---
title: "憨山老人夢遊全集 · 示徑山堂主幻有海禪人"
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/cmgmzo6f306yql4040pvsktvw"
---

### 示徑山堂主幻有海禪人

> Showing the Path to Meditation Master Huanyou Hai of Jingshan

佛、祖一心，教、禪一致，宗門教外別傳，非離心外別有一法可傳，秪是要人離卻語言文字，單悟言外之旨耳！今參禪人動即呵教，不知教證一心乃禪之本也。但佛說一心，就迷悟兩路說透；宗門直指一心不屬迷悟，要人悟透，其實究竟無二。如來藏中，求於去來、迷悟、生死了不可得，此豈屬迷悟耶？二祖云「覓心了不可得」，六祖云「本來無一物」，即般若無五蘊根塵識界及出世三乘之法也。以無所得故得菩提，與覓心了不可得豈二法耶？是知教說一心，所多者凡情聖解耳！參禪頓破無明，是絕凡情也；悟亦吐卻，是絕聖解也，斯則禪呵知解而教未嘗不呵也。今參禪人從教迴心者不能忘知絕解，提話頭不能忘情絕跡，皆在所呵，何其毀教謂不足取耶？今棄教參禪者，果能先解本無凡聖不屬迷悟，是為見地。依此參究，當人一念若存絲毫情見及玄妙知解，總是未透，皆生死邊事，豈可便以為得？即今無明眼知識印證，若不以教印心，終落邪魔外道，但不可把佛說的語言文字及祖師玄妙語句，當作自己知見，必要參究做到相應處。如《經》云：「一切煩惱，應念化成無上知覺。」如此便是頓悟的樣子，不是將煩惱習氣夾雜知見當作妙悟也；亦不是別有，只是消盡煩惱習氣，露出本來面目耳！故云：「悟了還同未悟時，依然只是舊時人，不是舊時行履處。」豈不見夾山未見船子時，上堂有僧問：「如何是法身？」山云：「法身無相。」又問：「如何是法眼？」山云：「法眼無瑕。」時道吾在座不覺失笑。既見船子後，道吾遣僧往問：「如何是法身？」山仍曰：「法身無相。」又問：「如何是法眼？」山仍曰：「法眼無瑕。」僧回，舉似道吾，吾云：「這漢此回方徹。」此便是伶俐座主棄教參禪的樣子也。海堂主久親教乘，今棄所習單求向上一路，且看夾山前後兩轉語一般，道吾為甚肯後不肯前？試看不肯在甚處？肯在甚處？這裏定當得出，管取教意祖意一齊吐卻，他日便可把一大藏教一口吸盡，字字化成光明藏也。葛藤不少，珍重珍重！

> Buddhas and Patriarchs are one mind; the teachings and Chan are one essence. The Chan school is a special transmission outside the teachings—not because there is some separate Dharma apart from the mind to transmit, but simply because it asks people to set aside words and letters and directly awaken to the meaning beyond them. Today's Chan practitioners often dismiss the teachings, not realizing that the teachings, which verify the one mind, are actually the foundation of Chan. The Buddha spoke of the one mind, explaining it thoroughly from the two paths of delusion and awakening. The Chan school points directly to the one mind as not belonging to delusion or awakening, asking people to awaken to it utterly. In the end, the two are not different. In the Treasury of the Tathāgata, seeking for coming and going, delusion and awakening, birth and death—none of these can be found. How could it belong to delusion or awakening? The Second Patriarch said, "Seeking the mind, it cannot be found." The Sixth Patriarch said, "Originally there is not a single thing." This is precisely the prajñā that transcends the five aggregates, the six sense organs, their objects, the six consciousnesses, and the three vehicles of the world-transcending path. "Because nothing is attained, bodhi is attained"—how is this different from "seeking the mind, it cannot be found"? Thus we know that what the teachings say about the one mind is complicated by ordinary feelings and sacred interpretations. In Chan meditation, abruptly breaking through ignorance cuts off ordinary feelings; and even awakening itself is spat out, cutting off sacred interpretations. So Chan criticizes intellectual understanding, but the teachings never fail to criticize it as well. Today, those who practice Chan after turning back from the teachings cannot let go of knowledge and interpretations; those who hold a meditation topic cannot forget feelings and traces—all of these are what gets criticized. Why then slander the teachings as unworthy? Those who abandon the teachings to practice Chan: if they can first understand that fundamentally there is no ordinary or sacred, and that this doesn't belong to delusion or awakening, that is true view. Practicing meditation on this basis, if a single thought still harbors any trace of feeling or any subtle intellectual understanding, it remains unpenetrated—all such things are matters of birth and death. How could one take that as attainment? If one lacks an enlightened teacher with clear insight to confirm one's realization, and does not use the teachings to verify the mind, one will ultimately fall into heretical paths. But one must not take the Buddha's words or the Patriarchs' subtle phrases as one's own knowledge and views. One must investigate and practice until reaching the point of direct correspondence. As the sutra says, "All afflictions should, in a single thought, transform into supreme awakening." That is what sudden awakening looks like—not mixing afflictions and habitual tendencies with intellectual views and calling it wonderful awakening. Nor is it something separate; it is simply exhausting afflictions and habitual tendencies until the original face is revealed. Thus it is said: "After awakening, it's the same as before awakening; still the same old person, but not the same old way of walking." Don't you see how Jiashan, before meeting the Boatman, once gave a lecture and a monk asked, "What is the Dharmakāya?" Jiashan said, "The Dharmakāya is formless." The monk asked again, "What is the Dharma-eye?" Jiashan said, "The Dharma-eye is flawless." At that time, Daowu was in the assembly and couldn't help laughing. After he met the Boatman, Daowu sent a monk to ask, "What is the Dharmakāya?" Jiashan again said, "The Dharmakāya is formless." Asked again, "What is the Dharma-eye?" Jiashan again said, "The Dharma-eye is flawless." The monk returned and reported this to Daowu, who said, "This fellow has only now understood thoroughly." This is the example of a sharp lecturer abandoning the teachings to practice Chan. Elder Haitang has long been close to the scriptural teachings; now he sets aside his old learning and solely seeks the matter of the ultimate path. Look at Jiashan's two identical responses before and after—why did Daowu approve the latter and not the former? See where the disapproval lies and where the approval lies. If you can determine this, you may be sure you can spit out both the meaning of the teachings and the meaning of the Patriarchs at once. Later, you will be able to drink in the entire canon in one gulp, and every word will turn into a treasury of light. This has been quite a tangle of words—take care, take care!