現存木陳道忞別集《北遊集》六卷，《西巖隱集》，《布水臺集》二十卷、三十二卷，《百城集》三十卷，分藏於中國大陸、臺灣和日本。清初《布水臺集》流傳較廣，錢謙益曾為作序，順治帝、黃宗羲曾經翻閱。現存別集的版本文獻價值較高：各集皆有不見於他載的篇目，其中個別十分罕見；《布水臺集》二十卷、三十二卷屬《徑山藏》之《又續藏》版本，且三十二卷本中科本與臺北本版刻不一，從中可窺《又續藏》較為複雜的版本情況；《百城集》作品的編年繫地為道忞行跡遊蹤的考訂提供了可靠的時間坐標，且是有關道忞康熙七年至十三年活動的唯一資料。流傳、現存道忞別集間的主要關係：康熙六年或稍後《禪餘集》《布水臺集》《雲僑集》《西巖隱集》《北遊集》《停梅集》等六集合編增刪成《布水臺集》三十二卷，此本經篇目增刪、文字修訂後於康熙十三年形成《百城集》。此一文本的增刪修訂，與道忞政治立場的轉變關係不大，一定程度上是道忞失去愛新覺羅．高塞的政治庇護、康熙初期「汰僧」不息的政治氛圍、「黃培詩案」的發生等因素綜合影響下的結果。綜合來看，木陳道忞別集對於明末清初佛門與政治之間的關係研究具有重要價值。

The existing collected works of Muchen Daomin 木陳道忞 (1596-1674) include Beiyou ji 北遊集 (Journey to the North, six juan), Xiyan yin ji 西巖隱集, Bushuitai ji 布水臺集 (twenty/thirty-two juan), and Baicheng ji 百城集 (thirty juan), which are separately held in Mainland China, Taiwan, and Japan. In the early Qing dynasty, Bushuitai ji with a preface penned by Qian Qianyi 錢謙益 (1582-1664) was widely circulated, to the extent that both the Shunzhi Emperor and Huang Zongxi 黃宗羲 (1610-1695) had read it. The document value of the different productions of the above collected works is also rather high as each tends to have its own unique contents, some of which are markedly rare. The twenty- and thirty-two-juan editions of Bushuitai ji, for example, have both been included in the “second supplement” 又續 to the Jingshan Canon 徑山藏, and the thirty-two-juan printings held by the University Chinese Academy of Sciences Library (Beijing) and the National Central Library (Taipei) differ, from which we can see the complex circumstances surrounding the printing of the “second supplement.” In addition, the chronicles and locations found within Baicheng ji, which is the only remaining information on the activities of Muchen Daomin from 1668 to 1674, provides a reliable time coordinate for an examination into his historical traces. Specifically, the relationship of Muchen Daomin’s collected works is that in 1667 or slightly thereafter, Chan yu ji 禪餘集, Bushuitai ji, Yunqiao ji 雲僑集, Xiyan yin ji, Beiyou ji, and Tingmei ji 停梅集 were compiled, with additions and deletions, into the thirty-two-juan edition of Bushuitai ji; and following further revisions, Bushuitai ji was then shaped into Baicheng ji in 1674. The emendations had little connection with shifts in the political stance of Muchen Daomin, instead being a result of certain events such as his loss of political asylum from Gose Aisin Gioro 愛新覺羅．高塞 (1637-1670), the political atmosphere surrounding the persecution of Buddhism in the early reign of the Kangxi Emperor (r. 1654-1722), and the “poetic inquisition of Huang Pei” 黃培詩案 in 1666. In a word, the collected works of Muchen Daomin thus have important value for the study of the relationship between Buddhism and politics in the late Ming and early Qing dynasties.