---
title: "憨山老人夢遊集 · 示靈洲鏡上人"
description: "憨山老人夢遊集是明代高僧憨山德清的著作集，由侍者福善日錄、门人通炯编辑整理。憨山德清是明末四大高僧之一，主张禅净双修，对佛教中国化有深远影响。该书收录了他的诗文、法语、书信等，内容涵盖禅宗思想、净土修行和佛教义理，展现了其圆融各宗的智慧。作为明代佛教重要文献，夢遊集不仅反映了当时佛教的发展状况，也为后世研究明代佛教思想提供了珍贵资料，在佛教史上具有重要地位。"
url: "https://rushiwowen.co/en/r/cmclqlilc0026l704yht8qxbr"
---

### 示靈洲鏡上人

> "Showing the Spirit Land Mirror to the Superior One"

余昔遊海門。登妙高峯。入無際三昧。入棱伽室。覩東坡老人。代張方平手書棱伽經。與佛印禪師留作金山常住。是時舉身毛孔。熙怡悅豫。如春生百草。不自知其所以然也。及後覽教乘印證。乃知為習氣橫發於中。熏然不自覺耳。自爾行脚雲水閒。此海濶天空虗明昭曠之境。時時如大圓鏡。懸於眉睫閒也。頃為幻業所弄。直走瘴鄉。舟行過曹溪口。下湞陽峽。經小金山。而抵羊城。未暇登眺。戊戌秋日。始得覧其勝。與鏡心上人。過東坡堂。讀悟前身詩。又爽然自失。恍然若覩舊遊。是知天地一幻具。萬法一幻叢。出沒一幻蹟。死生一幻場。江山一幻境。鱗甲羽毛一幻物。聖凡一幻眾。爾我一幻遇耳。上人降心白法。日誦金剛經以為定課。舊染頓祛。心光漸朗。蓋肯於刮垢磨光。非汎汎波流業海者比也。頃持卷索法語。為進修之資。老人猛思昔遊海門故事。今此地見東坡如前身。因歎人生生死幻化去來夢事。若以法界海慧照之。則三際十方。當下平等。天宮淨土。一道齊平。心佛眾生。了無差別。鑊湯罏炭。實際清涼。草樹庭莎。風帆沙鳥。煙雲變狀。日月升沈。舉目對揚。無非普現色身三昧也。吾學道人。所貴金剛正眼。爍破無明癡暗。煥發本有智慧光明。拈向現前日用。欬唾掉臂。揚眉瞬目之際。拈匙舉筯之閒。頓顯自性無垢法身。是稱為得解脫人。即如空生悟般若時。涕淚悲泣對佛。自謂實無有得名阿羅漢也。一切世閒。所有諸法。豈有過此般若者哉。然般若非他。即吾人心鏡之光耳。永嘉云。比來塵鏡未曾磨。今日分明方剖析。上人號曰鏡心。是以心為鏡耶。是以鏡照心耶。若以心為鏡。則老盧道。明鏡亦非臺。非臺則無鏡可寄。若以鏡照心。心本無相。又何從而照之耶。如此非心則非鏡。非鏡則非心。心鏡兩非。名從何立。如此則上人名是假名。名假則真亦非真。是則所讀之般若。又豈有文言字句。寄於齒頰之端耶。上人苟能悟此法門。則江光水色。鳥語潮音。皆演般若實相。晨鐘暮鼓。送往迎來。皆空生晏坐石室見法身時也。如此則東坡之所書棱伽。佛印之殺青灾木。與老人今日荷三生之緣。重過此山。上人偶拈此卷以請益。莫道又是前身夢語也。經云。一切有為法。如夢幻泡影。如露亦如電。應作如是觀。上人苟能不昧本因。當習氣橫發。試取此卷讀之。不覺妄想顛倒情塵。自然冰消瓦解矣。

> Once, I journeyed to Haimen and climbed the lofty Miao Peak. There I entered the samadhi of the boundless and stepped into the Lankavatara Chamber. I beheld the Elder Dongpo, who had copied the Lankavatara Sutra in his own hand for Zhang Fangping, leaving it with Zen Master Foyin as a permanent treasure of Jinshan Temple. At that moment, every pore of my body brimmed with joy and ease, like a hundred plants blooming in spring—yet I could not say why. Later, as I studied the scriptures and teachings, I came to understand that this was a sudden surge of latent habit-energy arising within me, a subtle warmth I had not consciously noticed. From then on, I wandered freely through the world, and that vast, open, luminous state—like the boundless sea beneath a boundless sky—often hung before my eyes like a great round mirror. Not long ago, I was driven by illusory karma to a misty southern land. My boat passed the mouth of Cao Stream, descended the Zhenyang Gorge, and skirted Little Jinshan before reaching Yangcheng, without time to climb and gaze upon the sights. In the autumn of the Wuxu year, I finally beheld its splendor. Crossing over with the eminent Master Jingxin, I visited the Dongpo Hall and read the poem recalling a past life. Again I felt lost in wonder, as though glimpsing a place I had known before. From this, I know: heaven and earth are one illusory vessel; the myriad dharmas are one illusory grove; coming and going are illusory traces; birth and death are an illusory stage; rivers and mountains are illusory scenes; scales, feathers, and fur are illusory beings; sages and ordinary folk are an illusory gathering; you and I are but an illusory meeting. The master has humbled his mind toward the pure Dharma, reciting the Diamond Sutra daily as his fixed practice. Old defilements have been swept away; the light of the mind grows ever clearer. Truly, he is one willing to polish and refine, not one drifting aimlessly upon the sea of karma. Now he holds up this scroll and requests a discourse to support his practice. The old man suddenly recalls the tale of Haimen long ago—and now, in this place, seeing Dongpo as a former life. I sigh: birth and death are but illusions, comings and goings are but dreams. If one gazes with the ocean-like wisdom of the Dharma realm, then the three times and ten directions are equal in this very moment. The celestial palaces and the Pure Land are one single path. Mind, Buddha, and sentient beings are utterly undifferentiated. The boiling cauldrons and blazing coals of hell are, in ultimate reality, cool and refreshing. Grass and trees, garden lawns, wind-filled sails, shorebirds, shifting mists and clouds, the rising and setting of sun and moon—all that meets the eye proclaims the samadhi of the universal body. What we who cultivate the Path prize most is the diamond eye of right view, which pierces through the darkness of ignorance and ignites the wisdom-light inherent within us. Lifted into this very moment—in a cough, a shrug, a raised brow, a blink, in lifting a spoon or raising chopsticks—the stainless Dharma body of self-nature suddenly appears. Such a one is truly called liberated. When Subhuti awakened to prajna, he wept tears of gratitude before the Buddha, saying he truly had no attainment to claim as an arhat. Among all the dharmas of this world, is there any that surpasses this prajna? And yet prajna is nothing other than the light of our own mind-mirror. Yongjia said: "The dust-covered mirror had never been polished; today, at last, it is clearly discerned." The master is named Jingxin—"Mirror Mind." Is it that the mind is the mirror? Or that the mirror illumines the mind? If the mind is the mirror, then Huineng said: "The clear mirror is also not a stand." If not a stand, then there is no mirror to hold. If the mirror illumines the mind, the mind is fundamentally formless—what then can be illumined? Thus, if it is not mind, it is not mirror; if it is not mirror, it is not mind. When both mind and mirror are negated, from what does this name arise? In this way, the master's name is but a provisional name. If the name is provisional, then what is true is also not ultimate. And the prajna he recites—can it truly dwell in written words or syllables upon the lips and teeth? If the master can awaken to this Dharma gate, then the river's shimmer, the water's hue, the birds' song, the tide's roar—all expound the true nature of prajna. The morning bell and evening drum, the greeting of arrivals and farewells to departures—all are Subhuti sitting silently in his stone chamber, seeing the Dharma body. And if so, the Lankavatara Sutra written by Dongpo, the woodblocks cut by Foyin, and this old man's karmic bond across three lives, returning now to this mountain—when you, master, happened to lift this scroll to seek guidance—let us not say this, too, is but the dream-words of a past life. The sutra says: "All conditioned dharmas are like dreams, illusions, bubbles, shadows, like dew and like lightning. Thus should one regard them." If the master can remain true to his original resolve, then when latent habits surge forth, take up this scroll and read it. Unbidden, deluded thoughts, inverted views, and dusty affections will naturally melt away like ice and crumble like tiles.