---
title: "憨山老人夢遊集 · 刻法寶壇經序(東海遺稿)"
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/cmclqlkyn0151l704zzkbjv8g"
---

### 刻法寶壇經序東海遺稿

> Preface to the Platform Sutra of the Dharma Treasury<note>Legacy Manuscript of the Eastern Sea</note>

或謂吾佛四十九年。末後拈花。且道未談一字。達摩西來。直指人心。見性成佛。不立文字。目為單傳。此經豈非文字乎。然殊不知此事。人人本來具足。不欠一法。不立一法。既本具足。是則佛未出世。塵塵剎剎。未嘗不熾然常說。祖未西來。物物頭頭。未嘗不分明直指。如是觀之。世尊終日直指。達摩九年說法。又何有教內教外。單傳雙傳耶。若人頓見自心者。則說與不說。皆戲論矣。此壇經者。人人皆知出於曹溪。而不知曹溪出於人人自性。人人皆知經為文字。而不知文字直指自心。心外無法。法外無心。一味平等。原無纖毫迴避處。悲哉人者。覿面不知。知則諦信不疑。本來無事。無事則又何計佛祖出世不出世。說法不說耶。是則此刻。刻空中鳥迹耳。

> Some say that our Buddha spoke for forty-nine years, and at the end, held up a flower—yet it is said He did not speak a single word. Bodhidharma came from the West, directly pointing to the mind, seeing nature and becoming Buddha, without relying on written words, and this was regarded as the special transmission. Is this sutra, then, not a matter of words? Yet they fail to realize that this matter is originally complete in everyone. Nothing is lacking, and nothing needs to be established. Since it is inherently complete, then before the Buddha appeared in the world, in every dust and every realm, it was already blazingly spoken. Before the Patriarch came from the West, in every thing and every head, it was already clearly pointed out directly. Seen in this way, the World-Honored One's continuous direct pointing and Bodhidharma's nine years of expounding—how could there be any distinction between inside and outside the teaching, or between single and double transmission? If a person suddenly sees their own mind, then speaking or not speaking are both mere intellectual games. This Platform Sutra—everyone knows it came from Caoxi, but they do not know that Caoxi came from everyone's own nature. Everyone knows the sutra is words, but they do not know that words directly point to the mind itself. Outside the mind, there is no Dharma; outside the Dharma, there is no mind. It is all equally one flavor, with not a hairsbreadth of evasion. How pitiful are such people! They face it directly yet do not recognize it. If they recognized it, they would believe with firm faith. Originally, there is nothing to do. When there is nothing to do, why calculate whether the Buddha appeared in the world or not, or whether the teaching was spoken or not? Even this very act of writing—these words—are merely traces of a bird in the sky.