雪村友梅是日本五山禅林的一时宗匠，同时也是五山初期的文学巨匠。他师从著名的入日元僧一山一宁学习禅法，一山深厚的外典学养点燃了他对汉文学的热情。十八岁时入元参学，经历坎坷，口愤心悱发于词翰，创作了汉诗集《岷峨集》。求学参禅之余还广泛结交元士儒官，深受中国传统文化影响，不仅禅学精进，而且融通儒、道，使他的思想更加波澜壮阔。归国后雪村受到幕府和禅林的一致推崇，历任五山十刹几大寺庙的开山祖，创作《宝觉真空禅师录》乾坤二卷。所有作品都用汉文所写，他纯熟的汉诗文是他全部思想的载体。 雪村的汉诗具有较高艺术水平，他化用中国典故、诗句，如盐溶于水浑然无间，毫无生硬生涩之感。他借助汉诗艺术化地反映了他对禅宗和对儒、道思想的理解。本文拟以雪村友梅的汉诗文创作为中心展开对他的思想研究。全文共分为三个部分，第一部分绪论，主要介绍本课题的研究目的、现状和研究资料等。雪村禅者的灵魂决定了他诗歌浓郁的禅学内蕴，第一章就通过考察他诗歌中“闲”字和“月”意象的运用，分析他的“无住”观和“色空不二”的禅宗思想。第二章首先考察他对道家的融通和运用，他援道释禅，用道家之“拙”来解说禅家天然本心，并认为禅家证心之法与道家“为道”一样都要摈弃智识分别，在并以道释禅，扩充了自己的话语体系，使其汉诗文呈现更多元、丰富的哲学色彩。第二节通过他与元人的赠答诗来考察他“无为而治”治世观的形成，他以一个高僧大德的博大胸怀，通过向统治者积极倡导儒家无为而治的治世理想，希望在那个动荡年代早日看到河清海晏的太平气象。

Sesson Yubai is a great Zen monk in the early period of “the Japanese Gozan literature times”, but also the literature great man at period. He learned Zen from the famous monk Yi－shan Yi－ning, whose profound accomplishment of Chinese literature ignited his enthusiasm for it. He studied in China in the Yuan Dynasty，his Chinese-language poetrys are the reflection of his rough perience. In addition to studying Zen, he extensively made friends with Confucian scholars and icials, which had a profound impact on the traditional Chinese culture, making his thinking even more magnificent. He received an unanimously respecte from the Japanese shogunate and the Zen community after his return, and created “the quotations of Sesson Yuba”. All the works were written in Chinese, his versed poetry art were the carriers of all the thoughts. Sesson Yubai’s artistic level of Chinese-language poetry was excellent, he used Chinese allusions, poetry sentences, like salt dissolved in the water, no awkward feelings. With his art of Chinese-language poetry, he reflected his Zen and Confucianism, Taoism understanding. This article intends to Sesson Yubai’s Chinese-language poetry creation for the center for research on his thoughts. The full text is divided into three parts. The first part is an introduction on the main topics of research purposes, the existing research and research information. His soul as a Zen monk decides his strong Zen thinking, Chapter one is on the concept of “wzhu” and “se kong bu er” Zen thinking through the study of the use of the word “xian” and the "moon" image. Chapter two discusses his understanding of “Tao”, he believed that Zen Buddhism and Taoism were interlinked, and used the Taoist’s words to enrich his poetry’s philosophy color. His absorption and formation of Confucian political and ideological thoughts are analyzed by the exchanges between he and the Yuan Dynasty Confucian scholars and Poets. As a great and broad-minded Zen monk, he actively advocated the Confucian ideal to the the ruling class in Japan.