---
title: "憨山老人夢遊全集 · 示趙卿雲"
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/cmgmzoaru077bl404ki4sh2mh"
---

### 示趙卿雲

> Instructions for Zhao Qingyun

幻人生為長物，所幸托跡空門，甘心巖穴者二十餘年，即臥此山海者亦十年所矣！間嘗切志古人向上事，仇視死生、癰觀四大，恨不即長揖濁世，第以鈍根重習不能頓悟本有，多負初心，良用飲愧。今已年登天命尚悠悠食息，愧然空谷，不知虛聲何自而入當世君子之耳！往往勞點齒頰，此蓋好事聊托煙霞之遐想耳！殆非幻人之賓實也。比幸尊人宦游即墨，幻人不獨仰藉威靈為護法地，且得令弟孟清為物外游，而又因之私淑足下者，神交三千里外，緣非淺淺。往辱惠書，讀之令人妄想飛越，此非頭陀定力不深，良由足下精誠動人，雖據寂光無不感之躍然而起也，況在血氣者乎？披誦佳製，幻人愧非知言者，惟覺異香紛拂，如析栴檀片片非凡品也。至若札中論道數語極為真切，且謂：「宣尼假而見世尊，定不止猶龍之歎。」此語深見足下心也。所謂：「道無二致，人無兩心。」所習者異故所趣者殊，概以己見為真是、以不見為果非者，此正一曲之士，誠如夏虫安可以語冰乎？惟足下神駿超逸信道至篤，未登法門閫奧而猶慨然作如是說。若肯降心此道，歸命《楞嚴》、《圓覺》，時預雲棲之法席，頻叩德園之丈室，而得觀聽甚深，必得從聞思修入三摩地矣！良以此道第一要夙習般若根深，次則稟受有據，而以信心為初地。觀足下般若甚深信心不淺，倘能留神此中，一旦妙悟己靈，回視章句，居然化臭腐為神奇，將大現宰官而作佛事矣！豈值區區縫綴而已哉？以足下見信之真且得恃賢父子兄弟之愛良法親也，敢吝腹心不為，懇倒高明，能無意乎？

> A fleeting life is but a borrowed thing—yet I am fortunate to have taken refuge in the empty gate of Buddhism, content to dwell among cliffs and caves for over twenty years, and to have rested in these mountains by the sea for a decade as well. From time to time, I have earnestly aspired to the higher path of the ancients, regarding life and death as foes, viewing the four elements as mere afflictions, and longing to bid farewell to this defiled world at once. But because my faculties are dull and my habits run deep, I have been unable to awaken suddenly to my original nature, often failing my initial resolve—for which I feel deep shame. Now that I have reached the age of fifty, still drifting through days of eating and breathing, I dwell in shame within these empty valleys, wondering how empty fame has reached the ears of worthy people in the world. Often they are kind enough to speak of me, but this is merely the fanciful musings of those who romanticize the clouds and mist—it hardly reflects the reality of this humble recluse. Recently, I was fortunate that your esteemed father took up an official post in Jimo. Not only do I rely on his noble presence as a protector of the Dharma, but I have also gained your younger brother Mengqing as a companion beyond worldly concerns. And through him, I have come to privately admire you—a spiritual connection reaching across three thousand miles, hardly a shallow bond. In the past, you were kind enough to send me a letter, and reading it stirred my thoughts to soar beyond all bounds. This is not because this mendicant's meditative focus is weak, but rather because your sincerity moves people deeply—even one dwelling in the tranquil light of stillness cannot help but rise in response, let alone one still bound by flesh and blood. When I read your fine writings, I feel unqualified to judge them, yet I sense a rare fragrance wafting from them, like pieces of sandalwood—each fragment clearly no ordinary thing. As for the few words on the Way in your letter, they are extremely genuine. You said: "If Confucius had met the World-Honored One, his praise would surely have gone beyond the metaphor of the dragon." This reveals the depth of your heart. As you said: "The Way has no second principle; people have no second mind." It is because what one practices differs that one's direction diverges. To take one's own view as the only truth and what one has not seen as necessarily wrong—this is precisely the mark of a one-sided person. As the summer insect cannot be spoken to of ice, how could such a person understand? Yet you, with your extraordinary spirit and profound faith in the Way, still speak so admirably even before entering the inner sanctum of the Dharma. If you would only humble your mind to this path, entrust yourself to the \*Śūraṅgama Sūtra\* and the \*Perfect Enlightenment Sūtra\*, occasionally join the assembly at Yunqi, and frequently call upon the chamber of Deyuan, then hear, contemplate, and cultivate—and surely you would enter samādhi through the practice of listening, reflection, and meditation. For this path requires, first of all, deep roots in prajñā-wisdom from past lives; secondly, proper guidance and foundation; and third, faith as the initial ground. I observe that your prajñā is deep and your faith is not shallow. If you could devote your attention to this path, then one day, when you wondrously awaken to your own spiritual nature and look back upon the words of the scriptures, you would find that what was stale and lifeless has transformed into something marvelous and alive. You would then manifest as a great official, yet perform the work of a Buddha—far exceeding the mere stitching together of words. Because your faith in me is genuine, and because I enjoy the affection of your worthy father and brothers as true spiritual kin, how could I withhold what is in my heart? I lay it out frankly before your discerning eyes—will you not consider it?