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.