---
title: "憨山老人夢遊集 · 發明歸趣"
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/cmclqloav03pql704qqecx2jj"
---

### 發明歸趣

愚嘗竊謂孔聖若不知老子。決不快活。若不知佛。決不奈煩。老子若不知孔。決不口口說無為而治。若不知佛。決不能以慈悲為寶。佛若不經世。決不在世閒教化眾生。愚意孔老。即佛之化身也。後世學佛之徒。若不知老。則直管往虗空裏看將去。目前法法。都是障礙。事事不得解脫。若不知孔子。單單將佛法去涉世。決不知世道人情。逢人便說玄妙。如賣死猫頭。一毫沒用處。故祖師亦云。說法不投機。終是閒言語。所以華嚴經云。或邊地語說四諦。此佛說法。未嘗單誇玄妙也。然隨俗以度生。豈非孔子經世之心乎。又經云。五地聖人。涉世度生。世閒一切經書技藝。醫方雜論。圖書印璽。種種諸法。靡不該練。方能隨機。故曰。世諦語言資生之業。皆順正法。故儒以仁為本。釋以戒為本。若曰。孝弟為仁之本。與佛孝名為戒。其實一也。以此觀之。佛豈絕無經世之法乎。由孔子攘夷狄。故教獨行於中國。佛隨邊地語說四諦。故夷狄皆從其化。此所以用有大小不同耳。是知三教聖人。所同者。心。所異者迹也。以迹求心。則如蠡測海。以心融迹。則似芥含空。心迹相忘。則萬派朝宗。百川一味。

> I have often thought privately: If Confucius did not know Laozi, he would never have been truly content. If he did not know the Buddha, he would never have been so patient. If Laozi did not know Confucius, he would never have spoken of governing through non-action. If he did not know the Buddha, he could never have held compassion as his treasure. If the Buddha had not engaged with worldly affairs, he would never have remained in this world to teach sentient beings. In my view, Confucius and Laozi are manifestations of the Buddha. Later students of Buddhism, if they do not understand Laozi, will only gaze into empty space—seeing every phenomenon before them as an obstacle, finding no liberation in any matter. If they do not understand Confucius, and try to apply Buddhist teachings alone to worldly affairs, they will never grasp human relations and worldly ways. Meeting people, they speak only of mystery and profundity—like trying to sell a dead cat’s head—utterly useless. Thus, a patriarch also said: “If the Dharma is spoken without being timely, it remains mere idle talk.” Therefore, the \*Avataṃsaka Sūtra\* says: “Or, using the language of borderlands, he speaks the Four Truths.” This shows that the Buddha’s teaching never merely boasted of mystery and profundity. Yet, adapting to custom to liberate beings—is this not Confucius’s heart of engaging with the world? Further, the sūtra says: “A fifth-stage bodhisattva, engaging with the world to liberate beings, must be thoroughly skilled in all worldly classics, texts, arts, medical methods, miscellaneous discourses, charts, seals, and various methods—only then can he respond appropriately to circumstances.” Therefore it is said: “Worldly language and livelihood activities all accord with the true Dharma.” Thus, Confucianism takes benevolence as its foundation; Buddhism takes precepts as its foundation. To say “filial piety and fraternal duty are the root of benevolence” and the Buddha’s “filial piety is called the precept”—in essence, these are one. From this perspective, how could the Buddha lack methods for engaging with the world? Because Confucius repelled the barbarians, his teaching flourished uniquely in the Central Lands. Because the Buddha used borderland language to speak the Four Truths, even barbarians followed his transformation. This is why their applications differ in scale. Thus we know: What the sages of the Three Teachings share is the mind; what differs are their traces. Seeking the mind through traces is like measuring the sea with a ladle. Melting traces with the mind is like a mustard seed containing space. When mind and traces are forgotten, then all streams return to the source—a hundred rivers, one flavor.