---
title: "憨山老人夢遊集 · 示佛嶺乾首座刺血書華嚴經"
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/cmclqlilc002gl704gl7zebcb"
---

### 示佛嶺乾首座刺血書華嚴經

> Blood Writing of the Flower Garland Sutra by Elder Foxian Gan

余昔居東海那羅延窟。禪人自五臺來謁。及余度嶺之五羊。復從匡山來。慰余於瘴鄉。余乍見如隔世親。因觀人閒夢幻如此。乃於諸來弟子輩。結夏壘壁閒。及解制日。乾作禮白云。某將歸東林。尋遠公之芳躅。效蓮社之清修。且願刺血手書華嚴大經。以為莊嚴佛土之淨業。願乞一言開示。余曰。佛子諦聽。爾以何為大經。以何為淨業。爾以書寫紙墨為經乎。語言文字為經乎。以運動折旋為淨業乎。以點畫分布為淨業乎。若以書寫紙墨為經。則市肆案牘無非大經。若以語言文字為經。則談呼戲笑世俗文字無非妙理。斯則本無欠缺。又何庸書。若以運動折旋為淨業。則日用尋常咳唾掉臂。無非觀音入理之圓通。若以點畫分布為淨業。則迎賓待客。舉筯拈匙。無非普賢之妙行。如是則本自具足。又何別求。捨此而言法行。是猶知二五而不知十也。雖然盡十方是常寂光。元無明昧。極法界是清淨土。本沒精麤。森羅萬象。皆海印之靈文鱗甲羽毛。盡法身之真體。猿吟鳥噪。皆談不二之圓音。雨施雲行。盡顯神通之妙用。如是則無背向。無去來。無取捨。無始終。三際為之不遷。十世圓成一念。此法界無盡藏也。爾欲於無盡藏中。徒以區區生滅心行。指色相莊嚴為法行。求淨土之真因者。是以牛糞為栴檀。魚目為意珠也。況一字法門。海墨書而不盡。爾欲以有限之四大。涓滴之身血。剎那之光陰。而欲寫無盡之真經。作難思之佛事。是猶點染虗空。捫摸電影也。爾其參之。如其未然。試向五老峰頭。諦觀山色湖光。聽鳥語溪聲。與毗盧老子坐普光明殿。與十方無盡身雲。剎塵海會。說法界普照修多羅時。有何差別。參參。

> I once resided in the Eastern Sea at the Nārāyaṇa Cave. A Chan practitioner came from Mount Wutai to visit me. Later, when I crossed the mountains to Guangzhou, he followed me from Mount Lu to comfort me in that malarial frontier land. When I first saw him, it felt like meeting a relative after a lifetime apart. Observing how dreamlike human existence is, I joined the group of arriving students and spent the summer retreat among the walls. When the retreat concluded, Gan bowed and said, "I will return to Donglin Monastery, following the noble path of Master Huiyuan, practicing the pure cultivation of the Lotus Society. I also vow to write out the great Avataṃsaka Sūtra in my own blood as a pure deed to adorn the Buddha's land. I beg you to offer a single word of guidance." I replied, "Children of the Buddha, listen carefully. What do you consider the Great Sūtra? What do you consider the pure deed? Do you take the brush and ink for the sūtra? Do you take the words and letters for the sūtra? Do you take the movements and turnings as the pure deed? Do you take the strokes and distribution of characters as the pure deed? If brush and ink make the sūtra, then all the papers on market stalls and office desks would be the Great Sūtra. If words and letters make the sūtra, then all jokes and worldly chatter would be sublime truth. In that case, nothing is lacking—so why write it at all? If movements and turnings constitute the pure deed, then the everyday spitting and arm-swinging of ordinary life would already be Guanyin's perfect penetration into reality. If strokes and letter distribution constitute the pure deed, then welcoming guests, lifting chopsticks, and picking up spoons would all be Samantabhadra's wondrous practices. Everything is already complete in itself—why seek anything further? Abandoning this to speak of Dharma practice is like knowing two and five are seven but not knowing they are also ten. Nevertheless, the ten directions are entirely the Constant Radiant Light, originally without brightness or darkness. The whole realm of reality is the Pure Land, fundamentally free of coarse or fine. The myriad phenomena—scales, feathers, and all—are the spiritual writings of the ocean seal. Every living being is the true body of the Dharma. Apes humming and birds chirping all speak the perfect sound of non-duality. Rain falling and clouds drifting all reveal the wondrous functioning of spiritual powers. In this there is no front or back, no coming or going, no grasping or rejecting, no beginning or end. The three times do not move; ten worlds merge into a single thought. This is the inexhaustible treasury of the realm of reality. If you wish, within this inexhaustible treasury, to rely solely on a limited mind of arising and ceasing, pointing to physical adornments as Dharma practice and seeking the true cause of the Pure Land—that is like taking cow dung for sandalwood and fish eyes for wish-fulfilling pearls. Moreover, the single-word Dharma gate cannot be fully written even with all the ink in the ocean. You wish to use your finite four elements, a few drops of your body's blood, and a moment of time to write the inexhaustible true sūtra and accomplish inconceivable Buddhist deeds—this is like painting the sky or grabbing at a reflection in a mirror. Contemplate this carefully. If you have not yet understood, go try standing atop Five Elders Peak, carefully observing the mountain colors and lake light, listening to the bird calls and stream sounds. Then ask: when Vairocana sits in the Hall of Universal Radiance amid the endless congregations of the ten directions, speaking the sūtra that universally illuminates the Dharma realm—what difference is there? Contemplate, contemplate."