---
title: "憨山老人夢遊全集 · 示曹溪沙彌達一"
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/cmgmzo8k2073zl404fp08viwp"
---

### 示曹溪沙彌達一

六祖未到黃梅，嶺南尚為篾戾車地，暨得西來衣缽止於曹溪寶林，乃聖僧先開道場，於百七十年前，待祖師說法四十餘年，時座下發明心地者三十餘人，其青原、南嶽二派分燈續為五宗。《傳燈》所載千七百員大善知識，皆曹溪一脈的骨兒孫，而禪宗東振何其勝也？法潤海宇，獨曹溪根本道源寂寥千載，諸方教化在在如林，寧無一人留心此山為整理而振起者，豈不為之大可哀歟？老人往與紫柏大師方議同濬其源，未幾老人即以弘法罹難，蒙　恩遣海外，時則以為佛祖神力所攝也。以萬曆丙申二月入山禮祖，則正值魔撓，寺僧有不能安者，比當道即欲以老人重整道場，以在席稿待罪之時未敢應命。越五年庚子冬方應聘入山，乃不自揣，恨不能翻然一新，如六祖踞華座時也。最初選諸沙彌教習本業，比得百有餘人，意可成者數十，因重建寶林禪堂以安諸得度沙彌，冀將見初開化時也。柰諸新學夙無聞薰種子，若無上根利智，難遽示以向上一路，各隨機開導，讀誦書寫事行而已。諸沙彌中有達一者，其根雖鈍而習性最純，獨有向上志，惜乎老人離山太早未能成就，以是未滿本願。今老人老矣！茲逸老匡山時，寶林堂主昂公攜一遠來參謁，此念感恩之誠最切，第老人無復人世矣！一拈香請益老人，因示之曰：「汝等當思何修何福生在邊地，得為六祖兒孫，朝夕親近祖師肉身，如現身說法無異，何其至愚如生盲人，不知日光所照己也？汝又何緣何幸得老人至？以金鎞刮翳，開其盲瞑始見天日，猶然不知日光之照也。汝等當思六祖未至黃梅，但新州一賣柴漢耳！一聞誦《金剛經》『應無所住』一語，頓斷歷劫生死根株，此豈由教習而然耶？良以佛性種子人人具足，未遇緣開發，如種在地未得雨露之滋耳！老人一向直示汝等種種方便，皆得雨之功，但汝等煩惱根深難生智種靈苗，今遠來請益猶是昔潤之功也。從今要智種發生，則將六祖所悟『無住』一語會取參求，忽然心地發明，是時不但了卻歷劫生死，即六祖鼻孔盡在你諸人手裏，把住放行只由自己，如此便如親侍六祖說法時無異，豈特更要老人打葛藤費婆心也？老人雖不在曹溪，汝只將當家一則公案說與同參諸沙彌等，人人都要如此做工夫，不可一念放捨，如此即是老人常住此山，時時為汝諸人說法也。此事不是兒戲，直要一片死心下毒手判命根做將去，若是朝三暮四一寒十曝，不但智種不生，抑恐作焦芽敗種也。如是不唯辜負老人，實辜負自己，切不可空過時光，恐大限到來一失人身萬劫難復，汝當深思自勉勿忽。」

> When the Sixth Patriarch had not yet arrived at Huangmei, the region south of the mountains was still considered a barbarian land. Only after he received the robe and bowl from the West and settled at Baolin Temple in Caoxi did a sacred monk first establish a place of practice there—over 170 years before, waiting for the Patriarch to expound the Dharma for more than forty years. At that time, over thirty people under his seat awakened their minds. The Qingyuan and Nanyue lineages branched out and continued as the Five Houses. The \*Transmission of the Lamp\* records 1,700 great enlightened masters—all direct descendants of the Caoxi lineage. How magnificent was the eastward flourishing of Chan! The Dharma nurtured the entire world, yet Caoxi—the very root of the tradition—remained silent for a thousand years. Everywhere else, teachings spread like forests, yet no one seemed to care for this mountain, to restore and revitalize it. Is this not deeply lamentable? Previously, the old monk and the great master Zibo discussed jointly dredging this source. Not long after, the old monk faced persecution for spreading the Dharma and was exiled overseas by imperial decree. At the time, I thought this was the protective power of the Buddhas and Patriarchs. In the second month of the Wanli Bing Shen year (1596), I entered the mountain to pay homage to the Patriarch. It happened that demonic disturbances were underway, and some monks could not remain at peace. The authorities then wished me to reorganize the place of practice, but since I was still awaiting punishment, I dared not accept. Five years later, in the winter of the Geng Zi year (1600), I finally accepted the invitation to enter the mountain. I did not measure my own abilities, but wished I could transform everything anew, so that it would be as when the Sixth Patriarch sat upon the sacred seat. First, I selected novices and taught them their basic duties. I gathered over a hundred, of whom dozens showed promise. I then rebuilt the Chan Hall at Baolin to house these newly ordained novices, hoping to see the beginnings of the original flourishing. Alas, these new students had no accumulated seeds of hearing the Dharma from past lives. Without superior roots and sharp faculties, it is difficult to immediately point them to the path above. I guided each according to their capacity—through reading, reciting, and writing—just as practical training. Among the novices, one named Dayi had dull roots but the purest disposition, and alone possessed aspirations for the ultimate. Unfortunately, the old monk left the mountain too early to complete his development, and thus my original vow was unfulfilled. Now the old monk is aged! While living in retreat at Kuangshan, Abbot Ang of the Baolin Hall brought Dayi from afar to pay respects. This expression of gratitude is most sincere, but the old monk no longer belongs to this world! Dayi offered incense and sought instruction. The old monk then told him: "You should think: what cultivation, what merit allowed you to be born in a borderland, yet become descendants of the Sixth Patriarch, attending day and night to the Patriarch's physical body—as if hearing him preach in person? How foolish, like one born blind, unaware that the sunlight already shines upon them. What conditions, what fortune brought you to meet the old monk? Like using a golden pick to scrape away cataracts, opening blind eyes to see the sky and sun for the first time—and still you do not realize the light is shining on you. "You should consider: before the Sixth Patriarch reached Huangmei, he was merely a firewood seller from Xinzhou! The moment he heard the \*Diamond Sutra\* phrase 'should give rise to no abiding mind,' he instantly cut through the root of birth and death accumulated over countless eons. Did this come from teaching and training? No—because the seed of Buddha-nature is complete in everyone. It simply awaits the right conditions to sprout, like seeds in the ground awaiting rain and dew. "The old monk has always pointed out various skillful means to you—these are all the function of rain. But your afflictions are deep-rooted, making it hard for the sprouts of wisdom to grow. Your coming from afar to seek instruction now is still the effect of past watering. From now on, if you wish the seed of wisdom to emerge, take the Sixth Patriarch's realization of 'non-abiding' as your focus—investigate it, seek into it. Suddenly, when your mind-ground opens, not only will you resolve eons of birth and death, but the Sixth Patriarch's very nostrils will be in your hands—release or hold, entirely up to you. At that point, it will be no different from personally attending the Patriarch's sermons. Why would you still need the old monk to spin tangles of words and exhaust his motherly concern? "Even though the old monk is no longer at Caoxi, take this one essential case and share it with your fellow novices. Everyone must practice in this way, without a single moment of slackening. If you do this, it is as if the old monk permanently resides on that mountain, always expounding the Dharma for all of you. This matter is no child's play. You must apply a death-like mind, a fierce hand, to cut through your very life-root and carry on. If you are fickle, practicing for three mornings and resting for ten days, not only will the wisdom-seed fail to sprout, but you risk becoming scorched sprouts and rotten seeds. If that happens, you not only betray the old monk, you truly betray yourselves. "Do not idly waste your time. When the great limit arrives and you lose this human body, it will be ten thousand eons before you regain it. You must think deeply and encourage yourself—never neglect this."