---
title: "憨山老人夢遊全集 · 示眾"
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/cmgmzo8k20736l404kh8v2k5n"
---

### 示眾

> Addressing the Assembly

近來諸方少年有志參禪者多，及乎相見都是顛倒漢，以固守妄想為話頭、以養懶惰為苦功、以長我慢為孤高、以弄唇舌為機鋒、以執愚痴為向上、以背佛祖為自是、以恃黠慧為妙悟。故每到叢林，身業不能入眾，口、意不能和眾，縱情任意，三業不修，以禮誦為下劣、以行門為賤役、以佛法為冤家、以套語為己見。縱有能看話頭做工夫者，先要將心覓悟。故蒲團未穩，瞌睡未醒，夢也未夢見在，即自負貢高走見善知識說玄說妙，呈悟呈解，便將幾句沒下落胡說求印正。若是有緣遇明眼善知識，即為打破窠臼，可謂大幸；若是不幸撞見拍盲禪，將冬瓜印子一印，便斷送入外道邪坑，墮落百千萬劫無有出頭之時，豈非可憐愍者哉？此等愚痴之輩自失正因又遭邪毒，縱見臨濟、德山亦不能解其迷執，豈不為大可憐愍者哉？禪門之弊一至於此。諦觀從上古人決不是這等，但看百丈侍馬祖，每在田中作活，如插鍬子、野鴨子公案，便是真實勘驗工夫處，以此故有「一日不作，一日不食」之誡。楊岐之事慈明，二十餘年行門親摻執事，百千辛苦未嘗憚勞，故得光明碩大，照耀今古。若懶融之負米、黃梅之碓房，歷觀古人無一不從辛苦中來，何其今之少年纔入叢林便以參禪為向上，只圖端坐現成受用，袖手不展、一艸不拈？如此薄福絕無慚愧之心，縱有妙悟只成孤調，絕無人天供養，況無真實修行虛消信施，甘墮沉淪者乎？若是真實為生死漢子，當觀本師釋迦文佛，於三千大千世界，無有如芥子許不是為求菩提捨頭目髓腦處。如此當發勇猛拚捨一條窮性命，將這一具臭骨頭布施十方供養大眾。一切行門苦心操持，難行能行、難忍能忍。若於日用六根門頭，頭頭透過便得法法解脫。古人云：「從緣入者相應疾。」如此用心三十年不改，縱不悟道，再出頭來定是頂天立地漢子也。老人以此示之，遍告同參。

> Lately, many young people with aspirations for Zen practice have appeared, but when I meet them, they are all upside-down fellows. They mistake stubborn clinging to delusions as their meditation topic, treat laziness as hard work, elevate arrogance as lofty independence, play with clever speech as if it were spiritual sharpness, cling to ignorance as if it were transcendence, reject the Buddhas and ancestors out of self-importance, and mistake cunning intellect for wondrous awakening. Thus, whenever they enter a monastery, their bodily conduct cannot blend in with the community, and their speech and mind cannot harmonize with others. They indulge their emotions freely, neglecting the threefold training of body, speech, and mind. They look down on liturgical recitation as inferior, dismiss practical service as menial labor, regard the Dharma as their enemy, and pass off borrowed clichés as their own insight. Even if some manage to actually work on a meditation topic, they first try to force the mind to seek awakening. Before their sitting cushion has even warmed, before their drowsiness has lifted, before they've even dreamed of what awakening might be, they puff themselves up and go running off to visit wise teachers, spouting profundities, presenting their "awakenings" and "understandings," offering a few disjointed and baseless claims for validation. If they are fortunate enough to meet a true teacher with clear eyes, that teacher might smash their cocoon of delusion—truly great luck. But if they are unlucky enough to run into a blind, groping "Zen master" who stamps them with a seal of false approval, they are cast straight into the pit of heretical views, sinking for countless eons with no hope of escape. Are they not truly pitiable? Such foolish people, having lost their true cause for awakening and now poisoned by false teachings, would not be freed from their delusions even if they met Linji or Deshan face to face. Is this not deeply lamentable? The degeneration of the Zen tradition has reached this point. Look carefully at the ancients—they were never like this. Observe Baizhang serving Mazu, always working in the fields. The famous cases of him lifting his hoe or the wild ducks are exactly the real testing grounds of practice. This is why he gave the admonition: "A day without work is a day without food." Yangqi served his teacher Ciming for over twenty years, personally handling practical duties in the monastery, enduring hundreds and thousands of hardships without ever complaining. That is why his light shone vast and brilliant, illuminating both past and present. Consider Lanrong carrying rice on his back, or Huangmei working in the rice mill. Looking through history, no ancient master came to awakening without passing through hardship. How is it that today's young people, the moment they enter a monastery, think that Zen practice is only about sitting upright in comfort, enjoying ready-made benefits, keeping their hands in their sleeves, never lifting a single blade of grass? With such meager virtue and utterly no sense of shame, even if they had some flash of insight, it would only become a solitary attainment, receiving no offerings from humans or devas. Moreover, without genuine cultivation, they waste the donations of the faithful and willingly sink into oblivion. If you truly are a person determined to resolve the great matter of birth and death, look to Shakyamuni Buddha himself—throughout the three thousand great thousand worlds, there is no spot the size of a mustard seed where he did not sacrifice his head, eyes, marrow, and brain in pursuit of awakening. With this in mind, you should summon courageous effort, risk your one sorry life, and offer this stinking bag of bones to all the ten directions, to support the great assembly. Practice every method with wholehearted diligence—do what is hard to do, endure what is hard to endure. If in your daily life, through the six sense gates, you see through every encounter one by one, you will attain liberation in every phenomenon. The ancients said: "Those who enter through conditions attain it quickly." If you practice this way for thirty years without wavering, even if you do not awaken in this life, when you emerge in the next, you will surely be a person who stands tall between heaven and earth. I offer this to you all—share it with your fellow practitioners everywhere.