---
title: "憨山老人夢遊全集 · 示梁騰霄"
description: "憨山老人梦游全集是明代高僧憨山德清所著的文集由弟子福善等编录憨山德清是明末四大高僧之一身处佛教复兴时期其著作涵盖经论注疏法语书信及诗文等内容涉及禅教性相诸宗融合儒释道三家思想体系博大精深该书不仅是研究憨山大师佛学思想的重要文献也是了解晚明佛教史与思想史的珍贵资料在汉传佛教中具有崇高地位对后世禅宗及佛教义理发展影响深远"
url: "https://rushiwowen.co/en/r/cmgmzo4ax06v4l404q64srzbr"
---

### 示梁騰霄

> Guidance for Liang Tengxiao

士君子之處世也，當其未遇，靡不志願匡主庇民，建不朽之事業。至一登仕籍，但務立名為心，忘其所以為功，久則漸染時俗，心神渾濁，不覺流入富貴之途，甚則名亦無所顧忌，究其初心不可得矣！何也？以最初志願不從根本實際中來，第為浮慕妄想而已，原非堅固不拔之志，安能立不朽之業哉？孔子曰：「隱居以求其志，行義以達其道。」然當隱居之時，所求之志即行義之道也，故曰志於道。所謂志於道德者，功名次之；志於功名者，富貴次之；志於富貴者，則無所不至矣！然所志之道即率性之道也。德者，明德之謂。是知道德乃吾人真性實際根本也。故曰：「君子務本，本立而道生。」歷觀古之聖賢，光明碩大照耀千古，澤流而無窮者，靡不皆從性分實際中來。發而為道德，煥而為文章，行而為事業，故功大名顯，昭然天地與日月爭光。富有天下而不以為多，鶉居鷇食而不以為少，功不期建而自立，名不待揚而自高，此豈浮慕虛想可得而至耶？是必當其隱居之時，所求之志心心皆從實際中做，積累既深而英華發現，故言則為經，行則為法，非是焦思時藝，逗湊章句、口耳記問可及也。梁生騰霄，骨剛氣逸飄若凌雲，大非風塵中人。每從予遊，聞一字一句未嘗不驚心惕慮。予固知其非凡材也，第未深究其志耳！間嘗請益，予謂：「學者固當求志於道德，故凡志於道德者，必先究吾人根本實際也，要從真性流出。然此真性至廣至大，位天地、育萬物，光明清淨蕩絕纖塵，此吾性之體，所謂仁也。此體之中一塵不立，但有一念妄想即屬有我之私，有我則與物對。物我既分，人我兩立。人我既立則大同之體昏塞，不得為仁矣！本體昏塞則諸妄交作，於此縱有功名之志，皆從妄想發揮，凡有作為皆非真實。根本既妄則腳跟不穩，由是一入世緣頓染流俗宜矣！梁生從今當做自性工夫，從實際參究，自性一明則宇宙在手，萬化生身，又豈區區功名富貴可寄哉？《傳》曰：『明德為本，新民為末。』孔孟之學皆本於此。梁生倘於自性未能的究根本，但將六祖『不思善，不思惡，正與麼時，如何是上座本來面目？』話頭蘊在胸中，二六時中切切參究，參到一念不生處，忽然識得本來面目，方見老盧不吾欺也。梁生勉之！」

> A noble person navigating the world, before they find their opportunity, all harbor the aspiration to serve their ruler, protect the people, and establish enduring achievements. Yet once they step into officialdom, many become preoccupied with building their reputation, forgetting the true purpose of their work. Over time, they gradually absorb the ways of the world, their minds grow clouded, and before they know it, they drift down the path of wealth and status. In the worst cases, they lose all regard even for their reputation, and their original intentions become unreachable. Why is this? Because their initial aspirations did not arise from the fundamental reality of their own being—they were merely shallow longings and wishful thinking, not steadfast and unshakable resolves. How could such people possibly accomplish enduring achievements? Confucius said: "In seclusion, one pursues their aspirations; in action, one realizes their principles." When in seclusion, the aspirations one pursues are precisely the principles one puts into practice, which is why it is said: "Set your heart on the Way." Those who set their hearts on morality and virtue place fame and success second; those who set their hearts on fame and success place wealth and status second; but those who set their hearts on wealth and status will stop at nothing. The Way one aspires to is the Way of one's true nature. Virtue refers to the luminous quality of innate wisdom. Thus, we understand that morality and virtue are the fundamental reality, the very root of our true nature. Hence it is said: "The noble person attends to the root; once the root is established, the Way grows." Looking at the sages and worthies of antiquity, whose brilliance shines across the ages and whose influence flows without end—every one of them came from the actual ground of their true nature. What arose from them became morality and virtue, what radiated from them became refined expression, and what they carried out became great deeds. Thus, their accomplishments were vast and their names illustrious, shining openly like the sun and moon contending with heaven and earth. Possessing the whole world, they did not consider it abundance; dwelling simply and eating plainly, they did not consider it scarcity. Achievements arose without being forced, and reputations grew without being sought. How could such results be reached through shallow admiration and empty wishes? This is only possible because, during their time of seclusion, every thought of their aspiration was grounded in actual reality. As their accumulation deepened, their brilliance emerged. Thus, their words became classics and their actions became models—something that cannot be matched by anxious polishing of essays, stitching together phrases, or learning by rote from ear and mouth. Liang Sheng (Mr. Liang) soars high; his spirit is firm and unrestrained, as if riding the clouds—far from an ordinary person of the mundane world. He often studies with me, and whenever he hears a single word or phrase, it startles his mind and sharpens his vigilance. I have always known he is no ordinary talent, though I have not yet deeply explored his aspirations. Once, when he sought my guidance, I said: "A scholar must indeed seek their aspirations in morality and virtue. Therefore, anyone who aspires to morality and virtue must first examine the fundamental reality of their own being, letting everything flow from their true nature. This true nature is vast and boundless—it positions heaven and earth, nurtures all things, and is radiant, clear, and utterly free from the slightest dust of defilement. This is the essence of our nature, what is called benevolence (ren). Within this essence, not a single speck of dust can stand. But the moment one thought of delusion arises, it becomes the selfishness of 'I.' With 'I' comes opposition to things. Once self and things are divided, self and others stand apart. Once self and others are established, the great unity of our original nature becomes clouded and blocked, and one can no longer embody benevolence. When the original essence is obscured, all kinds of delusions arise together. Even if one then holds aspirations for fame and success, they are all expressed from delusion, and whatever one does is not authentic. When the root is deluded, one's footing is unstable, and it is only natural that upon entering worldly affairs, one is instantly stained by common conventions. Liang Sheng, from now on you must engage in the work of self-nature, investigating from the ground of reality. Once the self-nature is illuminated, the universe will be in your hands, and all transformations will arise from your own being. How could mere fame, wealth, and status ever contain that? The Classic says: 'Luminous virtue is the root; renewing the people is the branch.' The teachings of Confucius and Mencius are all rooted in this. If Liang Sheng cannot yet directly discern the fundamental ground of his self-nature, he should hold this meditation topic (hua tou) in his mind: the Sixth Patriarch's words—'Not thinking of good, not thinking of evil—at that very moment, what is the original face of this worthy?' Throughout the day and night, investigate it closely and earnestly. Investigate until you reach the point where not a single thought arises, and suddenly you will recognize your original face. Only then will you see that Old Lu (the Sixth Patriarch) did not deceive us. Liang Sheng, strive on!"