---
title: "憨山老人夢遊集 · 論行本"
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/cmclqloav03pjl70403h1oak1"
---

### 論行本

> Treatise on Practice

原夫即一心而現十界之像。是則四聖六凡。皆一心之影響也。豈獨人天為然哉。究論修進階差。實自人乘而立。是知人為凡聖之本也。故裴休有言曰。鬼神沈幽愁之苦。鳥獸懷獝狖之悲。修羅方瞋。諸天耽樂。可以整心慮。趣菩提。唯人道為能耳。由是觀之。捨人道無以立佛法。非佛法無以盡一心。是則佛法以人道為鎡基。人道以佛法為究竟。故曰。菩提所緣。緣苦眾生。若無眾生。則無菩提。此之謂也。所言人道者。乃君臣父子夫婦之閒。民生日用之常也。假而君君臣臣父父子子。不識不知。無貪無競。如幻化人。是為諸上善人。俱會一處。即此世界。為極樂之國矣。又何庸夫聖人哉。奈何人者。因愛欲而生。愛欲而死。其生死愛欲者。財色名食睡耳。由此五者。起貪愛之心。搆攻鬬之禍。以致君不君。臣不臣。父不父。子不子。雖先王之賞罰。不足以禁其心。適一己無厭之欲。以結未來無量之苦。是以吾佛愍之曰。諸苦所因。貪欲為本。若滅貪欲。無所依止。故現身三界。與民同患。乃說離欲出苦之要道耳。且不居天上。而乃生於人閒者。正示十界因果之相。皆從人道建立也。然既處人道。不可不知人道也。故吾佛聖人。不從空生。而以淨梵為父。摩耶為母者。示有君親也。以耶輸為妻。示有夫婦也。以羅睺為子。示有父子也。且必捨父母而出家。非無君親也。割君親之愛也。棄國榮而不顧。示名利為累也。擲妻子而遠之。示貪欲之害也。入深山而苦修。示離欲之行也。先習外道。四徧處定。示離人而入天也。捨此而證正徧正覺之道者。示人天之行不足貴也。成佛之後。入王宮而昇父棺。上忉利。而為母說法。示佛道不捨孝道也。依人間而說法。示人道易趣菩提也。假王臣為外護。示處世不越世法也。此吾大師示現度生之楷模。垂誠後世之弘範也。嗟乎。吾人為佛弟子。不知吾佛之心。處人閒世。不知人倫之事。與之論佛法。則儱侗真如。瞞頇佛性。與之論世法。則觸事面墻。幾如檮昧。與之論教乘。則曰枝葉耳。不足尚也。與之言六度。則曰。菩薩之行。非吾所敢為也。與之言四諦。則曰。彼小乘耳。不足為也。與之言四禪八定。則曰。彼外道所習耳。何足齒也。與之言人道。則茫不知君臣父子之分。仁義禮智之行也。嗟乎。吾人不知何物也。然而好高慕遠。動以口耳為借資。竟不知吾佛救人出世。以離欲之行為第一也。故曰。離欲寂靜。最為第一。以余生人道。不越人乘。故幼師孔子。以知人欲為諸苦本。志離欲行。故少師老莊。以觀三界唯心。萬法唯識。知十界唯心之影響也。故歸命佛。

> The mind alone manifests the images of the ten realms. Thus, the four noble states and the six ordinary states are all reflections of the one mind. This is not true only of humans and heavenly beings. When we examine the stages of spiritual progress, they are in fact established upon the human vehicle. So we know that human beings are the foundation of both ordinary and noble states. Therefore, Pei Xiu said: Ghosts and spirits suffer the agony of dark gloom; birds and beasts harbor the sorrow of their wild nature; titans are consumed by rage; heavenly beings are lost in pleasure. Only the human realm allows one to steady the mind, focus the heart, and advance toward Enlightenment. From this we see: without the human realm, there is no way to establish the Dharma; without the Dharma, there is no way to fully realize the one mind. Thus the Dharma takes the human realm as its foundation, and the human realm takes the Dharma as its ultimate fulfillment. Therefore it is said: Enlightenment is directed toward suffering beings. If there were no beings, there would be no Enlightenment. This is what that means. The human realm refers to the relationships between ruler and minister, parent and child, husband and wife—the ordinary affairs of daily life. Suppose rulers act as rulers, ministers as ministers, parents as parents, children as children—without calculation, without greed, without contention, like illusory beings conjured up by magic. This is the assembly of all the highest good people gathered in one place. This very world becomes the Land of Ultimate Bliss. What need would there be for sages then? Alas, human beings are born from desire and die from desire. Their birth, death, and desire revolve around wealth, sex, fame, food, and sleep. From these five arise greedy, clinging minds, which build the calamities of conflict and war. This leads to rulers not acting as rulers, ministers not as ministers, parents not as parents, children not as children. Even the rewards and punishments of ancient kings are not enough to restrain their hearts. They merely indulge their own insatiable desires, thereby creating immeasurable future suffering. Therefore our Buddha, in compassion, said: Greed and desire are the root of all suffering. If greed and desire are extinguished, there is nothing left to cling to. So he appeared in the three realms, sharing the troubles of ordinary people. He then taught the essential path of leaving desire and escaping suffering. Moreover, he did not dwell in the heavens but was born among humans, precisely to show that the causal patterns of the ten realms are all established upon the human realm. Since he was situated in the human realm, he could not help but understand human relationships. Thus our Buddha, the sage, was not born from emptiness but took the pure Brahmin king as his father and Maya as his mother, demonstrating that he had rulers and parents. He took Yasodhara as his wife, demonstrating that he had a spouse. He took Rahula as his son, demonstrating that he had a child. He had to leave his parents and go forth from home—not because he lacked rulers or parents, but to cut away the attachments of ruler and parent. He abandoned his kingdom's glory without looking back, demonstrating that fame and profit are burdens. He cast aside wife and child and went far away, demonstrating the harm of greed and desire. He entered deep mountains for ascetic practice, demonstrating the path of leaving desire. He first studied with non-Buddhist teachers and mastered the four formless absorptions, demonstrating that one can leave the human realm and enter the heavens. But he abandoned these and realized the supreme, perfect Enlightenment, demonstrating that the practices of humans and gods are not ultimately valuable. After attaining Buddhahood, he entered the palace and ascended his father's coffin; he went up to the Trayastrimsa Heaven to teach the Dharma for his mother, demonstrating that the Buddhist path does not abandon filial piety. He taught the Dharma in reliance upon the human world, demonstrating that the human realm is the easiest path to Enlightenment. He had kings and ministers as his outer protectors, demonstrating that one can live in the world without transgressing worldly conventions. This is the model our great teacher displayed in liberating beings, a guiding example left for future generations. Alas! We who are disciples of the Buddha do not understand the Buddha's mind. Living in the human world, we do not understand human relationships. When asked about the Dharma, we speak vaguely of True Suchness and mumble about Buddha-nature. When asked about worldly affairs, we are utterly lost, facing a wall, almost like fools. When asked about the teachings, we say they are mere branches and leaves, not worth pursuing. When asked about the Six Perfections, we say, "Those are bodhisattva practices—I dare not undertake them." When asked about the Four Noble Truths, we say, "That is merely the lesser vehicle, not worth doing." When asked about the four dhyanas and eight concentrations, we say, "Those are practiced by non-Buddhists—not worth mentioning." When asked about human relationships, we are utterly ignorant of the distinctions between ruler and minister, parent and child, and the practices of benevolence, righteousness, propriety, and wisdom. Alas! We do not even know what we ourselves are. Yet we aim high and admire what is distant. We casually borrow words and phrases as our stock in trade, never realizing that our Buddha came to save people and transcend the world, and that the practice of leaving desire is foremost. Therefore it is said: Leaving desire and attaining stillness is the very highest. Because I was born in the human realm and do not go beyond the human vehicle, I studied under Confucius in my youth, learning that human desire is the root of all suffering. Aspiring to the practice of leaving desire, I studied under Laozi and Zhuangzi in my early years, contemplating that the three realms are mind alone and all phenomena are consciousness only, and understanding that the ten realms are but reflections of the one mind. Therefore I take refuge in the Buddha.