---
title: "憨山老人夢遊全集 · 示順則易禪人"
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/cmgmzo8k2073el4047713r2i2"
---

### 示順則易禪人

> A Guide to Easy Chan Practice

學人貴有遠大之志，以吾人所具廣大真心與佛同體，包法界為量，但迷之而成蕞爾幻妄身心，執之以為己有，堅固執持為我而不化，則一切業累皆從我立，一切苦惱皆因我生，乃至長劫輪迴皆我所致。以此迷之而不覺，如佛所云：「棄海認漚，目為全潮。」是可愍者。舉世皆然，其無足怪。若吾徒沙門釋子乃出塵之人，親近佛法乃出情之法，實破我之具。方今學者廣學多聞但增我見，少能餐采法味而滋養法身慧命者，豈非顛倒之甚也？且以法而為利媒又其甚也，可不哀歟？易禪人以多聞無益志在清修固已遠矣！然徒以清修為行而不刻意究竟生死根株，猶然以雅尚為高而不深窮佛祖不到之地，此其創志不遠，是以一日之價為得也，可不負其本有哉？吾徒所難得者厭世俗，最難得者厭生死。禪人今知其厭而不知究其所以厭，是猶然以五十步笑百步也。嗟！余老矣！餘日無多，生死大患橫在眉睫，恐厭之不極。禪人年亦長矣！能以老人之厭自厭。倘不厭，老人相與千巖萬壑之間，絕影忘言修厭離行，從此長揖五濁永離四生，同遊廣大極樂之鄉，豈不為最上因緣哉？又奚止于裹糧千里之適，視彼榆枋莽蒼者，固未足與道也。

> For those who study the Way, it is essential to harbor a great and far-reaching aspiration. The vast true mind we possess is identical in substance to the Buddha, encompassing the entire realm of reality as its scope. Yet, deluded, it shrinks into a tiny, illusory body and mind, which we cling to as our own. This grasping, held firmly as "self" and never transformed, becomes the foundation from which all karmic burdens arise, the source from which all suffering is born, and even the cause of our endless cycling through countless eons. Because we are deluded and fail to awaken, as the Buddha said: "Abandoning the great ocean, one mistakes a bubble for the whole tide." This is truly pitiable. The whole world is like this, so it is hardly surprising. But we who are disciples of the Buddha, renunciants who have left the world behind, draw near to the Dharma—the teaching that transcends worldly feelings and is truly the tool for demolishing the self. Yet today's students, in broadly studying and hearing much, only increase their self-view. Few can truly taste the flavor of the Dharma to nourish the Dharma-body and wisdom-life. Is this not the height of inversion? And to use the Dharma as a means for profit is even worse. How can this not be lamented? The practitioner Yi, knowing that much learning is of no benefit, has set his mind on pure cultivation—this is already a far step beyond others! However, merely practicing pure cultivation without deeply investigating the root of birth and death, still holding elegance and refinement as the highest goal without plumbing the depths of what the Buddhas and patriarchs did not reach—this shows that his initial aspiration was not far-reaching enough. He has gained the value of a single day but does he not betray what he originally possessed? What is hardest to obtain among us practitioners is disgust with the mundane world, and hardest of all is disgust with birth and death. The practitioner now knows this disgust but does not investigate the root cause of why he feels it—this is still like the man in the parable who laughs at another for running fifty steps when he himself has run a hundred. Alas! I am old now. My remaining days are few. The great calamity of birth and death looms before my very eyes, and I fear my disgust is not yet deep enough. The practitioner is also getting older. Can he use this old man's disgust as his own? If he cannot feel this disgust, this old man will join him among the thousand cliffs and ten thousand ravines, cutting off all traces and forgetting words, cultivating the practice of renunciation. From there, we will take a long farewell of the five defilements, forever escape the four modes of birth, and roam together in the vast and blissful land of Ultimate Bliss. Would this not be the supreme karmic connection? How much more so than traveling a thousand miles with provisions in tow! As for those who flutter about in the elm and willow trees, they are hardly worth discussing the Way with.