---
title: "憨山老人夢遊全集 · 示曹溪素林裕木菴泰兩監寺"
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/cmgmzo19706rnl404d6tlaz01"
---

### 示曹溪素林裕、木菴泰兩監寺

> Guidance for the Two Temple Supervisors Caoxi Sulin Yu and Mu'an Tai

丙申春，予度嶺過曹溪，禮六祖大師，瞻仰道骨如生，想當時踞華座萬指圍繞無異。今則堂宇傾頹，叢林弊，因慨寶林福地翻為狐兔之巢，徘徊久之而去。未幾則外魔熾起，僧徒遭難幾盡逃遁，而祖庭之害亦未有甚於今日也。余心愍之，因求當道宰官作大護法，幸制府陳公、屯鹽周公皆力振之，魔風稍息而僧力已疲極矣！時則寺僧有若素林裕、木庵泰、海月珊、見傳識，與中興為住持者，象漢權之數人者，皆誓捨身命，力持祖業以保安眾僧，日夜辛勤苦心周慮，以求為能與祖庭作一日依怙者，志甚殷也。由是眾等投誠皈依授戒，即請予入山。　聖恩有在未敢輕諾，然身雖未入而心已如金剛矣！時萬曆己亥，適南韶祝觀察以荷曹溪為己任，力致余來寺一整頓之，命大眾禮請。庚子冬，余始應命入山，不三月而百廢具舉，袪宿蠹、選僧徒、設義學、授戒法，一時翻然成化，乃為重闢規模大開祖道，以復古昔之初製。不五年而功成過半，斯實祖靈之默啟、天龍之冥護，而裕輩一念血誠，真不減包胥秦庭之哭，其真心實行之所感召者自不可誣也。余住茲已逾五年，而奔走過半皆為經營之勞。眾等事我如一日，猶我視眾等如一子地耳！頃蒙　恩詔在宥，即身未披衣而心已解脫。一時諸弟子等各各聞而歡喜，焚香作禮執卷乞語，乃拈筆以示之曰：「諸佛眾生心無差別，所言無差別之心即所謂金剛心地也。且此一心，諸佛證之而說法、諸祖悟之而度生、菩薩修之而成道、聲聞取之為涅槃、外道執之而謗法、眾生迷之而造業、三途昧之而受苦、凡夫日用而不知。吾人以之而應緣，即爾輩為佛弟子、為祖兒孫，凡有施為莫不皆從此心流出。但順佛祖之教、為佛祖之事，心心常住、念念不壞者，即此以往歷劫不磨便為金剛心地，而為成佛作祖之正因種子矣！若夫逆之背之，雖身著袈裟心存業道，即此以往便為苦趣苦因，亦長劫不壞生死之苦果也。故曰：『三界上下法，唯是一心作。』順之即聖，背之即凡，豈虛語哉？然而此心智愚同稟、凡聖共由，但在用處不同，故有苦樂之別耳！茲若裕等數人同此心，即合山千人亦同此心也。若以此心用之於佛祖故如金剛，則將來受用亦同金剛，劫劫生生受用不盡。若夫用之於一身、謀之為一己，視區區糞壤而為樂地，心心作業，轉眼之間一息不來，便入三途而苦果無窮，亦劫劫生生受用不盡矣！此無他故，但以不明此心是成佛作祖之真種子福田耳！裕自從余授戒以來，即願持誦《金剛般若經》誓盡形壽。且此經乃吾六祖大師之心地也，能持之不忘得之於己，則將來歷劫受用無窮，即此身心常住於曹溪，故曰佛子。住此地即是佛，受用常在，於其中經行及坐臥也，故曰：『天宮淨土全在當人，佛剎莊嚴盡出自己。』十界依乎一心，凡聖本無二路，汝等明見。今日老人轉曹溪為淨土，驅魔眾為法侶。苟信老人此心之妙，則汝等諸人出生死、證菩提不出一念之頃。其或未然，依舊流浪三途，沒溺苦海去也。其念之哉！」

> In the spring of the year of the Monkey, I crossed the mountains and passed through Caoxi, where I paid homage to the Great Master, the Sixth Patriarch. Beholding his relics, they seemed as alive as when he sat upon the lofty seat surrounded by ten thousand disciples. Now, however, the halls have fallen into ruin, and the monastery has declined. Grieving that this blessed land of Baolin had become a den of foxes and hares, I lingered there for a long while before leaving. Shortly thereafter, external demons arose fiercely, and the monks suffered calamity, nearly all fleeing for their lives. Never had the ancestral temple been harmed so gravely as in these days. My heart was moved with compassion, and I sought the protection of powerful officials. Fortunately, Governor Chen and Salt Commissioner Zhou both made great efforts to support it, and the demonic winds subsided somewhat—but the monks were already exhausted to the breaking point. At that time, there were monks such as Su Lin, Yu; Mu'an, Tai; Haiyue, Shan; Jianchuan, Zhi; and those who took up the work of restoration as abbots, such as Xianghan, Quan—these several men all vowed to sacrifice their bodies and lives, striving with all their might to uphold the ancestral enterprise and protect the community of monks. Day and night they labored with bitter hearts and careful planning, seeking to become a lasting refuge for the ancestral temple. Their resolve was most earnest. Thus the assembly sincerely took refuge and received the precepts, and invited me to enter the mountain. But being bound by imperial grace, I dared not lightly consent. Though my body had not yet entered, my heart was already like vajra. This was in the spring of the year of the Pig, when Judge Zhu of Nanshao took responsibility for Caoxi upon himself and earnestly urged me to come and restore the temple, commanding the assembly to invite me with due ceremony. In the winter of the year of the Rat, I finally answered the call and entered the mountain. Within three months, a hundred neglected matters were set aright: I cleared away old corruption, selected worthy monks, established charity schools, and conferred the precepts. In a single moment, everything was transformed. I then set about re-establishing the great scale of the tradition and opening wide the ancestral path, restoring the original institutions of old. Within five years, more than half the work was accomplished. This was truly the hidden inspiration of the ancestral spirit and the invisible protection of the dragons and devas. Yet the sincere blood-oath of Yu and the others was no less than Bao Xu's tears before the court of Qin—the power of their true hearts and real practice cannot be denied. I have now dwelt here over five years, and more than half of that time has been spent in the toil of management. The assembly has served me as steadfastly as the very first day, even as I regard you all as my own children. Recently, I received the imperial grace of amnesty, and though my body has not yet cast off the robe, my mind is already liberated. When the disciples heard this, each one rejoiced, burned incense, made prostrations, and held up scrolls requesting words. So I took up the brush and spoke to them, saying: "The mind of all Buddhas and the mind of sentient beings are not different. This mind of no-difference is what is called the Vajra Mind-Ground. This single mind—Buddhas realize it and teach the Dharma; Patriarchs awaken to it and deliver beings; Bodhisattvas cultivate it and attain the path; Hearers grasp it as nirvana; heretics cling to it and slander the Dharma; sentient beings are confused by it and create karma; those in the three lower realms are darkened by it and suffer; ordinary people use it daily yet do not know it. We use it to respond to conditions—and you, as disciples of the Buddha and children of the Patriarchs, whatever you do flows forth from this mind. So long as you follow the teachings of the Buddhas and Patriarchs and do the work of the Buddhas and Patriarchs, with the mind constantly dwelling and thoughts never broken, then, from this moment forward, through countless kalpas beyond destruction—this is the Vajra Mind-Ground, the true seed of becoming a Buddha and ancestral master! But should you go against it and turn your back on it, though you wear the robe and harbor karmic deeds in your heart, from then on you will have planted the cause of suffering, and you will reap the unbreakable bitter fruit of birth and death through endless eons. Thus it is said: 'All dharmas within the Triple Realm are but creations of the One Mind.' Follow it and you are sage; turn against it and you are ordinary. Are these empty words? Yet this mind is equally possessed by the wise and the foolish, shared by sages and ordinary beings alike. The difference lies only in how it is used—and so there is the distinction between suffering and joy. Now, if Yu and the others share this same mind, then the whole mountain of a thousand people likewise shares this mind. If you use this mind for the cause of the Buddhas and Patriarchs, it is like vajra; and the rewards you will receive in the future will likewise be like vajra—inexhaustible through eon after eon, life after life. But if you use it for a single body, scheming only for yourself, regarding a bit of dung as a paradise, with mind after mind karmic—in the blink of an eye, with one breath gone, you will enter the three lower realms, and the bitter fruits will be endless, also inexhaustible through eon after eon, life after life! There is no other reason for this than not understanding that this mind is the true seed and field of merit for becoming a Buddha and ancestral master! Since Yu received the precepts from me, he has vowed to uphold and recite the \*Vajra Prajñāpāramitā Sūtra\*, pledging to do so for his entire life. This sutra is precisely the mind-ground of our Sixth Patriarch, the Great Master. To uphold it without forgetting, to embody it within yourself—then in future kalpas your enjoyment will be inexhaustible, and this very body and mind will dwell permanently in Caoxi. Thus it is said: 'The disciple of the Buddha, dwelling in this ground, is itself the Buddha, with blessings ever-present, walking, standing, sitting, and lying down within it.' Hence: 'The heavenly palace and Pure Land rest entirely in each person; the majesty of Buddha-lands issues wholly from oneself.' The ten realms depend upon the One Mind; sage and ordinary are fundamentally not two paths. You should see this clearly. Today, this old man turns Caoxi into a Pure Land and transforms the demonic host into Dharma companions. If you can truly trust the wonder of this old man's mind, then your escape from birth and death and your attainment of Bodhi will not require more than a single thought. But if you cannot, you will continue to drift through the three lower realms, drowned in the sea of suffering. Take this to heart!"