--- title: "憨山老人夢遊集 · 與蒲州山陰王" 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/cmclqlk3300oxl704xol7it5n" --- ### 與蒲州山陰王 > To Puzhou Shanyin King 憶念往昔。乞食人閒。持鉢大檀之門。即辱法眼相看。忘形屈勢。使野人區區。自不知其固陋。出入朱戶。側傍玉顏。若遊蓬蓽。而狎鷗鷺。自非達人。深證無生。兩忘物我者。不能如此德香薰人。不覺點染心骨。別來十載。端若須臾。縱居冷地徹髓冰霜時。或隱隱妄想潛興。妙音色相。儼然現我心鏡也。自入臺山。深賴妙師硺磨之力。然雖上愧古人。要且不失初心。頗有自信之地。未敢有負知己。自爾雲散清涼。妙師振迹蘆芽。山野潛形東海。亦復數年。日坐海印光中。安居澂平世界。塵境幽然。身心日遠。是於大檀音問。竟歸寂滅矣。適萬固老衲。隨緣海上。入我堀中。詢及大檀所證法門。且云日深如幻三昧諸有併空。寸心無住。山野喜不自勝。嘗聞輕拱璧駟馬。而重坐進此道。至有善入塵勞而作佛事者。未見其人。是今見之大檀。足不負我輩知己者耳。然雖山川幽邈。且心光炤明。纖毫不隔。第恐情生故自隔耳。嗟乎。此生已矣。言笑無期。惟願大檀。安心一境。平視死生。是則把臂寂場。至無盡際。豈直千里同風者比哉。未遂接足。故託此寂音。以扣玄默。冀神珠朗炤。不在多言。 > I recall the past, when I begged for alms among the common folk, carrying my bowl to the gates of the great benefactors. How gracious they were to look upon me with the eye of Dharma, setting aside their rank and power. They made this humble recluse, though I knew my own simplicity, feel at ease entering their vermilion gates and standing beside their jade-like countenances—as if I were strolling through a thatched cottage, playing with gulls and herons. Unless one were truly enlightened, deeply realizing the unborn, and had let go of both self and world, one could not let such virtue's fragrance permeate others without even noticing, subtly staining heart and bone. Ten years have passed since we parted, and it feels but a moment. Even when I sit in cold places, chilled to the marrow by frost and ice, at times faint scattered thoughts arise—and your wondrous voice and radiant form appear clearly in the mirror of my mind. Ever since entering Mount Wutai, I have deeply relied on the polishing power of the wise Master Miao. Though I am ashamed before the ancients above, I have not lost my original aspiration. I have some ground for self-confidence, and I dare not betray a friend who knows me. Since then, we have scattered like clouds from that pure and cool place. Master Miao went forth to spread his influence at Luya, while I, a mountain hermit, have hidden myself by the Eastern Sea—several years now. Day after day I sit in the light of the Ocean Seal, dwelling peacefully in a calm and clear world. The realm of the senses grows quiet, and body and mind drift ever farther away. Thus, the news of the great benefactor had faded into silence. Just now, the old monk of Wangu, following conditions to the sea, entered my humble abode. When I asked about the Dharma-gate that the great benefactor has realized, he said that day by day you deepen the samadhi of illusion-like contemplation, that all existences are simultaneously empty, and that the inch-wide mind abides nowhere. I was overjoyed beyond measure. I have heard it said that one may lightly set aside precious jade disks and four-horse chariots, yet place heavy weight on sitting still and advancing in this Path. As for those who skillfully enter the dust of worldly toil to perform Buddha-work—I had never seen such a person. Now I see one in the great benefactor. Truly, you do not fail those of us who are your kindred spirits. Though mountains and rivers lie vast and remote, the light of the mind shines through—not a hair's breadth of separation. I only fear that once feelings arise, one creates separation for oneself. Alas. This life is already spent, with no certain day for word or laughter. My only wish is that the great benefactor will settle the mind in a single state, and look upon life and death with equanimity. Then we shall walk arm in arm in the silent field, reaching the endless limit—how could that compare to merely sharing the same breeze across a thousand miles? I cannot yet touch your feet in person, so I entrust this quiet voice to knock upon your deep silence. May the radiant pearl shine brightly—there is no need for many words. 又。 > And again, 不覲光相。屈指十五秋矣。人生悠悠夢幻。顧如此耶。惟妙契忘言。真俗不二。若檀越之於貧道兄弟者。法親骨肉。兩閒屬目。難再其人。每妄想一興。心光瞥爾。頓現法身。是知三千里外。不隔寸絲。殆非虗語。龍華譚上人來。得奉法言。手之三復。足見深入無量義處。但貧道黃楊木禪。進寸退尺。乃不自知量。偶落語人閒。遂為好事揭露。不意遙塵天眼。實增慚愧。何敢更辱印證。過譽如此。儻不吝法愛。并流無窮。使千載之下。想見同風。豈直音聲相和已耶。妙師齎藏往雞足此誠一椎兩當。但萬里雲遊。此心不無縣縣。向未有問。達師當代師子也。向云遊目三秦。囑過門下一會。未審至否。然此師風骨。真橫空寶劒。使人一傍。則愛根永斷。豈但能輕萬戶耶。嘗謂像代。可無臨濟德山。而末法不可無此老也。 > Not seeing your radiant face, fifteen autumns have already passed. Life drifts by like a dream—is it truly so? Only through subtle communion beyond words, where the worldly and the ultimate are not two, can one find such kinship as yours with this humble monk. As spiritual relatives and flesh-and-blood companions, two eyes in the world, there is no second like you. Whenever a thought of you arises, a flash of mind-light suddenly reveals your Dharma body. This proves that across three thousand miles, not a single thread separates us—truly no empty words. When Master Longhua Tan arrived, I was blessed with your Dharma words. Reading them thrice over, I see clearly your deep entry into the boundless meaning. But this humble monk is like boxwood wood in meditation—advancing an inch, retreating a foot. Unaware of my own limits, I happened to speak among people, and my words were exposed by those fond of gossip. Unexpectedly, they reached your heavenly eye, adding only to my shame. How dare I seek your seal of approval? Your praise exceeds all merit. If you would not begrudge your Dharma love and let it flow endlessly, so that a thousand years hence, people might envision the same wind of practice—would that not surpass mere echoes of voice and sound? Master Miao carries the scriptures toward Jizu Mountain—truly one blow striking two marks. But as he wanders ten thousand miles through clouds, my heart cannot help but cling with concern. I had not yet asked before: Master Da is the lion of this age. Earlier, when I heard he was roaming the Three Qins, I asked him to visit your gate for a meeting—I know not whether he arrived. Yet this master's bearing is truly a treasured sword crossing the sky. Standing beside him, one's roots of attachment are severed forever—how could he merely treat ten thousand households lightly? I have always said that in this age of semblance, we might do without Linji and Deshan, but in this final age of Dharma, we cannot lack this elder. 又。 > And again, 數年不通音問。想檀越髮無遺墨矣。人生夢幻如此。豈不重增悲慨耶。妙師造無縫塔。已呈其樣。必收檀越祕密藏中。他日儻至借觀。不識如何拈出。山野住那羅堀中。修行無力。被山鬼搬弄。直嚷動三十三天。致驚天王震怒。擲於大鞴爐中。通身鍛鍊一番。且使身心俱化。骨肉全銷。以至家破人亡。迄今投之瘴海。孤征萬里。且喜火枷脫卸。慶快行脚。將補三十年前未完公案。意檀越聞之。必心生痛癢耳。今已長發就道。恐檀越愛心不斷。必作天南地北。夢想顛倒。撓亂禪悅。特此問訊。乃報喜非報憂也。惟檀越與妙師。眉閒光明。炤萬八千土。然此萬里。猶在眉睫閒。不知何以攝受我也。 > For several years, there has been no word between us. I imagine you, lay patron, have not a single hair of doubt left. Life is but a dream and illusion—does this not deepen our grief and reflection? Master Miao has built a seamless stupa and has already presented its design. It must surely be kept within your secret treasury. Should I one day come to borrow a look, I wonder how it might be brought forth. I dwell in a cave of Nāra, weak in spiritual practice, toyed with by mountain spirits who raise a clamor that reaches the Thirty-Three Heavens, startling the Heavenly King into wrath. He cast me into a great forge, where my entire body was tempered, body and mind both dissolved, bones and flesh utterly consumed, until home was lost and family gone. Now I have been cast into a miasmic sea, journeying alone across ten thousand miles—yet I rejoice that the fiery yoke has been removed, and I relish this pilgrim's wanderings. I intend to complete a kōan left unfinished thirty years ago. I imagine that when you hear this, patron, your heart will stir with sympathy. Now that my hair has grown and I have taken to the road, I fear your affectionate thoughts will not cease—that you will dream and fret across the heavens and earth, disturbing your meditative joy. Hence I send this inquiry—it is to report joy, not sorrow. I only hope that you and Master Miao, with the light between your brows illuminating countless realms, might perceive that these ten thousand miles lie yet before your very eyes. How, I wonder, might you embrace and guide me? 又。 > And again, 一往夢事。前書具見。既皆顛倒。夫復何言。第在世相有成虧於法性無加損。智眼明炤。諒不以之撓泰定耳。山野以幻化空身。投之蠻煙毒霧中。如坐千尺寒巖。萬年冰雪。即有骨未融。而亦為之銷爍也。不審異日賢王。於何處索空生耶。山野近在五羊。得奉法旨。讀之深委慈念眷注之切。細披諸作。皆精心中出。自當光耀千古。比於邸報。見斷髮表誡疏此。實賢王歷劫菩提習氣。於此感發。亦乃負荷眾生願力所持。山野以為賢王。果能親生死如一髮。則必能以一髮引千鈞。以此上為社稷。下為蒼生。致君堯舜。夫復何難。是不待越三界。而取菩提。儻或習發於忠。以忠資習。是不免於徉狂。雖博名高。難收實效。而世出世法。兩皆失之。意賢王必有所以自處矣。便當幸以教我。翹首德音。慰此縣切。 > Reflecting on past events, as I wrote earlier, they were all delusions. What more can be said? Though in the worldly realm things appear to succeed or fail, in the true nature of reality there is neither gain nor loss. With the clear eye of wisdom, you surely will not let such things disturb your deep stillness. I have cast this phantom body into the poisonous mists of the southern wilds, like sitting on a thousand-foot cliff of ice and snow. Even bones that would not melt are dissolved there. I wonder, in days to come, where will you seek this empty-born one? Recently I arrived in Wuyang and received your Dharma teachings. Reading them, I felt deeply your compassionate concern and earnest attention. Examining all your writings closely, they arise from a refined mind and are certain to shine across the ages. In the court gazette, I read your statement on shaving the head and proclaiming the precepts — this truly emerges from your accumulated Bodhi tendencies across many lifetimes. Should this awakening stir within you, it is also upheld by the power of your vow to bear the burdens of all beings. I believe that if you, noble prince, can truly regard life and death as a single strand of hair, then you can surely use that one strand to pull a thousand jun. With this, serving the state above and the people below, you could raise the ruler to the level of Yao and Shun — what difficulty would there be? This is not requiring you to transcend the three realms to attain Enlightenment. But if your practice arises merely from loyalty, and you feed that practice with loyalty alone, you may fall into willful madness. Though you might gain a reputation for nobility, true results would be hard to secure, and you would lose both worldly and transcendent achievement. I believe you must already know how to conduct yourself. I eagerly await your guidance — I lift my head toward your virtuous voice, hoping to ease this deep longing. 又。 > And again, 塞北天南。相縣萬里。在智眼圓觀。曾無間隔。而妄情自蔽。寧無去來之思乎。不審比來檀越。以法自娛。能無衰惱耶。嘗聞佛為波斯匿王。指不遷之見。以觀河印之。惟我賢王。終日臨流。賭逝者如斯。而見未嘗往者乎。昔者每聆談者。謂四大無常。而佛性真常。則以為祕印。今則謂之不然。何也。以法性徧在無情。而法法皆真。是則五蘊元虗。四大又何加損。觀佛骨金剛舍利之光。是以無生之念。薰有漏之軀。而成佛性常住不壞者。比瞻六祖全身。信乎佛言不妄矣。賢王以此視幻軀。如水月鏡像乎。果於是中。覓之而不得。回視目前。皆曰幻化。而憂惱之情。亦無地可寄矣。鈍根未入此番爐鞴。未免墮半生半滅之見。今入楞伽法性海中。則洞達昔之知見。正若貴魚目耳。由是知古人不肯輕易可人。必到窮原絕迹之地。殆非以知見凌物。殊非把住放行之說。此皆戲論。觀永嘉之見六祖。則一切狐疑。頓然冰釋矣。賢王智炤。以此為何如耶楞伽筆記。皆鈍根年來懺悔公案。寄上賢王。同妙師判之。若此中有容鍼地。則鈍根又當貶入鐵圍矣。 > From the far north to the distant south, thousands of miles apart, yet in the eye of wisdom, there is no separation at all. It is only deluded feelings that blind us—how could there not be thoughts of coming and going? I wonder how you, my patron, have been faring. Do you find joy in the Dharma and remain free from decline and worry? I once heard that the Buddha pointed out to King Prasenajit the vision of what does not change, using the river as a seal of proof. Does my wise king, who daily gazes at the flowing waters, witness what passes away yet recognize what never departs? In the past, whenever I listened to teachers speak, they said the Four Elements are impermanent, while Buddha-nature is truly eternal—this I took as a secret seal. But now I see it differently. Why? Because Dharma-nature pervades even the insentient, and every phenomenon is itself true. If so, the Five Aggregates are originally empty—what gain or loss could the Four Elements bring? Looking upon the radiance of the Buddha's relics, I understand that it is by the thought of birthlessness that one perfumes the body of defilement, and thus realizes the permanent, indestructible Buddha-nature. Recently I beheld the whole body of the Sixth Patriarch—truly, the Buddha's words are not false. Does my patron view this phantom body as water-moon and mirror-image? If within it one seeks and finds nothing, then turning back to look at what is before one's eyes—all is called illusion, and anxious feelings have no ground to rest upon. I, a dull-witted one, had not yet entered this forge. I could not help but fall into the view of half-life and half-death. But now, having entered the ocean of the Laṅkāvatāra Dharma-nature, I see clearly that my former knowledge was nothing but counterfeit pearls. From this I realize why the ancients would not readily approve anyone—one must reach the ground where all traces are exhausted. It is not a matter of using knowledge to dominate others, nor is it the theory of holding and releasing. These are all idle speculations. Observe how Yongjia, upon seeing the Sixth Patriarch, had all his doubts melt away like ice. My patron, whose wisdom shines brightly, what do you make of this? My notes on the Laṅkāvatāra are the confession records I have compiled over the years—I send them to you, to be judged together with Master Miao. If within them there is even a needle's breadth of room, then I should be cast down into the Iron Surround mountains again. 又。 > And again, 計與老居士一別。幾三十年。瞬息頃耳。信乎念劫同一時也。第恐人生浮世。幻影幾何。良友勝緣。不能再得。況參復商異路。宛如隔世。縱精神洞達。而形迹靡從。言之令人悲慨耳。前大義自河中。持法旨來。今忽屈指又三年矣。日月欺人。亦至於此。讀札語知法體耐老。筋骨益強。此老居士。多劫以般若薰蒸。金剛種子。以為胚胎。況為造物遷流者而作真宰。於何不健。深以為慰。山野幻軀入此爐冶。所賴　天恩陶鎔。渣滓漸見消落。撫心感愧。無以報稱。雖坐瘴鄉。不敢一念忘　君恩佛慈也。 > It has been nearly thirty years since I last parted with you, Old Lay居士. How swiftly the time has passed—truly, a single moment can hold a kalpa, and a kalpa can pass in a single moment. Yet I fear this human life is fleeting, like a mirage or a shadow that vanishes all too soon. Good friends and fortunate conditions are not easy to find again. Moreover, our paths have diverged in different directions, like two worlds apart. Even though our spirits may remain in harmony, our physical forms have grown distant—it fills my heart with sorrow just to speak of it. Earlier, I received the Dharma teachings you sent from the river, and now, unexpectedly, three years have already slipped by. How time deceives us! It does indeed come to this. Reading your letter, I learn that your Dharma body withstands old age well, and your sinews and bones grow ever stronger. This is because you, Old Lay居士, have been suffused with the Prajna wisdom over many kalpas, nurturing the seed of vajra as your very foundation. Moreover, you have served as the true master amidst the shifting currents of creation—how could you not be vigorous? This brings me great comfort. This mountain hermit’s illusory body has entered this forge of transformation. Relying on the grace of heaven, I am being refined and molded, and the dross gradually falls away. Touching my heart, I feel both gratitude and shame, for I have no way to repay such kindness. Even though I dwell amidst these malarial regions, I dare not forget, even for an instant, the benevolence of my sovereign and the compassion of the Buddha. 又。 > And again, 人生天地閒。忽如遠行客。況以一息餘生。持浮脆之軀。而為客中之客。當此炎荒瘴海。毒氣薰蒸者乎。知賢王以此念我。而不知我以此念賢王也。自入罪鄉。三接法音。琅琅在耳。回想舊遊。不隔纖毫。是知古人不遷之旨。即在當人日用中也。山野年來。此中法味不淺。但不得與知己共之耳。昨某來。具悉賢王起居狀。備審長殿下。仁孝純至。此自般若種性中來。況今得入聖胎。又得滋培長養之力。何慮不臻其妙。且又喜以貧養志。以恬養知。此又從願力而得。𦦨燄火宅中。求此清涼人物。豈易見哉。惟賢王幻遊浮世。百無可心。可心者。惟此淡薄滋味耳。妙師無縫塔。一手託出其樣子。又在賢王幞頭角邊。即今如從地涌。而分身之眾。未知集否。又不知誰為彈指。開寶塔戶。普集人天。盡見多寶全身也。又不知幽暗眾生。可能盡睹此段光明否。 > Living between heaven and earth, we are suddenly like travelers far from home. How much more so when, with only a single breath of remaining life, we carry this fragile, floating body and become guests within guests—especially here in this land of burning heat and plague-laden seas, where poisonous vapors steam and choke us. I know the noble king remembers me in this way, but he does not know that I remember the noble king in this way too. Since entering this land of exile, I have received the voice of the Dharma three times, and its clear tones still ring in my ears. Looking back on our old travels together, not the slightest distance separates us. From this I know that the ancient ones' teaching of unwavering truth is found right in each person's daily life. In recent years in these mountains, the taste of the Dharma here has been profound. It is only that I cannot share it with a kindred spirit. When someone came yesterday, I learned in full of the noble king's daily life and condition, and understood clearly that the crown prince is perfectly kind and filial. This comes from the very seed-nature of wisdom itself. Moreover, he has now entered the sacred womb and gained the power to nourish and cultivate it. Why worry that he will not reach its wondrous heights? And I am further delighted that you use poverty to nourish your resolve and tranquility to nourish your understanding. This too comes from the power of your vows. In this blazing house of fire, how rare it is to find someone so cool and clear! The noble king wanders in this fleeting world, finding nothing to satisfy the heart—except this mild and simple flavor alone. The wonderful teacher's seamless stupa: with one hand he has brought forth its likeness, and it is right at the edge of the noble king's headwrap. Even now it seems to surge up from the earth. But as for the assembled multitudes of his emanation bodies, I do not yet know whether they have gathered. Nor do I know who will snap his fingers to open the door of the jeweled stupa, universally assembling humans and gods, so that all may see the complete body of Many Jewels. Nor do I know whether the beings in the dark and gloomy realms may all behold this brilliance.