---
title: "憨山老人夢遊全集 · 示曹溪海月珊監寺"
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/cmgmzo4ax06usl404vaihr8ln"
---

### 示曹溪海月珊監寺

> A Message for Superintendent Shan of Caoxi Haiyue Temple

余蒙　恩度嶺，當丙申春二月過曹溪謁六祖大師，見其香燈寥寥，叢林凋蔽，零落殆盡，徘徊久之。適有僧具威儀向前作禮問訊甚恭，予見其精誠端愨，喜而謂曰：「此本色山僧也。」明年丁酉時魔風競作撓，此道場幾至破壞，而僧徒無依。時珊公與同儕數輩謁余於五羊，將請余為授戒法，余始知向作禮者為珊公也。至庚子冬，予應請入山，時見公率諸弟子侍祖師塔，察其供養之精誠，宛若祖師在生無異也。余因歎曰：「祖庭千年不朽者，所賴兒孫一點孝敬心耳！」故世尊曰：「孝名為戒。」即儒之孝為仁本，此道根也。及余住山中，最初安居，凡所經營固出眾心，而任勞任怨珊公居多，其憂勤惕厲小心敬慎，端若孝子之於慈父，憂喜疾痛靡不關之。余是知事祖之心不異事余，故余屬之常住與眾，等心一力忘身祖道，即今日之叢林再整、法化重興，固祖靈之默啟，實珊等孝誠之所感格也。語曰：「苟非其人，道不虛行。」嘗念余非祖師攝受不能至曹溪、曹溪非余來不能有今日，即非公等之孝敬無以繫余心，而叢林中興之功德非純誠難以取究竟全始終，摠是一大事因緣實非偶然。且幸修建祖庭工程苟完，余於丙午八月二十日即夢恩詔許為僧，以此始末之徵，足見余非無因而來，公等亦非無因而生斯世遇斯事也。想昔日當祖道大盛之時，悟道弟子三十餘人，公等為灑掃執侍人耳！不然何以有緣見我親近哉？昔世尊于大通智勝佛時，為諸弟子說《法華經》畢竟，至釋迦出世同出一會，一一授記成佛。以昔日之夙緣，今日之現證，則將來彌勒補處龍華會中豈少一人？即堅持此心，以光祖道為任，護三寶為懷，即一艸一葉、滴水莖薪，凡有益於叢林、有補法道者，即為金剛種子成佛真因，使永劫瞻依、十方攸賴，即同祖法身常住，而與曹溪溪聲山色爭相秀媚也。視彼區區自絕於法門者，實天淵矣！可不勉哉！

> Having received the Emperor's gracious permission to leave the mountains, I passed through Caoxi in the second month of spring in the year of Bingshen (1656) and paid my respects to the Great Master, the Sixth Patriarch. I saw that his incense lamps were dim and sparse, the monastery had fallen into disrepair, and ruin loomed everywhere. I lingered there for some time. Then a monk, dressed in proper ceremonial robes, came forward and paid me homage with great respect, greeting me courteously. Seeing his sincere and upright demeanor, I said with delight: "Here is a true monk of the old school!" The following year, in the year of Dingyou (1657), evil winds of disturbance arose and threatened to destroy this sacred place, leaving the monks without refuge. At that time, Master Shan and several of his fellow practitioners came to visit me at Wuyang (Guangzhou), requesting that I confer the precepts upon them. It was then that I realized the one who had paid me homage earlier was none other than Master Shan. By the winter of the year of Gengzi (1660), I answered the invitation to enter the mountain. I saw Master Shan leading his disciples in attending to the Patriarch's stupa, and I observed the sincerity of their offerings—so reverent that it seemed as if the Patriarch himself were still alive. I sighed and remarked: "That which keeps the Patriarch's sacred ground imperishable for a thousand years is nothing but a single dot of filial devotion in his descendants!" Thus the World-Honored One said: "Filial piety is called the precepts." Just as in Confucianism, filial piety is the root of benevolence, so too is it the root of the Way. When I took up residence in the mountain and observed my first summer retreat, I found that while all the undertakings were the result of everyone's combined efforts, it was Master Shan who bore the most toil and criticism. His diligence, vigilance, and careful reverence were exactly like those of a filial son toward a loving father—every joy, sorrow, ailment, and ache of the Patriarch's legacy concerned him deeply. From this I knew that his devotion to the Patriarch was no different from his devotion to me. Therefore I entrusted him with the monastery's affairs, sharing equally in mind and strength with all, forgetting himself for the sake of the Patriarch's Way. Indeed, the revival of this monastery and the resurgence of the Dharma's influence is surely the silent guidance of the Patriarch's spirit—but it is truly brought about by the filial sincerity of Master Shan and his companions. As the saying goes: "Without the right persons, the Way cannot be carried out." I often reflect that had the Patriarch not accepted me, I could not have come to Caoxi; and had I not come to Caoxi, it would not have its present state. Likewise, without your filial devotion, my heart could not have been so deeply committed. The merit of reviving this monastery could not have been fully accomplished without pure sincerity sustaining it from beginning to end. All of this is one great causal event—truly not a matter of coincidence. Fortunate indeed that the restoration of the Patriarch's sacred grounds was completed. On the twentieth day of the eighth month in the year of Bingwu (1666), I dreamed that a heavenly decree permitted me to become a monk. This signs and omens from beginning to end show clearly that I did not come without cause, and that you too were not born into this world nor encountered this undertaking without reason. Consider this: in the old days, when the Patriarch's teaching was at its height, there were over thirty enlightened disciples. Compared to them, you are merely the ones who sweep the floors and attend to daily needs! Otherwise, how could you have had the karmic affinities to see me and draw near? In the past, when the World-Honored One preached the Lotus Sutra to his disciples in the presence of the Buddha Mahabhijñā Jñānābhibhū, and when Śākyamuni appeared in this world, they all gathered in the same assembly and received prophecies of buddhahood one by one. Given past karmic roots and present manifestations, how could a single one of you be missing from the future assembly beneath the dragon-flower tree when Maitreya comes as the next Buddha? If you firmly maintain this resolve—taking the glorification of the Patriarch's Way as your mission and protecting the Three Jewels as your heartfelt vow—then even a single blade of grass, a single leaf, a drop of water, or a stem of firewood—anything that benefits the monastery and supports the Dharma—becomes a vajra seed, a true cause of buddhahood. Thus, for countless eons you shall be relied upon and honored by all directions, dwelling alongside the Patriarch's Dharma body, forever in harmony with the mountain colors and the sounds of the streams at Caoxi. How vastly different are those who cut themselves off from the Dharma gate! Can we not strive diligently?