---
title: "憨山老人夢遊集 · 示沈大潔"
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/cmclqljcc00f0l704gwf3w2d8"
---

### 示沈大潔

> Instructions for Shen Dajie

禪淨二行。原無二法。永明大師。示之於前矣。禪本離念。固矣。然淨土有上品上生。未常不從離念中修。若曰念佛。至一心不亂。豈存念耶。但此中雖是無二。至於下手做工夫。不無巧拙。以參究用心處最微最密。若當參究時。在一念不生。若云念佛。則念又生也。如此不無兩橛。念就參究念佛處。打作一條。要他不生而生。生即不生。方是永嘉惺寂雙流之實行也。何耶。若論參究提話頭。堵截意根。要他一念不生。如此雖是參的工夫。古人謂抱樁搖樐。只者要他不生的一念是生也。豈是真不生耶。只如念佛。若將一聲佛號。挂在心頭。念念不忘。豈是真一心不亂。古人教人參活句。不參死句。正在生處。見不生意。如經云。見剎那者。方悟無生。即此一語。則參究念佛。當下可成一條矣。道人諦聽。參究念佛。此中易落淆譌。不可忽也。如何參究即念佛。念佛即參究耶。如今參究。就將一句阿彌陀作話頭。做審實工夫。將自己身心世界。并從前一切世諦。俗習語言。佛法知見。一齊放下。就從空空寂寂中。著力提起一聲阿彌陀佛。歷歷分明。正當提起時。就在直下看覰。審實此念佛的是誰。重下疑情。審之又審。疑之又疑。如驢覰井。覰來覰去疑來疑去。疑到心思路絕處。如銀山銕壁。無轉身吐氣處。是時忽然磕著觸著。真無生意。忽然猛的現前。時則通身汗流。如大夢覺。到此方信生即無生。無生即生。參即是念。念即是參。回頭一看。始知向來。如在含元殿裏覓長安也。如此做工夫。最怕將心要悟。才有要悟的心。便是攔頭板也。只管一直做將去。不計工程。即到做不得時。則打起精彩。又從新做起。又切不可貪求𢆯妙。即有一念暫息。寂靜歡喜。切不可當作好處。直須吐却。切不可將佛祖𢆯言妙語來作證。當作佛法。又不可墮在無事甲中。以此為得。總之一切聖凡。迷悟都不管。單單只是追求一念下落。追到趕盡殺絕處。久久自見本來面目。如十字街頭見阿爺。更不向人問覓也。看來此事。元是人人本分上事。更無甚奇特處。道人真真實實為生死大事。試從此下手。決不相賺。

> Chan and Pure Land practice are not two different methods. Master Yongming demonstrated this long ago. Chan is essentially free of thoughts—this is certain. Yet the highest grade of rebirth in the Pure Land is always attained through practice that is itself free of thoughts. If we speak of Buddha Recitation, when one reaches single-minded concentration without distraction, how could any thought remain? Though in this there is no duality, when it comes to actually beginning the work, there is certainly a difference between the skillful and the clumsy. The practice of inquiry through investigation is the most subtle and most refined. When you are investigating, you are in a state where not a single thought arises. But if you speak of Buddha Recitation, then a thought arises again. In this way, the two are not without a gap. When recitation merges with the practice of inquiry into Buddha Recitation, forging them into a single strand, you must let it be "arising yet not arising, and not arising yet arising." Only this is the true practice of Yongjia's "brightness and stillness flowing together." Why is this? When you investigate by raising a meditation topic, you block off the faculty of intellect, wanting not a single thought to arise. Though this is the work of investigation, the ancients called it "holding the post while shaking the paddle." That very thought of wanting no thought to arise is itself an arising thought. How could it be truly non-arising? Or take Buddha Recitation: if you hang a single recitation of the Buddha's name on your mind, never forgetting it thought after thought—how could that be true single-minded concentration? The ancients taught people to investigate the living phrase, not the dead phrase. It is precisely at the point where things arise that one sees the non-arising. As the sutra says: "One who sees the instantaneous moment truly awakens to non-arising." With just this one saying, then investigation and Buddha Recitation can immediately become one strand. Practitioners, listen carefully! In investigating Buddha Recitation, it is easy to fall into confusion and error—this must not be taken lightly. How does investigation become Buddha Recitation, and Buddha Recitation become investigation? In your present investigation, simply take the single phrase "Amitabha" as your meditation topic, and do the work of genuine inquiry. Put down completely your own body, mind, and world, along with all your former worldly concerns, conventional speech, and Buddhist knowledge and views. Then, from within empty, vast stillness, forcefully raise the sound of "Amitabha Buddha," clear and distinct. At the very moment you raise it, look directly and observe: genuinely inquire—who is it that recites the Buddha's name? Let your doubt deepen. Inquire and inquire again. Doubt and doubt again. Like a donkey gazing at a well—gazing back and forth, doubting back and forth. Doubt until your mind's pathways are cut off, like a wall of silver or a wall of iron, with no place to turn or breathe. At that moment, suddenly—you bump into it, you touch it. Truly, there is no arising. Suddenly it appears vividly before you. At that time your whole body streams with sweat, as if waking from a great dream. Only then will you believe that arising is precisely non-arising, and non-arising is precisely arising. Investigation is precisely recitation, and recitation is precisely investigation. Turning your head to look back, you will realize that all along you were like someone searching for Chang'an while already inside the palace of Hanyuan. In doing this practice, the greatest fear is wanting to become enlightened. The very moment you have the thought of wanting enlightenment, that is a barrier across your path. Just keep pressing forward without calculating your progress. When you reach the point where you can't go on, rouse your energy and start fresh again. And you must never crave mysterious or wondrous experiences. Even if a single thought momentarily subsides into a peaceful, joyful stillness—never take this as something good. You must spit it out. Never take the mysterious words and wondrous sayings of the Buddhas and ancestors as verification or mistake them for the Dharma. Nor may you fall into the trap of thinking there is nothing to do, taking that as attainment. In short, do not concern yourself with anything—sages or ordinary beings, delusion or enlightenment. Simply pursue where a single thought comes to rest. Pursue it until you have driven it to utter exhaustion, and in time you will naturally see your original face. It will be like meeting your own father at a busy crossroads—you won't need to ask anyone where he is. Looking at this matter, it was always every person's own birthright. There is nothing particularly extraordinary about it. Practitioner, if you truly seek to resolve the great matter of birth and death, try beginning right here. You will certainly not be deceived.

## 憨山老人夢遊集卷第九

> The Dream Travels of Elder Hanshan, Volume 9