---
title: "天王水鑑海和尚住金粟語錄 · 寓人自傳"
description: "天王水鑑海和尚住金粟語錄是清代禪宗高僧慧海所說，由弟子原澂、原上等人編錄的語錄集成。該書成於清初，反映了當時臨濟宗的禪風與修行實踐，內容包括慧海和尚在金粟寺期間的法語、開示、機鋒問答及詩偈，生動體現了禪宗直指人心、見性成佛的宗旨。作為臨濟宗的重要文獻，此語錄不僅傳承了禪門心法，對研究清代佛教史與禪學思想也具有珍貴價值，為後世學人提供了修行與參究的重要依據。"
url: "https://rushiwowen.co/en/r/cmgn1ie5x43jil404pe3gjaze"
---

### 寓人自傳

> An Autobiography

寓人者，楚興國人也，姓謝，名慧海，字水鑑，別號沙翁，蓋與玄沙備公同族。又慕其為人，曰：釣魚船上謝三郎，佛祖位中留不住。景而屬號。晚年居跡不定，又稱寓人。二十披緇，遊落北講，經論究研，頗為敷說。自謂死生事重，語言文字無濟于事，遂看本來面目，搆思不得，無可奈何。一朝飯後，劃然廓悟，乃謁徑山容和尚，深得增入。復謁金車琇、禹門微、虎嵒忞諸尊宿，賞為不羈。後于吳興稟法靈山敬和尚焉。自此以往，廿年說法，六坐道場。六坐者，荊南天王鐵佛、維揚地藏、鄂渚黃龍、漢南棲賢、嘉禾金粟，而深竭力者，天王也。天王乃悟公開法之場，大寂傳燈之地，雲門、法眼兩宗源流所出。惜以武穆岳公征湖南而廢，荒煙蔓艸，事待其人。寓人不揣非才，力為恢復，以成法席。又搜藏譜，以證兩宗之訛，使盲瞽之徒妄竊祖宗為自媿也。若黃龍再闢、地藏重興，此尋常刱建不足為道，晚年乃為虎林大方伯之舉、太守縣君之迎，承乏金粟，俎豆三秋，今寓吳門，將之楚而終老焉。或曰：「師年六九正可弘道，何必拘拘投老楚山而棄祖庭為自適者，何耶？」曰：「吾子世見未足與語，不知世界空華、人命危脆，住即夢遊、行同幻化，且四大色身尚為吾一寓，父母妻孥、功名富貴未有不為吾一寓者，又況說法匡徒、支撐祖剎而有長轍遠定不為吾一寓也哉？士大夫從吾遊者，往往譚道之餘復論莊老，至快言不禁手舞足蹈，識者謂沛然胸襟、不識者謂肆口接輿，然而居跡不定，每每因之。今歸楚隱，世途不接，優游寓居，歲月遷流，以待填于溝壑矣。」或曰：「菜葉流出，樵于尋來，師以何拒？」曰：「山僧不管人間事，一任尋蹤到白雲。」

> The recluse, known as Yu Ren, was a native of Xingguo in the Chu region. His surname was Xie, his given name Huihai, and his courtesy name Shuijian. He also went by the nickname "Sha Weng" (Old Man of the Sand), as he shared the same clan as Xuan Sha Bei Gong. Admiring Xuan Sha's character, he once said, "Xie Sanlang on the fishing boat cannot be kept in the Buddha's seat of honor." Inspired by this, he adopted that persona. In his later years, his whereabouts became uncertain, and he came to be called Yu Ren (The Wanderer). At the age of twenty, he became a monk, traveling to the northern lectures to study scriptures and treatises in depth, often delivering explanations. He reflected that the matter of life and death was of utmost importance, and that words and texts were ultimately of no avail in this pursuit. Thus, he turned to contemplate his original nature, but found himself unable to grasp it, leaving him at a loss. One day after a meal, he suddenly experienced a clear and profound awakening. He then visited Master Rong of Jingshan, who deepened his understanding. He also sought guidance from Venerable Masters such as Jinche Xiu, Yumen Wei, and Huyan Min, who all praised his unbound spirit. Finally, he received the Dharma transmission from Master Ling Shan Jing at Wuxing. From then on, he spent twenty years expounding the Dharma, presiding over six Dharma centers: the Iron Buddha Temple at Tianwang in Jingnan, the Dizang Temple in Weiyang, the Huanglong Temple in Ezhou, the Qixian Temple in Hannan, and the Jinxi Temple in Jiahe. Among these, he exerted his greatest efforts at the Tianwang Temple. This temple was the very place where Master Wu had first preached the Dharma, a lamp-transmission ground for the Great Silence, and the source of the Yunmen and Fayan schools. Unfortunately, it had fallen into ruin when general Yue Fei launched his campaign against Hunan, becoming overgrown with wild grass and brambles, awaiting a restorer. Yu Ren, setting aside any sense of inadequacy, worked tirelessly to restore the temple, reestablishing it as a place for the Dharma. He also searched through genealogical records to correct errors in the lineage of the two schools, shaming those blind and ignorant individuals who falsely claimed ancestors for their own pride. As for reviving the Huanglong and Dizang temples, these were merely routine efforts not worth mentioning. In his later years, he was invited by the grand magistrate of Hulin and the county official to serve at the Jinxi Temple, where he stayed for three years. Now, he dwells in Wumen, planning to return to Chu and spend his final days there. Someone asked him, "Master, at sixty-nine, you are still fully able to spread the Dharma. Why do you insist on retiring to the mountains of Chu, abandoning your ancestral temple for your own ease? What is the reason?" He replied, "My friend, your worldly perspective is too limited to discuss this with you. You do not understand that the world is like a flower in the sky—an illusion—and human life is fragile. To dwell is but a dream; to act is but a phantom. Even this four-element body is merely a temporary lodging for me. Parents, spouse, children, fame, wealth—none of these are not temporary lodgings. All the more so, to teach the Dharma, guide disciples, and uphold an ancestral temple—could these possibly be permanent fixtures, not merely temporary lodgings for me? Scholars and officials who have traveled with me often discuss the Way, and in doing so, also talk of Zhuangzi and Laozi. When we reach the height of joy, I cannot help but gesture and dance. Those who understand me see a heart overflowing with freedom; those who do not see me as speaking recklessly, like Jie Yu. Nonetheless, my unfixed whereabouts have often been due to this. Now, I retire to Chu, living in seclusion, away from the world. I wander in ease, letting the months and years pass, awaiting the day I fill a ditch." Someone else asked, "When a vegetable leaf floats down the stream, a woodsman may eventually find you. How will you refuse?" He answered, "The mountain monk does not concern himself with affairs of the world. Let them trace my tracks all the way to the white clouds."

## 天王水鑑海和尚住金粟語錄卷二

> Volume 2 of the Recorded Sayings of Chan Master Shuijian Hai of Tianwang, Residing at Jinli Temple