---
title: "憨山老人夢遊集 · 與管東溟僉憲"
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/cmclqlk8400s4l7041efu0ilf"
---

### 與管東溟僉憲

> With Guan Dongming, Assistant Surveillance Commissioner

憶昔山樓對坐。每聽玄論。是時尚在顓蒙。雖不知維摩室中之祕。蓋亦心知其為不思議人也。別來三十餘年。謂如食頃。信乎如來出世。始終不出剎那際三昧也。貧道每自尅責。徒生斯世。枉入空門。雖有志齊古人。然恨不得古之知識。如臨濟德山雲門諸老。為之師匠模範。即能以般若之火。鎔佛性之金。而欲求為真正佛祖面目者。蓋亦難矣。是以二十餘年。苦切山林。個中未敢輕放一綫。種種幻化之緣。舉皆空中佛事。亦未肯以空華翳目。此一念孤光。惟有如來神通天眼。盡知盡見者。是可與知己者道耳。頃荷諸佛神力哀憐。而以不思議事攝之。貧道一遭世變。即私自欣。謂鐵圍重關。非此鉗錘。不足以摧碎之也。爰自歷難以來。獨以金剛正眼視之。從始至今。就中歡喜之心。不減平昔。且日益過之。所以彌感　聖慈。深荷佛力。此心又惟佛可知也。貧道常謂。古今異代。聖凡異路。然雖出處不同。事行各別。亦各有其志。莫不因言宣志。即事見心。易演於羑里。騷發於江濆。道德著於出關。南華作於遯世。是雖性情殊途。而志則一致。舉皆心假言詮。志藉事表。若夫貧道者。自知習氣所鍾。鍾於忠義。居常私念。丈夫處世。既不能振綱常。盡人倫。所幸身託袈裟。即當為法王忠臣。慈父孝子。所以三十年來。苦切此事。至若千尺寒巖。萬年冰雪中。徹骨徹心。𨽗一生九死者。又不止今日事也。所恨歷劫習氣。欲頓盡於一世。固其所難。要且自知妙悟。萬不敢望於古人。而此一念精真。即窮劫不退。此非妄語。痛念生此末法澆漓之世。偶被業風吹扇。好事者。即以法門人數口之。愧理不充。行不備。不足以取信天下後世。復遭此逆緣。類墮俗數。其迹既眇。其心益微。尤難見信於一時。至若生死大事。實在己躬。報佛深恩。寧無有地。聞之人子之事親也。以不辱其身謂之孝。今貧道斷髮毀形。既不能為世間孝子。而罹罪辱行。又不足以終出世事業。真僧俗兩失之矣。豈不虗此生哉。實欲於九鼎一絲之秋。以程嬰公孫杵臼之心。匡持佛祖之命脉。庶不失為法王之忠臣。是故當捶楚之餘。擲此瘴癘之地。不敢一息忘於度生之事。一入瘴鄉。不數日即以楞伽為佛事。三年之內。手著諸書。在干戈壁壘閒。不敢一息懈怠。所以急欲了此公案者。自念久居塞北。走盡天南。人閒極品炎寒。俱已備歷。顧此蕞爾之軀。何當受此燒煑。志有待而形已消。日雖長而生已短。苟不努力強持一息。以法為命。誠恐一旦委填溝壑。即與草木同枯朽矣。況一失人身。萬劫難復。儻或緣差異路。換面改頭。即欲以今日之身。作今日之事。持今日之言。求正今日之知識。豈可復得。是以不知羞慚。亦不計其可否。但任因緣而就。儻一言有契佛祖之心。當知音之賞。則夕死亦足。何暇顧雌黃。審得失。以適眾口之辨哉。明公知我者。其不以我妄乎。聞之惟聖人能通天下之志。適眾人之情。未聞天下能通聖人之志。眾人能適聖人之情者也。但稟於心。不假於外耳。細誦來教。溢美過情。深感護法精心。悲在同體。不敢以世諦量也。即荷尊慈。所以屬望於下劣者。正如啞人吃黃柏。難以吐露向人。或於楞伽案頭。幸一印正。則千里覿面。夫復何云。第不審未死之年。可能接足承願。如今日之談否。

> I recall the days when we sat facing each other in the mountain pavilion, often listening to profound discussions. At that time, I was still ignorant and naive. Although I did not understand the secrets within Vimalakirti’s chamber, I sensed in my heart that he was an inconceivable person. Over thirty years have passed since we parted, yet it feels like only a moment. Truly, the Tathagata’s appearance in the world, from beginning to end, never departs from the samadhi of the instant. I often reproach myself: having been born into this world in vain, I entered the gate of emptiness. Though I aspire to equal the ancients, I regret not having ancient teachers like Linji, Deshan, or Yunmen as my mentors and models. Without the fire of prajna to melt the gold of Buddha-nature, it is difficult indeed to seek the true face of a Buddha or patriarch. Thus, for over twenty years, I have endured the hardships of mountain forests, never daring to slacken even a thread. All illusory conditions have been but Buddha’s work in emptiness, and I have refused to let empty flowers cloud my vision. This solitary ray of light is known and seen completely only by the Tathagata’s divine power and heavenly eye—this can be spoken only to those who understand. Recently, relying on the compassionate power of all Buddhas, I have been embraced by inconceivable matters. When faced with worldly changes, I privately rejoiced, thinking that without such forging and hammering, the iron walls and heavy barriers could not be shattered. Since enduring these trials, I have viewed them solely with the diamond eye of truth. From beginning to end, my joyful heart has not diminished but grown even stronger day by day. Thus, I deeply feel the sacred compassion and rely profoundly on Buddha’s power—this heart, again, is known only by the Buddha. I often say that ancient and modern times differ, and sages and ordinary beings walk different paths. Though our circumstances and actions vary, each has their own aspiration, all expressing intent through words and revealing heart through events. The \*Yi Jing\* was composed in confinement, the \*Li Sao\* arose by the river, the \*Dao De Jing\* was written upon leaving the pass, and the \*Zhuangzi\* was created in retreat. Though their natures and paths differed, their aspirations were one—all using words to convey the heart and events to express intent. As for me, I know my habitual tendencies are rooted in loyalty and righteousness. In daily life, I privately reflect: since a man in this world cannot uphold the moral principles and fulfill human relationships, fortunate to be robed in the sangha, I should be a loyal minister to the Dharma King, a filial child to the compassionate father. Thus, for thirty years, I have earnestly pursued this matter. As for enduring bone-chilling cold cliffs and eternal ice and snow, experiencing life-and-death struggles repeatedly—this is not only today’s affair. Regrettably, the habits accumulated over kalpas are difficult to eradicate in one lifetime. Yet, I know my subtle awakening dare not compare to the ancients, but this one thought of genuine essence will not retreat even through endless kalpas. This is no false speech. I grieve to be born in this degenerate age of the Dharma, occasionally stirred by karmic winds. Well-meaning people count me among the Dharma’s followers, but I am ashamed that my understanding is insufficient and my conduct incomplete, unworthy of trust from future generations. Moreover, encountering this adverse condition, I resemble one fallen into worldly calculations. My traces are faint, my heart even subtler, making it especially hard to gain trust in this time. As for the great matter of life and death, it truly rests within oneself. Repaying the Buddha’s profound kindness—is there no place for it? I have heard that a child serving parents considers it filial piety not to bring disgrace upon themselves. Now, having shaved my head and renounced form, I cannot be a filial child in the worldly sense, yet encountering blame and disgrace, I am also inadequate to complete the work of liberation. Truly, I have failed both as a monk and a layperson—have I not wasted this life? Indeed, I wish in this critical moment, with the heart of Cheng Ying and Gongsun Chujiu, to support the lifeblood of the Buddhas and patriarchs, striving not to fail as a loyal minister to the Dharma King. Therefore, even after beatings and exile to this miasmal land, I dare not forget for a moment the work of liberating beings. Upon entering this plagued region, within days I took the \*Lankavatara Sutra\* as my Buddha’s work. In three years, amidst warfare and barricades, I have written several texts by hand, never slacking for a moment. The reason I urgently wish to complete this public case is that, having long dwelled in the northern frontiers and traveled to the southern extremes, I have experienced the utmost extremes of human heat and cold. Considering this insignificant body, why should it endure such boiling? My will remains, but my form decays; though days are long, life is short. If I do not strive to hold on with every breath, taking the Dharma as my life, I fear that once I fall into the ditch, I will wither like grass and trees. Moreover, once human life is lost, it is difficult to regain for ten thousand kalpas. If conditions differ and paths change, with face altered and head transformed, how could I again use this body to do today’s work, uphold today’s words, and seek true teachers of today? Therefore, without shame or concern for approval, I simply follow conditions. If a single word accords with the heart of Buddhas and patriarchs, and finds appreciation by those who understand, then death at dusk would suffice. Why bother with criticism, weighing gains and losses to suit everyone’s debates? You, who know me, surely do not consider me deluded. I have heard that only sages can comprehend the aspirations of all under heaven and accommodate the feelings of the multitude. I have not heard that all under heaven can comprehend the sage’s aspirations, or that the multitude can accommodate the sage’s feelings. It depends solely on the heart, not relying on externals. Reading your gracious letter, overflowing with undeserved praise, I deeply feel your protective Dharma heart, grieving as one body. I dare not measure it by worldly standards. Since I rely on your kindness, what you expect of this inferior one is like a mute person tasting bitter herbs—hard to express to others. Perhaps on the desk of the \*Lankavatara\*, if fortunate, it may be verified. Then, though a thousand miles apart, we meet face-to-face—what more need be said? Only, I do not know if in my remaining years, I may still receive your guidance and fulfill aspirations as in today’s conversation.