Master Hanshan: participate in the practice of enlightenment and immortality
憨山大师：参学悟道修行肉身不朽
amitabha. Master Hanshan continued to improve and learn from the example of practice.
-----Zhuge Changqing
Nanwu Master Sakyamuni Buddha.
Namo Amitabha.
Blessed life is limitless.
Buddha said that being born in China is a blessing in life.
Zhuge Changqing believes that the reason why the Buddha Sakyamuni Buddha said this is because there are many eminent monks and sages in China, spreading Buddhism, Taoism and Confucianism, enlightening all living beings and benefiting the society. If you were born in China, you can hear about the boundless wisdom of sages and sages.
Master Hanshan, one of the four eminent monks of the Ming Dynasty, is such a master.
He practiced diligently, saved all living beings, and achieved supreme wisdom.
Zhuge Changqing: Amitabha. Master Hanshan advocates the integration of Confucianism, Buddhism and Taoism. Master Hanshan put forward that he did not know that Confucianism could not participate in society; I don't know the thoughts of Taoist Lao Tzu and Chuang Tzu, and I can't forget the world; You can't leave the world without knowing Buddhism. His thoughts have influenced many people of practice.
As for Confucianism, Buddhism and Taoism, Master Hanshan and Deqing spent a lot of time explaining the integration of the three religions.
He has a famous saying: "There are three requirements for learning----
I don't know "Spring and Autumn", and I can't get involved in the world;
If you are not good at "Lao" and "Zhuang", you cannot forget the world;
You cannot be born without meditation. "
Drawing on the wisdom of Confucianism, Buddhism and Taoism, he wrote the Awakening Song to remind people to be modest and prudent and do more good deeds.
Master Hanshan wrote in the Awakening Song:
The world of mortals and white waves are vast, and the best way is to endure humiliation and be gentle.
Follow fate everywhere to prolong the time, and share the time safely for life.
Don't be ignorant of yourself, and don't blame others.
Be careful in social intercourse without worries, and be patient in doing things.
The string of the hard crossbow is always broken first, and the steel blade is easy to be injured every time.
The only reason for causing trouble is because of idle tongue, and the most common cause of wrongdoing is heartless.
.......。
Master Hanshan's intensive practice is worth learning from today.
The body of Master Hanshan and the sixth ancestor Huineng were consecrated in the Nanhua Temple in Caoxi. The two great bodhisattvas silently show their immortal flesh to future generations.
In the middle of the Ming Dynasty, from Xuanzong of the Ming Dynasty to Muzong of the Ming Dynasty, all Buddhist sects were in decline. Since the Wanli period of the Ming Shenzong, famous Buddhist monks emerged in large numbers.
Zhuge Changqing: In the middle of the Ming Dynasty, there were four eminent monks.
These four eminent monks refer to: Yunqi Zhihong, Zibai Zhenke, Hanshan Deqing, and Lotus Yizhixu.
1、 Introduction to Master Hanshan.
Zhuge Changqing: Amitabha. Master Hanshan is an example of practicing and learning at home and abroad.
Han Shan Deqing (1546-1623), one of the four eminent monks of the Ming Dynasty, was born in Quanjiao (now Anhui Province), with the common surname of Cai, the word Chengyin, and the name Han Shan. He preached three religions and one principle, and advocated Zen and pure cultivation.
His Buddhist thought was deeply influenced by Lianchi Zhihong, and he could be regarded as a close friend with Zibai. His outstanding achievement was Zhongxing Caoxi. He learned from Confucius in his youth, Lao Zhuang in his youth, and finally converted to Buddhism.
Han Shan became a monk at the age of 19. He went to Qixia Mountain to learn Zen, and then learned the Buddhism of Pure Land Sect. Since then, Han Shan has traveled all over the world and gained more and more fame. In the first year of Wanli (1573), he came to Wutai Mountain and loved the magic and beauty of Han Shan in Wutai Mountain, so he took it as his name. In the 14th year of the Wanli reign of the Ming Dynasty, the Ming Shenzong sent 15 copies of the Tripitaka to the world's famous mountain temples, and the Empress Dowager sent one of them to Han Shan, who is now at Laoshan (Qingdao Laoshan) in the East China Sea. The Imperial Court established the Haiyin Temple at Laoshan, and invited Han Shan to preside over it. In the 23rd year of Wanli, Hanshan continued to promote Zen in Guangdong, and went to the sixth ancestor Huineng's Caoxi Baolin Temple to argue that Zen and Huayan Buddhism should be integrated, and Buddhism, Taoism and Confucianism should be integrated, which was approved by people at that time. Han Shan has been in Guangdong for five years, and is famous all over the country.
Later, Hanshan was allowed to return to the Haiyin Temple in Laoshan, and wrote more than ten kinds of works, including the General Meaning of the Fahua Sutra and the Notes to the Inner Chapters of Chuang Tzu, involving the three religions of Buddhism, Taoism and Confucianism. His disciples also collected 55 volumes of "Hanshan Sleepwalk Collection" and 20 volumes of "Hanshan Quotations". Hanshan died in the third year of Tianqi (1623). He was seventy-eight years old. Deqing wrote a lot of works in his life, including: 80 volumes of the Outline of the Huayan Sutra, 1 volume of the Fahua Festival, 1 volume of the Vajra Sutra Resolution, 2 volumes of the Direct Interpretation of the Yuanjue Sutra, 1 volume of the Prajna Sutra, 4 volumes of the Brief Interpretation of the Mahayana Qixin Theory, 2 volumes of the Direct Interpretation of the Mahayana Qixin Theory, 6 volumes of the Zhao Lun Lue Notes, 8 volumes of the Guanranga Sutra, and 2 volumes of the Theory of Sexual Communication The volume of "Introduction to Han Shan" and some works that analyze and give play to Confucianism and Taoism, such as "On the Influence of Guan Laozhuang", "University Direct", "Mean Direct" and so on. His disciples compiled the "Sleepwalk Collection of Han Mountain Old Man".
Zen master Han Shan Deqing, whose name is Chengyin, has a common surname of Cai, and is from Quanjiao, Anhui Province. Zen master Deqing was very ambitious when he was young. At the age of seven, my uncle died of illness and was lying in bed. When Zen master Deqing came back from school, his mother lied to him and said, "Your uncle sleeps, but you can wake up." Zen master Deqing even called several times, but his uncle didn't agree. His aunt was very sad when she heard this. She cried, "God! Where are you going?" Her mother replied, "Your uncle is dead!" Zen master Deqing was puzzled and said, "Where is death going?" Her mother could not answer. Soon, another aunt gave birth to a son, and Zen master Deqing went to visit with her mother. Seeing the appearance of the newborn baby, Zen Master Deqing asked his mother, "Where did the baby get into your aunt's belly?" The mother clapped him and said, "Fool, where did you get into your mother's belly?" From then on, the question of life and death often haunted Zen Master Deqing.
At the age of nine, he was able to recite the "Avalokitesvara Bodhisattva Prajna" in the "Fahua Sutra". At the age of twelve, he became a monk from the Xilin Yongning Zen Master of Baoen Temple in Nanjing. At that time, Zen Master Wuji Mingxin was lecturing at the Sanzang Hall of Baoen Temple. So Zen Master Yongning and Zen Master Deqing went to pay a ceremony. The Buddhist monk Zhao Jizhen (Dazhou) was also listening to the scriptures at that time. When he saw Zen master Hanshan, he stroked and asked, "Do you like to be an official? Do you want to be a Buddha?" The Buddhist monk Deqing said, "Do you want to be a Buddha." The Buddhist monk Zhao Jizhen exclaimed, "This child should not be despised, but should be good at teaching." From then on, the Buddhist monk Xilin asked someone to teach Zen master Deqing to learn the Dharma Hua Sutra, the Four Books and other internal and external classics, as well as the method of writing poems. In the temple, listen to and learn the "Fahua Sutra" and some Confucian classics.
At the age of 19, he went to Qixia Temple to shave from the Cloud Valley Dharma Association and attend the ceremony of the Zen master of the Cloud Valley Dharma Association. Zen master Yungu asked him to read the "Record of Passing Lights" and "Biography of Eminent Monks".
When he read this part of "Zhongfeng Guanglu", Zen master Deqing suddenly felt happy and decided to meditate. So he asked Zen Master Yongning to shave him, and burned the vulgar books, focusing on life and death. Although Zen master Deqing was diligent and diligent, he was reluctant to get what he wanted and finally failed to get in. So he changed to the holy name of Amitabha, day and night. One night, Zen Master Deqing dreamt that Amitabha was in the air. He woke up with great joy and was confident that his practice would be successful in this life. Soon after, Zen master Deqing listened to Hua Yan Xuan Tan from Wuji Mingxin Zen master again, and realized the purpose of harmony in the Dharma world. Because of his name Chengyin, he showed his admiration for the cool Chengguan master.
In the 45th year of Jiajing (1566), Zen master Deqing was 21 years old. The Baoen Temple was suddenly struck by lightning and turned to rubble. Zen master Deqing then set out to sacrifice his life and practice in order to revive Zuting in the future. So he traveled with Zen Master Miaofeng. In the middle of the journey, the Zen master Miaofeng practiced alone and left without saying goodbye. Zen master Deqing had to go to Wutai alone, and saw Han Mountain in Beitai, which was beautiful and lovely, so he silently named it "Master Han Mountain". North Taiwan was too cold to stay. Soon, Zen master Deqing begged for food and traveled east.
In the same year, Deqing learned from Wuji Mingxin Monk to listen to the "Huayan Xuantan" of Qingliang Chengguan, and when he heard the ten metaphysical theories, he suddenly realized the purpose of the harmony of the Dharma world. Because of his admiration for Chengguan, Deqing took "Chengyin" as his own word. In this year, Deqing received the full precepts from Wuji and went out to travel at 26 o'clock. Later, he practiced diligently. At midnight on October 12, the third year of the apocalypse of the Ming Dynasty, Master Hanshan died sitting upright in Caoxi, Guangdong, and lived 78 years. Now, the body of Master Hanshan and the sixth ancestor Huineng are consecrated in the Nanhua Temple in Caoxi. The two great bodhisattvas silently show their immortal flesh to future generations.
2、 Master Hanshan advocates the combination of Confucianism, Buddhism and Taoism
Zhuge Changqing: Amitabha. Master Hanshan proposed. I don't know that Confucianism can't participate in society; I don't know the thoughts of Taoist Lao Tzu and Chuang Tzu, and I can't forget the world; You can't leave the world without knowing Buddhism. His thoughts have influenced many people of practice.
As for Confucianism, Buddhism and Taoism, Master Hanshan and Deqing spent a lot of time explaining the integration of the three religions.
He has a famous saying: "There are three requirements for learning----
I don't know "Spring and Autumn", and I can't get involved in the world;
If you are not good at "Lao" and "Zhuang", you cannot forget the world;
You cannot be born without meditation. " (Xue Yao, ibid., Volume 39)
One of the three is indispensable, one is partial, the other is narrow, and the person who is called human is just like human.
Among the three religions, especially Confucianism and Buddhism, Deqing put forward many grounds for integration. Confucianism says that everyone can be Yao and Shun, and Buddhism says that everyone can be Buddha. Confucianism talks about the five constancy, Buddhism talks about the five precepts, and the five precepts are the five constancy. Buddhists speak clearly of the mind and nature, while Confucianists speak of self-restraint and reciprocation, both of which are the same. The Shurangama Sutra of Buddhism stresses the clarity of the heart, while the Confucianism has the Spring and Autumn Annals to convey the heart. The most fundamental is that Confucianism stresses loyalty and filial piety, while Deqing stresses that Buddhism also stresses loyalty and filial piety. Monks prefer to go up against the Buddha and go down against the old man of Hanshan. They should not be conceited, should not go down against the king, and should not go down against their relatives.
Deqing, who had many disciples in his life, was an influential eminent monk in the late Ming Dynasty. He also likes poetry and has written a lot of inscriptions, prefaces and postscripts for people. He revitalized the Zen Ancestral Court and was honored as the founder of Zhongxing in Caoxi. However, he still followed the general mode of integrating different schools of thought and failed to make further innovation.
3、 Introduction to Master Hanshan's Enlightenment
Zhuge Changqing: Amitabha. Master Hanshan has been exposed to Buddhism since he was young, and has made continuous progress without any slackness. Let people admire. No matter what a person does, he should always be diligent and not slack off.
1. Temple Enlightenment
The master has a common surname of Cai, a taboo of Deqing, a word of Chengyin, and a nickname of Hanshan. He was born in Quanjiao County, Jinling, in the Ming Dynasty, on October 12, the 25th year of Emperor Shizong Jiajing's reign.
When the master was one year old, he was seriously ill. His mother prayed in front of the statue of Avalokitesvara Bodhisattva that she would like to become a monk. He soon recovered from his illness. For this reason, my mother sent the master's name to the local Longevity Temple and named him "Monk".
The master didn't like playing games with children since he was young. He just sat alone. At the age of seven, I experienced my uncle's death. Since then, a big mystery of "where does life come from? Where does death go" has been left in my young mind.
When I was nine years old, I was reading in a temple. I was lucky to read the Guanyin Sutra, and I could recite it soon.
At the age of twelve, he entered Baoen Temple, and learned Buddhist classics, four books, five classics, hundreds of schools of thought, ancient Chinese poetry and so on according to the Great Monk of Xilin.
When the master was 19 years old, he read the book "Zhongfeng Guanglu" in the temple. His heart resonated strongly and he immediately decided to become a monk. Pray that the Great Monk of Xilin, after shaving, will burn the ancient writings, ci fu, etc. he has learned in the past, and is determined to study this matter from now on.
2. Dharma hall grinding
When the master first began to practice Zen, there was no news for a long time because he had not yet learned the essentials. It is to concentrate on chanting the Buddha, day and night, and the pure meditation will continue, and soon there will be induction. One night, I dreamed that Amitabha appeared and stood in the air. It was very bright and clear. Master saluted and prayed to see Avalokitesvara and Bodhisattva. After wishing to see the two bodhisattvas appear in half... Since the auspicious appearance appeared in the dream, the master always felt that the three saints were present, and thus increased great confidence in practice.
In the winter of this year, the Zen Hall of Ci'en Temple opened its ashram. Master Wuji was invited to talk about "Huayan Hanging Talk". Master Hanshan received the full warning during the lecture and listened to the audience. When I heard of the Ten Xuanmen, the usual residence of Haiyinsenluo... I suddenly understood the inexhaustible purpose of the Dharma world, and I was filled with admiration for the cool and cool view. Therefore, I set my name as "Chengyin". And please certify to Master Wuji, who said, "You are determined to enter this Dharma." Upon hearing this, Master Hanshan seemed to see the cool mountains with solid ice in winter and flying snow in summer. From then on, I felt that I could walk, sit and lie in the ice and snow without any heat. The idea of birth is more memorable.
In the winter of the year when the master was 20, Master Yungu built a meditation period at the Tianjie Temple. Master Hanshan and fifty-three Hainei Dade went to participate. At the beginning of meditation, I didn't know the secret of heart, so I felt very distressed, that is, I picked incense and asked for help. Master Yungu opened a public case to review the truth of Buddha chanting. Since then, I have studied the Dharma and never changed my mind. I have been in a dream for three months. We don't know the public, and we don't know how to do things everyday. However, due to too much attention, there was a big sore on the back, and the pain was unbearable. The master knew that he was resentful for the past, so he knelt in his cassock in front of the statue of Bodhisattva Weituo and prayed earnestly: When the meditation period was over, he would recite ten parts of the Huayan Sutra to pay off the debt. After praying, I felt very tired. I fell asleep as soon as I got into the meditation bed. After daybreak, Master Yungu asked about the back sore. The master replied: Nothing. It looks like there is no trace on the back. All who saw and heard were amazed.
At the end of the meditation period, the master sat in the meditation hall and felt that he still did not leave the meditation. Even if he went to the street and entered the downtown area, he could not see anyone, as if he had entered the realm of no one.
3. Encounter a monk on the mountain
On the first month of the Guiyou holiday, Master Hanshan traveled to Mount Wutai, first seeking to read the book "Cool Biography". According to the scenic spots in the book, I swam to Beitai. According to the introduction of a monk, there is a Han mountain here, which is very beautiful. The master was delighted at the sight of it, so he named it "Han Mountain".
After going down Mount Wutai, Master Hanshan walked to Mount Pan. On the top of Qianxiang Peak, I saw a dusty old monk in a cave. Master Hanshan came forward to make a salute. The monk did not respond or answer questions. When the master saw this, he also sat with the monk. After a while, the old monk sat down and boiled water, and then poured a glass of water to drink. Master also takes a drink. The monk put down the water tool and sat still, and the master also sat with him. Later, the old monk cooked and ate himself after cooking. The master also ate with bowls and chopsticks. After eating, the two people sat still as before. In the middle of the night, the monks went out of the cave and followed the master. After seven days and seven nights, the old monk asked Master Hanshan, "Where do you come from? Why do you come here?" The master replied, "I came from the south to visit the hermits." The old monk said, "The hermits look so strange." The master said, "Once I entered the door, I saw through it." The old monk smiled and said, "I have lived here for more than 30 years, and I only met a common wind today."
Since then, they have been practicing together.
One evening, the master was on his way. Suddenly, there was a loud bang at the door, such as thunder. The mountains and rivers, the earth and the physical and mental world suddenly empty. I also feel that its state is not a metaphor of emptiness... It takes a long time for me to gradually have my body and mind, and my feet are solid. Open your eyes to see the mountains, rivers and the earth, and everything remains the same. The body and mind are light, and the feet are like wind. It is hard to describe the feeling.
After returning to the cave, the old monk asked, "Why has it been so long tonight?" So the master told me what he had achieved. The old monk said, "This is the realm of color and shade, not the original one. I have lived in this cave for more than 30 years. Except for the rainy, windy and thundery weather, almost every day and night has this realm. But if I don't, I won't be fooled by it."
Master Hanshan made a gift to thank the old monk for his advice.
In this way, Master Hanshan and the old monk spent the whole summer in the cave of Qianxiangfeng. Because the master had an appointment with Master Miaofeng, he could not continue to practice in the cave for a long time, so he had to bear the pain to say goodbye. The old monk sent the master to the mountainside with tears in his eyes. He couldn't bear to break up for a long time.
4. Wutai Enlightenment
In February of the second year of practice, Master Hanshan and Master Miaofeng traveled to Mount Wutai and lived in Tayuan Temple. On March 3, the generous master cleared several old houses from the snowdrift for the master to meditate. At that time, it was a silver world with mountains of ice and snow. The master suddenly felt cool and seemed to be in the blissful world.
A few days later, Master Miaofeng went to visit the Night Platform. Master lives alone and sits quietly. Some people come and don't talk to others, just look at him. Before long, people looked like wooden stakes, and finally they could not read a word... At that time, the mountain wind howled, the ice and snow melted, the snow water rushed, and the rushing sound was as loud as thunder, and as if thousands of troops were on the march. Hearing the sound in silence, I feel very noisy. Master Hanshan asked Master Miaofeng for advice after he returned. Master Miaofeng said, "The state is born from the heart, not from the outside. The ancients said," The sound of water does not change the meaning of the root, and it should be proved that Guanyin is perfect ".
Not far from the master's quiet room, there is a single wooden bridge over the mountain stream. Every day, the master sat on the bridge and heard the sound of the water all the time at first. Later, he could hear it when he moved, and he could not hear it when he did not move... One day, he suddenly forgot to sit on the bridge and everything was silent. From then on, no sound can be disturbed.
During the master's training period, he ate rice noodles and wild vegetables to cook porridge. He ate more than half a year with three buckets of rice.
One day, after eating, I suddenly fell asleep. Without body and mind, there is only a great light hidden, complete and quiet, like a big round mirror. The mountains, rivers and earth are reflected in it. It's hard to get it. That is, a verse gushed out: "After a glance, the mind and body are both penetrating. When you turn over and touch the void, everything begins to disappear." From then on, the inside and outside of the poem are clear, and no longer hindered by sound and color. The doubts of the past should be dispelled now.
Back inside, I saw the thick dust on the rice cooker. Because no one asked the time, I don't know how long it has been.
After Master Hanshan realized himself, he read the Shurangama Sutra for confirmation without any help. In the past, I have never heard of this sutra from the Dharma Master. Now I read it in combination with my own experience of internal evidence, and I can't afford to be confused. After eight months, the purport of the whole scripture is clear.
5. Pingyang Poems
After coming down Wutai Mountain, Master Hanshan temporarily stayed at the house of Hu Shun'an, the governor of Pingyang Mansion. Duke Hu asked the master to write poems and left several ancient and modern poetry collections for reference. The master flipped through a few pages. As soon as he started to conceive, the words and sentences were like a spring of water, which could not be stopped. Twenty or thirty poems had been written in a moment. The master suddenly became aware that this was the start of the writing habit and should be stopped immediately. However, it can't be stopped at once. All the poems, books, poems and fu that have been learned before have all come together to fill the void. Even if the whole body is full of mouth, it can't be exhausted.
I don't know where my body and mind are. I look inside quietly and feel like flying.
The master thought: This is exactly what Dharma Master Faguang said in the past. But who can cure himself here? I have no choice but to sleep. So the master forced himself to sleep, and it was difficult to sleep. He sat down with his clothes on his back and suddenly forgot to sleep.
Later, the boy of Mr. Hu's family knocked at the door, but there was no response for a long time. When Duke Hu came home, he knew about it and immediately sent someone to break the window. Seeing Master Hanshan sitting upright in his clothes, he stepped forward and called out, saying "no", and pushed for several times without moving. Just when I didn't know what to do, I suddenly remembered that the master once said that knocking the chime could awaken the mind. So he hurriedly took the chime and knocked it ten times in the master's ear. The master gradually settled down. He still didn't know where he was when he opened his eyes.
Hu Gong said, "I closed the door as soon as I left the school. It has been five days now." The master said, "I don't know. It seems that it is just a breath? Where do you come from? At last, I think of living in the mountains and walking on foot. It is like in a dream. It is also like the rain dispersing and the clouds collecting, and the sky is like a wash, all of which are silent without images. "The static aurora is clear, and the silent light contains emptiness. To come and see the world is like something in a dream."
Master Hanshan knows that the Buddhist language is true only after passing through this state.
4、 The immortal body of Master Hanshan and Master Huineng, the sixth ancestor, were consecrated in the Nanhua Temple in Caoxi
Zhuge Changqing: Amitabha. If you continue to make progress, you will make a leap. The spirit of a generation of eminent monks has spread throughout the world. On the way of life, progress is a spirit of success.
At midnight on October 12, the third year of the apocalypse of the Ming Dynasty, Master Hanshan died sitting upright in Caoxi, Guangdong, and lived 78 years.
That night, the birds sang sadly. And there is a flash of light shining into the sky to illuminate the night sky. All the people mourned, and the sound shook the valley. Three days later, the master's spirit is still lifelike, with white face, red lips, soft hands and feet, as if meditating.
The shrine of Master Hanshan returned to Kuangshan on the 21st of the first month of the next year. Because Kuang Mountain is overcast and inconvenient for burial, he returned to Caoxi, Guangdong after 20 years from Kuang Mountain. When the public opened the niche, they saw the master sitting with his hands folded, his face was bright red, his claws were still fresh, and his clothes were still new, but after opening the niche, they saw the wind scattered and broken.
At that time, a monk suggested painting the body with Hainan sandalwood powder according to the method of Tianzhu. Everyone agreed with him, and the monk left without seeing him. Then the disciples respectfully put on the thousand Buddha clothes for the master's body and worshipped it in the Hanshan Temple.
Now, the body of Master Hanshan and the sixth ancestor Huineng are consecrated in the Nanhua Temple in Caoxi. The two great bodhisattvas silently show their immortal flesh to future generations.
Reference materials of this article: Master Hanshan's network materials, picture materials
阿弥陀佛。憨山大师持续精进，学习修行的榜样。
----- 诸葛长青
南无本师释迦牟尼佛。
南无阿弥陀佛。
福生无量天尊。
佛说生在中华大地是人生福报啊。
诸葛长青认为，佛祖释迦牟尼佛这么说的原因，是因为中华大地，历代高僧、圣贤辈出，传播佛法、道法、儒法，启迪众生，造福社会。如果出生在中华大地，你可以听闻圣贤无量智慧。
明代四大高僧之一的憨山大师就是这样一位。
他精进修行，普度众生，成就无上智慧。
诸葛长青：阿弥陀佛。憨山大师提倡儒释道融为一体。憨山大师提出--不知晓儒家不能参与社会；不知晓道家老子庄子思想，不能忘掉世事；不知晓佛家，不能出离世事。他的思想影响了很多修行的人.......。
关于儒释道三教，憨山大师，德清花了很多篇幅来说明三教的融合。
他有一句名言：“为学有三要，所谓----
不知《春秋》，不能涉世；
不精《老》、《庄》，不能忘世；
不参禅，不能出世。”
他汲取儒释道智慧，写出了《醒世歌》提醒人们谦虚谨慎、多做善事。
憨山大师在醒世歌中写道：
红尘白浪两茫茫，忍辱柔和是妙方。
到处随缘延岁月，终身安分度时光。
休将自己心田昧，莫把他人过失扬。
谨慎应酬无烦恼，耐烦作事好商量。
从来硬弩弦先断，每见钢刀口易伤。
惹祸只因闲口舌，招愆多为狠心肠。
.......。
憨山大师的精进修行，值得我们今人学习。
憨山大师与六祖慧能的肉身并列供奉于曹溪南华寺内。两大菩萨以不朽肉身默默昭示着后人。
明中叶，自明宣宗至明穆宗共一百多年，佛教各个宗派都衰微不振，自明神宗万历时期，佛教中名僧辈出。
诸葛长青：明代中期，有四大高僧。
这四位高僧指的是：云栖祩宏、紫柏真可、憨山德清、藕益智旭。
一、憨山大师简介。
诸葛长青：阿弥陀佛。憨山大师，是在家、出家人修行学习的榜样。
憨山德清
(1546-1623)，明代四大高僧之一，俗姓蔡，字澄印，号憨山，全椒（今属安徽省）人。宣讲三教一理，主张禅净双修。
其佛学思想受莲池祩宏的影响颇深，与紫柏真可堪称至交，突出功业是中兴曹溪。他的学问，幼师孔子，少时师老庄，最后皈于佛。
憨山十九岁出家，到栖霞山学习禅法，后又学净土宗的念佛法门。此后，憨山云游各地，名声也越来越大，万历元年（1573），他来到五台山，喜爱五台山的憨山神奇秀丽，便以此为号。明万历十四年，明神宗把《大藏经》十五部送给天下名山寺庙，太后将其中一部送给正在东海牢山（青岛崂山）的憨山，朝廷在牢山建立海印寺,特请憨山主持。万历二十三年，憨山在广东继续弘扬禅宗，并到六祖慧能的曹溪宝林寺说法，主张禅宗与华严宗融合，佛，道，儒三教合一，为当时人们所赞同。憨山在广东五年，竟名满大江南北。
随后，憨山获准回崂山海印寺，著有《法华经通义》，《庄子内篇注》等十余种，涉及佛，道，儒三教，其门徒还汇篇了《憨山梦游集》五十五卷，《憨山语录》二十卷，憨山于天启三年（1623年）圆寂。享年七十八岁.德清一生著述甚丰，注疏类作品主要有：《华严经纲要》八十卷、《法华击节》一卷、《金刚经决疑》一卷、《圆觉经直解》二卷、《般若心经直说》一卷、《大乘起信论疏略》四卷、《大乘起信论直解》二卷、《肇论略注》六卷、《观楞伽经记》八卷，还著有《性相通说》二卷、《憨山绪言》一卷以及一些分析和发挥儒道两家思想的作品，如《观老庄影响论》、《大学直指》、《中庸直指》等。其门人编有《憨山老人梦游集》行世。
憨山德清禅师，字澄印，俗姓蔡，安徽全椒人。德清禅师幼时即怀出尘之志。七岁时，叔父病丧，停尸于床。德清禅师放学回来，他的母亲骗他说：“汝叔睡，可呼起。”德清禅师便连呼数声，也不见叔叔答应。他的婶母听了，倍感伤痛，哭道：“天耶！那里去也？”母亲回答道：“汝叔死矣！”德清禅师很迷惑，便道：“死向什么处去？”母亲不能回答。不久，另一位婶母生了一子，德清禅师随母亲前往探望。见初生婴儿如此模样，德清禅师便问母亲：“此儿从何处得入婶母腹中耶？”母亲拍了他一掌，说道：“痴子，你从何入你娘腹中耶？”从此以后，生死去来之疑问，便常常萦绕于德清禅师之心中。
九岁时，他已能念诵《法华经》中的《观世音菩萨普门品》，十二岁时，从南京报恩寺西林永宁禅师出家。当时，无极明信禅师正在报恩寺三藏殿讲经。永宁禅师于是携德清禅师前往礼谒。赵吉贞（大洲）居士当时亦在座下听经，一见憨山禅师，便抚而问之曰：“汝爱做官？要做佛？”德清禅师道：“要作佛。”赵吉贞居士赞叹道：“此儿不可轻视，当善教之。”从此以后，西林禅师便请人教德清禅师学习《法华经》和《四书》等内外典籍，以及为诗作文之法。在寺中听习《法华经》及一些儒典。
十九岁时，他前往栖霞寺从云谷法会披剃，参礼云谷法会禅师。云谷禅师令他阅读《传灯录》和《高僧传》。
当他读至《中峰广录》这一部分时，德清禅师忽然心生欢喜，决志参禅。于是他便请求永宁禅师为他剃度，并焚弃俗书，专究生死大事。德清禅师虽用功精勤，惜乎未得其要，终无所入。于是他便改持阿弥陀佛圣号，昼夜不断。一天晚上，德清禅师梦见阿弥陀佛现于空中，醒后心大欢喜，自信此生修行必可成办。不久，德清禅师又从无极明信禅师听习《华严玄谈》，得悟法界圆融之旨，因自号澄印，以示对清凉澄观大师的仰慕。
嘉靖四十五年（1566），德清禅师二十一岁。报恩寺忽遭雷火，归于瓦砾。德清禅师遂发舍命修行之志，以便日后复兴祖庭。于是他随同妙峰禅师结伴远游。中途，妙峰禅师俗独自隐修，不辞而别。德清禅师只好独自至五台，见北台憨山，奇秀可爱，遂默取为号，“憨山大师”因此而得名。北台其地苦寒，不可留居，不久，德清禅师遂乞食东游。
同年，德清从无极明信和尚听清凉澄观的《华严玄谈》，听到十玄门理论时，顿悟法界圆融无碍之旨。因为钦慕澄观，德清就以“澄印”作为自己的字。这一年，德清从无极受具足戒，二十六时就外出游方。后来精进修行.....。明朝天启三年十月十二日正申时，憨山大师于广东曹溪端坐而逝，世寿七十八岁。现在，憨山大师与六祖慧能的肉身并列供奉于曹溪南华寺内。两大菩萨以不朽肉身默默昭示着后人。
二、憨山大师主张儒释道并进
诸葛长青：阿弥陀佛。憨山大师提出。不知晓儒家不能参与社会；不知晓道家老子庄子思想，不能忘掉世事；不知晓佛家，不能出离世事。他的思想影响了很多修行的人.......。
关于儒释道三教，憨山大师，德清花了很多篇幅来说明三教的融合。
他有一句名言：“为学有三要，所谓----
不知《春秋》，不能涉世；
不精《老》、《庄》，不能忘世；
不参禅，不能出世。”（《学要》，同上卷三十九）
这三者缺一不可，缺一则偏，缺二则隘，三者全无而称之为人者，则是貌似人而已。
三教之间，特别是儒佛之间，德清提出了许多融合的根据。儒讲人皆可以为尧舜，佛家讲人人可以作佛。儒讲五常，佛讲五戒，五戒即五常。佛家讲明心见性，儒家则讲克己复礼，两者相同。佛教的《楞严经》讲究澄心，儒家有《春秋》传心。最根本的，儒家讲忠讲孝，德清则讲，佛教也讲忠孝的，出家人宁可上负佛祖，下负我憨山老人，不可自负，不可负君，不可负亲。
德清一生所度弟子很多，是明末很有影响的一位高僧。他又喜诗文，为人撰写了大量的碑铭、序跋之类的作品。他振兴禅宗祖庭，被尊为曹溪中兴祖师，但在思想上仍沿一般的融合各家的模式，未能有更进一步的创新。
三、憨山大师参学悟道修行简介
诸葛长青：阿弥陀佛。憨山大师自幼接触佛法，持续精进，没有丝毫松懈。让人敬仰。不论一个人干什么，都要时刻精进，不要松懈。
1.寺庙启蒙
大师俗姓蔡，讳德清，字澄印，别号憨山。明代金陵全椒县人，生于明世宗嘉靖二十五年十月十二日。
大师满周岁时曾大病一场，母亲在观世音菩萨像前祷告：愿舍儿出家。不久病即痊愈。为此，母亲将大师寄名于本地长寿寺，取乳名为“和尚”。
大师从小就不喜欢跟小朋友游戏玩耍，只是一人独坐。七岁时，亲历了叔叔病故。从此在幼小的心灵中便存下了“生从何来？死归何处”一大疑团。
九岁时，在寺庙中读书，有幸得阅《观音经》，不久就能背诵。
十二岁入报恩寺，依西林大和尚学习佛教诸经典及四书、五经、诸子百家、古文词赋等。
大师十九岁那一年，在寺中阅《中峰广录》一书，心中产生了强烈共鸣，立即决定正式出家。祈请西林大和尚披剃之后，将过去所习古文、词赋等付之一炬，立志从此专意参究一事。
2.法堂炼磨
大师刚开始习禅时，由于尚未得参究要领，故久无消息。乃专心念佛，日夜不断，净念相续，不久即有感应。一天晚上，梦见阿弥陀佛现身，立于空中，相好光明，了了分明。大师行接足礼，并祈求见观世音、大势至菩萨。愿毕即见二菩萨现半身……自从梦中现此瑞相之后，大师时时都感到三圣炳然在目前，因而对修行增加了极大的信心。
这一年冬天，慈恩寺禅堂启建道场，请无极大师讲《华严悬谈》，憨山大师在讲席期间受具足戒，并随众听讲。当听到十玄门，海印森罗常住处……恍然了悟法界圆融无尽之旨意，心中生起对清凉澄观的仰慕之情。由此为自己立字为“澄印”。并请证于无极大师，大师说：“你志入此法门了。”一闻此言，憨山大师似乎遥见冬积坚冰、夏飘飞雪的清凉山。从此自感行住坐卧皆入冰雪之境，无丝毫热恼。出世之念更加刻骨铭心。
大师二十岁的那一年冬天，云谷大师于天界寺建禅期。憨山大师与海内大德五十三人前往参加。开初坐禅不知用心诀窍，甚感苦恼，即拈香请益。云谷大师开示审实念佛公案。从此参究得法，一念不移，三个月内如在梦中。不见有大众，也不知日常行事。但由于用心太急，背部生一大疮，肿痛难忍。大师自知为宿世怨业现前，乃搭袈裟跪于韦驮菩萨像前哀切恳祷：待禅期结束后，愿诵《华严经》十部以还宿债。祈祷后顿感异常疲倦，一上禅床即熟睡，开静也不知道。天亮以后，云谷大师问起背疮一事，大师答：没有事了。看背上果然了无痕迹，平复如初。见闻者无不惊叹。
禅期满，大师坐禅堂，感觉仍未离禅坐，即便上街入闹市中，也不见有人，如入无人之境。
3.盘山遇僧
明万历改元癸酉正月，憨山大师行脚至五台山，首先求取《清凉传》一书阅读。依书中所载胜迹游到北台，经一僧人介绍，此地有一憨山，奇秀无比。大师一见心中欣喜，从此取“憨山”为号。
下五台山后，憨山大师行脚至盘山。登上千像峰顶，见一石洞内有一灰头土面的老僧入定。憨山大师上前作礼，僧无反应，问话也不回答。大师见状，也与僧同坐。不一会儿，老僧下坐烧开水，然后倒一杯自饮。大师也取一杯饮。僧将水具放下后依旧静坐，大师也随坐。以后老僧做饭，煮饭后自食，大师也取碗筷同食，吃罢饭二人又静坐如前。到半夜时分，僧人出洞外经行，大师也随行。如此七天七夜后老僧才问憨山大师：“从哪里来？来此何为？”大师答：“从南方来，专为参访隐者。”老僧说：“隐者面目如此，并无奇特。”大师说：“一进门早已看破了。”老僧笑说：“我住此三十多年，今日才遇上一个同风。”
从此二人共修。
一天晚上，大师正经行。忽然顶门轰然一声，如炸惊雷。山河大地、身心世界豁然顿空。又觉其境界不是空所能比喻……如此持续一段时间才渐渐有身心，脚下踏实。开眼见山河大地，一切境象依旧。身心轻快，举足如风，受用难以形容。
回洞中后，老僧问：“今夜经行为何这么久？”大师遂将所得境界相告。老僧说：“此为色阴境界，不是本有。我住此洞三十多年，除阴雨风雷天气外，几乎夜夜经行都有此境界。但不著，则不被它蒙蔽本有。”
憨山大师作礼感谢老僧指教。
就这样，憨山大师与老僧人在千像峰岩洞中度过了整个夏天。因大师曾与妙峰师有约，所以不能继续在洞中久修，只得忍痛拜别。老僧人送大师到半山腰，泪如喷珠，久久不忍分手。
4．五台悟道
盘山修行的第二年二月间，憨山大师与妙峰师又行脚至五台山，住塔院寺。三月三日，大方主人从雪堆中清理出几间旧屋，供大师静修。当时正是万山冰雪，一片银色的世界。大师顿感身心清凉，似乎置身极乐世界。
几天后，妙峰师往夜台游览。大师独居静坐，有人来也不与人说话，仅望一眼而已。不久，看人如木桩，最后竟然一字不识……当时山风怒号，冰雪消融，雪水冲激，奔腾之声如雷贯耳，又如千军万马出征。静中闻声，甚感喧扰。憨山大师待妙峰师返回后，便向他请教，妙峰师说：“境由心生，不从外来。古人云：三十年闻水声不转意根，当证观音圆通”。
在大师的静室外不远处有一独木桥架山溪之上。大师每天坐立桥上，初闻水声不绝于耳，以后动念即闻，不动念即不闻……一天坐桥上忽然忘身，一切皆寂静无声。从此一切声音均不能扰乱。
大师习定期间，以米面合野菜熬粥为食，三斗米吃半年尚有余。
一天，在食后经行中恍然入定。不见身心，唯有一大光明藏，圆满湛寂，如大圆镜。山河大地，影现其中。自觅身心了不可得。即有一偈涌出：“瞥然一念狂心歇，内外身心俱洞彻，翻身触破太虚空，万象森罗从起灭。”从此内外湛然，再不为声音、色相所障碍。过去的疑念，当下顿消。
回到屋内，看饭锅上已生厚厚的灰尘，因无人问时间，不知过去多久了。
憨山大师自悟后，无师请益，便展读《楞严经》以求印证。过去未听法师讲过此经，现在结合自己内证体验观照阅读，不起丝毫妄识情见。如此历经八个月，全经旨趣了然无疑。
5．平阳赋诗
憨山大师下五台山后，暂住在平阳府太守胡顺庵家。胡公求大师赋诗，并留下古今诗集几本供参考。大师随手翻阅几页，刚一动念构思，文字诗句便如泉涌，不可遏止，倾刻之间已做二三十首。大师忽然警觉到：这是文字习气魔发动，应立即停止。但是一发而不可收，以前所学的诗书词赋，凡是曾过目的都一齐现前，充塞虚空，即使全身是口，也不能吐尽。
更不知身心何在，默默内观，有飞升之感。
大师想：这正是过去法光法师所说的禅病了。但在这里谁能为自己对治呢？无奈，只得以睡眠消静。于是，大师强迫自己入睡，难以入眠。索性披衣趺坐，忽然坐忘如睡……。
后来，胡公家的童子来敲门，久久没有回应。胡公归家后知道此事，立即叫人破窗而入。只见憨山大师披衣端坐，便上前呼叫，叫不应，又推了几下也不动。正不知怎么办时，忽然想起大师曾说过，敲磬子可以唤醒出定。于是急忙取来磬子在大师耳边连敲十几声。大师渐渐出定，睁开眼睛后仍不知身在何处。
胡公说：“我一出门师就闭门坐，到今天已经是五天了。”大师说：“我不知道，好像才是一呼吸呀。”说罢，默坐谛观，仍不知这是什么地方？从哪里来？最后想起住山、行脚之事，都像在梦中，一概不可得。又如雨散云收，长空如洗，皆寂然了无影像，心空境寂，其乐无可比拟。乃得偈一首：“静极光通达，寂照含虚空。欲来观世间，犹如梦中事。”
憨山大师经此境界，方知佛语真实不虚。
四．憨山大师肉身不朽和六祖慧能大师一起供奉于曹溪南华寺内
诸葛长青:阿弥陀佛。持续精进，必有飞跃。一代高僧精进弘法精神，万事流传。人生路上，精进精进，是一种成功的精神。
明朝天启三年十月十二日正申时，憨山大师于广东曹溪端坐而逝，世寿七十八岁。
当天夜里，群鸟悲鸣。并有毫光冲天，照亮夜空。四众哀恸，声震山谷。大师灵体三天以后依然栩栩如生，面皙唇红，手足绵软，如入禅定。
憨山大师灵龛于第二年正月二十一日归匡山。因匡山地多阴，不便安葬，经二十年后又从匡山重返广东曹溪。大众开灵龛瞻视，见大师结双跏趺坐，面色鲜红，爪发犹生，衣服尚新，只是开龛以后立即见风零星飘碎。
当时有一僧人建议依天竺的方法，用海南栴檀末涂其体。众人同意他的作法，此僧人涂罢以后即离去不见。然后弟子们恭恭敬敬为大师肉身披上了千佛衣，供奉于憨山寺内。
现在，憨山大师与六祖慧能的肉身并列供奉于曹溪南华寺内。两大菩萨以不朽肉身默默昭示着后人。
本文参考资料：憨山大师网络资料、图片资料
(This article is an original article by Zhuge Changqing, and the pictures are selected from the Internet. Welcome to forward it, and please indicate the source for forwarding)
Introduction to Zhuge Changqing: Zhuge Changqing, the inheritor and promoter of traditional Chinese culture, is willing to "learn from sages, promote virtue, revitalize China and benefit the world" together with people with the same ideals in the world.
(Zhuge Changqing: zhuge8031@163.com ）
Zhuge Changqing mailbox：
zhuge8031@163.com
Zhuge Changqing's Chinese Dream
Learn from sages and carry forward virtue
Revitalizing China for the benefit of the world
（本文是诸葛长青原创文章，图片选自网络。欢迎转发，转发引用请注明出处）
诸葛长青简介：诸葛长青，中国国学传统文化传承弘扬者，愿与天下志同道合者一起“学习圣贤、弘扬善德、振兴中华、造福世界”。
（诸葛长青：zhuge8031@163.com）
Zhuge Changqing mailbox：
zhuge8031@163.com
诸葛长青中国梦
学习圣贤 弘扬善德
振兴中华 造福世界
Selected Articles in Previous Periods
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1The wisdom of traditional Chinese culture changes the destiny: filial piety to parents+five in one+self-improvement
1 国学智慧改命运：孝敬父母+五合一+自强不息
2Zhuge Changqing's Three Golden Keys to Changing Destiny
2诸葛长青改命运三把金钥匙诸葛长青施食仪轨 （十五步简洁版）
3Zhuge Changqing's Greeting Ritual (15 Steps Concise Version)
3 诸葛长青施食仪轨 （十五步简洁版）
4How to repent: the ritual of repentance and the method of repentance (full version)
4 如何忏悔：忏悔仪轨忏悔方法（完整版）
5How to read the Dizang Sutra: Methods for reciting Dizang Sutra (complete version)
5 如何念地藏经：念地藏经仪轨方法（完整版）
6How to release? The ritual of releasing life
6怎样放生？放生仪轨
7Zhuge Changqing's Repentance Culture: A Case Study of Repentance Methods for Changing Destiny
7诸葛长青忏悔文化：改变命运忏悔方法案例
8Free Life Culture: Free Life Culture in Ancient China
8放生文化：中国古代的放生文化
9Shocking photo of feeding: Buddha, Bodhisattva and Dharma Protector come to the scene
9施食震撼照片：佛菩萨护法神亲临现场
10Feeding Rite Return: the return is changed to simple return
10施食仪轨回向：回向修改为简洁回向
date:2020-09-18 15:51:59
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