---
title: "憨山老人夢遊全集 · 示曹溪旦過寮融堂主"
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/cmgmzo8k2073yl40440kjmk4z"
---

### 示曹溪旦過寮融堂主

> Shown in Caoxi's Passing Lodge, Master Rongtang

天下叢林為十方衲子行腳者之傳舍，以萬里雲遊、跋涉登山、衝風冒雨、躡雪履冰、饑寒困苦，吊影長途而莫知所止，故望一叢林以求一夕之安，如窮子之望父母廬舍也，萬一到處主者不得其人，視其漠然而不加意，使饑者不得食、渴者不得飲、勞者不得息、病者不得安，則其凄楚苦惱之懷又將何以控告耶？此從古接待十方叢林之設，深有見於此也。諸方四路各有退步，或有鄰封里市，容可不得其所，而更之他。至若嶺南曹溪道場，六祖肉身現在，以故海內衲子所必往，而禮覲者所至必，數千里外單單度嶺特為此事，況冒煙瘴之鄉，出九死一生之地，繭足而至，此中可無接待之設乎？老人未到曹溪之日，聞衲子至者無安居息肩之所，求其一飲一食而不可得，率皆旋行托缽，僧房皆閉門而不納，即得米升合又無炊煮，皆拾薪就澗，或得一食而行乃其幸也。老人憂之乃逐屠沽之肆，闢為接待十方禪堂，別立齋廚以便其食，所需皆取給於內堂，必使周足。聽其饑者食、渴者飲、勞者息、病者調理、污者浣濯，任其久近隨其去來，是以業海而為樂土矣！但求一主者不易得也。且有即此而造地獄者比比也；或有獅虫集此以作魔撓，力不能制者多未安也。頃昂公來云：「近得融公為旦過堂主，事事如宜，足副建立之心，居三年如一日也。」老人聞而喜曰：「此老人願力所至也。」持此請益，老人因示之曰：「常思菩薩修行以慰安眾生為本，當思一切眾生老者如父、少者為兄弟，一以孝順心而敬事之，況在法門有同體之誼，又非其他可比也。苟能以孝順心而敬事之，是則以佛心為心也。何也？豈不聞《梵網戒經》乃佛之心地法門也，首稱孝名為戒。所謂孝順三寶、孝順師僧、孝順至道之法，若能受此戒即入諸佛位，是即以孝順為戒之本；戒為成佛之本，故能行此行即是作佛之基，不用別求佛法矣！《華嚴經》云：『菩薩布施眾生頭目、身肉、手足，有來乞者隨與而去，且自慶曰：「彼來乞者皆我善知識，為我不請之友，能成就我無量功德，令我堅固菩提願力。」』由是觀之，則今十方來者皆我不請之友。融公若能以孝順心恭敬供養，以滿金剛戒品為成佛種子，即此一行全攝眾行，又何捨此而別有玄妙佛法哉？融公能諦信老人，從此深心以盡身命供養十方堅志不退，即是菩薩以頭目手足而施眾生等無有異也，求佛妙道又何如於此也？其或未然，更將六祖『本來無物』一語橫在胸中，久之一旦識得自己本來面目，是時則將六祖鼻孔一串穿卻，乃見拈一莖艸即是已建梵剎。唯恐十方雲水之不早至，又何疲厭之有哉？嗟！余老矣！愧不能再為六祖作奴郎，公能體此即是代老人常轉如是法輪也。」

> All monasteries under heaven serve as waystations for monks who wander the ten directions. They travel thousands of miles, crossing mountains and rivers, braving wind and rain, treading through snow and ice, suffering hunger and cold, until their shadows are their only companions on the long road, with no place to call home. They look toward a monastery hoping for one night's rest, like a poor child longing for the shelter of a parent's roof. But if the one in charge there is not worthy, and looks upon them with indifference without a thought of care, so that the hungry get no food, the thirsty no drink, the weary no rest, and the sick no relief—then where are they to turn with their bitter anguish and distress? It is with deep insight into this that monasteries have been established since ancient times to receive wandering monks. In the various regions and four directions, there is always some place to fall back on—a neighboring village or market town—and if one is not well received, one may move on elsewhere. But take the temple of Caoxi in Lingnan: the mummified body of the Sixth Patriarch is enshrined there, and so monks from across the sea all make it their destination, and pilgrims come from thousands of miles away, crossing the mountain passes alone for this very purpose. They brave the malarial mists and deadly dangers, arriving with blistered feet—can there truly be no place of reception prepared for them here? Before the Old Man came to Caoxi, I heard that monks who arrived found no peaceful place to rest or lay down their burdens. They could not find even a single drink or morsel of food, and had to go about begging with their bowls, while the monks' quarters shut their doors against them. Even if they managed to obtain a bit of rice, there was no fire to cook it—they gathered firewood by the streams and cooked as best they could, counting themselves fortunate to get one meal before moving on. The Old Man worried over this, so I cleared away the butcher shops and wine stalls and opened them as a Chan hall for receiving monks from the ten directions. I set up a separate kitchen and dining hall so they might have food, with all provisions drawn from the inner quarters to ensure nothing was lacking. Thus the hungry could eat, the thirsty could drink, the weary could rest, the sick could be cared for, and the soiled could wash their clothes. They could stay as long or as briefly as they wished, come and go as they pleased—the sea of suffering was turned into a land of joy! But finding a worthy person to manage this is not easy. There are some who, holding this position, create hellish karma for themselves; and there are lion-worms who gather here to cause mischief, and we are often unable to subdue them, leaving much unsettled. Just now Reverend Ang came and said: "Recently we have obtained Reverend Rong as steward of this waystation, and he handles everything just as it should be, fully matching the intent for which it was founded—and he has been at it three years, unchanging as one day." The Old Man was delighted to hear this and said: "This is the fulfillment of my vow." Seeing that Rong had come seeking instruction, the Old Man said to him: Always remember that the Bodhisattva path is founded on comforting and caring for all beings. Think of all beings—the old as your own father, the young as your own brothers and sisters—and serve them all with a heart of filial respect. How much more so for those in the Dharma community, who share in the same essence and are not to be compared to others. If you can serve them with a filial, respectful heart, then you are taking the Buddha's mind as your own mind. Why? Have you not heard that the Brahma Net Sutra is the Buddha's own teaching on the mind-ground, and that it first proclaims filial piety as the precept itself? It speaks of being filial to the Three Jewels, filial to teachers and monks, filial to the supreme path. If one receives this precept, one enters the stage of all Buddhas—thus filial piety is the very foundation of the precepts, and the precepts are the foundation of attaining Buddhahood. Therefore, practicing this practice is the very groundwork of becoming a Buddha—no need to seek any other Dharma! The Avatamsaka Sutra says: "When bodhisattvas give their heads, eyes, bodies, flesh, hands, and feet to sentient beings, and someone comes to beg for them, they give them freely and rejoice, saying, 'These beggars are all my beneficent friends, the uninvited companions who complete my immeasurable merit and strengthen my resolve for enlightenment.'" From this we see that all those who come from the ten directions are our uninvited friends. If Reverend Rong can serve and honor them with a filial heart, fulfilling the indestructible samaya precepts as the seed of Buddhahood, then this one practice encompasses all practices. Why seek some other mysterious and profound Dharma apart from this? If Rong can truly trust the Old Man in this, and from the depths of his heart devote his whole life to serving the monks of the ten directions with unwavering resolve, this is no different from the bodhisattva giving his head, eyes, hands, and feet to sentient beings. How does seeking the wondrous path of Buddhahood surpass this in any way? If you are not yet able to do this, then keep the Sixth Patriarch's words "originally nothing exists" firmly lodged in your heart. In time, when you suddenly recognize your own true face, you will have strung the Sixth Patriarch's nostrils through a single cord, and you will see that even picking up a blade of grass is the building of a splendid monastery. You will only fear that the wandering monks of the ten directions will not come soon enough—what room is there for weariness or distaste? Alas! I am old now, and I regret that I can no longer serve as a servant to the Sixth Patriarch. If you can embody this teaching, then you are turning the wheel of this Dharma on the Old Man's behalf, just as I have always done.