---
title: "憨山老人夢遊全集 · 示曹溪寶林昂堂主"
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/cmgmzo8k2073xl404kph5vzs4"
---

### 示曹溪寶林昂堂主

> Showing the Abbess of Baolin Hall at Caoxi

嶺南自漢方通中國始知有文物，六百餘年至唐初六祖起新州，得黃梅衣缽，傳西來直指之道，是時始知有佛法，開曹溪寶林道場說法其中，自爾道蔭寰宇，天下禪宗皆以此為資始，何其盛哉？六祖滅後，肉身雖存而道場漸衰，至宋業三百餘年，則叢林大壞極矣！時有子超禪師蹶起而大振之，由是重興其道。至若《傳燈》所載者，自六祖後不多見其人，故道法雖播於十方而留心於根本地者寡矣！此道場無開化王人，而僧徒習世俗之業頓忘其本，固其所也。由宋迄我明萬曆中，又將五百年，而道場之壞尤甚於宋，而僧徒有不遑其居，而法窟皆棲狐兔矣！丙申歲，老人至嶺外，得禮祖庭，睹其不堪之狀，大為痛心而去，時當事者即欲以老人料理之未能也。又五年，庚子，幸諸護法一時皆以法道為心，亟欲老人往捄其弊，至則誓願捨此身命，志為六祖忠臣孝子也，一時更新，百廢具舉，此仗佛祖護念之靈，非人力也。於時僧滿千眾，有懼僧徒之不安者數人而已，求其憂祖道不振、後學無眼、法幢之不固者獨昂而已；至若知老人恢復之志誓死之心，亦唯子而已。嗟乎！是知法門之得人為難也如此。于時老人初入曹溪，選諸僧徒可教者教之，眾中物色亦唯子而已。及老人住此八年之間，凡所經畫為山門久計者，眾皆罔然，其所經心關涉鉅細無遺者亦唯子而已。及獅虫破法，魔黨競作，即前所稱為道場者數人，亦皆在網羅，求出之不暇，求其苦心保護叢林，憂祖道之崩裂，深知老人建立之恩者，亦唯子一人而已。當是時也，苟非子砥柱中流，委曲調護以排難解紛者，而曹溪卒無今日矣！及老人捨之而去，禪堂無主，幾為獅虫所食，子挺身撐住其間，不唯道場破壞後學無依，即老人中興一片苦心竟付流水矣！安望祖道之再振乎？是以老人別曹溪來，十年於茲，子日夜苦思老人之復至，望法道之更新，念念含悲未嘗一息忘之也。老人之南嶽而子隨至，依依之狀最可憐者；既而老人逸老匡山，子尋即遠來，見其感恩之心益篤憂道日深，且冀老人之復至。或望至人之將來，其誠蓋難以言語形容者，即古之忠臣孝子之憂國憂家，烈女節婦之誓死而無二心者，不是過也。適來山中，老人留之已久，其哀哀之心請益不一。老人因而示之曰：「子之志固嘉，而子之思亦過矣！子未聞大道之替，雖佛祖亦難逃，於時節因緣，因緣聚會蓋不由人力也。且道與時運相為升降殆不可強，即其人亦不易得也。諦觀六祖入滅以來今千年矣！其道遍天下，在在叢林開化一方不少，求其為祖庭而經理家法者，獨宋子超一人而已；子趨之後又五百年，志為祖道力整頹綱者，獨老人而已；況在曹溪有眾千人之中，求其憂祖道知老人者唯子而已。是則法門之人以此為懷者豈易見哉？子是過矣！今老人示子最勝法門，所謂求人不如求己也。且當六祖未出世時，只一賣柴漢耳！因有夙值靈根，功夫蘊藉已久，一旦聞經一語頓悟自心，遂得黃梅衣缽，豈不是今日寶林道場乃六祖肩頭柴擔、舂米腰石邊來？故有如此廣大光明，普天匝地，禪宗一派一言一句皆從柴擔腰石邊流出，至今供養香火如生時無異；肉身堅固不壞如現在說法無異。如是福澤亦從柴擔腰石邊來，此豈有心要求人而後得也？子既有志，上憂祖道，何必求人應之？彼既丈夫我亦爾！且六祖悟的一段般若光明，人人有分不欠絲毫，如今只當憂自心之不悟，不必憂道場之不興。若能了悟自心則能攪長河為酥酪，變大地作黃金，拈一莖艸作丈六金身，以丈六金身當一莖艸，自然具大神通，隨心轉變，任意施為，無可不可，如是在我全具，又何苦思痴痴望他人來作我家活計耶？古人要悟自心，在六祖已前都是當下一言便悟，更無做工夫之說。自六祖得黃梅衣缽，是時座下不甘者多，時有三十餘人追至大庾嶺頭。慧明道人前至要奪衣缽提掇不起，遂作禮曰：『某為法來。』因而請益。六祖示之曰：『汝為法來，但看不思善不思惡，正與麼時，阿那箇是明上座本來面目？』明暫時返觀，當下頓悟，從此一則公案後來便是做工夫參禪的樣子也。從今向去，教汝直將從前憂長憂短望人的心一齊拋卻，但當自己放下身心拼了一條性命，單單一念只求悟明自心，將慧明一則公案橫在胸中重下疑情，晝夜六時行住坐臥，迎賓待客應事接物，茶裏飯裏、拈匙舉箸一切不教放過，疑來疑去定要見自己本來面目。或提念佛話頭，要見這念佛的畢竟是什麼人？如此疑到似銀山鐵壁，疑不得處忽然命根斷絕疑團迸破，自己本來面目當下現前，是時方知念佛的人如十字街頭見親爺一般，更不必問人，則六祖即我、我即六祖，道法即我、我即道法，是時即能一毛端頭現寶王剎、一微塵裏轉大法輪，不假他力自在由我，又何必更待他人哉？古人云：『善造道者千日之功。』亦有十年五年或二三十年；或盡生不悟，發願再出頭來；又或有二生三生乃至十生多生不昧本願者，生死時長，常寂光中了無去來之相。且子年力尚強，果能決志從前日做起，即十年二十年能悟，今生尚遂我本願；即今不悟，賴有此參究功夫般若種子，就是再出頭來猶是現成活計，縱遠不過四五十年，打箇筋斗如在目前，那時整頓自家家事有何難哉？如此試將妄想枉憂必不可得之心，摠打疊來憂道，做自己工夫，念念有下落、步步是實地，且不虛此生此世因緣，可謂轉妄想作菩提、轉生死作涅槃，豈不為最上法門乎？捨此而不憂，更憂別事，都是枉費心思妄想無益，不唯無益且增無邊生死苦海，是豈不為大愚癡者哉？老人此說如棒打石人頭，如此做工夫，則是老人時時在汝眉目間放光動地也。子慎勿更他慮，但辦肯心必不相賺。子其勉之！」

> Lingnan first came into contact with Chinese civilization during the Han dynasty when it opened up to the Central Plains. Over six hundred years later, at the beginning of the Tang dynasty, the Sixth Patriarch arose in Xinzhou. He received the robe and bowl at Huangmei and transmitted the direct pointing doctrine that had come from the West. Only then did people in this region truly come to know Buddhism. He opened the Baolin Monastery in Caoxi and expounded the Dharma there. From that time onward, its influence spread across the world, and all Chan lineages under heaven trace their beginnings to this place—how magnificent was that! After the Sixth Patriarch's parinirvana, although his physical body remained, the monastery gradually declined. By the Song dynasty, after more than three hundred years, the monastic community had fallen into complete ruin. At that time, Master Zichao rose up and revitalized it, restoring the tradition. As for those recorded in the \*Transmission of the Lamp\*, few extraordinary figures appeared after the Sixth Patriarch. Thus, although the Dharma spread in all directions, few truly devoted attention to its roots. This monastery had no leader to inspire and transform the people, and the monks, having grown accustomed to worldly affairs, completely forgot their fundamental purpose—it was only natural. From the Song dynasty up to the Wanli era of our Ming dynasty, nearly five hundred more years passed, and the monastery's decline became even worse than in the Song. The monks could no longer even remain in their quarters, and wild foxes and rabbits made their nests in the Dharma caves. In the year of bingshen (1596), this old man traveled beyond the Five Ridges and had the opportunity to pay respects at the Patriarch's temple. Witnessing its deplorable condition filled me with great anguish, and I departed. At that time, those in charge wished to have me take charge of the matter, but it could not be arranged. Five more years passed, and in the year of gengzi (1600), fortunately all the Dharma protectors were of one mind in their concern for the Dharma. They urgently asked this old man to go and remedy the corruption. Upon arriving, I made a vow to sacrifice this very body and life, resolving to be a loyal minister and filial son to the Sixth Patriarch. In an instant, everything was renewed and all neglected matters were restored. This was due to the blessings of the Buddhas and Patriarchs—not through human effort. At that time, there were nearly a thousand monks. Among them, only a few feared that the monks would not find peace. Seeking someone who worried about the decline of the Patriarch's Dharma, the lack of spiritual vision in later students, and the instability of the Dharma banner—there was only the Venerable Ang. As for one who understood this old man's resolve to restore and his determination to face death, again there was only the Venerable Ang. Alas! This shows how rare it is to find a suitable person in the Dharma community. When this old man first entered Caoxi, I selected those among the monks who could be taught and taught them. In all the assembly, the one I singled out was again only the Venerable Ang. Throughout the eight years I resided there, all my plans for the long-term benefit of the monastery were met with confusion by the others. The one who attended to every detail, great and small, without omission—again, it was only the Venerable Ang. Later, when the dharma-destroying lions' worms arose and demonic factions competed in their activities, even those few who had earlier shown concern for the monastery found themselves caught in the net, too busy seeking their own deliverance. The one who painstakingly protected the monastery, worried about the collapse of the Patriarch's Dharma, and deeply understood the kindness of this old man's restoration—again, it was only the Venerable Ang, a single person. At that critical moment, had he not stood as a pillar against the current, tactfully mediating and resolving disputes, Caoxi would never have come to its present state. When this old man had to leave, the meditation hall was without a leader and nearly devoured by the lions' worms. The Venerable Ang single-handedly held things together. Not only did he preserve the monastery from destruction and provide support for later students, but he also kept this old man's heartfelt effort at restoration from flowing away like water. Without him, how could we have hoped for the Patriarch's Dharma to be revived again? Thus, it has been ten years since this old man left Caoxi. Throughout this time, the Venerable Ang has day and night yearned for my return, hoping to see the Dharma renewed. With every thought, he carried grief, never forgetting even for a single breath. When this old man went to Mount Heng, he followed me, his clinging manner most pitiful. Later, when I retired to Mount Kuang, he immediately came from afar. I could see his gratitude growing deeper and his concern for the Dharma daily more profound, still hoping for my return, even longing for the coming of a great sage. His sincerity is beyond description—no loyal minister or filial son worrying for the state, no devoted woman or chaste widow vowing to die with undivided heart, could surpass it. Now he has come to the mountain, and this old man has kept him here for some time. His mournful heart seeks guidance again and again. So I spoke to him thus: "Your resolve is good, but your worrying is excessive. Have you not heard that when the great Dharma is in decline, even the Buddhas and Patriarchs cannot escape? The convergence of circumstances is not governed by human effort. Moreover, the Dharma rises and falls with the times; it cannot be forced. And the right person is not easily found. Observe that since the Sixth Patriarch's parinirvana, nearly a thousand years have passed. His Dharma has spread throughout the world, and monasteries everywhere have transformed many beings—these are not few. Yet among those who took care of the Patriarch's temple and maintained its family tradition, only Master Zichao in the Song dynasty stands out. After Zichao, another five hundred years passed. One who resolved to uphold the Patriarch's Dharma and earnestly restore the collapsing order—only this old man. And among the thousand monks at Caoxi, one who worried about the Patriarch's Dharma and understood this old man—only you. So you see, how rare are those in the Dharma community who hold such concerns? You are overthinking. Now let me show you the supreme Dharma gate: seeking from others is not as good as seeking from yourself. Remember, before the Sixth Patriarch appeared in the world, he was merely a woodcutter! But because he had deep spiritual roots from past lives and long-accumulated practice, the moment he heard a single line from the sutra, he suddenly awakened to his own mind and received the robe and bowl at Huangmei. Isn't it true that today's Baolin Monastery emerged from the wood-carrier pole on the Sixth Patriarch's shoulder and the stone he pressed against his waist while pounding rice? This is why such vast radiance arose, filling heaven and earth. Every phrase and word of the Chan school flows from that wood-carrying pole and rice-pounding stone. To this day, the incense and offerings continue as in his lifetime, his physical body remaining firm and undecayed, as if he were still teaching. Such blessings and virtue also came from that wood-carrying pole and rice-pounding stone. Did he seek anything from others before attaining this? Since you have such aspirations and concern for the Patriarch's Dharma from above, why must you seek a response from others? Since he was a great man, so can I be! Moreover, the Prajñā radiance that the Sixth Patriarch awakened to—everyone has a share in it, not lacking the slightest bit. Now you should only worry about whether your own mind is awakened, not whether the monastery flourishes. If you can awaken to your own mind, you can stir the long river into cream, transform the great earth into gold, take a single blade of grass as a sixteen-foot golden body, and treat the sixteen-foot golden body as a single blade of grass. Naturally you will possess great spiritual powers, transforming at will, acting freely, nothing impossible. Everything lies complete within yourself—why bitterly yearn and foolishly wait for others to come do your household chores? In ancient times, before the Sixth Patriarch, people awakened to their own minds with a single phrase on the spot; there was no such thing as 'cultivation practice.' Since the Sixth Patriarch received the robe and bowl at Huangmei, many in his community were dissatisfied. Thirty-some people chased him to Dayu Ridge. The monk Huiming, arriving first, tried to seize the robe and bowl but could not lift it. He then bowed and said, 'I have come for the Dharma.' Thus he requested instruction. The Sixth Patriarch said to him, 'Since you have come for the Dharma, just put aside thoughts of good and thoughts of evil. At that very moment, what is the original face of Senior Huiming?' Huiming immediately turned his awareness inward and was suddenly enlightened on the spot. From this single gong'an came the model for later practice and investigation in Chan. From now on, I tell you: cast away all your worrying and hoping for others. Just let go of body and mind, stake your very life, and with single-minded determination simply seek to awaken to your own mind. Take Huiming's gong'an and place it horizontally in your chest, generating deep doubt. Throughout the six periods of the day and night—walking, standing, sitting, lying down, receiving guests, handling affairs, in tea, in rice, lifting the spoon and raising the chopsticks—do not let it go. Doubt and doubt until you see your own original face. Or you may take up the practice of contemplating 'mindful of Buddha' and ask: Who is this one who is mindful of Buddha? Doubt until it becomes like a silver mountain and iron wall. At the point where doubt is impossible, suddenly the life-root is cut, the mass of doubt bursts open, and your own original face appears right before you. At that moment you will see that the one mindful of Buddha is like meeting your own father at a crossroads—no need to ask anyone. Then the Sixth Patriarch is me, and I am the Sixth Patriarch; the Dharma is me, and I am the Dharma. At that point, at the tip of a single hair you can manifest the jeweled king's realm, and in a single mote of dust you can turn the great Dharma wheel—without relying on others, freely self-directed. Why would you need to wait for anyone else? The ancients said: 'One skilled in the Way accomplishes in a thousand days.' Some may take ten years, five years, or twenty to thirty years. Some may not awaken in this lifetime but vow to return. Some may remain true to their original vow for two, three, or up to ten or more lives. In the long stretch of birth and death, within the eternal light there is ultimately no coming or going. And you are still young and strong. If you can truly resolve from this very day onward, then even if it takes ten or twenty years to awaken, you can fulfill your original vow in this very life. Even if you do not awaken in this life, relying on this investigative seed of Prajñā, when you return in a future life it will still be a living resource. At most, in another forty or fifty years, flipping a somersault is like happening right now. What difficulty would there be then in setting your own household in order? Try this: take all those deluded thoughts and vain anxieties about things that can never be obtained, and convert them into concern for the Dharma and self-cultivation. With every thought you will make progress, with every step you will be on solid ground. You will not have wasted this life's conditions and causes. This may indeed be called 'turning delusion into awakening, turning birth-and-death into nirvana.' Is this not the supreme Dharma gate? Anything else you worry about besides this is fruitless imagination—not only useless but adding to the boundless sea of suffering in birth and death. Is that not the height of foolishness? What this old man has said here is like a staff striking a stone man's head. If you practice in this way, then this old man is constantly before your eyes, emitting light and moving the earth, wherever you are. Take care not to think of anything else. Only resolve with sincere determination—I will not deceive you. Strive on!"