---
title: "憨山老人夢遊全集 · 示懷愚修堂主"
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/cmgmzo19706rkl404s6ly8ipb"
---

### 示懷愚修堂主

> A Lesson for the Foolish Cultivator, Hall Master

古德云：「盡十方世界，通是衲僧一隻眼；虛空萬象，鱗介羽毛，洪纖巨細，通是大毘盧藏一卷經。」以如是眼讀如是經，盡未來際不休不息，此普賢大士一毛孔中最微最細少分佛事。一毛如此，況一一毛孔乎？正報毛孔如此，況依報世界微塵乎？一塵如此，況塵塵乎？且塵含巨剎，況塵塵之剎、剎剎之塵乎？以此深觀則無邊剎海自他不隔於毫端，十世古今始終不離於當念，此普賢之真經。能見此經則為文殊之智眼，即以此眼觀塵中之眾生，一一眾生盡說此經，使之一一聽者當下了知一切聖凡本來無二無別，吾人即具此眼、轉此經、度此眾生。雖云：「使盡大悲，行盡大願，經剎塵劫，了無疲厭。」縱然如是，亦非衲僧本分事。何以故？以淨法界中本無動搖去來凡聖諸影像故。且此殊勝影像尚無，況諸妄想知見、佛法禪道，種種取捨諸顛倒相虛妄影耶？是知從上佛祖示人，只教歇卻狂心，不從他覓，所謂：「但自懷中解垢衣，何勞向外誇精進？」又云：「但盡凡情別無聖解，若作聖解即墮群邪。」以上神通妙用皆本分事，無奇特故，即此一味平常，何用別求佛法？

> An ancient master said: "The entire universe in all ten directions is but a single eye of a monk; the void and all phenomena—scales, feathers, beings great and small—are entirely one volume of the Great Vairocana Sutra." Reading such a sutra with such an eye, without rest or pause for endless ages—this is but the finest and most subtle fraction of the Buddha-work within a single pore of the great bodhisattva Samantabhadra. If one pore is thus, how much more so every pore? If the pores of the retribution body are thus, how much more so the worlds of the environment, as numerous as dust motes? If one dust mote is thus, how much more so every dust mote? And a dust mote contains vast worlds—how much more so the worlds within each dust, and the dust within each world? Contemplating deeply in this way, the boundless ocean of worlds reveals that self and other are not separated by a hair's breadth, and the ten ages past and present never depart from this very moment—this is the true sutra of Samantabhadra. One who sees this sutra possesses the wisdom-eye of Manjushri. With this eye, observing the sentient beings within the dust, each and every being speaks this sutra, enabling each listener to instantly realize that all sages and ordinary beings are fundamentally one and undivided. We inherently possess this eye, turn this sutra, and liberate these beings. Though it is said: "Exhaust great compassion, fulfill great vows, pass through eons as numerous as dust motes, without weariness or fatigue"—even so, this is not the fundamental concern of a monk. Why? Because in the pure dharma-realm, there is originally no motion, no coming or going, no images of sages or ordinary beings. Since even these sublime images do not exist, how much less do all deluded thoughts, views, knowledge, doctrines of Buddhism and Chan, and all manner of grasping and rejecting—these inverted, illusory appearances? Thus we know that all the Buddhas and patriarchs of old taught people only to still the frantic mind, not to seek elsewhere. As it is said: "Just untie the soiled robe from your own bosom—why labor outwardly boasting of diligence?" And again: "Simply exhaust ordinary feelings; there is no other holy understanding. If you take something as holy, you fall into all sorts of wrong views." All the miraculous powers and sublime functions above are but one's fundamental nature—nothing extraordinary about them. This very ordinary flavor is enough; why seek another Buddha-dharma?