---
title: "憨山老人夢遊集 · 興雪浪恩兄"
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/cmclqljxp00lrl704bqtfmgy8"
---

### 興雪浪恩兄

> Brother Xingxue Lang'en

前歲侍者南來。手教諄切。誨弟以法門為重。弟鈍根下劣。向耽枯寂。日沈孤陋。雖一念生死之心耿耿不昧。第習染深厚。不能頓契無生。上友古人。中心慚愧。有負初志。比見法門寥落。若吾輩天然兄弟。尚參商一方。不能時復促膝究心。鼓簧斯道。況悠悠者乎。弟自奉教以來。利他之心。亦漸開發。惟時自忖。宗欠明悟。教未精研。且末學膚受。貴耳賤目。取信不易。移風易俗之懷。似難頓伸。居常深思吾佛立教。以三學為宗。弟每見後學。如兄所云最難樹立者。多不揣其本。即一二根性稍利。又為狂魔所附。以至慢法輕師。至于身心略無檢束。根本不堅。又安望其枝葉榮茂乎。此正吾兄所謂千人之中。無一二可語者。惟此未嘗不涕下也。弟奉吾兄大教。業二十年。今春始強勉開堂。照常為眾講演。開堂之初。第一瓣香。先供養本師守愚大和尚。弟每念剃染之初。即濫膺華嚴法席。猥辱先師法愛。不減于兄。但弟之所以報先師者。萬無一也。曾憶昔年弟初行脚時。與兄別于雪浪。嘗叩吾兄志向所在。且云。待老師百年後。為立一󳬴建一塔。以醻法乳。足了生平。此其本願。其他一切可任緣無礙。斯言猶在耳。弟明記于心。亦時復以此舉似知己者。但不知吾兄此願業已醻否。切念與兄年登知命。幻化如斯。即未死之年。亦漸趨衰老。縱利生之願未艾。而涉世之念已灰。此時若置勝緣。不但泯先師之悳。抑且減法門之光。使後學無憑。不知所自。源遠流長。古悳所重。家聲不播。昔賢所恥。若吾輩兄弟。竝名宇宙。苟寥寥如此。況其他乎。願吾兄及時努力。謹薄具名香一炷。石資若干。以為先登。即兄不奈緣。恐建塔為囏。若刻一八楞方幢。更見古雅。其文不必假手于他。願吾兄親操。是所至望。

> Last year, your attendant came south, bringing your letter. Your words were earnest and sincere, teaching me to place the Dharma above all else. I am of dull faculties and inferior roots, having long been addicted to quietude and sinking daily into isolation. Though the thought of birth and death remains bright and unextinguished within me, my habits and defilements are deep and thick—I cannot suddenly awaken to the unborn. When I look up to the ancients, my heart is filled with shame, for I have failed my original aspiration. Now I see the Dharma gate growing desolate. Even brothers like us, born of the same nature, are separated like the stars Shen and Shang, unable to meet often to discuss the heart of the matter or to promote this Path. How much less can we expect of ordinary people? Since receiving your teachings, my wish to benefit others has gradually developed. Yet I often reflect: my understanding of the school is not yet clear, my study of the teachings is not yet refined. Moreover, those of later generations who are superficial in learning, valuing hearsay over direct experience, are hard to convince. My wish to transform customs and change habits seems difficult to fulfill quickly. In my daily reflections, I consider how the Buddha established his teachings with the Three Studies as the foundation. I often see later students—those whom you, brother, said are the hardest to establish—mostly failing to examine the root. Even one or two with sharper faculties become possessed by wild demons, leading them to disdain the Dharma and slight their teachers, until their bodies and minds are utterly unregulated. If the root is not firm, how can we expect the branches and leaves to flourish? This is precisely what you meant when you said that among a thousand people, hardly one or two are worth speaking to. Whenever I think of this, tears flow. I have received your great teachings for nearly twenty years. This spring, I finally forced myself to open a hall and, as usual, give lectures to the assembly. At the opening of the hall, the first stick of incense I offered was to our original teacher, the great Master Shouyu. I often recall that at the very beginning of my ordination, I was unworthily given a seat in the Huayan Dharma assembly, and my late teacher's kindness toward me was no less than his kindness toward you. But my repayment to my late teacher has been less than one in ten thousand. I remember in former years, when I first began my travels and parted from you at Xuelang, I asked where your aspirations lay. You said, "When the teacher has passed away, I will erect a pagoda for him, to repay the kindness of his Dharma milk—this will fulfill my life's purpose. All else may follow conditions without obstruction." Those words still ring in my ears. I remember them clearly in my heart and often share them with close friends. But I do not know whether you have already fulfilled this vow. I earnestly think: we have both reached the age of fifty. Life is but an illusion, and even the years before death are gradually drawing us toward old age. Though our wish to benefit beings is not yet exhausted, our concern with worldly affairs has already faded. If we let this excellent opportunity pass, we will not only obscure our late teacher's virtue but also diminish the light of the Dharma. Later students will have nothing to rely on and will not know where to turn. A long stream flows from a distant source—this is what the ancients valued. To let the family's reputation go unproclaimed is what the wise of old considered shameful. Brothers like us, whose names are known throughout the world—if we remain so silent, what of others? I urge you, brother, to seize the moment and strive. I humbly offer a stick of fine incense and a modest sum of money as a first step. If you find it difficult to build a pagoda due to circumstances, then carving an eight-sided stone pillar would be more ancient and elegant. The inscription need not be entrusted to another—I earnestly hope you will write it yourself. This is my deepest wish.

又。

> And again,

弟不肖。罪戾無狀。取辱法門。為師友憂。大負慚愧。先心擬過家山。將布五體。仰藉慈力攝受。作懺罪羯磨。辱吾師兄暫出那伽。移步江上。憐而教之。使飽餐甘露。頓覺五內清凉。身心俱化。罪福皆空。此善財南遊。所以從大塔廟前為初步也。別後于新正六日。抵同江。鄒南老迎于銕佛菴中。首出吾兄手書諸祖機緣卷。展之光明赫昱。照耀心目。䟦語縱橫殺活。儼然據坐揮麈。鄒君寶此。即法身常作菴中主也。鄒君根最猛利。幸與弟夙緣有在。一語投機。盡翻前案。誓將迎吾兄演化西江。大為開導。此蓋渠信心肝膽。儻有問至。兄當善調伏。使其增崇正信。作成佛真種。因緣不淺。經廬陵會王塘老。所養甚佳。其信向淨土精專。觀其立言。似非本指耳。二月三日度庾嶺。六日遊南華禮六祖。覩其山川形勢絕勝。無怪其千七百人。從此流出。吾徒不可不一瞻依也。十九日抵廣州。訪陳夷山。已作故物。始聞歐倫老尚在。及將買舟造其舍。則報云化去三月矣。遐方失二知己。良可悲悼。向傳南海生機繁衍。風氣湻厚。今則涼薄太甚。值歲饑異常。米穀涌貴。民不聊生。從去秋七月。至今不雨。野無農夫。戶有盜賊。而雷陽尤甚。會城到戍所路經千五百里。雷地已凶三年。民物凋殘。今復瘴癘大作。死傷過半。道路枕藉。悲慘徹心。季春炎蒸猶如流火。弟私謂初心。不以道緣。不知朔雪之寒。今非業力。安知炎方之熱。世態二途。弟已極盡。然非彼不足以破此也。弟至即從行伍。寄身古寺。宛是頭陀。荷戟轅門。居然馬卒。始知幻技兒。幻出種種相耳。且死生患難。弟心何所不安。但念與兄多劫親因。今幸再值。以未盡宿緣。第恐沈淪瘴海。永隔修途。儻岐路過逢。安得如今若昔。諒吾兄智光圓照。必以平等慈力而攝受之。定不捨此業幻眾生。為罪垢耳。其他復何所云。慨斯末法。念報佛恩。願兄努力為法。自重自愛。

> I, your disciple, am unworthy and have committed grave offenses without measure, bringing shame upon the Dharma community and causing worry for my teachers and friends. I am deeply filled with shame and regret. Earlier, I intended to return to my home mountain and prostrate myself fully, relying on compassionate guidance to receive me and perform repentance rituals. I was fortunate that my elder Dharma brother temporarily left his meditative stillness and came to the riverside, showing me compassion and offering instruction. I was able to feast on the sweet nectar of Dharma, and instantly felt clarity throughout my entire being—body and mind both transformed, and both offense and merit became empty. This is how Sudhana, on his southern journey, took his first step before the great stupa. After parting, I arrived at Tongjiang on the sixth day of the new year. Elder Zou Nan received me at the Iron Buddha Hermitage. He first showed me your handwritten collection of the encounters of the patriarchs. As I unfolded it, its brilliance shone forth, illuminating my eyes and heart. The colophon commentary was masterful, striking with precision and freedom, as if you were seated there wielding your whisk. Elder Zou treasures this work—it is as if the Dharma body itself serves as the constant master of the hermitage. Elder Zou's faculties are exceptionally sharp, and fortunately, our karmic connection runs deep. With a single exchange of words, we resonated completely, overturning all previous views. He has vowed to invite you to spread the Dharma in Western Jiang, offering great guidance to many. This comes from his sincere faith and wholehearted commitment. If questions come to you, you should skillfully guide him, helping him strengthen his right faith and become a true seed of Buddhahood. This is no small karmic connection. Passing through Luling, I met Elder Wang Tang, whose cultivation is quite accomplished. His dedication to Pure Land practice is focused and sincere, though from his words, it seems he may not fully grasp the original intent of the teaching. On the third day of the second month, I crossed the Yuling Pass. On the sixth day, I visited Nanhua Temple to pay respects to the Sixth Patriarch. I observed the exceptional beauty of the mountains and rivers there—no wonder seventeen hundred disciples flowed forth from that place. We practitioners should indeed make a pilgrimage there at least once. On the nineteenth day, I arrived in Guangzhou and visited Chen Yishan, only to find he had already passed away. I then heard that Elder Ou Lun was still alive, and was about to hire a boat to visit him, but was told he had departed from this world three months prior. In this distant land, losing two kindred spirits brings deep sorrow. It was said that the southern coast was once flourishing with life and rich in wholesome customs. Now, however, it has become cold and thin-hearted. This year's famine is extraordinary—grain prices have soared, and the people can barely survive. From the seventh month of last autumn until now, there has been no rain. The fields are empty of farmers, and every household faces thieves. Leiyang suffers the worst. The journey from the provincial capital to my post spans fifteen hundred li. Leizhou has suffered famine for three years now; people and property are in ruin. Now epidemics of miasma and plague have broken out, with over half the population dead or wounded. Bodies line the roads, and the misery pierces the heart. In late spring, the heat blazes like flowing fire. I privately reflect: had I not embarked on the path of Dharma, I would never have known the cold of northern snow. And if not for my karmic circumstances, how would I understand the heat of this southern land? I have experienced both extremes of the world thoroughly, yet without one, I could not have understood the other. Upon arrival, I joined the ranks of soldiers and took lodging in an ancient temple, looking much like a wandering ascetic. Shouldering a spear at the military gate, I appear as a common soldier. Only now do I realize that this illusory body and mind conjure up all sorts of appearances. As for death, life, hardship, and calamity—why should my mind be unsettled by any of these? But I reflect on the deep karmic bond we have shared across many kalpas. How fortunate to encounter you again in this life, to continue our unfinished connection from past lives. My only worry is that I may sink into this miasmic sea and be forever separated from the path of cultivation. If we should meet again at a crossroads, how could it be as it was before? Yet I trust that your wisdom shines with perfect illumination, and you will surely receive me with the power of equal compassion. You would never abandon this sentient being of karmic illusion, treating me as one burdened by wrongdoing. What more is there to say? Grieving over this age of declining Dharma, and mindful of repaying the Buddha's kindness, I pray that you will strive diligently for the Dharma. Take good care of yourself, and hold yourself in high regard.

又。

> And again,

自江干一宿。蒙以甘露見灑。即走入瘴鄉。皆藉以驅炎蒸。消熱惱耳。吾兄惠我三昧何深也。弟生平于大法緣薄。幼而無聞老無所知。頃于荷戈之暇。力究楞伽。筆之成記。將以此謝謗法之愆。弟恃孤陋之見。既不蹈襲陳言。又未及請正法眼。竟為好事災木。可謂駟不及舌矣。敬專侍者。持請印正。不識就中果有少分相應否。儻于性海掠一滴之味。真空通芥孔之光。差不負此平生。亦不累及法座。若一言無當。即為付之水火。決不敢以此愽虗名。增業種。自蔽妙明。更障後人眼目也。慨此末法。正因者希。弟幸與兄。同生斯世。同履一門。苟于此法。印可其心。弟即不敢稱摩耶同胞。適足以結兜率共座之緣耳。