---
title: "憨山老人夢遊全集 · 示靈源覺禪人"
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/cmgmzo6f306yjl404i09sui6y"
---

### 示靈源覺禪人

> Manifesting the Spiritual Source, Awakening the Practitioner

禪人住廬山歸宗有年，謂自知根器下劣，不能一超直入，但發願，願此生盡命誦《妙法蓮華經》萬部，請乞證盟，未審此行與參究功夫同異何如？願聞示誨。老人因示之曰：「諸佛說法譬如食蜜，中邊皆甜，本無取捨差別，但由學人欣厭不同故有異耳！所以吾佛出世，持為開示眾生一大事因緣；祖師西來直指單傳，亦祗令人了悟此一大事因緣更無別法。所言一大事者，即指眾生本有之自心，名為佛性種子耳！是知經乃佛所開示之路，禪乃欲人循路而行，故持經而不悟心與參禪而不見性者摠非真行。六祖云：『心迷法華轉，心悟轉法華。』由是觀之，持經與參禪豈有二耶？是在學人堅持久長不拔之志，持經即參究，參究即持經，所以經中佛意，苦求末世持經之人，斯豈求循行數墨者耶？且云持此經者，舉手低頭皆已成佛，與宗門咳唾掉臂是祖師意有何異耶？摠之貴乎真實行，持經妙在忘言，參究只在忘心，心言既絕則佛祖鼻孔一串穿卻，所謂『歸源無二路』。古人參究必拼三十年苦心，今經萬部，非三十年不足。禪人苟能持此一念，三十年住山不異，佛祖定為摩頂安慰矣！但辦肯心必不相賺，切不可作二法會也。禪人果能辦一片死心，從今日去向青山白雲之中數椽茆屋吊影單棲，痛將身心世界一齊拋卻，晝夜孤明一念專持此經，當於紙墨、文字之外洞見佛心，了知大事因緣只在當人，日用見聞覺知、食息起居不離道場。所謂：『佛子住此地，即是佛受用，經行及坐臥，常在於其中。』如此則靈山一會儼然現存，不離當處而頓證無生，則是『心悟轉法華』也。」

> A monk had lived at Guizong Temple on Mount Lu for many years. He considered himself to have inferior spiritual faculties, unable to achieve sudden enlightenment, so he made a vow: to recite the \*Lotus Sutra\* ten thousand times in this lifetime. He asked for guidance on whether this practice differed from Chan contemplation, and sought the master's teaching on this matter. The master responded with this teaching: "The Buddhas speak the Dharma like honey—sweet throughout, with no distinction between center and edge. There is fundamentally no picking or choosing. It is only because practitioners have different preferences and aversions that differences appear. When the Buddha appeared in the world, it was solely to reveal the great matter of birth and death to all beings. When the Patriarchs came from the West, they pointed directly to the mind, transmitting the single essence—likewise only to help people awaken to this great matter. There was no other teaching. What is this great matter? It points to the mind that all beings possess inherently—what we call the seed of Buddha-nature. Know this: the sutras are the path the Buddha laid out, and Chan is the practice of walking that path. Therefore, reciting sutras without awakening the mind, or practicing Chan without seeing one's true nature—neither is genuine practice. The Sixth Patriarch said: 'If the mind is confused, the Lotus Sutra turns you. If the mind is awakened, you turn the Lotus Sutra.' From this perspective, is there any difference between reciting sutras and practicing Chan? It all comes down to whether the practitioner maintains a resolute and unshakable determination. Reciting sutras \*is\* contemplation. Contemplation \*is\* reciting sutras. This is why the Buddha, within the sutras, earnestly sought people who would uphold the scriptures in the final age. Was he seeking those who simply count words and trace characters? He said that those who uphold this sutra—even raising a hand or bowing the head—have already become Buddhas. How is that any different from the Chan school's teaching that clearing the throat or swinging the arm is the Patriarch's meaning? In the end, what matters is genuine practice. The wonder of reciting sutras lies in forgetting words. The essence of contemplation lies in forgetting the mind. When both mind and words are cut off, you've strung the Patriarch's nose through a single thread. This is what is meant by: 'Returning to the source, there is no second path.' The ancients who practiced contemplation were willing to endure thirty years of bitter effort. For you to recite ten thousand sutras—thirty years would not be excessive. If you can maintain this single mindfulness and sit in the mountains for thirty years without wavering, the Buddhas and Patriarchs will surely touch your head and comfort you. But you must be willing to commit wholeheartedly—they will never deceive you. Do not mistake this for two separate practices. If you can genuinely cultivate a mind of total commitment, from today onward, go into the green mountains and white clouds. Build a humble hut of a few thatched rafters, dwell in solitude, and cast away body, mind, and the entire world at once. Maintain one clear, radiant thought day and night, single-mindedly reciting this sutra. Then, beyond the ink and paper, beyond the written words, you will directly see the Buddha's mind. You will understand that the great matter is right here in each person. In daily life—seeing, hearing, perceiving, knowing; eating, sleeping, moving, resting—you never leave the place of awakening. As the sutra says: 'The children of the Buddha who dwell in this place are already enjoying the Buddha's benefit. Whether walking, sitting, or lying down, they are always within it.' If you can do this, the assembly at Vulture Peak remains vividly present. Without leaving this very spot, you suddenly realize birthless-ness. This is what it means: 'Awakened, you turn the Lotus Sutra.'"