七十有一。僧臘四十有奇。得度弟子十五人。孫八十餘人。本在為欽依僧錄善世。領今　慈壽住持。奉師全身葬於寺之後園。　聖母悼之。乃　賜金若干。建塔以表旌之。銘曰。

> The World-Honored One's teachings, as set forth in the Tripitaka, speak of appearing in various forms according to beings' needs, all of which are ultimate reality. When he held up a flower before the assembly, and Mahakashyapa smiled, this illustrated the direct realization of mind through everyday phenomena—a direct transmission outside the scriptures. In ancient times, those who studied Buddhism and understood this were said to possess the true Dharma eye. Master Gu Feng, beginning as a lay practitioner and ultimately assuming the appearance of a monk, benefited beings according to conditions, yet no one could fathom the depth of his inner practice. How could one grasp him through conventional or ultimate truths alone? According to his biography, his Dharma name was Jue Chun, a native of Xincheng in Baoding. His father was Song Qin, his mother née Zhang. From birth, he naturally abstained from meat and alcohol. As a child, he loved to sit in meditation. When he grew older, he took no pleasure in worldly affairs or livelihood. His parents arranged a marriage for him, and though he reluctantly complied, he skillfully contemplated emptiness and cultivated the practice of detachment from desire. He often gathered virtuous men for Dharma assemblies on Prajñā and Perfect Enlightenment. As the eldest among them, he was naturally gifted and awakened quickly. At the age of twenty-seven, he left home and traveled far, arriving at the capital, where he ascended the platform to receive the five precepts of a lay disciple. The great teacher Venerable Baozang Cheng was teaching in the capital, and Gu Feng went to call upon him. Feeling a deep resonance, he immediately shaved his head and became the master's disciple. He took the lowest position, always taking the lead in menial tasks such as cooking and carrying grain. Master Cheng once tested his resolve, but Gu Feng's determination only grew stronger. After three years, the master finally allowed him to receive full ordination. He then studied with the two Dharma teachers Shouxin and Wuzhang, listening to explanations of the Avatamsaka, Perfect Enlightenment, and Śūraṅgama scriptures. He particularly grasped the meaning of the passage: "When the four elements separate, where is this illusory body?" From then on, he established practice centers for Avatamsaka and Perfect Enlightenment wherever he went, with no day passing without activity. The capital was transformed by his influence, as if Kapilavastu itself had been renewed. This continued for over ten years. In 1561, eunuch Huang and military officer Jiao and others restored Pu'an Temple and invited the master to reside there. He remained for nearly twenty years, dwelling simply in his quarters while inviting Dharma masters Yijiang, Daqian, and Zhi'an to propagate the Tiantai and Huayan schools. In 1572, the late emperor began to honor Buddhism and established an auspicious Dharma assembly at Pu'an Temple, with the master presiding over the altar. His sincere devotion moved heaven, and imperial favor flowed abundantly, with all offerings coming from the palace. In the first year of the current emperor's reign, the two Empresses Dowager, praying for the nation's wellbeing, sponsored grand Buddhist ceremonies. Whenever prayer altars were established, they were usually set up at the master's residence. He was once presented with a brocade robe embroidered with a thousand Buddhas. All the inner court workshops that produced Buddhist works followed his direction. In 1576, the current emperor, honoring the virtuous intent of the Dowager Empress, ordered the completion of Dachishou Temple and immediately appointed the master as its abbot, directing that one novice be ordained as his disciple. When the imperial order came to continue compiling the Buddhist canon, the master led this effort. Whatever Buddhist activities he propagated were all in accordance with imperial will. By this time, Buddhists throughout the land knew him as a great banner of the Dharma. In his daily interactions with the fourfold assembly, he would always raise the stanza from the Perfect Enlightenment Sutra: "Knowing illusion, one immediately departs—no expedient means needed. Departing from illusion is awakening—no gradual stages required." He also expounded on the illusory samādhi from the Śūraṅgama Sutra, and sometimes cited the ancient masters' challenging kōans to stir awakening in others. In his leisure moments, whether walking, standing, sitting, or lying down, he would often murmur quietly to himself; those who saw this would be moved, though none could discern the secret practice behind it. Throughout his life, he never left his place, yet his influence spread far and wide as the school's reputation flourished, its depths impossible to fathom. Many called him a living bodhisattva. One evening, he summoned his disciples and told them he had a minor ailment. Sitting upright for three days, he then radiantly gathered the assembly for Buddha recitation, and following the sound, he passed away in stillness. This was on the seventeenth day of the fourth month in 1581. The master was born in 1511 and passed in 1581, at the age of seventy-one, with over forty years of monastic life. He had fifteen ordained disciples and more than eighty Dharma grandchildren. Ben Zai, appointed as abbot of the current Cishou Temple, respectfully interred the master's full body in the temple's rear garden. The Empress Dowager, mourning his passing, bestowed funds to build a pagoda in his honor. The inscription reads:

法身如空。非聲非色。應物現形。如水中月。觸處皆然。何真何俗。即比丘身。亦同空谷。伊維古風。聿生像季。卓爾襟期。作大佛事。真俗雙彰。形神俱妙。不離市󱈎。而弘至道。感應昭昭。天人穆穆。默運環樞。龍降虎伏。精格　紫宸。誠迴北斗。法道用昌。和盤珠走。梵剎纔興。琳宮初建。風滿寰區。翕如雷電。一管春生。蒹葭灰起。大地揚輝。寔從茲始。師維何人。為化為幻。詎受密遺。來行方便。七十餘年。師如食頃。觀者痴疑。熱夢未醒。彈指歸空。破顏微笑。萬丈深潭。只垂一釣。表剎凌空。長松帶霧。月色風聲。真機獨露。

> The Dharma body is like space— Neither sound nor form. It responds to beings, appearing in shapes, Like the moon reflected in water. Everywhere it manifests— What is true, what is worldly? Even this monk's body Is likewise an empty valley. Ancient winds of old Blow through these latter days. With towering aspirations, One performs the great work of Buddha. True and worldly both shine forth; Body and spirit are wondrous together. Never leaving the marketplace, Yet spreading the supreme Path. Responses are clear and evident— Heaven and humans revere in harmony. Silently rotating the pivotal wheel, Dragons descend and tigers bow. With pure sincerity reaching the imperial court, With true heart turning the North Star. The Dharma path flourishes, Like pearls rolling on a tray. The monastery has just arisen, The temple newly built. Winds fill the entire realm, Gathering swiftly like thunder and lightning. From a single brush, spring is born; Amid the reeds, mist rises. The great earth radiates brilliance— Indeed, it begins from this. Who is this master? A manifestation, an illusion. How could he receive secret transmissions? He comes merely to offer skillful means. Over seventy years Passed like a single meal. Onlookers remain deluded and doubting, Still dreaming in their heated stupor. With a snap of fingers, he returns to emptiness, Breaking into a gentle smile. In the deep, deep pool, He casts just one line. The flagpole rises into the sky, Tall pines wrapped in mist. In moonlight and the sound of wind, The true mechanism stands alone, revealed.