---
title: "憨山老人夢遊集 · 徑山雜言"
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/cmclqlogi03t4l704m8u19gjm"
---

## 憨山老人夢遊集卷第四十六

> The Dream Journey Collection of Elder Hanshan, Volume 46

侍　者　　福　善　日錄

門　人　　通　炯　編輯

> Disciples Tong Jiong Compilation

嶺南弟子　劉起相　重較

### 徑山雜言

> Jingshan Miscellaneous Sayings

師在徑山。與諸弟子接見。散口而談日出。皆證後利生最親切者。不宜散落。某生平能領旨。不能記誦。師言波浪深闊。而某又十日後方起此念。不復能憶全語。始次標目。記其大略。前話并續別開示者。一一綴入為徑山法話。以便刻施普及。不枉大師唾沫之慈。澹居師。及大眾。同此一心。

> The Master was at Jingshan Mountain. Meeting with his disciples, he spoke freely and openly, and his words were like the sun rising. All of them pointed to the most intimate and essential truths for benefiting sentient beings after attaining realization. Such teachings should not be scattered and lost. Throughout my life, I have been able to grasp the meaning but have struggled to memorize the exact words. The Master’s words were deep and vast like waves, and it was only ten days later that I began to think of recording them. By then, I could no longer recall them fully. So I began by outlining the main topics and noting down the general meaning. The earlier dialogues and subsequent separate teachings were all woven together into these \*Jingshan Dharma Talks\*, so that they could be printed and shared widely. This way, the Master’s compassionate words, like drops of saliva nurturing all beings, will not be in vain. Master Danju and the entire assembly share this same heartfelt intention.

弟子朱鷺記

> Recorded by Disciple Zhu Lu

此一大事。須平實商量。方得受用。第一不得好玄妙。唇舌波浪。謂之弄精魂。

> This profound matter must be discussed plainly and honestly, only then can it be truly beneficial. First, do not seek what is mysterious and wondrous. Playing with words and clever arguments is merely toying with the spirit.

此事不從參究入者。不得力。不向教上印證者。不得正知見。不從境緣上打鍊者。亦只是光影門頭事。及臨逆順八風境界。便被搖奪將去。都透不過。以宗入。以教印。以日用境緣為驗。但於境上輕脫。無滯著心。即是用心得力處。能以境緣自勘。亦不必全靠善知識說話為實法耳。

> If you do not enter through deep inquiry, you will not gain true strength. If you do not verify your understanding against the teachings, you will not attain correct insight. If you do not temper yourself through circumstances and encounters, you will only be dealing with superficial appearances. When faced with the eight winds of gain and loss, praise and blame, fame and disgrace, pleasure and pain, you will be swayed and carried away, unable to penetrate through. Enter through the essence, verify with the teachings, and test yourself in the circumstances of daily life. When you can move through situations lightly, without clinging or fixation, that is where your practice becomes effective. If you can use circumstances and encounters to examine yourself, you need not rely solely on the words of a teacher as the ultimate truth.

咬定話頭。不是要明話頭。只借話頭發疑。斬截妄想。其參究須離話頭處參究。下得疑。方得力。古德云。離鈎三寸。子何不道。前人志之矣。疑至情識不到。語言不通時。拶逼極處。迸出些子光影。謂之電光三昧。正好進步。不得歡喜。若認此為是。則得少為足。貼體都被者點光覆住。不復能出。過後發出。都被所使矣。八識中含藏。尚有多生習氣。微細種子忽現前。用力不得處。須借呪力以消之。

> Hold firm to the huatou. Not to understand the huatou. Only use the huatou to stir up doubt. Cut off delusive thoughts. In your investigation, you must investigate beyond the words of the huatou. Only when doubt truly arises will you gain power. The ancient masters said: "Three inches from the hook—why don't you speak?" Our predecessors have already pointed this out. When doubt reaches the point where conceptual thinking cannot grasp it and words cannot express it—when you are pressed to the very limit—a flash of light may burst forth. This is called the "lightning-flash samadhi." This is precisely the moment to advance further. Do not give rise to joy. If you take this as the ultimate, you will be satisfied with little and mistake a partial glimpse for the whole. Your entire being will be covered by that point of light, unable to emerge again. Later, when it manifests, you will be controlled by it. Within the eighth consciousness, the storehouse consciousness, there still remain many lifetimes of habitual tendencies and subtle seeds. When these suddenly appear, and you find yourself powerless to deal with them, you must rely on the power of mantras to dissolve them.

問智識不同處。但最初一念現量即是智。纔轉第二頭。便是比量落情想矣。又曰黏帶情來底是識。不黏帶情來底是智。咬住話頭。正是把住情識來路。不起第二念。

> When we ask about the distinction between wisdom and ordinary knowing, it is this: the very first thought, in its immediate presence, is wisdom. The moment it turns into a second thought, it becomes conceptual comparison and falls into the realm of mental constructs. It is also said: what is entangled with mental constructs is ordinary knowing; what is free from such entanglement is wisdom. To hold firmly to the critical phrase is precisely to block the path of mental constructs and not allow a second thought to arise.

參悟亦非甚難事。三個月一住氣。定見下落。第一不得先存待悟心。纔待悟即為等待他悟。即此便是攔頭板。則工夫再不得入矣。又曰。者事須是勇猛漢子做。

> Realizing enlightenment is not an extremely difficult matter. Focus your mind for three months, and you will surely see results. First, you must not hold the intention of waiting for enlightenment. The moment you wait for enlightenment, you are expecting it from outside yourself—this very thought becomes a barrier, preventing your practice from progressing further. Also, it is said: This matter requires a person of courageous determination to accomplish.

利根人多生得夙慧。今生遇緣。當下便了。有不從參入者。但要保任去。透脫去。如六祖便是其人。鈍根人如何。只要自肯。鈍根不巧。就從鈍處得力。

> Those with sharp faculties often possess wisdom from past lives. When they encounter the right conditions in this life, they awaken instantly. Some do not need to engage in deep inquiry; they simply maintain and penetrate their true nature, breaking through to liberation—just like the Sixth Patriarch. What about those with dull faculties? They only need to be willing. Dullness is not clever, but they can draw strength from their very dullness.

咬定話頭。一切時中都用得著。便刀山火聚上去。也用得著。者便是得定力處。若有絲毫迴避。便全身墮落矣。

> Hold fast to the key phrase. In every moment, it is applicable. Even if you were to ascend a mountain of knives or enter a sea of flames, it would still be applicable. This is where you gain stability. If there is even the slightest hesitation, you will fall completely.

參禪人不得坐在潔白地上。此是千生萬劫陷坑。我欲為眾說破。故作擔板歌。

> The practitioner of meditation must not sit upon the pure, empty ground. This is a pitfall that traps one for countless lifetimes. I wish to reveal this for all, and so I have composed the "Song of Shouldering the Plank."

教眼宗眼。原無二眼。永明師提宗。全摭教語印入。恐人一向無義路邊錯下脚。若不得教眼。便落邪見。我註金剛法華楞伽楞嚴等經書。從情識不到處。沒義路邊迸出者拈取。却欲以教印宗。學者當自得之。

> The eye of the teachings and the eye of the lineage are originally not two separate eyes. When Master Yongming expounded the lineage, he entirely drew upon the language of the teachings to confirm entry, fearing that people might mistakenly set foot on the path of meaninglessness. If one does not attain the eye of the teachings, they will fall into wrong views. In my commentaries on scriptures such as the Diamond Sutra, Lotus Sutra, Lankavatara Sutra, and Shurangama Sutra, I have gathered insights that emerge from beyond the reach of ordinary thought and feeling, from the very edge where meaning falls away. Yet, I intend to use the teachings to verify the lineage. Learners should realize this for themselves.

在東海時。一夕坐入。身世俱空。海印發光。河山震動境界。得相應慧。有頃悟入楞嚴著緊處。恍然在目。急點燭書之。手腕不及停。盡五鼓漏。而楞嚴懸鏡已竟矣。侍者出候。見殘燭在案。訝之。

菩薩全以利生為事。若不透過世閒種種法。則不能投機利生。

學佛先發大悲心。破我執為主。

舊公案。在今時人以妄想量度。則鍼鋒不對矣。縱會得說得。亦於己分上無力。

動中會易入。靜中入無力。

從外知見入者無力。自性內會入者得力。

問從緣薦得者如何。緣有二。見聞緣有退失。境界緣無退失。虗實不同故。

眾生欲忍。二乘生忍。菩薩無生忍。佛寂滅忍。

只一佛知見是正。却有菩薩知見。二乘知見。眾生知見。外道知見。諸皆淆譌。所以世尊種種方便。只要了一心。入正知見。名佛知見。

了得生滅心寂滅。即了得生死。

如何是向上。祇有箇放下。

祖師語。句句活。學人當實法。則句句死。

日用工夫。只消看破妄念。不被他使。無別用心處。

一切空不下時如何。只了知是假。一切能空。一切能輕。

菩薩住在極樂。做甚事。我要扯他出來。

念阿彌陀佛句。原同一話頭。今人却便會到西方去也。

一切是幻。人人曉得。須有主張幻的作用。方不為幻轉。在海印時。偶想六祖夜半人來斫頭公案。便欲學其定力。每夜開門習觀想。假若有人來要借頭。便歡喜捨之。今夜然。明夜亦然。久之覺有定見力在。忽一夜報盜入。予曰。第呼來。明燭正坐。無怖怯心。其人及門。乃匍匐不敢入。一長大漢也。予呼謂此閒無所有。命取庫中二百錢與之。若先無主張。便惶遽了也。

住五臺山中。喧聲如百萬鏖戰。無有一息能安者。一日聽泉極衝激處。頃之忽然不聞。纔舉念。何故又聞。乃向極沸處坐若干日。坐久之。水聲寂然。自此水聲不斷。如不聞也。此後安住山中。不復為喧嚷動矣。

在東海時。值　皇太后遣內官齎銀若干至。弗敢拒也。度不可濫承當。念地方饑荒。可借以普　太后之施。內官不可。予告以各縣。該地方受施者。造一冊還報。如之。其後　兩宮聞而大喜。及至被難時。竟得此一事力。乃知臨財不可苟也。

在嶺南時。人情未熟。崖岸在。不能使人狎。無可親者。有小孩兒欲近之。輒畏我去。一日學獅子調兒法。勉自倒身眤狎之。與之果蓏。日狎一日。遂不我畏。自此人不我避忌。日來親也。

初參謁某總府。持揭庭下。移時不命起去。心解得應自呼名稟見耶。顧不能出諸口。如千鈞重。無可奈何時。奮自稱名。某稟見。乃得起去。明日參謁復然。竟一歲不少假借。旁謂武人。何知破常格待善知識也。最後約同謁撫院日。總府備一舟。裝齋飯果品。如賓席。邀請過舟。作禮。揖上坐曰。非我不能假借公。知公有傲骨。聊以相成也。驩談促膝以別。乃歎宰官中大有深心人在。何問武耶。

讀書不細心體認。不得其用。予註老子。至天之道其猶張弓乎。更數日。思其合處不可得。乃從他借一弓并弦。張而懸之壁閒。坐臥視之。又二日。忽悟張字對弛字說。弓弛時。弣高而有餘。弰下而不足。則無用也。及張而用之。則抑高舉下。損弣補弰。上下均停。可以命中。天道全以動為用。主施而不主受。適合之也。重為輕根二句。亦稽數年。不敢草草解。正當南行之日。孤坐舟中。情景無聊。輕重靜躁之解。恍然目前。始悟太上語旨。葢身試之而後見。未可謂紙上陳言無真味也。故道德一註。歷十三年乃脫稿。非草草也。

予著經。必是凝神入觀。體契佛心。機倪忽自迸出者。方副之紙。若涉思議。即不中用。