---
title: "憨山老人夢遊全集 · 示沙彌智融"
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/cmgmzo19706rol404szltx8an"
---

### 示沙彌智融

> Guidance for Novice Zhi Rong

予蒙　恩南來，諸護法延予住曹溪。初入山，首以作養人才為急，乃選諸沙彌，延明師教以本業，習威儀、禮誦、設禪堂以安居之，律以清規，眾如一指。老人以業緣牽引不能安居，時為說法更延大德闍黎以尸之。又數年而規模造就，山門大為改觀。老人嘗謂：「佛法所貴，聞薰成種。嶺南久無佛法薰習，以乏種子故信心難生。每願教僧五十三人各書《華嚴》大經一部，一、以法緣廣大為最勝種子。二、以借書寫攝持之力資初心觀行，以助入道資糧，向以內魔所汩有願未成。時眾中沙彌智融者最先發心，乃毅然首倡稟命願書大經。老人甚嘉其志開端，書不半，而同學沙彌一時發心書寫者今七人矣。嗟乎！人之根性豈可局量哉？昔吾師釋迦牟尼往劫為凡夫時，同千人聞五十三佛名，一時發心修行，後各次第成賢劫千佛。吾師以願力勇猛故先於眾，又為十六王子時聽《法華經》，為一乘緣種，於八方各得成佛，況《華嚴》乃一乘圓頓法界無礙緣起之大經也。所謂見聞為種，八難超十地之階；善財五十三參，一生圓曠劫之果。以一字統法界之經，一行攝無邊之海。況點點畫畫心光流溢大用現前，果當人不昧則不必更參機緣而觀行自足諸法門海，不勞遠歷百城而坐參知識，豈不為最上法緣乎？若以所書之經具在目前，終身讀誦受持何用別求佛法？即六祖法化所流千七百員知識，可一齊普現於毫端三昧矣！汝當作如是觀，無為俗習情塵障智眼也。勉之勉之！」

> Having received the imperial kindness to come south, various Dharma protectors invited me to reside at Caoxi. Upon first entering the mountain, I made the training of talented people my urgent priority. I selected young novices and invited eminent teachers to instruct them in their fundamental duties—learning proper deportment, liturgy, and recitation—and established a meditation hall for them to reside peacefully, regulating them with pure precepts so that the assembly was as unified as one finger. The Elder, unable to settle due to karmic entanglements, would from time to time give Dharma talks and further invited great virtuous masters as abbots to oversee matters. After several more years, the standards and structure matured, and the monastery's appearance greatly improved. The Elder once said: "In the Buddha's Dharma, what is most precious is that hearing and smelling becomes the seed for awakening. Lingnan has long lacked exposure to the Buddha's Dharma—because of this scarcity of seeds, faith is hard to generate. I have always wished to teach fifty-three monks to each copy one volume of the great \*Avatamsaka Sutra\*. First, this vast Dharma connection serves as the supreme seed. Second, by relying on the power of sustained writing and recitation, it nurtures the contemplative practice of beginners, helping them along the path to awakening. Previously, due to internal obstacles thwarting this aspiration, it remained unfulfilled. At that time, among the assembly, the novice Zhi Rong was the first to generate the aspiration, boldly taking the lead in pledging to copy the great sutra. The Elder greatly praised his resolve in beginning this endeavor. But before even half the text was copied, fellow novices simultaneously developed the aspiration—and now there are seven people writing. Alas! How can human spiritual capacities be narrowly measured? In ancient times, our teacher Shakyamuni, as an ordinary being in past kalpas, heard the names of the Fifty-Three Buddhas together with a thousand others. They all generated the aspiration to practice at once, and later successively became the Thousand Buddhas of the Fortunate Eon. Our teacher, due to his fierce vow power, attained enlightenment before the others. Again, when he was the Sixteenth Prince, he heard the \*Lotus Sutra\*, planting the seed for the One Vehicle, and in all eight directions various beings attained Buddhahood. How much more so with the \*Avatamsaka Sutra\*—the great scripture of the One Vehicle, perfectly complete, the unobstructed dependent origination of the Dharma realm! It is said that seeing and hearing becomes the seed—even those in the eight difficult states can transcend the stages of the ten grounds. Sudhana's fifty-three pilgrimages enabled him to perfect in one lifetime the fruits of countless kalpas. A single word encompasses the sutra of the Dharma realm; a single practice encompasses the limitless ocean. How much more so when every dot and stroke—with the mind's light flowing forth—the great function manifests right before us! If people remain undistracted, they need no further contemplation of karmic conditions; their contemplative practice alone suffices for all Dharma-door oceans. Without having to journey far through a hundred cities, they can sit and consult the wise. Is this not the supreme Dharma connection? If one keeps the copied sutra always before one's eyes, reading and upholding it throughout life, what need is there to seek the Dharma elsewhere? Even the sixteen hundred and seventy enlightened masters flowing from the Sixth Patriarch's teaching can all appear simultaneously within the tip of a single hair in samadhi! You should contemplate it this way—do not let worldly habits and emotional dust obscure your wisdom eye. Strive on, strive on!"