---
title: "憨山老人夢遊集 · 與徐明宇侍御"
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/cmclqlk8400sil704ynp732fj"
---

### 與徐明宇侍御

> To Imperial Censor Xu Mingyu

連得手書。知信道之篤。其於安隱快樂之地。自得受用無量矣。歲除前二日。行脚僧自東海持尊翰到。知己還鄉。兼得中丞訃音。悲痛五內。既讀札中語。知中丞末後一段光明。全在公柱杖頭。放出百千萬劫大事因緣。何幸於宰官身中。僅得再見。不覺化悲為喜。然此事雖是生平道力。亦重賴善友提𢹂。公念道情真。目前有此榜樣。足徵佛法靈󳮱矣。昔歐文忠公問一僧云。古人臨生死之際。有談笑脫去者。今何寂寥無有。僧云。古人念念在定慧。臨終安得亂。今人念念在散亂。臨終安得定。文忠大驚。此語正吾人學道之標的也。承示平時頗自檢點。及至當境。習念又生。此正公念力真切處。方能見諦如此。夫子亦曰。性相近也。習相遠也。又曰學而時習之。此習字。豈但文字之學。所謂習於性耳。性本無物。清淨虗明。為物欲染習。故汩昏而不明。試思吾人自有知覺以來。以至今日。習於世故。染於物欲。日夜火馳。未嘗暫止。較自悔悟知非以來。念道工夫。比於欲習久近何如。生熟緊慢又何如。夫子嘗論弟子中。能三月不違者。獨顏子一人。其餘則日月至焉。由是觀之。以日月之工夫。敵多生欲習而欲勝之。是猶滴水救積薪之火。勢不能也。古人明言。學道無他伎倆。只是生處要熟。熟處要生。久久純熟。打成一片。自然念念彌陀。頭頭極樂矣。來帋索書。謹錄淨土詩二首。願公留心淨土一門。倘肯於念佛公案得力。久久自有受用地。往時每到中丞公坐席中。見其銜盃之閒。念佛不離口。雖唾嗟談笑。不覺佛現舌端。足見此老生平。以此為祕密行。正當五欲烈𦦨中。投此一念。當下五內清涼。若甘露灑心耳。竊見近世學道之士。祗知貪求玄妙。不知向根本處下死工夫。平居無事。談論爽口。豈不為快。及臨榮辱禍患生死之際。便見手忙脚亂。此非他人誤己。乃自誤耳。此事一毫假借不得。正似鍮石真金。入火自見。惟公靈根宿植。今既秀發。願以念佛三昧水。時時灌之。久久純熟。開花結實。自有時節耳。感公見信貧道之真且篤。且恨良晤之難。不覺漏逗如許。貧道年逼六十。有漏之軀難堪。十年瘴煙埋沒。今鬚髮浩然。無復故吾。休息之心。不離一念。但業繩未解。不敢高枕山林。且於曹谿有休老之志。欲借掊土掩此枯骨。以了此生。不知緣分何如。以是與公會晤更難。但有風便。不妨數數致問也。

> I received your letter and am heartened to know of your steadfast faith. It is certain that you have already found immeasurable peace and joy in the realm of serenity and happiness. Two days before the year's end, a wandering monk brought your esteemed letter from the Eastern Sea. I learned that you have returned to your hometown, and also received the sad news of the Governor's passing. My heart was filled with grief. Yet, upon reading your words, I understood that the final radiance of the Governor's life was fully illuminated by your unwavering support, revealing the profound karmic connections spanning countless eons. How fortunate it is to witness such a thing once more within the life of an official! Without realizing it, my sorrow turned to joy. Although this outcome stems from his lifelong spiritual strength, it also greatly relied on the guidance of virtuous friends. Your genuine devotion to the path is evident, and having such an example before you now fully demonstrates the efficacy of the Buddha's teachings. In the past, Master Ouyang Xiu asked a monk, "The ancients, facing life and death, could depart with a smile and a laugh. Why is it so quiet and rare today?" The monk replied, "The ancients dwelled in concentration and wisdom with every thought; how could they be disturbed at the end? People today dwell in distraction with every thought; how could they find peace at the end?" Master Ouyang was greatly astonished. This statement is precisely the true aim for us who study the Way. You mentioned that you usually examine yourself carefully, yet when circumstances arise, habitual thoughts still emerge. This very awareness shows the genuineness of your mindfulness. Even Confucius said, "By nature, men are nearly alike; by practice, they get to be wide apart." He also said, "To learn and at due times to repeat what one has learnt." This "practice" is not merely the study of texts; it is the practice of cultivating one's nature. Nature is originally without substance, pure, empty, and luminous. It becomes stained and obscured by the habits of material desires. Consider this: from the time we first gained awareness until today, we have been accustomed to worldly affairs, tainted by material desires, racing like fire day and night without a moment's pause. Compare this to the time since you awakened, regretted your faults, and began the work of mindful practice. How does the duration and intensity of your desire-habits compare to that of your practice? Which is more familiar and urgent? Confucius once remarked that among his disciples, only Yan Hui could maintain virtue for three months without lapse; the others attained it only for a day or a month. From this we can see: to try to overcome many lifetimes of habitual desire with only days or months of effort is like using a drop of water to extinguish a pile of burning firewood—it simply cannot be done. The ancients clearly stated that there is no other trick to learning the Way except this: make the unfamiliar familiar, and make the familiar unfamiliar. With sustained, pure familiarity, it all merges into one. Naturally, every thought will be of Amitabha, and everywhere will be the Pure Land. You requested a calligraphy in your letter. I respectfully transcribe two verses on the Pure Land. I hope you will pay attention to the Pure Land teachings. If you are willing to gain strength from the practice of Buddha-recitation, in time you will surely find your own place of benefit. In the past, whenever I attended the Governor's gatherings, I saw that between cups of wine, the Buddha's name never left his lips. Even while chatting and laughing, the Buddha unconsciously appeared on the tip of his tongue. This sufficiently shows that throughout his life, this elder took this as his secret practice. Right amidst the blazing flames of the five desires, he cast in this single thought, instantly bringing cool clarity to his heart, like sweet dew sprinkling the mind. I have observed that many who study the Way in recent times only know how to greedily seek the mysterious and subtle, without knowing to apply determined effort at the fundamental root. In ordinary times, when nothing is happening, discussing profound theories is refreshing and pleasurable. But when faced with honor, disgrace, calamity, or the moment of life and death, they are seen to be flustered and慌乱. This is not others misleading them; it is they who mislead themselves. In this matter, not a shred of pretense is possible. It is like brass and true gold—when placed in fire, the difference is revealed. You, with your deeply planted spiritual roots, are now blossoming forth. I hope you will constantly irrigate them with the Samadhi-water of Buddha-recitation. With sustained, pure familiarity, the time for flowering and bearing fruit will naturally arrive. I am moved by the sincerity and depth of your trust in this poor monk, and I regret that a good meeting is difficult. Unconsciously, I have let these words flow out. This poor monk is nearing sixty. This leaky body finds it hard to endure. Buried for ten years in miasmic vapors, my beard and hair are now completely white, no longer my former self. The thought of rest never leaves my mind for a moment. However, the ropes of karma are not yet untied; I dare not lay my head high in the mountain forests. I do have the wish to spend my old age at Caoxi, hoping to borrow a handful of earth to cover these dry bones and thus end this life. I do not know what karmic conditions will allow. Because of this, meeting you again will be even more difficult. But whenever the wind is favorable, do not hesitate to send word from time to time.

又。

> Again.

往於海上有緣。幸得一接光容。睹其貌粹骨剛。心知為最上根器。第機緣未熟。徒有赤心一片。未敢遽然吐露。譬若宿種已深。特時節未至。必待時雨溉灌而後發。此必然之理也。自爾鄙人。以業力所使。不得自由。一墮瘴海。忽忽八年。時時私念。此生恐無復與公結出世緣。顧鄙人悲願習氣似深。凡遇具有般若種子者。一見即如磁石吸鐵。欲自解於心。必不可得。又安能忘於公乎。辛丑七月望後。馮王二生歸自都門。持手書至。不覺喜心倒劇。嗚咽霑襟。蓋以人生知己。會晤良難。至於道緣知識。尤其相遇之難。而信根難發。又難於遇知識也。以其知識固有。而求其大發真實信根。為生死事切。如公之痛懇猛利者。萬萬難得。然此般若種子。即吾人本有之心光。一旦迷之而為業識。纏綿於軀殻之中。從來止知有此血肉之身。而以種種聲色香味諸塵境界埋沒。如萬里奔濤。杳無涯際。愈濶愈深。而愈見有味。安肯急流中猛省。回頭望彼岸乎。自古迷中倍人。未有不如此者。公既知己躬下本有的萬古靈明之性。是則此性在我本有。不假外求。又何懼其不能得。第恐信之不篤。見之不真。求之之心不切耳。功名富貴。求之於人。此個事求之在我。孔子所謂未之思也。夫何遠之有。雖然求之在己。第一先要認得真。說得透。看得破。方不錯用心。萬一知見不正。見理不真。不遇師友。將所疑之事。一一說得透。或目前人我是非。毀譽得失。計較之心不忘。或舊染習氣濃厚。不能頓淨。遇境觸發。都把作正經道理會。此便是墮疑網。生退屈的時節也。以我等本性原來清淨。只是無量世來。生生惡習。染至於今。熟不由人。而留心此事。幾曾若今生自幼至今。讀書做事。及日用飲食男女聲色貨利之熟哉。故學道人。必定生處要熟。熟處要生。便是入門下手初步。其次消磨習氣。必定要念力為主。或古人話頭。或單提一呪。切切記心。時時在念。久久此念純熟。中心有主。則於遇境逢緣。內不出。外不入。中閒一念。炯炯孤明。一切應事接物。如鏡現像。不將不迎。來無所黏。去無蹤跡。此便是最初得力處也。若於微細情想。潛滋暗長。不自覺時。或己知己見。悋惜護痛。不肯一刀兩段。此便是因循輭暖。自恕自欺。處者裏最要吃緊著眼。決不可放過。亦不可被他瞞過。若輕放恕過。便是自欺。故孔子曰。毋自欺也。此便是教吾人行路。把手拖步一般。以吾人情昏智暗。一向只在光影門頭。識神影子裏弄聰明。全於本地真實處不相干。若者裏認得。便是披沙揀金。砂土若去。金體自純。不患不到精耀時節。公留心此事。較之他人更易。以其根利。而困橫已多。一切世念。已被不如意處消磨許多。已得便宜不少。世人以為失。公必以為得。如老子所謂去彼取此。是亦天之所造也。且如鄙人處瘴鄉八年於此。其實從前未證法門。參透許多。此難與俗人言也。其修行之方。諸經俱有。只是不要作玄妙話會。若作話會。多一重障耳。六祖壇經。最為心地法門之指南。但中下根人。不能湊泊。以無工夫故耳。永嘉集一書。實是壇經註脚。若見解依六祖。用工夫如永嘉。何患不一超直入。只恐作話會耳。楞伽最是直捷。只是難看。獨此二書可為羽翼。願公留心念之。

> On the sea, I was fortunate to meet you by fate. I saw your pure appearance and strong character, and knew in my heart you were of the highest spiritual capacity. However, the time was not yet ripe. Though I had sincere intentions, I did not dare to speak them openly. It was like a seed deeply planted, awaiting the right season; it must wait for the rain to water it before it sprouts—this is the natural principle. Since then, driven by karmic forces, I have not been free. I fell into this miasmic region, and eight years have passed in a flash. I often thought privately that in this life, I might never again have the chance to form a spiritual connection with you. Yet, my compassionate vows and habitual tendencies seem deep. Whenever I meet someone with the seed of wisdom, it is like a magnet attracting iron—I cannot free my mind from it. How could I ever forget you? In the seventh month of the Xinchou year, after the full moon, students Feng and Wang returned from the capital, bringing your handwritten letter. I could not help but feel overwhelming joy, tears soaking my collar. For in life, meeting a true friend is rare; meeting a spiritual companion is even rarer. And for the root of faith to truly sprout is harder still than meeting such a companion. For while companions exist, to find one who genuinely awakens a deep faith, who is earnestly committed to the matter of life and death as you are—so sincere and determined—is exceedingly rare. This seed of wisdom is the innate light of our own mind. Once we are deluded, it becomes obscured by habitual consciousness, entangled within this physical shell. We have always known only this flesh-and-blood body, buried under the various sensory pleasures of sound, form, scent, taste, and touch—like a vast, endless ocean, growing wider and deeper, and seeming ever more enticing. Who would willingly awaken in the midst of such a torrent and turn back to look toward the shore? Since ancient times, those lost in delusion have all been like this. Since you already recognize the eternal, luminous nature within yourself, this nature is inherently yours; it is not something to seek outside. Why fear you cannot attain it? The only worry is that your faith may not be firm enough, your insight not clear enough, or your seeking heart not earnest enough. Fame and fortune are sought from others, but this matter is sought within oneself. As Confucius said, "If one does not truly think of it, how can it be far away?" Although the seeking is within oneself, the first step is to recognize it truly, speak of it clearly, and see through it thoroughly. Only then will your effort not be misplaced. If your understanding is not correct, your insight into truth not genuine, and you do not meet with teachers and friends to thoroughly clarify your doubts; or if you cannot let go of present-day conflicts, judgments of right and wrong, praise and blame, gain and loss; or if old habits are too strong and cannot be swiftly purified, so that when circumstances trigger them, you mistake them for true principles—this is the moment when you fall into the net of doubt and give rise to retreat. Our original nature is fundamentally pure. It is only due to countless lifetimes of accumulated unwholesome habits, stained until now, that we have become accustomed to them without realizing it. How often have we devoted ourselves to this matter with the same familiarity as we have, since childhood, to reading, working, daily meals, relationships, sensory pleasures, and material pursuits? Therefore, those who study the Way must make the unfamiliar familiar and the familiar unfamiliar—this is the first step in entering the path. Next, to wear away habitual tendencies, you must rely primarily on the power of mindfulness. Whether using an ancient saying or focusing on a single mantra, hold it firmly in mind, be mindful of it constantly. Over time, this mindfulness will become pure and熟练, and your mind will have a firm anchor. Then, when encountering circumstances and conditions, internally there is no outflow, externally there is no intrusion; in between, a single thought shines brightly, alone and clear. In all interactions and responses, it is like a mirror reflecting images—neither grasping nor rejecting, coming without sticking, going without a trace. This is the initial point of gaining strength. If subtle thoughts and emotions secretly grow without your awareness, or if you cling to your own views and opinions, reluctant to let go, unwilling to cut them off decisively—this is indulgence, softness, self-justification, and self-deception. At this point, it is most crucial to be vigilant and absolutely not let it pass, nor be fooled by it. To lightly overlook or excuse it is to deceive oneself. Thus, Confucius said, "Do not deceive yourself." This is like teaching us to walk, guiding our steps hand in hand. Because our emotions are clouded and wisdom dim, we have always lingered at the doorway of fleeting impressions, playing with cleverness in the shadows of our discriminating consciousness, having nothing to do with the true ground of reality. If you recognize this here, it is like sifting sand to find gold. When the sand and soil are removed, the nature of gold becomes pure. Do not worry about not reaching the time of brilliant clarity. You, paying attention to this matter, find it easier than others because your roots are sharp and you have already endured many hardships. Many worldly thoughts have already been worn away by unfavorable circumstances—you have gained no small advantage. What the world considers loss, you must consider gain. As Laozi said, "Discard that and take this." This, too, is shaped by heaven. As for me, living in this miasmic region for eight years now, I have actually, through not having realized the Dharma gate earlier, penetrated many things. This is difficult to explain to ordinary people. As for methods of practice, the sutras all contain them; just do not interpret them as mysterious or abstruse talk. If you take them as mere talk, it becomes an additional obstacle. The \*Platform Sutra of the Sixth Patriarch\* is the best guide to the mind-ground Dharma gate, but those of medium and lower capacities cannot approach it because they lack the practice. The \*Yongjia Collection\* is truly a commentary on the \*Platform Sutra\*. If your understanding aligns with the Sixth Patriarch and your practice follows Yongjia, why worry about not directly entering? The only fear is taking it as mere talk. The \*Lankavatara Sutra\* is the most direct, but it is difficult to read. Only these two books can serve as wings. I hope you will keep them in mind and reflect on them.