---
title: "憨山老人夢遊全集 · 示王自安居士捨子出家"
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/cmgmzo6f306yil4045qi32xet"
---

### 示王自安居士捨子出家

> The King's Own Peace: A Layman Gives Up His Son to Become a Monk

新都王自安居士，有子應辰，幼業儒，列諸生，間有文行，眾皆屬望。一日思生死事大發心出家，遂自剪髮走匡廬禮雲中敬堂和尚。時丙辰夏，余自南嶽來茲山，避暑於金竹，適遇居士訪若子而至，以天屬至情有難割愛者，余因而示之曰：「舉世父母所望於子者，欲其榮名顯親也，故以三牲五鼎之養為盡孝，殊不知養愈厚苦益深，是累其親非真孝也。故吾佛世尊薄金輪而不為，捨父母、棄王宮，苦行於雪山六年，成道為三界尊，人天之所宗仰。苟不捨至貴、割大愛，何以博長劫不朽之業乎？況稱之曰：『大孝釋迦尊，累劫報親恩！』此非以了悟無生普度眾生為報地乎？故佛說大戒，首曰：『孝名為戒。』謂孝順父母、孝順師僧三寶、孝順至道、孝順一切眾生。故真學佛行者將視一切眾生為己多生父母，豈一生之親而不報乎？第恐出家不知其本也。今若子以志悟無生為根地，吾信其心矣！但出家乃大丈夫事，非將相所能為，若果決其志，不唯報有餘，即養亦有餘也。何以見之？且世之所謂孝者，將以功名博牲鼎為養以娛親也。況功名見制於造物、牲鼎有待於所遇，無論得之而資苦。且舉世求之而未必盡得，得之而未必能享，抑有功名而不祿者、亦有父母而不能待者、亦有待之而不樂者，物之不齊也，豈人情可必然哉？以其聽命而不由己也。今有志於大道者，求之在我而享之亦在我。今若子操必得之策、懷至樂之養，使其親終身享之而世世不盡者，此難與世俗比也。居士能捨其子聽其志，自今已往，若子既潛形於山谷以大道為懷，居士亦謝塵緣忘形，從子於山中，以出世為心，既能割愛又能超塵，有所樂地即艸衣木食，而錦繡甘旨不易也。其子日夜惟道是念，朝參慕叩，即斑衣戲彩無加也。水流風動，經聲佛號，非繁絃急管可厭也；明燈清香，昏曉不斷，非腥羶臭穢可比也；千丈寒巖，三間茅屋，視高堂廣廈卑卑也。但願其子早悟無生，將以獻其父；父亦因子而印其心，是其父子相慶共成無上之道，已享不世之榮名，此必得之事也。其視一官之封、一言之褒而不必者，又如雲泥天壤矣！此居士所捨者小而所博者大，若子所逆者薄而所順者厚矣！豈不為世之大孝乎？回視世俗之情，不啻大海之一滴，大地之一塵耳！故孟子言仁義，於齊王且曰：『無如我敬王。』況大道乎？」居士欣然奉教請詔名，願執為弟子。老人命之曰福至，言其福自今而至也；字曰大來，謂所捨者小所來者大矣！故書此以為若子法門券。

> New Capital Governor, the layman An, had a son named Yingchen. As a young man, he studied Confucianism and joined the ranks of scholars, earning respect for his literary talent and conduct. Everyone had high hopes for him. One day, however, he realized that the matter of life and death was of utmost importance, and so he resolved to leave home and become a monk. He cut off his own hair and journeyed to Mount Kuanglu to pay respects to the venerable Master Jingtang of Yunzhong. That summer, in the year of Bingchen, I had come from Nanyue to this mountain to escape the heat at Jinzhu. It happened that the layman arrived, having come to visit his son. Because the bonds of family affection made it hard for him to part with his son, I spoke to him, saying: "Throughout the world, what parents hope for from their sons is that they will win glory and honor for the family. Thus, they consider providing the finest offerings of meat and delicacies as the height of filial piety. Little do they know that the richer the nourishment, the deeper the suffering. This only burdens one's parents—it is not true filial piety. That is why the World-Honored One, our Buddha, turned away from the golden wheel of kingship, abandoned his parents, left the royal palace, and practiced asceticism in the snowy mountains for six years. Upon attaining enlightenment, he became the venerated one of the three realms, revered by gods and humans alike. If he had not given up the highest status and severed the deepest attachments, how could he have earned the imperishable merit of countless eons? Moreover, it is said: 'The greatly filial Shakyamuni repays his parents' kindness through countless eons.' Is this not the ultimate repayment—realizing the truth of no-birth and delivering all beings? Thus, the Buddha's great precepts begin with: 'Filial piety is called the precept.' This means being filial to one's parents, to teachers and monastics, to the Three Jewels, to the supreme path, and to all sentient beings. Therefore, a true practitioner of the Buddha's way regards all sentient beings as his parents from countless past lives. How could he fail to repay even the parents of this one life? The only concern is that those who leave home may not understand this fundamental principle. Now, your son has set his mind on realizing the truth of no-birth as his foundation. I trust his heart! But leaving home is the work of a great man—something not even generals or ministers can accomplish. If he is truly resolute, he will not only repay his debts fully, but his offerings will also be abundant. How can this be seen? What the world calls filial piety is seeking fame and rank to provide sumptuous offerings and delight one's parents. But fame is controlled by fate, and sumptuous offerings depend on circumstances. Even if one obtains them, they bring suffering. Moreover, people all over the world seek these things but do not necessarily obtain them; even if obtained, they may not be enjoyed. Some gain rank but die young; some have parents but cannot wait; some can wait but the parents do not rejoice. Things are not uniform—how can human emotions be certain? All this is subject to fate and not within one's control. But those who pursue the great path seek what is within themselves, and what they enjoy is also within themselves. Your son now holds a sure strategy and possesses the nourishment of ultimate joy, enabling his parents to enjoy it for a lifetime and beyond, without end. This cannot be compared to worldly matters. Layman, if you can let go of your son and allow him to follow his aspiration, then from this day forward, your son will dwell hidden in the mountains, embracing the great path as his concern. You too should let go of worldly entanglements, forget the body, and follow your son into the mountains, taking transcendence of the world as your heart's purpose. You will be able to sever attachment and rise above the mundane. When there is a place of joy, even coarse clothing and simple food surpass brocade and delicacies. Your son, day and night, will think only of the path, practicing morning and evening—this surpasses the playful antics of old. The sound of flowing water and the blowing wind, the chanting of sutras and the recitation of Buddha's name—these are not annoying like the booming strings and urgent flutes. The bright lamp and pure incense, unbroken from dawn to dusk, cannot be compared to the rank smells of meat and filth. A thousand-foot cold cliff and a three-room thatched hut make grand halls and spacious mansions seem humble by comparison. I only hope your son awakens soon to the truth of no-birth, and offers this realization to his father. And the father, through his son, will also awaken his own mind. Thus, father and son will celebrate together, accomplishing the unsurpassed path and enjoying an incomparable glory. This is something surely attainable. Compared to this, a mere official title or a word of praise—which may never come—is as different as clouds and mud, heaven and earth! What you give up, layman, is small, but what you gain is great. What your son turns away from is shallow, but what he embraces is profound. Is this not the world's greatest filial piety? In contrast, worldly feelings are no more than a drop in the ocean, a speck of dust on the earth! Thus Mencius, speaking of benevolence and righteousness, said to King Xuan of Qi: 'None surpass me in reverence for the king.' How much more so when it comes to the great path!" The layman joyfully assented, requested a dharma name for his son, and wished to become a disciple. The Elder named him Fuzhi, meaning "good fortune arrives from this day onward," and gave him the courtesy name Dalai, meaning "what is given up is small, what comes is great." Therefore, I write this as a token of the dharma for his son.