---
title: "憨山老人夢遊集 · 示周子寅(以下海印槁附)"
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/cmclqljsm00jhl704jkur3xps"
---

### 示周子寅以下海印槁附

> Instructions for Zhou Ziyin<note>Appended to the following Haiyin Draft</note>

山居今日大眾結制。海印據座。說法華經。爾時足下手書至。且有佳果。足占足下。亦法會中人。乃先得道果者。此非瓦卜也。前書云云。日業正此不爽。亦可漸入不二法門。但其中日用。頭頭念念。皆生滅心行。安能寂滅為樂。若求心地一段受用。更須向讀書作文已了時。種種應緣處。當下著實。猛地返觀內照。觀此種種作為生滅之心。畢竟向何處起。即今滅向甚麼處去。如此深觀久久。漸入細密。若更此中。一切習氣潛流處。煩惱無故生起處。著實一󳬇󳬇定。看他畢竟是何物。向何處起滅。追到掃踪絕迹處。如沸湯鍋裏點片雪相似。如此日用。念念不得放捨。纔有絲毫一念懶墮懈怠。偷安圖快活受用之心生時。此正是病根發作。便向者裡。猛然剔起眉毛。不可被他纏縛住。纔見纏縛。切不可和身放倒。與之打交滾也。切忌切忌。大段一聲菩薩。或一聲佛。死急靠定。與之廝挨。若遇種種惡習起時。即將此話頭奮力提起。望空一揮。不管是魔是佛。是煩惱習氣。是善惡思量。一切情塵。一齊頓斷。如斬亂絲。如此做工夫。不妨讀書。不妨作文。讀書處。看此書讀向何處寄著。作文。就看此文從何處流出。也不妨迎賓待客。喫茶喫飯。痾矢放尿。一切處。無用纖毫縫罅。如此安心。再與永嘉所說。恰恰用心時。恰恰無心用。無心恰恰用。常用恰恰無。是一般。不是一般。足下不知能信海印老人。不虗誑否。請自試看。足下儻見信不謬。始知顏子心齋三月。大為可笑。圓覺經一部。足下讀熟。每日早晚。以當功課。俟來春面時。相與決擇。尋常與足下書。不免稍帶情識。自愧為足下未徹。非不徹。恐足下信心未徹耳。今見足下。信心漸增。日近清淨。此時若不將此赤心。剜與足下。何時得徹。若足下因循不徹。則海印自徹去也。何如何如。人世可悲。斯道可悲。望足下心。更可悲耳。

> Today, as the community begins its meditation retreat at this mountain dwelling, I, Haiyin, take my seat to expound the Lotus Sutra. At that moment, your letter arrived, accompanied by fine fruit — a clear sign that you, too, are part of this Dharma assembly, one who has already tasted the fruit of the Path. This is no mere divination. Your previous letter spoke of your practice, and I see it has not gone astray — you are gradually entering the gate of non-duality. Yet in your daily life, every thought and action still moves within the currents of arising and ceasing. How can you find the joy of stillness and cessation? If you seek true inner peace, you must turn inward at the very moment when reading and writing are done, when you respond to all manner of circumstances. Sharply, abruptly, look back and illuminate within. Observe this mind that arises and ceases in all its varied activity — where does it ultimately spring from? And where does it vanish to in this very moment? Contemplate deeply like this, and over time, your awareness will grow ever more refined. If within this you encounter the undercurrents of habitual patterns, or afflictions rising without cause, then settle firmly into concentration and observe: what, in the end, is this thing? Where does it arise and cease? Pursue it until it leaves no trace, like a snowflake dropped into a cauldron of boiling water. In this way, throughout your daily life, never let go of this awareness for a single thought. Should even a sliver of laziness, negligence, or a wish to steal away into comfort arise — know this is precisely the root of illness surfacing. At that moment, sharply raise your brows. Do not let it bind you. And if you see yourself entangled, by no means collapse and wrestle with it. Beware, beware. Above all, when you call upon Guanyin Bodhisattva or invoke the Buddha's name, cling to it with desperate urgency and hold your ground against it. When various wicked habits arise, vigorously lift up this meditation topic and slash it into the open sky. Whether it be demon or Buddha, affliction or habit, good or evil thinking — all dust of the senses — cut it off at once, as you would sever tangled silk. Practicing in this way, there's no harm in reading or writing. When you read, observe where this book takes anchor in your mind. When you write, see from where this text flows forth. Nor is there any harm in receiving guests, serving tea, eating meals, or answering nature's calls. In all things, leave not the slightest gap or seam. If you can settle your mind like this, then compare it with Yongjia's saying: "When the mind is exactly in use, exactly it is unused. When unused, exactly it is in use. In constant use, exactly it is empty." Are these the same or not the same? I wonder, can you trust that this old man Haiyin does not speak falsely? Please test it for yourself. If you find this to be true, then you will see how laughable is Yan Hui's three months of mind-fasting. As for the Perfect Enlightenment Sutra, read it until it is familiar. Recite it morning and evening as your daily practice. When spring comes and we meet face to face, we will examine it together. In my usual letters to you, I cannot help but carry a trace of emotional coloring — I am ashamed that you have not yet fully penetrated. It's not that I haven't penetrated; rather, I fear your faith has not yet fully penetrated. Now I see your faith growing day by day, drawing nearer to purity. If I do not cut open this red heart and give it to you now, when will you ever see through? If you drift along without penetrating, then I, Haiyin, will have penetrated on my own. What do you think of that? The human world is pitiable. This Path is pitiable. And gazing at your mind, it is even more pitiable still.

又。

> And again,

來書請益。甚是真切。但足下於空幻二字。未得諦當。故於心境。不無其礙。所以工夫難做。今為足下說破。則了然無復疑慮矣。所謂空非絕無之空。正若俗語謂傍若無人。豈傍真無人耶。第高舉著眼中。不有其人耳。所謂幻者。非變怪之幻。乃有而不實之謂也。譬若市如弄筒子。撮出許多人物一般。然此筒中。本無所有。而忽然有之。雖有而非真實也。既非真實。即是本無。由本無故說空耳。故曰。譬如幻化人。非無幻化人。幻化人。非真人也。人既非真。豈不是空耶。佛說空字。乃破世人執著以為實有之謂。非絕無斷滅之謂也。誠恐世人淪於斷滅。復說幻字。以遣其斷滅之見。是則一切身心諸法。因幻故空。由空故說如幻耳。此二字相須而觀。則頓見其妙。所言空。即幻有以觀空。名曰真空。所謂有。乃本無之幻有。名曰妙有。由真空故。心非斷滅。由妙有故。境是無生。境既無生。則心何取著。心既非斷。則妄念何存。妄念不存。將何心而取境。境本是幻。將何境而牽心。斯但心不取境。而心非斷滅。境不牽心。而境自如如。心境如如。於何不樂。此所謂。心本無生因境有。前境若無心亦無者。但只看破如幻不實。名曰若無。而靈心獨照。妄心頓歇。名曰亦無耳。是所無者妄心耳。豈絕無真心哉。何以為妄心耶。境執著不化者是。何以為真心。不取身心境界之相。了了常知。靈然寂照者是。如此用心。有何罣礙。故曰。自心取自心。非幻成幻法。不取無非幻。非幻尚不生。幻法云何立。正所謂。境緣無好醜。好醜起於心。心若不強名。愛憎何由起。斯則但情不附物。物豈礙人。物既不能礙人。人又何礙於物耶。世人所以不得自在者。唯其不達心境無生。如幻不實耳。若了達一念無生如幻。則一切苦樂憂患。得失愛憎。取捨情狀。當下瓦解冰消矣。故曰。知幻即離。不作方便。離幻即覺。亦無漸次。此所謂一念頓到佛家。非虗語也。足下但觀一切妄念起滅處。一切境界起滅處。無非是幻化不實。則心自然不奔境。境自然不牽心矣。往來應緣。則一念虗明。靈然獨照。照見現前身心。如幻如化。如水中月。如鏡中像。如空中雲。如野馬陽𦦨。如此把定。金剛眼睛。再莫動轉。任他一切境界。觸之即消。憑他甚麼妄心。一󳬇便滅。如此用心。又有何妄。心可以自擾。又有何妄境而可攖心者哉。此番說話。乃海印極力。為足下通身吐露。徹底掀翻。足下更莫懷疑。切不得思前筭後。種種思量。皆惡覺惡習。俱是障道因緣也。必若老人此語。目前即是極樂人矣。信手呵筆。不覺郎當。如許婆心。漏逗如此。珍重。

> Your letter seeking guidance is very sincere. But in the two words "emptiness" and "illusion," you have not yet grasped their true meaning. This is why you feel obstructed in both mind and its objects, making your practice difficult. Now I will explain this clearly for you, so that all doubt will dissolve. What is called "emptiness" is not the emptiness of total nonexistence. It is exactly like the common saying "as if no one else were present"—does that mean there really is no one there? No, it simply means that in one's elevated gaze, one does not register the people around. What is called "illusion" is not the illusion of strange transformations, but rather the sense of "existing yet not being real." It is like a street performer with a trick cylinder, pulling out all manner of figures. In that cylinder there was originally nothing, yet suddenly these things appear. Though they appear, they are not real. And since they are not real, they are originally nothing. Because of this original nothingness, we speak of emptiness. Thus it is said: "Like a magically conjured person—it is not that there is no conjured person, but the conjured person is not a real person." Since the person is not real, is this not emptiness? The Buddha's word "emptiness" is meant to break people's clinging to things as substantially real—it does not mean utter nihilism. Fearing that people might sink into nihilism, the Buddha further spoke of "illusion" to dispel that mistaken view. Thus, all body, mind, and phenomena are empty because they are illusory, and because they are empty we say they are like illusions. When you contemplate these two words together, you will immediately perceive their subtlety. The "emptiness" spoken of is this: observing emptiness through illusory existence—this is called True Emptiness. The "existence" spoken of is this: illusory existence that is originally nothing—this is called Wondrous Existence. Because of True Emptiness, the mind is not annihilated. Because of Wondrous Existence, objects are unborn. Since objects are unborn, how could the mind grasp at them? Since the mind is not annihilated, where could deluded thoughts remain? When deluded thoughts do not remain, with what mind do you grasp at objects? When objects are inherently illusory, what object could entangle the mind? Thus, when the mind does not grasp objects, the mind is not annihilated; when objects do not entangle the mind, objects remain as they are. When mind and objects are thus as-they-are, what is there not to enjoy? This is what is meant by: "The mind is originally unborn, but arises due to objects. If the preceding object is absent, the mind too is absent." It is only necessary to see through things as illusory and unreal—this is what "if absent" means. Then the spiritual mind shines alone, and deluded thoughts suddenly cease—this is what "also absent" means. What is absent is only the deluded mind. How could the true mind ever be absent? What is the deluded mind? It is the mind that clings to objects without transforming. What is the true mind? It is that which does not grasp the appearances of body, mind, or realms, which is always aware, luminous, and still. If you practice in this way, what obstruction could there be? Thus it is said: "The mind takes hold of the mind itself— What is not illusory becomes illusory dharmas. When there is no grasping, there is nothing that is not illusory. What is not illusory does not even arise— How then could illusory dharmas stand?" This is precisely what is meant by: "Objects and conditions have no good or bad— Good and bad arise from the mind. If the mind does not force a label, Where could love and hate come from?" So it is simply that emotions do not attach to things—how could things obstruct people? Since things cannot obstruct people, how could people obstruct things? The reason people cannot be at ease is only that they do not realize that mind and objects are unborn, that they are illusory and unreal. If one thoroughly realizes that a single thought is unborn and illusory, then all suffering, joy, worry, harm, gain, loss, love, hate, grasping, and rejecting—all such states—will instantly dissolve like ice and melt like snow. Thus it is said: "Knowing illusion, one is immediately free— No further expedient is needed. Being free from illusion, one is immediately enlightened— There is no gradual progression." This is what is meant by a single thought arriving directly at the Buddha's home—it is no empty words. You need only observe where all deluded thoughts arise and cease, where all realms arise and cease—none of them are anything but illusory and unreal. Then the mind will naturally not run after objects, and objects will naturally not entangle the mind. In coming and going, in responding to conditions, a single thought remains lucid and empty, shining in solitary awareness. It illuminates the present body and mind as illusory, like a conjured transformation, like the moon in water, like an image in a mirror, like clouds in the sky, like shimmering mirages in the summer heat. Hold firmly to this—the diamond eye—and do not waver. Let any realm whatsoever touch it, and it dissolves on contact. Let any deluded thought whatsoever arise, and it vanishes instantly. With such practice, what deluded mind could disturb you? What deluded realm could provoke you? These words have been spoken by Haiyin with utmost effort, pouring out everything for your sake, turning the whole matter inside out. Do not harbor further doubt. Do not think ahead or calculate behind—all such deliberation is evil reflection and evil habit, and is nothing but a cause for obstructing the Path. If you can take this old man's words to heart, you are already a person of the Pure Land in this very moment. I have written this hurriedly, and the words have tumbled out freely. Such is this old grandmother's concern, poured out to this extent. Take care.

又。

> And again,

一別恍忽數月。流光迅速。日月欺人。每聞足下。精進倍常。歡喜沃灌心田也。初意擬尊人行後。必得入山一晤。相與印證既往工夫。而決擇之。此想實真。不覺形諸夢事。可笑道人。亦墮情見乃爾。來書所云。因坐以求靜。因靜以求心。此乃入道初門。最為切當。但坐中未明肯綮。所以坐久而疲。由不達心體之妙。故靜久而欲有聞。且又疑泛然。若無所歸。良以能求之心。未得祕訣。所以求之一念。返覺為勞。是以心覓心。正如渴鹿逐陽𦦨耳。傳曰。知止而後有定。以足下心未知止。故不得定。承索所以治心條目。如四勿三省者。引此心而入。持此心而定。此足下精心苦切處。乃鄙人所大有望於足下者。今既肯心自許。返乃秘吝乎。第恐足下。始於吾佛法中。未得多聞。至於名言之中。多分轉為昔日見聞之陳習。致使甘露之藥。不能近取還顏之効耳。從上佛祖。教人之法。門路雖多。不出戒定慧三學。所謂因戒生定。因定發慧。其節目之詳。經不過棱嚴。至若祖語。無如永嘉集一書。足下熟讀玩味。至於其中入定用心之訣。如云。恰恰用心時。恰恰無心用。無心恰恰用。常用恰恰無。又云。忘緣之後寂寂。靈知之性歷歷。無記昏昧昭昭。契本真空的的。此用心之神符也。如四勿三省者。正乃戒耳。此中具悉。其實修心工夫條目。不出止觀等持三門而已。此集中奢摩他。止也。毗婆舍那。觀也。優畢叉。止觀雙運定慧等持也。姑以此塞請。集中紅圈者。留神消息。如不解者。不嫌數數寄問。至於止觀捷徑之法。容再書一紙。以償今日之欠耳。

> It has suddenly been several months since we parted. Time flies swiftly, deceiving us as days pass. Whenever I hear of your diligent and tireless practice, joy fills my heart like refreshing rain upon a field. At first, I had hoped that after your departure, we might meet again in the mountains to exchange insights on past efforts and evaluate our progress together. This thought felt so real that it even appeared in my dreams—how laughable, that even a monk like me could fall prey to such worldly attachments! In your letter, you mention that you sit to seek stillness, and through stillness seek the mind. This is indeed the proper gateway to the path—most fitting. However, since you have not yet grasped the essential method within sitting, you grow weary from prolonged practice. This arises because you do not yet comprehend the wondrous nature of the mind itself. Thus, after much stillness, you long to hear something concrete, and you begin to doubt whether your practice is aimless, feeling as though nothing is truly attained. This is precisely because the mind that seeks has not received its secret key. Consequently, the very act of seeking feels like exertion. To seek the mind with the mind is like a thirsty deer chasing after a heat mirage—utterly futile. The classics say: "When you know where to rest, you become settled." Because your mind has not yet learned where to rest, you cannot attain true stability. You ask for specific methods to govern the mind—practices like the Four Prohibitions or the Three Daily Reflections. These methods guide the mind inward and hold it steady. This is your sincere and earnest effort, and it is precisely where I hold great hope for you. Now that you have willingly committed yourself, why would I hesitate to share? The only concern is that you may not have yet received extensive teachings within the Buddhadharma. The terminology might still be colored by old habits from past knowledge, preventing the nectar of Dharma medicine from taking effect and restoring youthfulness to your practice. Throughout history, the Buddhas and Patriarchs have taught numerous methods, but none go beyond the Three Trainings of Precepts, Concentration, and Wisdom. As it is said: From precepts arises concentration; from concentration arises wisdom. For detailed exposition, no sutra surpasses the \*Śūraṅgama Sūtra\*. As for the writings of the Patriarchs, none match the \*Book of Yongjia\*. Read this book thoroughly and contemplate it deeply. Within its verses on entering concentration, it says: "Exact when the mind is applied, Exactly then no mind is applied. When no mind is applied, it functions, Yet constant function leaves nothing." And again: "After forsaking conditions, all is serene, While awareness illuminates beyond all form. In states of blank obscurity, awareness shines clear, Genuinely matching the true nature of emptiness." This is the divine formula for working with the mind! As for practices like the Four Prohibitions and the Three Daily Reflections—these belong to the domain of precepts, and indeed, they are contained fully within this framework. In truth, the essential methods for cultivating the mind can be reduced to three approaches: Stillness, Observation, and Equipoise. In this text, \*śamatha\* is Stillness; \*vipaśyanā\* is Observation; and \*upekṣā\* is the unified practice where Stillness and Observation operate together—where concentration and wisdom are held in perfect balance. I offer this as a preliminary response to your inquiry. Pay close attention to the circled passages in the text you possess. If anything remains unclear, do not hesitate to write to me repeatedly with your questions. As for the quickest shortcuts in Stillness and Observation practice, I shall write further on this matter separately, to fulfill the balance of what I owe you today.

又。

> And again,

此段因緣。乃至易至難之事。以無量劫來。生生世世。襍染流轉。習之深且厚矣。即今一念信心。始發斬於旦夕。而欲遏永劫之長流。其勢誠不易易。即此一念回頭之心。亦深難發。此是積劫善根靈苗。遇時而萌芽始抽。而開華敷實。全在時時栽培。而保護之。否則頓見枯焦矣。遇境遇緣。以事處事。久久純熟。更加止觀之功。則可漸臻解脫。然以吾人本自解脫。所以煩惱不解脫者。非法之咎。乃自心縛著。不解脫耳。良以向來。世情濃厚。習染純熟。熟處難忘。故觸之便發。故曰。吾未見好德如好色者也。若以彼易此。則生處自熟。熟處自生。生則疎。疎則遠。遠則澹。澹則忘。忘則不暇求脫。而自不縛矣。久之而此心泰定。則目前千態萬狀。視之若空華水月。陽𦦨冰河。本無可縛著。又何求脫耶。云肇公物不遷語得力。此非足下大根器。不能入此老門閫。獨於日月麗天句不徹。若此不徹。則知肇公不徹。不徹。則非真得力也。此語老人疑之數年。畢竟於吾心中。獨然自省。自爾以來。應緣得力處。多借此老之語。足下出門即見信。誠非小緣。老人不惜為說破。第恐足下。後日罵老僧也。足下但將此句。橫之在心。於一切動作云為處。一切聲色貨利處。一切逆順境緣處。一切喜怒哀樂處。一切愛憎取捨處。凡係流動之境。即便以此印。一印印定。看他如何是不遷處。如何是常靜處。如何是不流處。如何是不動處。如何是不周處。如此看來看去。忽然𪹼地看破此語。則知老人不欺足下。而始信本真不自欺也。

> This karmic connection—even matters ranging from easy to difficult—has been deeply ingrained through countless kalpas, life after life, flowing and revolving in defilement, its habits thick and profound. Now, with a single thought of faith beginning to arise in a mere morning or evening, wanting to halt the long river of endless eons—truly, this is no easy task. Even this single thought of turning the mind around is itself extremely difficult to arouse. It is the tender sprout of virtuous roots accumulated over many eons, beginning to emerge when the time is right. But for it to bloom and bear fruit depends entirely on constant nurturing and protection. Otherwise, it will soon wither and dry up. When encountering circumstances and situations, handle matters with a practical mind again and again. As this becomes increasingly natural over time, and with the added practice of calming and insight meditation (śamatha-vipaśyanā), one can gradually approach Liberation. However, since we are originally liberated, the reason afflictions remain unresolved is not the fault of the Dharma—it is simply that our own minds are bound and attached, unwilling to release. Indeed, from the very beginning, worldly sentiments have been thick, habitual defilements fully matured, and what is familiar is hard to forget. Thus, when touched, they flare up immediately. That is why Confucius said: "I have never seen anyone who loves virtue as much as they love physical beauty." If one could replace such attachments with devotion to the Dharma, then what was unfamiliar would gradually become familiar, and what was familiar would become unfamiliar. What becomes unfamiliar grows distant; what is distant grows faint; what is faint is forgotten; and when forgotten, one need not even seek Liberation—one is naturally unbound. After a long while, the mind becomes serene and settled in deep Concentration (Samādhi). Then the myriad forms and changing states before one are seen as empty flowers in the sky, the moon's reflection in water, a shimmering mirage, or a frozen river—fundamentally nothing to cling to. What need remains to seek Liberation? You mentioned that Master Sengzhao's treatise on "things not moving" has brought you great benefit. Truly, unless you possess superior faculties, you could not have entered this great master's threshold. Yet, you have not fully penetrated the line: "The sun and moon illumine the heavens." If this remains unclear, then you cannot really say Sengzhao's insight is clear to you. Without that clarity, your so-called benefit is not genuine. The old monk puzzled over these words for several years, until at last, within my own mind, I saw for myself and awakened. Since then, much of my ability to respond to circumstances with ease has come from this master's words. That you encountered and believed in these words the moment you left home is no small karmic bond. I do not begrudge explaining this openly—but I fear that in the future, you may scold this old monk for having said it. Simply hold this sentence horizontally in your mind. In all activities and actions, amid all sights, sounds, wealth, and profit, through all favorable and adverse circumstances, in every joy, anger, sorrow, and delight, at every point of love, hate, grasping, and rejecting—whenever anything pertains to the fleeting, flowing realm—sweep across it with this seal and see for yourself: Where is the non-moving? Where is the ever-quiet? Where is the non-flowing? Where is the unmoving? Where is the all-pervading that never departs? Look again and again in this way, and suddenly, the words will burst open and be fully seen through. Then you will know that this old monk has not deceived you, and for the first time you will truly trust that the original true nature does not deceive itself.