---
title: "紫柏尊者全集 · 寄沈德輿"
description: "紫柏尊者全集是明代高僧紫柏真可的著作集，由德清（憨山德清）校阅整理。紫柏真可是晚明四大高僧之一，与莲池、憨山、蕅益齐名，活跃于16世纪末至17世纪初，主张禅净双修，对佛教复兴影响深远。全集收录其语录、书信、诗文等，涵盖禅法心要、净土思想、佛教戒律及社会关怀，体现了他融合各宗、注重实修的弘法特色。该书是研究明代佛教思想的重要文献，展现了紫柏尊者革新佛教的实践智慧，在汉传佛教史上具有崇高地位。"
url: "https://rushiwowen.co/en/r/cmagmp3s00265l704b06zehil"
---

### 寄沈德輿

> A Letter to Shen Deyu

達觀自匡廬下江南。二三年往來吳越閒。初心竊謂宗門寥落。法道陵遲。假我門庭。熾然以魔習為傳。以訛繼訛。真偽不辨。天下遂謂宗門光景。不過如此。而不求真悟。至於少林奉朝廷欽依。以傳宗為名。而崇尚曹洞。臨濟。溈仰。法眼。雲門。五家綱宗。亦不辨端倪。不知設此胡為。則宗風掃地可知矣。巖頭奯云。但識取綱宗。本無實法。若然者。則綱宗乃宗門之命脉。而有志於斯道者。豈可忽諸。達觀以此。未嘗不痛心疾首。撫膺流涕。然知我此懷者。幾人哉。所以下匡廬。持僧寶傳。林閒錄。智證傳。三書雖亡者糟粕。而五家典刑綱宗係焉。以故急為梓行。意在廣傳。今天下豈無豪傑挺生。遇此書頓斷命根。洞豁綱宗。荷擔法道。不顧危亡。必有以宗風中興為志者出焉。則我寂音尊者。千古之下。若旦暮遇之也。達觀於居士中。時時舉揚。而薦此者希。惟汝雖不能始終徹然。然亦知好惡承順觸犯。奈汝勝習微弱。善根雖有。實不能如好堅木。出地頃刻千尺。垂陰如葢。作眾生疲熱避凉處。此皆是往因願力輕鮮。感報不宏故也。自今切不可埋沒此生。直於逆順關頭。利害之際。如風過樹。如雲行空。即常光時時現前。如投夜明珠於金盤之中。宛轉橫斜。莫測方向。特不出盤耳。從上祖師以綱宗為盤。以見地受用為珠。有珠無盤。則非人天眼目。有盤無珠。則自沉情海。虗張綱宗。擬欲度人。則龍天不祐。佛祖所厭。福日消而罪日長。慧雲散而情風熾。一旦業報盡來。請隨無常殺鬼受指揮去。那時始悔心地未徹。妄拈綱宗之所致也。悔之何及。此等忌諱。諒汝必知。今書此遺汝。雖達觀隔遠展之。示有志於宗乘者。則達觀未嘗不在也。比日舟過吳江。汝曾索開示。當謹受持。不可錯舉。若要相應我語。不許夜行。投明須到。於此不能透徹。吾此葛籐。何異說夢。

> Master Daguan traveled from Mount Lu down to the Jiangnan region, spending two or three years moving between Wu and Yue. Initially, I privately felt that the Zen tradition was declining, and the Dharma path was in decay. People falsely claimed our lineage, fervently passing down demonic habits as transmission, perpetuating errors without distinguishing truth from falsehood. The world then concluded that the Zen tradition amounted to nothing more than this, and no one sought genuine awakening. Even at Shaolin Monastery, under imperial decree, the name of transmitting the lineage was used, yet the five houses—Caodong, Linji, Guiyang, Fayan, and Yunmen—their essential frameworks were not even examined for their core principles. No one knew why these frameworks were established at all; that the Dharma style had been swept to the ground is obvious from this. Yantou Huo once said, "Just recognize the essential framework; there is no real dharma." If that is so, then the framework is the very lifeline of the Zen tradition. How could those aspiring to this path neglect it? Because of this, Master Daguan could not help but feel heartache and rage, beating his chest and weeping. Yet how few truly understand my feelings here? That is why, upon descending Mount Lu, I brought with me three texts: the \*Biographies of Chan Masters\*, the \*Forest Notes\*, and the \*Records of Wisdom and Certification\*. Though these are but the dregs of what has passed, they preserve the models and essential frameworks of the five houses. Therefore, I urgently had them printed, intending to spread them widely. In the world today, are there no outstanding heroes who, upon encountering these books, will instantly sever the root of delusion, thoroughly penetrate the essential framework, and take up the burden of the Dharma path without regard for danger? There must be those who emerge with the resolve to revive the Zen style. Then Lord Jiyin, across a thousand ages, would be encountered as if meeting at dawn or dusk. I, Daguan, often raise these matters among lay practitioners, but few truly grasp them. You, though you cannot fully penetrate to the end, still know right from wrong, and can comply or resist appropriately. Yet your past virtuous tendencies are weak. Though you have good roots, they cannot match a sturdy tree that shoots up a thousand feet as soon as it breaks ground, spreading shade like a canopy, offering a cool refuge for weary beings. This is because your past vows and karmic strength were slight, so your resulting blessings are not vast. From now on, you must not bury this life in vain. Directly at the crossroads of adversity and ease, at the moments of gain and loss, be like wind passing through trees, like clouds drifting across the sky. Then the constant light will appear before you at all times, like casting a night-shining pearl onto a golden plate—it rolls and tilts in every direction, its course unfathomable, yet never leaving the plate. The ancestral masters used the essential framework as the plate, and the realization and practical benefit as the pearl. Have the pearl without the plate, and you lack the eyes of humans and gods. Have the plate without the pearl, and you sink into the sea of emotions, falsely wielding the framework, trying to guide others—then the dragons and heavens will not protect you, and the Buddhas and patriarchs will reject you. Blessings diminish daily while offenses grow, the clouds of wisdom scatter and the winds of emotion rage. When karmic retribution fully arrives, you will be led away by the executioner of impermanence. Only then will you regret that your mind-ground was not thoroughly penetrated and you rashly grasped at the framework. What use is regret then? These taboos, I trust, you surely know. Now I write this to leave with you. Though I, Daguan, am far away, when you unfold it, it will show those who aspire to the vehicle of the ancestors that I am ever present. Recently, when my boat passed through Wujiang, you asked for instruction. You should receive and uphold this with care; do not raise it wrongly. If you wish to correspond with my words: "You may not travel by night, but you must arrive by dawn." If you cannot penetrate this thoroughly, then my tangled vine of words is no different from speaking of dreams.