明末編纂的《曹溪一滴》中，收錄滇地禪僧徹庸周理所著之 《雲山夢語摘要》，作為生命奧秘之解說、助學者悟道之津筏， 理應是明末佛學史重要課題，但歷來知者甚少，研究亦然。本論 文先處理《雲山夢語摘要》成書問題；其次討論夢做為修行法門、 至人無夢……等議題。能包涵俗諦、真諦兩層面立論，足以闡釋 中土與佛教釋夢的特殊性。並由華嚴學之事事無礙，既能說明夢 與心識(即念頭)之關係，又能說明夢並非全由心意識決定。其說 可總括至「夢即佛法」，主要有兩個融合式的企圖：一是如何總 攝紛雜教判中的諸佛教？二是如何通過總攝，提示既深切又簡易 的修行法門？故既承自緣起性空的觀點，說夢無體，說善人所夢 皆善；同時也立足於緣起性空，否認夢現象的本質，而重在人的 存在狀態及其變化，如智者愚者之夢不同，吉人凶人所夢吉象凶 象意義不同，故必有修法以明「夢」之非實在性，並由此以統括 一切現象之質性，再推證構成夢之一切心理機轉之幻妄性，再由 此內證自心靈明。理論與修法看似參差，實則統會為圓融調協的 體系。

Like psychoanalysis, Buddhism is shot through with various interpretations of dreams. The Yogacara studies of the phenomenological Buddhism regard the dream as a type of conscious activity. Another interpretation is that the dream is independent of reality and can serve to be an equivalent of dharma, an interpretation illuminated in the well-known passage of the Diamond Sutra: "Only this can be the way of perception. All this fleeting world is a star at dawn, a bubble in a stream; a flash of lightning in a summer cloud, a flickering lamp, a phantom, and a dream." Thus the dream is one of the dharmas that enables the practitioners to attain to sunyata through a realization of the never-ending change in all realities. In addition to these examples, the practice of the "dreaming soul" can be seen in the Tibetan Buddhism. With its rich and long-established interpretative traditions in Buddhism, therefore, the dream calls for a deeper and broader exploration of its miscellaneous manifestations. In this regard the achievement of A Summary of Yunshanmengyu is worth noting, a section from Caoxiyidi written by the Chan savant Cheyongzhouli in the late Ming dynasty. Circling round the "dreaming enlightenment," this four-chapter section explicates the mystery of life and provides practitioners with a springboard to satori. To re-emphasize the role of dreams as a way of Buddhist practice, several karma stories are added at the end of this section.