---
title: "憨山老人夢遊全集 · 示太素元禪人"
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/cmgmzo6f306z3l404dsdeae75"
---

### 示太素元禪人

> For the Great and Fundamental Zen Practitioner

凡學人先習教乘，迴心向上一路，雖是有志，無柰藏識中有新薰文字雜毒習氣，舊薰貪嗔痴愛、煩惱習氣，內外交攻最難打疊。要放放不下，要斷斷不得，要止止不住，因此要提話頭，如水上葫蘆遏捺不下，只管與之打交滾最是難下手，及下手不得便打退鼓了也。如此乃是沒志氣無力量人，說甚參禪？如今初心，只管將心內外一切道理知見及妄想思慮一齊放下。放了又放，放到無可放處，方纔提起一則公案話頭，如趙州「無」字橫在胸中，因甚道無？重下疑情，若疑情得力則妄想不起；若纔見起時，切不可與之作對，將心要斷他，亦不得將心止他，亦不可相續他，但只覷見便撇過，一撇便消，急急提起話頭深深看覷，則彼妄想自然掃蹤滅跡矣！此是初心下手做工夫的訣。若話頭純熟，妄想自稀不作障礙，久久疑情得力，妄想暫歇時便得一念歡喜也。得些歡喜處不可當奇特，但從此好用功耳！禪人棄教從禪初心最難，故以此示之，切不可視作小事。

> All who study the Dharma first train in the teachings and texts, then turn their minds toward the supreme path. Though they have resolve, it's unavoidable that within the store consciousness there are newly perfumed habits from written words—poisoned by intellectual knowledge—along with old habituated patterns of greed, hatred, delusion, and attachment. These inner and outer forces attack together, making it extremely difficult to sort things out. What you want to let go of won't let go; what you want to cut off can't be cut; what you want to stop won't stop. Therefore, you must raise a meditation topic (huatou). It's like a gourd floating on water—you can't push it under. You just keep tumbling and wrestling with it, and this is the hardest place to begin. And when you can't get a handle on it, you lose heart and retreat. But this is the mark of someone without true determination or strength—how can such a person speak of Chan meditation? Now, for beginners, simply take all inner and outer reasoning, views, knowledge, and wandering thoughts and set them all down at once. Set them down again and again, until there is nowhere left to set anything down. Only then raise a single public case (gong'an) as your meditation topic—such as Zhaozhou's "No" (wu)—held horizontally across your chest. Why did he say "No"? Sink deeply into this doubt. If the doubt has power, then delusive thoughts won't arise. But if they do arise, by no means confront them directly—don't try to cut them off with your mind, don't try to stop them, and don't continue them. Simply notice them and let them pass. The moment you let them pass, they dissolve. Then urgently raise your meditation topic and look deeply into it. Naturally, those delusive thoughts will vanish without a trace. This is the essential technique for a beginner to begin the work. When your meditation topic becomes mature and familiar, delusive thoughts will grow scarce and no longer obstruct you. After a long time, when the power of doubt takes hold and delusions pause for a moment, you'll experience a flash of joy. But don't treat this bit of joy as something extraordinary—it's just a sign that you can now apply effort more effectively. A Chan practitioner who abandons intellectual study to take up Chan faces the greatest difficulty at the very beginning. This is why I've shown this to you. Under no circumstances should you regard it as a trivial matter.