---
title: "憨山老人夢遊全集 · 示黃惟恒"
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/cmgmzoaru0773l404ooowo63x"
---

### 示黃惟恒

> Guidance for Huang Weiheng

閉關卻掃，屏絕外緣，乃世間第一等討便宜事，而諸人驚怪難能者，何也？蓋由痴狂外面走者滔滔皆是也，即不以讀書舉業事而如此者可不快乎？然足下輩雖云向道，而此中眼目未得明徹，往往將世法佛法、與宗與教不免話作兩橛。若此處話作兩橛，則一切憎愛逆順、取捨好惡、窮達動靜等，宜乎一一皆作兩橛也。海印頻頻為足下道「佛祖元無實法與人」，但只為人說破各各分上本有之事耳！更無纖毫可增添也。《宗鏡》云：「以一心為宗，照萬法為鏡。」特由吾人不能知一心故佛說教以指之，吾人不能見自心故祖假禪以示之，二者皆不得已也。吾人苟能真知明見一心之靈明廓徹，廣大虛寂，了無纖毫情塵愛憎等障，則佛祖亦退三舍，又何用殘茶剩飯黃葉空拳耶？足下今云：「習教不免精神疲倦，由宗如乘順風。」此足下多生般若習氣之深如此；大段海印分上二皆虛誑，總無難易之說。苟足下不達自心，則宗為邪解邪染皆墮識情窠臼，而教亦妄知妄見盡落言說話柄，皆非究竟真實處。殊不知教乃佛眼、禪乃佛心，二非兩般，豈有彼此？海印教人看教參禪皆不是這等知見，足下今日作此解，不獨辜負海印，抑且辜負己靈耳！曾記古人有問者云：「古人饑時喫飯，困時打眠便是道；今人饑時喫飯，困來打眠，為什麼不是道？」答曰：「古人喫飯只喫飯，打眠只打眠，所以是道；今人喫飯不喫飯，打眠不打眠，胡思筭所以背道耳！」由此看來，足下日用只將眉毛剔起叱吒一聲，只教神驚鬼怕，天魔膽碎，陰鬼魂消，一喝喝退，落得本地靜靜悄悄寸絲不挂，赤力力、淨裸裸，將此一段家風，要讀書便讀書，不讀即拈向一邊，不許挂一字；要作文便作文，不作便拈向一邊，不許胡思筭；乃至喫茶喫飯就喫茶喫飯，要打眠便打眠，要痾屎放尿便痾屎放尿，撞著便了，更不許過後思量如遊魂鬼子一般，乾乾淨淨潔潔白白，亦不許坐在乾淨潔白裏。如此單刀直入一念向前，則讀書親見古人，作文也只向自己胸中一口吐出更無前後，涵畜時便是吐露時、吐露時便是涵畜時，如此不為動靜明暗所轉、不為種種伎量所移，此之謂挺特大人沒量漢也。足下信然之乎？若果見信，便撩起向這裏入。珍重！珍重！

> To retreat in closed practice, cutting off all external distractions, is the easiest and most rewarding thing in the world—yet people are startled and find it difficult. Why? Because those who run around in delusion and madness fill the world. If you can do this without even needing to pursue scholarly success or career advancement, isn't that truly liberating? However, although you claim to be on the spiritual path, your inner vision is not yet clear. You tend to split things into two separate categories: worldly matters versus the Dharma, doctrinal study versus meditation practice. When you see things as two separate categories, then all your likes and dislikes, approvals and rejections, preferences and aversions, successes and failures, activity and stillness—all of these naturally become divided as well. Haiyin has repeatedly told you: "The Buddhas and Patriarchs have no actual Dharma to give anyone. They only point out what each person already possesses inherently." There is nothing whatsoever to be added. The \*Zongjing Record\* says: "Take the One Mind as the foundation, and use the illumination of all phenomena as the mirror." It is only because we cannot know the One Mind that the Buddha taught the doctrines to point to it; it is only because we cannot see our own mind that the Patriarchs used meditation to reveal it. Both are merely expedients, last resorts. If we could truly know and clearly see the One Mind—its luminous vastness, its open clarity, its empty stillness, utterly free from even a trace of emotional dust or attachment—then even the Buddhas and Patriarchs would stand aside. Why would we need leftover tea and cold rice, yellow leaves, or empty fists? Now you say: "Studying the doctrines inevitably brings mental exhaustion, while meditation feels like sailing with a favorable wind." This shows how deeply your latent affinities for wisdom have ripened over many lifetimes. But from Haiyin's perspective, both are equally illusory. There is no distinction between easy and difficult. If you do not realize your own mind, then meditation becomes mere intellectual delusion and contamination, falling into the nest of discriminative consciousness; and doctrinal study becomes false knowledge and false views, all landing in the trap of words and concepts. Neither reaches the ultimate truth. You fail to realize that the doctrines are the Buddha's eyes, and meditation is the Buddha's mind. They are not two different things—how could there be any separation between them? When Haiyin teaches people to study the teachings and practice meditation, it is not with this kind of dualistic understanding. The way you are interpreting things today not only betrays Haiyin but also betrays your own inherent nature. I recall an ancient story: Someone asked a master, "The ancients said that eating when hungry and sleeping when tired is the Way. But we modern people also eat when hungry and sleep when tired—why is that not the Way?" The master replied, "The ancients ate just to eat, and slept just to sleep—that is why it was the Way. Modern people eat without really eating, and sleep without really sleeping, with wild thoughts racing—that is why they stray from the Way." From this you can see: In your daily life, just raise your eyebrows and give a shout—one that startles the spirits and terrifies ghosts, that makes demons lose courage and dark spirits vanish. Let that shout drive everything away. Settle into your own ground, utterly still and quiet, with not a single thread clinging to you—completely naked, completely bare. With this foundation: When you want to study, study. When you don't, set it aside—don't let a single word stick to you. When you want to write, write. When you don't, set it aside—don't let random thoughts swirl. When drinking tea, just drink tea. When eating, just eat. When sleepy, sleep. When nature calls, answer nature's call. Deal with whatever comes your way in that moment, and don't dwell on it afterward like a wandering ghost. Stay clean, pure, and clear—but don't even cling to that cleanliness and purity. If you can advance with this single-minded, direct approach, then when studying you will meet the ancients face to face, and when writing, your words will pour out directly from your own heart, with no gap between before and after. The time of nurturing and the time of expressing become one. In this way, you are no longer swayed by activity or stillness, by brightness or darkness, nor moved by any clever tricks or schemes. This is what it means to be a truly independent person, a person of boundless capacity. Do you truly believe this? If you do, then step forward and enter right here. Treasure this. Treasure this.