---
title: "憨山老人夢遊全集 · 示念松通禪人"
description: "憨山老人梦游全集是明代高僧憨山德清所著的文集由弟子福善等编录憨山德清是明末四大高僧之一身处佛教复兴时期其著作涵盖经论注疏法语书信及诗文等内容涉及禅教性相诸宗融合儒释道三家思想体系博大精深该书不仅是研究憨山大师佛学思想的重要文献也是了解晚明佛教史与思想史的珍贵资料在汉传佛教中具有崇高地位对后世禅宗及佛教义理发展影响深远"
url: "https://rushiwowen.co/en/r/cmgmzo19706rel4049iog5ndn"
---

### 示念松通禪人

> A Reminder for Chan Practitioner Nian Songtong

昔中峰禪師居天目，久參高峰大事未明，乃立懸崖撫孤松，七日遂大徹，即今崖松獨峙，而追跡中峰者幾希。通禪人往於松下誅茅結屋，居之三年，日誦《華嚴》為業，其精苦固有之，其期則過中峰遠矣！若夫發明個事則猶未也。故達觀禪師字之曰：「念松」，欲其不忘本耳！今禪人遠問余於瘴鄉，居無何且別余去，將東遊過支提，北入五臺尋文殊。萬眷屬中得一侶，傍金剛窟，誦《華嚴》滿百部以畢餘生。臨行乞一語為法要，余乃掀髯而笑曰：「子作此見解，是猶涉海而求河浴也。以狹陋之習而入廣大法界，此其難矣！古德云：『盡大地是一卷經，盡十方是沙門一隻眼。』以如是眼讀如是經，盡未來際曾無間歇，如此又何去來之相，彼此之見哉？但學人己眼不明，諸塵障隔，故作種種取捨欣厭之想耳！然華嚴以平等法界為宗，以無障礙為門，苟能悟此宗入此門，則無一物不播遮那之體、無一聲不闡圓妙之音、無一時不修普賢之行、無一人不是剎塵知識。如是則光網三昧舉目昭然，普眼真經隨念具足，舉足下步不離寂滅之場，居塵出塵頓到般若之岸，化熱惱而作清涼，變苦具而為極樂。如此則子何處覓五臺？以何法為大經乎？故曰：『我欲逃之逃不得，大方之外皆充塞。』是所謂『無邊剎海，自他不隔於毫端；十世古今，始終不離於當念。』子如當念了卻，又何必登山涉水尋伴侶、誦文言以了餘生乎？若了生本無生則住無所住，苟能悟無住之旨，自不作去來動靜生滅之想耳！故六祖大師於『無所住而生其心』一語，打落從前百千萬劫顛倒知見，當於此剔起眉毛，高著眼看，切不得錯落出門一步，全身入卻荒艸也。珍重！珍重！」

> There was once the Zen Master Zhongfeng, who lived at Mount Tiantai. He had long studied under Gaofeng, but his great matter was not yet clear. He then stood on a cliff edge, gripping an old pine, and after seven days, he achieved a great awakening. To this day, that cliff and pine still stand, but few have followed in Zhongfeng's footsteps. A practitioner named Tong built a small hut under that pine tree and lived there for three years. His daily practice was reciting the Avatamsaka Sutra. His diligence and asceticism were genuine, but his attainment fell far short of Zhongfeng's! As for awakening to the fundamental matter—that had not yet happened. So Master Daguang gave him the name "Niansong" (Mindful Pine), wishing him never to forget his original intention. Now this practitioner has come a long way to ask me questions here in this malarial region. Before long, he will leave me and travel east past Zhiti, then north into Mount Wutai to seek Manjushri. He hopes to find a companion among the ten thousand bodhisattvas, and by the Diamond Grotto, recite the Avatamsaka Sutra a hundred times to complete his remaining years. Before departing, he asked me for a few words of essential teaching. I laughed heartily and said: "With this kind of understanding, you are like someone who wades into the ocean to look for a river to bathe in. To enter the vast Dharma Realm with such a narrow view—this is indeed difficult! An ancient master said: 'The entire great earth is one scripture; all ten directions are one eye of a monk.' Reading such a scripture with such an eye, without interruption for all future ages—then what need is there for concepts of coming and going, or views of self and other? It is only because practitioners have not yet opened their own eye of wisdom, and are blocked by the dust of sensory attachments, that they create various ideas of grasping and rejecting, liking and disliking. However, the Avatamsaka Sutra takes the equanimous Dharma Realm as its core and unobstructed freedom as its gate. If you can awaken to this core and enter this gate, then: - No object fails to embody the body of Vairocana - No sound fails to proclaim the perfect and wondrous teaching - No moment fails to practice Samantabhadra's conduct - No person is not a spiritual teacher throughout all realms Then the samadhi of the Light Net becomes visible right before your eyes, the true scripture of the Universal Eye is complete in every thought, and every step you take never leaves the field of stillness. While abiding in the dust of the world, you transcend it and arrive at the shore of prajna. You transform affliction into coolness, and turn suffering into supreme joy. In this case, where would you need to seek Mount Wutai? What method would you need to find the Great Sutra? Therefore it is said: 'I try to flee, but there is nowhere to flee—beyond the great directions, all is filled.' This is what is meant by: 'The boundless ocean of worlds—self and other are not separated by a hair's breadth; the ten ages of past and present—beginning and end never leave this very thought.' If you can see through this very thought, why climb mountains, cross rivers, seek companions, or recite words to finish out your remaining life? If you realize that life is originally unborn, then you abide without abiding. If you can awaken to this principle of non-abiding, you will naturally cease to have thoughts of coming and going, movement and stillness, birth and death. Therefore, when the Sixth Patriarch heard the line 'give rise to the mind that does not abide in anything,' it knocked away the upside-down views and delusions of countless eons. Right now, you should raise your eyebrows, open your eyes wide, and be very careful not to take a single wrong step out the door—or you'll fall headlong into the weeds. Take good care! Take good care!"