---
title: "憨山老人夢遊全集 · 示寶藏相禪人禮普陀"
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/cmgmzo8k2073jl404aflgwcpd"
---

### 示寶藏相禪人禮普陀

> Displaying the Treasure of the Dharma: A Meditation Practitioner Pays Homage to Mount Putuo

觀音大士證圓通本根，以法界身隨緣應現，凡一稱其名即得脫苦，是則大士豈定居於普陀耶？殊不知海喻生死、山喻涅槃，大士以法身普應生死海中，即眾生日用尋常皆大士威神顯現，湛然寂滅猶如寶山，故以海中普陀象之。由在眾生煩惱海中，眾生有苦即大士之苦，故一稱其名即得解脫，乃眾生喚醒自心大士，大士現前則寂滅現前，寂滅則苦不能到，故山在海中，波濤不能撼動，是故名為大士常居普陀，非局指海中拳石為大士棲托也。眾生迷妄，不禮自心之大士親踞寂滅之道場，巍巍不動如海中山爾，乃跋踄山川，必數千里外伶俜辛苦而向外求之，迷之甚矣！禪人久參行腳，樂住蘭若，是見自心之大士，而以方便攝眾生耶？是未見自心而必欲往見大士於南海耶？若見自心則念念寂滅現前，大士心心出現於咳唾掉臂之間；若未見自心而他求之，是涉海踰河而求止渴於井也。雖然如是，《經》云：「歸源無二路，方便有多門。」今大地眾生皆信大士於南海，合就其機而引進之，令其涉海登山一呼大士猛省自心，則觸目波濤皆人圓通之門，必使自信而後已。同此行者，但有一人能信老人此言，則不負一翻行腳，不然則空費艸鞋錢也。

> Guanyin Bodhisattva has realized perfect penetration through the fundamental mind, appearing in the Dharma-realm body in response to conditions. Whoever sincerely calls upon her name will be freed from suffering—does this mean she resides only on Mount Putuo? Understand this: the sea symbolizes the cycle of birth and death; the mountain symbolizes nirvana. The Bodhisattva, through her Dharma body, universally responds within the sea of saṃsāra—all that beings experience in daily life is the display of her majestic power. She is utterly serene and still, like a precious mountain, hence the image of Putuo rising from the sea. Because beings dwell in the ocean of afflictions, their suffering is her suffering. Thus, one sincere invocation brings liberation—this is beings awakening the Guanyin within their own minds. When that inner Guanyin appears, stillness manifests; where stillness prevails, suffering cannot reach. The mountain stands within the sea, and no waves can shake it—this is why we say the Bodhisattva always dwells on Putuo. This does not mean a literal rock island in the ocean is her sole abode. Beings, lost in delusion, fail to honor the Guanyin of their own minds who sits upon the field of enlightenment, majestic and unmoving like a mountain amid the sea. Instead, they trudge across mountains and rivers, traveling thousands of miles in hardship, seeking outwardly—how profound is this confusion! O practitioner, you have long engaged in meditation and pilgrimage, delighting in quiet monastic life. Are you one who sees the Guanyin of your own mind and skillfully guides others? Or are you one who, not yet seeing your own mind, insists on seeking the Bodhisattva in the South Sea? If you see your own mind, every thought is the presence of stillness; Guanyin appears in every breath, every gesture. If you do not see your own mind and seek elsewhere, it is like wading through seas and crossing rivers to quench thirst at a well. That said, the sutras declare: "There is but one path to the source, yet many skillful means." Now beings throughout the world believe Guanyin dwells in the South Sea—so we align with their capacity and guide them step by step. Let them cross the sea and climb the mountain, and in one cry of "Guanyin," suddenly awaken to their own mind. Then every wave they see becomes a gateway to perfect penetration, until they come to self-trust and rest there. Among those who travel this path, if even one person can trust these words of mine, this journey will not have been in vain. Otherwise, it will have been but a waste of shoe leather.