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四明尊者教行録 (No. 1937_ 宗曉編 ) in Vol. 46

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T1937_.46.0897a01: 況達磨西來。以楞伽四卷授可大師。且曰。籍
T1937_.46.0897a02: 教悟宗。仁者依此修行。自得度世。荊溪甞判
T1937_.46.0897a03: 楞伽。階天台別教。以經云一切衆生自心現
T1937_.46.0897a04: 流之義。大慧菩薩問。是頓是漸。佛答是漸。既
T1937_.46.0897a05: 言是漸。安得指爲頓耶。準此則法智所評信
T1937_.46.0897a06: 不誣矣。今謹録當時議書五番。非但令後昆
T1937_.46.0897a07: 睹指要新舊二文來力。抑亦不昧先時辨論
T1937_.46.0897a08: 之因起也
T1937_.46.0897a09: 熙寧三年中春。永嘉法明院傳教法孫繼忠
T1937_.46.0897a10:   草庵録紀天童四明往復書
T1937_.46.0897a11: 法智學行高妙。凡所著作。莫不立宗旨闢僻
T1937_.46.0897a12: 邪開奬人心到眞實地。指要鈔中。引圭峯後
T1937_.46.0897a13: 集。比決幽奧。而天童凝禪師者一見喜之。但
T1937_.46.0897a14: 謂。其所引少有參錯。欲法智改正之而已。書
T1937_.46.0897a15: 簡往返凡二十許。其末至有云千士諾諾不
T1937_.46.0897a16: 如一士諤諤。使大法流衍百世無瑕玭者也。
T1937_.46.0897a17: 余昔親見此帖。字劃如鍾繇。語如韓退之。眞
T1937_.46.0897a18: 可愛也。或謂。法智以此聊爲改正。又聞。指要
T1937_.46.0897a19: 既出。雪竇顯禪師特出山。羞齋爲慶。仍有茶
T1937_.46.0897a20: 牓。具美其事。余未甞見之。甞睹廣智初主南
T1937_.46.0897a21: 湖法席時。顯公雖已老。亦牓煎茶。但記其高
T1937_.46.0897a22: 頭大麻牋。其字小古。以此知。法智之時不虚
T1937_.46.0897a23: 也。在昔禪教一體氣味相尚。至有如此者
T1937_.46.0897a24:   宗曉纉録天童四明之書。秖得五番。準草菴。既曰凡
二十許。果堙沒不少。其顯禪師茶牓之類。並已無聞。
T1937_.46.0897a25: 凡閲此書者或有。
此幸見贈。以全之
T1937_.46.0897a26: 四明尊者教行録卷第四
T1937_.46.0897a27:
T1937_.46.0897a28:
T1937_.46.0897a29:
T1937_.46.0897b01:
T1937_.46.0897b02:
T1937_.46.0897b03: 四明尊者教行録卷第五
T1937_.46.0897b04:  四明石芝沙門宗曉編 
T1937_.46.0897b05:   眞宗皇帝諭旨留四明住世
T1937_.46.0897b06: 楊文公賀法智受命服啓
T1937_.46.0897b07: 法智大師謝楊文公啓
T1937_.46.0897b08: 楊文公請法智住世書
T1937_.46.0897b09: 法智復楊文公書
T1937_.46.0897b10: 楊文公謝法智答義書啓
T1937_.46.0897b11: 楊文公三問并法智答
T1937_.46.0897b12: 楊文公謝法智答問啓
T1937_.46.0897b13: 法智再書上楊文公
T1937_.46.0897b14: 楊文公再書請法智住世
T1937_.46.0897b15: 楊文公書上太守李夷庚同請住世
T1937_.46.0897b16: 楊文公上天竺懺主啓
T1937_.46.0897b17: 又致請法智住世内簡
T1937_.46.0897b18: 楊文公又書留法智住世
T1937_.46.0897b19: 法智再復文公啓
T1937_.46.0897b20: 法智謝李駙馬請住世書
T1937_.46.0897b21: 法智賀楊文公加翰林書
T1937_.46.0897b22: 楊文公謝法智賀書
T1937_.46.0897b23: 李駙馬薦法智師號賀啓
T1937_.46.0897b24: 法智謝李駙馬啓
T1937_.46.0897b25: 慧照法師跋前往復書
T1937_.46.0897b26: 草菴法師紀往復書中事
T1937_.46.0897b27: 昭講主上四明法師書
T1937_.46.0897b28: 謝聖果法師書聖果即天竺懺主
先所召院名也
T1937_.46.0897b29: 四明與矩法師十書叙
T1937_.46.0897c01: 付矩法師書凡十書
T1937_.46.0897c02: 付彬闍梨遺書
T1937_.46.0897c03: 上大雷菴長書凡二書
T1937_.46.0897c04: 天竺懺主上四明法師書凡二書并
草菴跋
T1937_.46.0897c05: 付神照法師書并月
堂跋
T1937_.46.0897c06: 付妙果法師書并月
堂跋
T1937_.46.0897c07: 付永安山主書凡三書并
四家跋文
T1937_.46.0897c08: 四明付門人琮法師帖
T1937_.46.0897c09:   眞宗皇帝諭旨留四明住世
T1937_.46.0897c10: 四明教主禮公。釋門之高者也。聚徒實繁。而
T1937_.46.0897c11: 專以淨土之法。普勸修治。天禧初結十僧。行
T1937_.46.0897c12: 懺法。三年期滿焚身。内翰楊大年。慕其爲人。
T1937_.46.0897c13: 以書請留住世曰。欽聞修千日之懺。焚四
T1937_.46.0897c14: 大之躯。結淨行之十僧。生樂邦之九品。竊甞
T1937_.46.0897c15: 具請。冀徇群情。乞住世以爲期。希傳持而興
T1937_.46.0897c16: 利。願垂許可。庶獲瞻風。禮終不允。大年又貽
T1937_.46.0897c17: 書天竺式師。託躬詣以留之。書曰。昨爲明州
T1937_.46.0897c18: 禮座主。宏發願心。精修懺法。期以三年。並趨
T1937_.46.0897c19: 火化。況此僧傳持大教爲世導師。得其久住。
T1937_.46.0897c20: 利益甚多。誠懷景重。竊欲勸留。罄叙克誠。遂
T1937_.46.0897c21: 形懇請。得其報音。確乎不拔。竊知懺主。與之
T1937_.46.0897c22: 同禀。並化東南。可渉淅江之巨浸。造鄞水之
T1937_.46.0897c23: 淨居。善説諫言。宜久住世。是年誕節。干丞
T1937_.46.0897c24: 相寇公。薦以紫服而寵之。至天禧末。有樞密
T1937_.46.0897c25: 使馬知節。請大年撰父神道碑。酬以潤筆。一
T1937_.46.0897c26: 切不受。止求奏薦。四明師一師號。知節因
T1937_.46.0897c27:
T1937_.46.0897c28: 眞宗曰。臣請楊億。爲先父撰神道碑。不受潤
T1937_.46.0897c29: 筆。況詞臣受所贈世之常規。乞降旨以受。上
T1937_.46.0898a01: 召大年問之。即奏以四明遺身事。上聞深
T1937_.46.0898a02: 嘉歎之。重諭大年曰。但傳朕意。請留住世。若
T1937_.46.0898a03: 師號朕當賜之。潤筆卿宜無讓。於是特賜法
T1937_.46.0898a04: 智大師。師由此住世。數年方入滅。余一日至
T1937_.46.0898a05: 南城。瞻禮師塔。疇昔所聞見。恐世絶聞。因假
T1937_.46.0898a06: 筆以識之。景祐丙子仲冬錢希白謹題
T1937_.46.0898a07:   楊文公賀法智受命服啓
T1937_.46.0898a08:   起復翰林學士光祿大夫行尚書工部
T1937_.46.0898a09: 侍郎知制誥禮儀院判祕閣二柱國楊
T1937_.46.0898a10: 億上
T1937_.46.0898a11: 億啓。夙陪清侶。因熟高名。聞傳教於赤城。久
T1937_.46.0898a12: 領徒於鄞水。達契經之旨。協彼重宣。精修懺
T1937_.46.0898a13: 之規。臻乎本淨。機縁胥應。眞俗焉依。頃更値
T1937_.46.0898a14: 於嚴凝。常奉陪於樞弼。輒求論薦。式冀褒揚。
T1937_.46.0898a15: 俄遇疾以歸田。殆解麾而趨闕。渉乎累歳。絶
T1937_.46.0898a16: 望報音。暖席未遑。飛郵遽至。前言克踐。私願
T1937_.46.0898a17: 允諧。事雖自於乞隣。道彌光於出世。所有大
T1937_.46.0898a18: 師賜衣。勅命已於本州遞角内附去。必垂領
T1937_.46.0898a19: 受。謹奉状。咨問兼伸陳賀。伏惟照察謹状」
T1937_.46.0898a20:   法智大師謝楊文公啓
T1937_.46.0898a21: 知禮伏念。身老林泉。任拘香火。仰明月而遐照
T1937_.46.0898a22: 我牖。望白雲而高遷帝郷。徒効葵傾。因慚匏
T1937_.46.0898a23: 繋。伏惟祕監果行。育徳自誠而明。爲諸夏之
T1937_.46.0898a24: 梓材。作九州之木鐸。潤色鴻業。揮彩筆於玉
T1937_.46.0898a25: 堂。康濟明時。成皇覺於仙室。斯焉駕道。式副
T1937_.46.0898a26: 具瞻。素仰膺門。長懸丘擣。而知禮也。灰心寄
T1937_.46.0898a27: 世。砥行先經。切柏代香。忝嗣天台之迺祖。刻
T1937_.46.0898a28: 蓮爲漏。濫承廬阜之遺風。豈期誤泛虚名。遐
T1937_.46.0898a29: 臻祕府。致諸命服。贈以善言。捧接宸章。感動
T1937_.46.0898b01: 肌骨。雖懷在笥。猶恐災身。追思梁氏之知然。
T1937_.46.0898b02: 方茲何逮。退省裴公之優密類此猶輕。繼都
T1937_.46.0898b03: 講於山陰。作主人於蓮社。顧微躯受賜。無足
T1937_.46.0898b04: 稱焉。諒大教益光。有自來矣。造蘭臺而投刺。
T1937_.46.0898b05: 莫遂衷腸。棲石室以觀心。永期外護。謹奉状
T1937_.46.0898b06: 申謝伏惟台悉
T1937_.46.0898b07:   楊文公請法智住世書
T1937_.46.0898b08: 億啓。近者竊審。大師期結社於十僧。約入懺
T1937_.46.0898b09: 之三載。然赴火光之正受。決取淨土於往生。
T1937_.46.0898b10: 身見頓空。願力彌壯。登蓮華之絶品。聞法樹
T1937_.46.0898b11: 之至音。茲事匪虚。先佛所證。然於俗念。切貯
T1937_.46.0898b12: 願心。誠以大師。洞三觀之指歸。爲四衆之欽
T1937_.46.0898b13: 仰。續台巖之慧命。啓越絶之度門。十善誘人。
T1937_.46.0898b14: 競敦於白業。一音扶教。廣演於金言。慈蔭普
T1937_.46.0898b15: 均。道風允穆。惟極樂之界。蓋覺皇之示權。而
T1937_.46.0898b16: 大患之躯。非智人之所樂。儻存忻厭。即起愛
T1937_.46.0898b17: 憎。既萌取捨之心。乃至能所之見。諒惟通悟。
T1937_.46.0898b18: 夙究眞常。蓋俯就於初機冀策發於淨行。伏
T1937_.46.0898b19: 望因承恩詔彌廣福田。増延住壽之期。恢闡
T1937_.46.0898b20: 化縁之盛。仍冀懺期之告畢。略迃法歩。以相
T1937_.46.0898b21: 從。庶効純陀。恭羞末後之供。願同慶喜。頓釋
T1937_.46.0898b22: 離塵之心。幸軫瞀蒙。未趨寂滅。切希垂聽。顒
T1937_.46.0898b23: 俟報音。謹奉咨問
T1937_.46.0898b24:   法智復楊文公書
T1937_.46.0898b25: 知禮謹於講懺之隙。依本宗教觀。寫書奉答祕
T1937_.46.0898b26: 監大檀越。知禮伏奉載垂眞翰曲賜重言。俾
T1937_.46.0898b27: 知禮畢此懺期。更留講訓。仰承尊旨。合改先
T1937_.46.0898b28: 心。但以專誠久趣此門。鄙志莫能易轍。況良
T1937_.46.0898b29: 時難遇。勝事易差。故欲且副夙心。不果恭遵
T1937_.46.0898c01: 嚴命。所言知禮洞三觀之指歸者。稱之太過也。
T1937_.46.0898c02: 又云極樂本由示權。修道須忘忻厭者。誠哉
T1937_.46.0898c03: 是言也。而知禮今忻淨土。特厭患身。亦有其
T1937_.46.0898c04: 由。輒伸於後。若其一心三觀。雖非洞達。敢不
T1937_.46.0898c05: 依凭知禮四十餘年。尋其筌罤。學其去就。神
T1937_.46.0898c06: 根既鈍。證入無由而於戸牖關防。行用時節。
T1937_.46.0898c07: 多所游歴。亦略諳知。今者蒙索報音。故難杜
T1937_.46.0898c08: 口。粗陳梗概。希賜否臧。三觀者。一念即空即
T1937_.46.0898c09: 假即中也。恢揚肇自於如來。妙悟近推於智
T1937_.46.0898c10: 者。全由性發。實匪修成。故於一心。宛有三
T1937_.46.0898c11: 用。所謂空者。一切皆空。即三觀悉彰破相之
T1937_.46.0898c12: 用也。假者一切皆假即。三觀悉明立法之功
T1937_.46.0898c13:  中者一切皆中。即三觀悉是絶待之體也。
T1937_.46.0898c14: 是則終日破相。而諸法皆成。終日立法。而纖
T1937_.46.0898c15: 塵必盡。終日絶待。而二諦熾然。故般若談空。
T1937_.46.0898c16: 八十法門得顯。維摩立法。三界見愛皆忘。法
T1937_.46.0898c17: 華一乘。世間之相常住。皆由三觀相即。致令
T1937_.46.0898c18: 諸法無遺。故三即非三。一即非一。非次第而
T1937_.46.0898c19: 入。非並別而觀。不可以有無求。不可以中邊
T1937_.46.0898c20: 取。故云不並不別非縱非横。蓋三一圓融。修
T1937_.46.0898c21: 性冥泯。豈識心之所測。何言説之能詮。故強
T1937_.46.0898c22: 示云。不可思議之妙觀也。説即非説。無説而
T1937_.46.0898c23: 説。能知此已。對一切境。以此觀照了之。立一
T1937_.46.0898c24: 切行。以此觀導達之。辦一切事。以此觀成
T1937_.46.0898c25: 就之。設一切教。以此觀敷暢之。修此觀者。能
T1937_.46.0898c26: 所必忘。取捨斯泯。故眞如無念。向則心絶。
T1937_.46.0898c27: 終日説示。不異無言。捨此則必同衆魔。離此
T1937_.46.0898c28: 則未超諸外。故龍樹云。除諸法實相。餘皆魔
T1937_.46.0898c29: 事。迦葉云。未聞大涅槃。前皆是邪見。大矣
T1937_.46.0899a01: 哉。一心三觀之妙宗也。故知禮所求。安養而
T1937_.46.0899a02: 生。所欲燃燼而死。憑此三觀。遣彼百非也。言
T1937_.46.0899a03: 極樂之界蓋覺皇示權者。經論既以淨土之
T1937_.46.0899a04: 教。爲勝方便。驗知。是如來善巧權用也。但權
T1937_.46.0899a05: 名不局。實理亦通。是要甄分方知去取。體外
T1937_.46.0899a06: 之權須破。體内方便須修。離事之理則麁。即
T1937_.46.0899a07: 權之實方妙。故小乘無他佛之説。大教有刹
T1937_.46.0899a08: 海之談。蓋心性遍周法界無外。理極故令事
T1937_.46.0899a09: 廣。華大故省池深。刹如帝珠。出現重重無
T1937_.46.0899a10: 盡。方顯寂光之理。身類天饌。感報彼彼不同。
T1937_.46.0899a11: 乃表遮那之性。豈應極樂不預唯心。故如來
T1937_.46.0899a12: 藏中。涅槃具足。隨縁發現。應量而知。既能彰
T1937_.46.0899a13: 地獄天宮。豈不造穢邦淨國。本性雖具。由心
T1937_.46.0899a14: 發明。彌陀以無縁之慈。取極樂之土。釋迦以
T1937_.46.0899a15: 樂説之辯。示往生之門。斯皆善巧之權方。攝
T1937_.46.0899a16: 彼沈淪之品彙。令懼退轉者不退。使不善觀
T1937_.46.0899a17: 者能觀淨土。權相蓋多。今且略論此二。故起
T1937_.46.0899a18: 信論云。初學大乘正信。以在此土。不常値佛。
T1937_.46.0899a19: 懼謂信心意欲退者。當知。如來有勝方便。攝
T1937_.46.0899a20: 護信心。但當專念極樂世界阿彌陀佛眞如
T1937_.46.0899a21: 法身。畢竟得生住正定。故專念眞如法身者。
T1937_.46.0899a22: 豈異大乘正信。以依彼佛爲境。故能牽生淨
T1937_.46.0899a23: 方。斯是如來權巧也。又觀無量壽佛經云。凡
T1937_.46.0899a24: 夫心想羸劣。未得天眼。不能遠觀。諸佛如來。
T1937_.46.0899a25: 有異方便。令其得見。此蓋釋迦神力。彌陀願
T1937_.46.0899a26: 心。若有諦觀。必能睹見。斯亦覺皇。異妙方便
T1937_.46.0899a27: 也。此之權巧方便。既約圓論。即與法華微妙
T1937_.46.0899a28: 方便。無二無別故。諸天及人。聲聞縁覺。事度
T1937_.46.0899a29: 菩薩。漸修大士。充滿世間。數等河沙。盡思度
T1937_.46.0899b01: 量。不能知覺。唯佛與佛。乃能究盡。圓信圓
T1937_.46.0899b02: 解。方能造修。知禮雖是鈍根。濫沾圓教。不離
T1937_.46.0899b03: 當念。願達彼方。庶即下凡。便階不退。復聞。
T1937_.46.0899b04: 大通佛世。結縁之徒。已經塵點劫來。尚住聲
T1937_.46.0899b05: 聞之地。皆由退大。故渉長時。身子六心。退落
T1937_.46.0899b06: 五道。況悠悠學佛者乎。蓋由此土多値退縁。
T1937_.46.0899b07: 故云。魚子・菴羅・華・菩薩初發心。三事因中。
T1937_.46.0899b08: 多及其結果少。若求生安養。即於博地。能藉
T1937_.46.0899b09: 勝縁。纔獲往生。永無退轉。聞茲利益。得不忻
T1937_.46.0899b10: 求。乃用一心三觀。爲舟航。復以六時五悔。
T1937_.46.0899b11: 爲櫓棹。求往唯心之淨土。願見本性之彌陀。
T1937_.46.0899b12: 然後運同體之大悲。度法界之含識。順佛權
T1937_.46.0899b13: 巧。求生樂邦。其意略爾。所言儻存忻厭。即
T1937_.46.0899b14: 起愛憎。既萠取捨之心。乃生能所之見者。起
T1937_.46.0899b15: 過之相。誠如所言。立徳之縁。今當略説。蓋以
T1937_.46.0899b16: 忻厭取捨善。能起過成功。故馬鳴立。爲始覺
T1937_.46.0899b17: 之基。智者稱爲淨土之漸。維摩以見愛爲
T1937_.46.0899b18: 侍者。文殊以貪恚爲功能。斯皆用之在人。乘
T1937_.46.0899b19: 之有法。且衆生曠劫。住此娑婆。貪於麁弊色
T1937_.46.0899b20: 聲。著於下劣依正。既無厭離之念。但増繋縛
T1937_.46.0899b21: 之縁。縱有熏修。鮮有克遂。以此土法多障。致
T1937_.46.0899b22: 道行難成。故涅槃經云。得人身者。如爪上土。
T1937_.46.0899b23: 失人身者。如大地土。是故諸佛。慜此衆生。以
T1937_.46.0899b24: 願行功。取清淨土。令起忻慕。作受生因。以苦
T1937_.46.0899b25: 切言。説垢穢相。令其厭惡。成出離心。若非此
T1937_.46.0899b26: 心。不成始行。故非厭離。捨此無由。不起忻
T1937_.46.0899b27: 求。生彼無分。蓋受生之法。以愛爲縁。始自初
T1937_.46.0899b28: 心。終至等覺。變易未盡。忻厭叵忘。況始行
T1937_.46.0899b29: 耶。今求淨土。不求身受諸樂心染妙塵。蓋
T1937_.46.0899c01: 欲託彼淨縁速増勝道。以彼壽命無盡依報
T1937_.46.0899c02: 自然。無有女人及以根闕。雖聖凡共處。而無
T1937_.46.0899c03: 惡道之名。雖聲聞無邊。且離執眞之見。彌陀
T1937_.46.0899c04: 爲良導。觀音爲勝友。一生補處甚多。十地聖
T1937_.46.0899c05: 人無數。風吟寶葉。波動金渠。皆出妙音。盡
T1937_.46.0899c06: 詮至理。既無違順。永息貪嗔。凡有見聞。悉
T1937_.46.0899c07: 資寂照。皆住正定。功在於斯。今之衆園。尚須
T1937_.46.0899c08: 求預。彼之寶刹。寧不願生。但知淨土唯心穢
T1937_.46.0899c09: 邦即性。即厭無厭即忻無忻。是則正助合修。
T1937_.46.0899c10: 解行兼運順佛正教。非己曲情。況觀經説上
T1937_.46.0899c11: 品生。因須大乘妙解。加修六度。兼勸衆生。故
T1937_.46.0899c12: 知禮今以三觀攻心。五悔助道。又恐淨因未
T1937_.46.0899c13: 備。故以畢命。自要庶。憑最後之強縁。以作往
T1937_.46.0899c14: 生之定業。而又若不燒身臂指。非出家菩薩。
T1937_.46.0899c15: 梵網之誡明。然捨身命財。是眞法供養法華
T1937_.46.0899c16: 之文煥矣。楞嚴然香一炷。宿債倶酬。輪王剜
T1937_.46.0899c17: 身千燈。妙果斯克。故知。初心後位。上聖下
T1937_.46.0899c18: 凡。皆可進修並彰至教。但行正解。自免邪修。
T1937_.46.0899c19: 以知性火眞空。豈有能燒之相。所燒自亡也。
T1937_.46.0899c20: 又知佛體圓妙。豈存所供之人。則能供亦寂
T1937_.46.0899c21: 矣。兩重能所既泯。一切功徳斯成。是名苦
T1937_.46.0899c22: 行法門。所謂火光正受。四土淨境頓現。此
T1937_.46.0899c23: 心諸佛道場。咸彰此處。但隨所願。必遂往生。
T1937_.46.0899c24: 故智者云。臨終在定之心。即是淨土。動念即
T1937_.46.0899c25: 是往生淨土時。如此捨穢身。則盡垢穢之際。
T1937_.46.0899c26: 何理不彰。如此取淨土。則極清淨之源。何惑
T1937_.46.0899c27: 不遣。是以韋提忻清淨業報之處。即證無生。
T1937_.46.0899c28: 薩埵捨癰疽瘭疾之身。云求常樂。此之取
T1937_.46.0899c29: 捨。與不取捨。體無二種。用亦同時。得名三
T1937_.46.0900a01: 種法門。謂取法門。捨法門。不取不捨法門。亦
T1937_.46.0900a02: 是三毒法門。具一切法。故無行經云。貪欲即
T1937_.46.0900a03: 是道。恚癡亦復然。如是三法中。具一切功徳。
T1937_.46.0900a04: 文殊云。我是貪欲尸利。我是嗔恚尸利。我是
T1937_.46.0900a05: 愚癡尸利。深得此意。即一心三觀。導一切行。
T1937_.46.0900a06: 辦一切事也。以一切法空故。捨穢必盡。一
T1937_.46.0900a07: 切法假故。取淨無遺。一切法中故。無取無捨。
T1937_.46.0900a08: 此之三法。一切如來同證。一切菩薩共修。故
T1937_.46.0900a09: 知禮今捨穢身。欣求淨土。輒敢仰効也。然則
T1937_.46.0900a10: 修心萬行。入道多門。隨樂隨宜。隨修隨悟。敢
T1937_.46.0900a11: 將測管。局彼太虚。但以知禮爰自少年。便敦
T1937_.46.0900a12: 此志。今已衰朽。多歴事縁。此心常自現前。對
T1937_.46.0900a13: 境彌加増進。信由宿願敢不恭酬。年來建立
T1937_.46.0900a14: 道場。衆信共營供具。三載資縁粗備。數僧行
T1937_.46.0900a15: 願。偶同此者。遭逢祕監。知乎姓名。察其始
T1937_.46.0900a16: 末。敢請俯爲檀越。運以力輪。使片善之有成。
T1937_.46.0900a17: 俾淨願之克遂。然後芘我宗教。廣見流行。令
T1937_.46.0900a18: 未聞者聞。使未悟者悟。更冀佐治功成之後。
T1937_.46.0900a19: 期頤報滿之時。隨願求生極樂世界。冀得同
T1937_.46.0900a20: 會一處。同叙宿因。同化含生。同登大覺知禮
T1937_.46.0900a21: 素無文學。元是野僧。發語麁浮。顯理疎脱。蓋
T1937_.46.0900a22: 奉讀前書云。精修懺之規。臻乎本淨。次書云。
T1937_.46.0900a23: 淨土匪虚。先佛所證。仰惟。祕監深洞苦行。可
T1937_.46.0900a24: 以窮源。復知淨邦由來即理。蓋欲知禮廣援
T1937_.46.0900a25: 乘教。傍示未聞。是敢輒附本宗。少述愚見。有
T1937_.46.0900a26: 黷台聽。不任悚惶。不宣
T1937_.46.0900a27:   楊文公謝法智答義書啓
T1937_.46.0900a28: 啓。近於公郵。獲披芳翰。承法裕以増勝。享
T1937_.46.0900a29: 淨樂以無涯。景仰尤深。感叙奚罄。屬拘公局。
T1937_.46.0900b01: 夐阻句筵馳系于茲。敷宣寧既謹修状謝
T1937_.46.0900b02:   楊文公三問并法智答
T1937_.46.0900b03: 啓。遠寄示長書爲答。重復窺翫。但欽淵奧。
T1937_.46.0900b04: 俗學膚淺。何以奉酬。輒縁來意。虔致三問。具
T1937_.46.0900b05: 于別帋。請賜見答。儻契卑心。別具咨報。然希
T1937_.46.0900b06: 取證於泥曰。亦冀專修於末供也。
T1937_.46.0900b07: 承師有言。西方淨土。風吟寶葉。波動金渠。此
T1937_.46.0900b08: 是何人境界
T1937_.46.0900b09: 答曰。即此見聞。更無道理。既彰教義。寧免指
T1937_.46.0900b10: 陳。夫淨土依正。倶宣妙法。聞者合了。根塵絶
T1937_.46.0900b11: 跡。物我一如。豈執有人對他境界。此間圓頓
T1937_.46.0900b12: 行者。以根對塵。起識之時即了。以法界對法
T1937_.46.0900b13: 界。起法界。實非心外之境境外之心。則心自
T1937_.46.0900b14: 知心。境自見境。境豈見境。心豈知心。知見既
T1937_.46.0900b15: 忘。言詮亦絶。故強名云不思議境觀也。凡位
T1937_.46.0900b16: 修之尚爾。聖位證之奚言。又若強論所離之
T1937_.46.0900b17: 境差別相者。麁中之麁。凡夫境界。細中之細。
T1937_.46.0900b18: 是佛境界。斯蓋教道分別也。若今圓論。不離
T1937_.46.0900b19: 而離。初心能離佛之所離。以一心三觀即佛
T1937_.46.0900b20: 智。故前書云。對一切境。以此觀照了之。斯之
T1937_.46.0900b21: 謂矣
T1937_.46.0900b22: 承師有言。燒身臂指。乃是出家菩薩。捨身命
T1937_.46.0900b23: 財。方名眞法供養。此語出梵網法華二經。然
T1937_.46.0900b24: 並是魔王所説。且非正教
T1937_.46.0900b25: 答曰。佛之與魔相去幾何。邪之與正有何欠
T1937_.46.0900b26: 剩。良由本理具魔佛性。不二而一。二而不二。
T1937_.46.0900b27: 隨縁發現。成佛成魔。性既本融修。豈能異。故
T1937_.46.0900b28: 圓實教。稱性而談。魔界如。佛界如。一如。無
T1937_.46.0900b29: 二如。故得云魔外無佛佛外無魔。亦是一魔。
T1937_.46.0900c01: 一切魔。一佛。一切佛。倶稱法界。皆一體遍
T1937_.46.0900c02: 周。故悉得稱王。皆諸法朝會故。若於魔佛。起
T1937_.46.0900c03: 勝劣心。自是邪思。殊非正觀。然魔法本妙。如
T1937_.46.0900c04: 富豪家滿中七寶。而凡夫生盲。轉動罣礙。
T1937_.46.0900c05: 爲寶所傷。二乘熱病。見是鬼虎龍蛇。怖故逃
T1937_.46.0900c06: 避。漸修菩薩。猶如夜視。見不了了。唯圓頓行
T1937_.46.0900c07: 者。從初決定。見是七寶。而自在用。唯佛無礙
T1937_.46.0900c08: 故。魔是法界魔。是法王博地。唯理性。是初學
T1937_.46.0900c09: 但名字。是五品位觀行。是十信位相似。是法
T1937_.46.0900c10: 身菩薩分證。是唯妙覺如來究竟。是以此位
T1937_.46.0900c11: 方窮魔法事理邊底。具足能於魔界。統攝自
T1937_.46.0900c12: 在。即魔王義成就也。應知。波旬稱魔王者。有
T1937_.46.0900c13: 名無實。以乖統攝自在之能。故涅槃云。世諦
T1937_.46.0900c14: 但有名無實義。第一義諦。有名有實義。若然
T1937_.46.0900c15: 者。梵網法華眞實魔王所説。更何所疑。以魔
T1937_.46.0900c16: 王與覺者一體異名。如帝釋一身既具千徳。
T1937_.46.0900c17: 遂有千名。豈因陀羅説異憍尸迦説耶。今
T1937_.46.0900c18: 云魔王説者。非獨不異佛説。而能深顯圓宗。
T1937_.46.0900c19: 何者。以圓不自圓。乃偏邪諸法。一一皆圓也。
T1937_.46.0900c20: 法華決了聲聞之法。是諸經之王。豈不決
T1937_.46.0900c21: 了魔外爲王耶。但魔外易開。諸大乘已説聲
T1937_.46.0900c22: 聞難開。故法華隨難別指耳。如華嚴勝熱
T1937_.46.0900c23: 婆羅門投火化人。則全用外道之行。和須蜜
T1937_.46.0900c24: 多女。染欲攝生。則全用魔羅之法。若非深住
T1937_.46.0900c25: 魔外法界。安能令無量人得證三昧。乃是行
T1937_.46.0900c26: 於非道。通達佛道也。況今燒身臂指。正助合
T1937_.46.0900c27: 行。捨身命財。財法兼濟。則一切法趣苦行。爲
T1937_.46.0900c28: 法界故。教主既與魔佛。體一法門。則邪正本
T1937_.46.0900c29: 融。乃名具足尸羅。所謂體内方便。魔説之意。
T1937_.46.0901a01: 豈不然乎。如是聞魔不驚。於佛離著。乃是粗
T1937_.46.0901a02: 研三觀之功也。前書云。立一切行以此觀。導
T1937_.46.0901a03: 達之其有由矣
T1937_.46.0901a04: 承師有言。火光正受。是苦行法門。當劫火洞
T1937_.46.0901a05: 然大千倶壞之時。則何人受於極樂
T1937_.46.0901a06: 答曰。然身之際。豈定有人受於極樂。劫燒之
T1937_.46.0901a07: 時。豈定無人受於極樂。故淨名經説。雖善惡
T1937_.46.0901a08: 之業不失。而作受之者本無。法華云。劫火所
T1937_.46.0901a09: 燒時。我此土安穩。天人常充滿。莊嚴所游樂。
T1937_.46.0901a10: 以苦行人即本來人故。離有無相。本來人即
T1937_.46.0901a11: 苦行人故。非生滅法。全修在性。全性成修。此
T1937_.46.0901a12: 時彼時。無増無減。實不可思議也。此之正受。
T1937_.46.0901a13: 體是無上人法。貫徹三際。綿亘十方。成住壞
T1937_.46.0901a14: 空。不能變其質。水火風災。未始離其用。以全
T1937_.46.0901a15: 金作器離水無波故。豈唯一理該通。抑亦當
T1937_.46.0901a16: 念總攝。故十方刹海。九世往來。同趣一心。名
T1937_.46.0901a17: 妙三昧。而以苦行爲主者。原治事惡。助開理
T1937_.46.0901a18: 修。以爲最後用心。庶作増上淨業。既正助合
T1937_.46.0901a19: 運。乃修性一如。不離此心。而至極樂。前書云。
T1937_.46.0901a20: 辦一切事。以此觀成就之。其在此矣
T1937_.46.0901a21:   楊文公謝法智答三問答
T1937_.46.0901a22: 啓。近致問端。遠承答誨。恭聞了義。尤滌蒙
T1937_.46.0901a23: 襟。蓋龍象之極。談續雲雷之雄韻。依而領解。
T1937_.46.0901a24: 奉以遵行。足照了於色空。乃混同於心境。往
T1937_.46.0901a25: 生隨願。福智並嚴。受頂記。以何&T049271;。得法乳之
T1937_.46.0901a26: 正味。然而陋聞所及。結舌匪容。有疑須爭。罔
T1937_.46.0901a27: 關於人我。覿面相示。期達於本源。若乃谷響
T1937_.46.0901a28: 隨聲動。彰於答應。鏡火立照隨。顯於形規。如
T1937_.46.0901a29: 理而言。表樞機之迅發。依經以解。味糟粕以
T1937_.46.0901b01: 沈研。其如離句絶非。終焉杳邈。喪詞忘慮。曷
T1937_.46.0901b02: 取攀縁。惟少室之宗風。本靈山之笑視。瞥然
T1937_.46.0901b03: 起念。已蹉西天之程。兀爾忘情。正坐山鬼之
T1937_.46.0901b04: 窟。有修有證。慮剜肉以成瘡。以心傳心。乃標
T1937_.46.0901b05: 指而爲月。自他路絶。生佛道齊。縱直下以承
T1937_.46.0901b06: 當。已未來而喪失。故黄蘖痛杖於臨際。至再
T1937_.46.0901b07: 三而自知。船子揮檝於夾山。一刹那而頓悟。
T1937_.46.0901b08: 儻全無扣激。遂泯於宗風。然少室機鋒。爲求
T1937_.46.0901b09: 於道契。恭承旨喩。但積欽隆。諒惟領衆之餘。
T1937_.46.0901b10: 允獲深禪之樂。未期瞻拜。但積傾依。謹奉状
T1937_.46.0901b11: 起居謝
T1937_.46.0901b12:   法智再書上楊文公
T1937_.46.0901b13: 知禮謹焚香滌研寫書。貢于祕監大檀越。知禮
T1937_.46.0901b14: 伏念。僻居海角。杳隔朝端。毎思摩詰之威儀。
T1937_.46.0901b15: 屡破禪那之方便。恭惟。祕監大檀越。早親先
T1937_.46.0901b16: 佛。深證無生。以本願而熏心。作大臣而護法。
T1937_.46.0901b17: 故得儒釋雙洞解行兩臻。於習禪闡教之流。
T1937_.46.0901b18: 起密友至親之想。爲法之切。究理之精。當代
T1937_.46.0901b19: 之間。一人而已。而知禮智非深證。行未超常。
T1937_.46.0901b20: 偶以友僧。達于非善。便賜優隆之遇。特加振
T1937_.46.0901b21: 發之恩。薦以命衣。旌乎講業。雖匪本心之所
T1937_.46.0901b22: 欲。乃於大教而有光。仍自妙證之心。特設難
T1937_.46.0901b23: 思之問。深以發明奧旨。遍令悟解圓宗。既受
T1937_.46.0901b24: 撃揚。敢無酬對。實謂。將金易糗。殊非如響。
T1937_.46.0901b25: 答聲。豈期。辱示長牋。遠慰山抱。旨辭稠疊。
T1937_.46.0901b26: 粉飾過逾。見深明少室之眞風。仰高體靈山
T1937_.46.0901b27: 之密旨。是茲超悟。誠謂絶倫。又軫深仁重垂。
T1937_.46.0901b28: 敦勸俾滿三年之懺。且留四大之身。在檀越
T1937_.46.0901b29: 之愛念。謂必有益。如鄙僧之揆度。知去乃成。
T1937_.46.0901c01: 良由以教照心歴縁驗行。雖修三觀。未破四
T1937_.46.0901c02: 魔。雖運慈悲。潜生愛見。無船救溺。帶病稱醫。
T1937_.46.0901c03: 既無濟度之功。寧有療治之益。欲圖眞化。須
T1937_.46.0901c04: 云淨方。故依大乘。專修妙懺。託道場之淨境。
T1937_.46.0901c05: 革世務之雜縁。五悔洗心。一講熏種。助發無
T1937_.46.0901c06: 生之觀。期明具徳之心。又乘報識之未衰。必
T1937_.46.0901c07: 於慧命之可策恭酬宿願。決取往生。蓋思現
T1937_.46.0901c08: 報之強牽。復慮宿殃而熟奪。乃憑苦行。庶作
T1937_.46.0901c09: 良縁。用薄解之功。導臨終之念。不滅而滅。等
T1937_.46.0901c10: 後際以捐躯。不生而生。徹本源而取土。四十
T1937_.46.0901c11: 年而標意。期此克酬。百千劫之受身。諒皆虚
T1937_.46.0901c12: 擲。冀滿匹夫之願。難遵大士之言。此生覿面
T1937_.46.0901c13: 雖乖。彼土承顏。必遂專希外護之力。用副本
T1937_.46.0901c14: 心之期。仍念。所業教乘。仰託台恩庇蔭。使乘
T1937_.46.0901c15: 乘不斷。令處處皆聞。惟此是繄。仰期見允。
T1937_.46.0901c16: 知禮書不成字語。不成文。冀表寸誠。匪容假
T1937_.46.0901c17: 手。以此叙感。千萬之一二也。伏惟。台慈略賜
T1937_.46.0901c18: 念察。不宣
T1937_.46.0901c19:   楊文公再書請法智住世
T1937_.46.0901c20: 再咨。頃露虔誠。願延住壽。枉柔音之垂
T1937_.46.0901c21: 報。仰確志之惟堅。柰以。台教之復。興聿自海
T1937_.46.0901c22:  而始唱。頼香象之所負。同優曇之一開。儻
T1937_.46.0901c23: 取證於樂邦。孰能扶於法運。迦文念過去之
T1937_.46.0901c24: 説。罔趣泥洹。生公待未至之經。久停枯聚。備
T1937_.46.0901c25: 存昔制。希察遐衷。幸甚幸甚
T1937_.46.0901c26:   楊文公書上太守李夷庚同請住世
T1937_.46.0901c27: 啓。違闊已來。傾凝何極。輒有聞白。不避涜
T1937_.46.0901c28: 煩。頃者貴郡天台教主。禮大師。精修懺儀前
T1937_.46.0901c29: 約歳紀。將趨火化以泯身。縁素聞其風。輒
T1937_.46.0902a01: 伸首勸。以其通赤城之祕典。啓淛水之度門。
T1937_.46.0902a02: 逈傳止觀之妙機。允續能仁之慧命。實經論
T1937_.46.0902a03: 之龍虎。作黒暗之明燈。儻住世之久如。固利
T1937_.46.0902a04: 生之&MT05727;廣。函封沓委。志願確堅。率和四衆之
T1937_.46.0902a05: 情。叩端不已。度越重江之阻。馳訊繼臻。得其
T1937_.46.0902a06: 來音。頗似相許。尚慮持於宿誓。或匪顧於幻
T1937_.46.0902a07: 躯。望敦外護之心。共延住壽之數。叶宣大教。
T1937_.46.0902a08: 克樹勝因。遐祝在茲。繁述爲此。凛冬冠序。精
T1937_.46.0902a09: 攝是宜
T1937_.46.0902a10:   楊文公上天竺懺主啓
T1937_.46.0902a11: 啓。逖仰孤風。宏敷至教。續台巖之慧命。
T1937_.46.0902a12: 逗淛水之上機。縈以塵煩。間于道里。阻親軟
T1937_.46.0902a13: 語。莫叩靈筌。清侶遐臻。圓封辱貺。同寄書於
T1937_.46.0902a14: 漢上。智辯難酬。陪結友於香山。願心猶欝。
T1937_.46.0902a15: 欽承道眷。内積靦顏。暄序甫臨。履用増勝。
T1937_.46.0902a16: 不宣
T1937_.46.0902a17:   又致請法智住世内簡
T1937_.46.0902a18: 昨因聞。明州延慶寺禮座主。結僧入懺。期以
T1937_.46.0902a19: 三載。並趨火化。況此僧傳持大教。徒衆攸歸。
T1937_.46.0902a20: 爲世導師。開人眼目。得其久住。利益甚多。遂
T1937_.46.0902a21: 曾發書伸勸。他有答簡。備述確乎之志也。今
T1937_.46.0902a22: 已召得他請益弟子智環來。此即總印大師。澄
T1937_.46.0902a23: 公之上足也。現欲專裁尺牘同其春水。請環
T1937_.46.0902a24: 師再伸勸請。切知。吾師與之同禀。並化東南。
T1937_.46.0902a25: 須仗法友之誠言。苦留大士而住世。相次別
T1937_.46.0902a26: 期奉簡。先此導懷
T1937_.46.0902a27:   楊文公又書留法智住世
T1937_.46.0902a28: 啓。近專馳寓諒已通。聞屬在疚之方。初固
T1937_.46.0902a29: 叙懷。而未悉。蓋以夙伸勸請。冀永住期。僉同
T1937_.46.0902b01: 緇白之誠。密契龍天之願。允蒙金諾。遐慰蓬
T1937_.46.0902b02: 心。惟台嶺之祕詮。免虞線絶。而靈山之慧命。
T1937_.46.0902b03: 克廣燈傳。社侶相歡。空居迭報。尚慮。大師未
T1937_.46.0902b04: 忘夙念。猶執誓言。外雖徇於&T058716;辭。中尚存於
T1937_.46.0902b05: 確志。況義天初顯。化土叢依。祈壽劫之増延。
T1937_.46.0902b06: 誘根機而&MT05727;熟。利他斯博。報佛爲深。虔露
T1937_.46.0902b07: 寸衷。幸副群仰。謹修状起居。咨問伏惟。照
T1937_.46.0902b08: 察謹状
T1937_.46.0902b09:   法智再啓復文公
T1937_.46.0902b10: 知禮伏念。雲在帝郷。豹棲山霧。雖體疎影吊。
T1937_.46.0902b11: 語默相懸。而道接魂交。朝夕自邇。豈謂蕙心
T1937_.46.0902b12: 見齒。琬檢繼臻。危坐整容。發函伸紙。粲星雲
T1937_.46.0902b13: 之古字。儔彼偃波。鋪綃縠之高文。篾夫雕玉。
T1937_.46.0902b14: 尤味雅旨。尚慮渝盟。切縁知禮學昧通情。辯
T1937_.46.0902b15: 疎精難。廓無極之野。貴乃游觀。坥空洞之郷。
T1937_.46.0902b16: 聊茲偃仰。指華池而欲騖。誓薪榻以云。終免
T1937_.46.0902b17: 留曾布於篤誠。循省己移於壯志。既承愛物
T1937_.46.0902b18: 之道。奚爽可復之言。良由祕監侍郎。藻繪
T1937_.46.0902b19: 教門。丹青慈室。唯恐休明之代。篾聞圓頓
T1937_.46.0902b20: 之宗。示軒冕之身。上毘仁主。以寂照之道。克
T1937_.46.0902b21: 輔空王。欲進後賢。特垂洪範。但認流思斯博。
T1937_.46.0902b22: 豈同書帶而休顧泉客之泣珠。未足爲贈想。
T1937_.46.0902b23: 衞人之報玉。止解典言。承緝傳通。庶酬㢡勸。
T1937_.46.0902b24: 知禮上戴尊慈。山情不任
T1937_.46.0902b25:   法智謝李駙馬請住世書駙馬書
舊失傳
T1937_.46.0902b26: 知禮伏念。夙求藏密。因省庸才。漱石枕流。靡
T1937_.46.0902b27: 沽於榮利。收視反聽。唯翫於希夷。擬捐如幻
T1937_.46.0902b28: 之躯。庶策無生之慧。豈謂。逈關雅素。遐示音
T1937_.46.0902b29: 徽。曲彰激勸之辭。俾退眞歸之限。金簡玉字。
T1937_.46.0902c01: 如降丹室之中。瑤蕊&MT01805;枝。永輝蓬廬之内。千
T1937_.46.0902c02: 鈞未重。三觀何厭。迴慮孱微。敢言勝克然以
T1937_.46.0902c03: 駙馬都尉。國紀人望。神清鑑明。品格懸殊。社
T1937_.46.0902c04: 顥纔堪於亞相。聲光奮發。傳宣未可以偕行。
T1937_.46.0902c05: 良由尊道貴人。流謙崇讓。既頗形於厚勸。詎
T1937_.46.0902c06: 奚諾以賜言。是敢竭朽竭愚。且講且説。庶憑
T1937_.46.0902c07: 浩益。仰謝洪恩
T1937_.46.0902c08:   法智賀楊文公加翰林書
T1937_.46.0902c09: 知禮伏審。榮奉金泥。首司玉署。歡抃之極。啓
T1937_.46.0902c10: 處無從。伏惟。慶尉恭以。翰長侍郎。積行累
T1937_.46.0902c11: 仁。博我多識。有佐時之道。無媚世之容。運籌
T1937_.46.0902c12: 堪亞於子房。遺直未饒於叔向。加以矯志崇
T1937_.46.0902c13: 邈。頤情典墳。收百代之闕文。選義按部。採千
T1937_.46.0902c14: 載之遺韻。考辭就班。挫群動於筆端。籠八極
T1937_.46.0902c15: 於形内。故得位隣三輔心協重瞳。豈視草而
T1937_.46.0902c16: 冠華林。必和羹而坐黄閣。智禮慚非俊列。曲
T1937_.46.0902c17: 受恩知。赤城妙宗。何汨沒於當代。白蓮淨社。
T1937_.46.0902c18: 重煒燁於舊林。況阡陌而是遙會金蘭。而且
T1937_.46.0902c19: 阻。西望門館。山情不任煌灼激切之至
T1937_.46.0902c20:   楊文公謝法智賀書
T1937_.46.0902c21: 啓。近者起於苫廬。荐膺綸撿。復塵内署。仍
T1937_.46.0902c22: 冠邇班。屬創鉅之痛餘。固杌枯之才盡。猥承
T1937_.46.0902c23: 甄録。罔克避辭。徒僶勉以從公。益支離而取
T1937_.46.0902c24: 誚。教主大師。逈敦道眷。遐枉賀牋。仰窺勤渥
T1937_.46.0902c25: 之私。但切感慚之抱。謹修状陳謝
T1937_.46.0902c26:   李駙馬薦法智師號資啓
T1937_.46.0902c27:  滭州防御使駙馬都尉李 遵勗 
T1937_.46.0902c28: 遵勗啓。跡嬰官次。耳熟道風。逖懷鄞水之名
T1937_.46.0902c29: 城。夙闡台峯之密教。半滿二字。義奧賾以惟
T1937_.46.0903a01: 精。晝夜六時。道勤行而匪懈。仰梵筵之高啓。
T1937_.46.0903a02: 藹方裓之駢趨。煥然精祠。允爲寶所。屡通誠
T1937_.46.0903a03: 於音驛。向阻侍於巾盂。近遇誕彌之辰。輒祈
T1937_.46.0903a04: 智者之號。欽綸恩之申錫。省塵涜以無從。而
T1937_.46.0903a05: 乃宗教荐興。纂上乘而彌劭。法齡安住。延内
T1937_.46.0903a06: 護以増輝。幸惟觀道之慈。俯徇締縁之懇。春
T1937_.46.0903a07: 旗肇候。清履善綏。企頌之私硎削。奚既其勅
T1937_.46.0903a08: 牒一道。輒於遞中附上。謹奉状。起居陳賀。兼
T1937_.46.0903a09: 偵法候
T1937_.46.0903a10:   法智謝李駙馬啓
T1937_.46.0903a11: 正月十日。本州送到。勅牒一道。鈞銜一通。蒙
T1937_.46.0903a12: 恩授知禮法智大師者。綸言肇布。靡停琁室之
T1937_.46.0903a13: 間。金簡初裁。倐遠瀛壺之上。焚香滌想。避席
T1937_.46.0903a14: 觀辭。唐錫四名。偶可孚而同稱。隋旌兩字。幸
T1937_.46.0903a15: 徳安而共呼。祇荷寵光。伏増感懼。切念知禮
T1937_.46.0903a16: 聲凡玉振。量淺淵淳。運十法之大車。期躋佛
T1937_.46.0903a17: 地。張八教之法網。貴漉人魚。聊行南嶽之風。
T1937_.46.0903a18: 敢肖東林之化。豈謂都尉太傅。會虹流之節。
T1937_.46.0903a19: 祷石固之基。委黷叡謀。特矜纖善。擧清銜而
T1937_.46.0903a20: 遠賜。擢幽跡以無淪。載省若驚。終疑不稱。揮
T1937_.46.0903a21: 犀梵字。且守於先規。噉石空山。未偕於往哲。
T1937_.46.0903a22: 伏況都尉太傅。戎韜頴達。義府淵游。妙窮西
T1937_.46.0903a23: 竺之言。密契南宗之意。雅合宸鑒。特秀人文。
T1937_.46.0903a24: 髦士咸歸。方來所則。俟光垂統用叶具瞻。恭
T1937_.46.0903a25: 惟上爲廟朝。精調寢膳。知禮山情。不任勞結
T1937_.46.0903a26: 戴恩激切知歸之至
T1937_.46.0903a27:   慧照法師跋前往復書
T1937_.46.0903a28: 人之死有重過泰山。有輕如鴻毛。蓋推義所
T1937_.46.0903a29: 適。比干之於商。伍員之於呉。紀信之於漢。激
T1937_.46.0903b01: 於愛國救主。故輕死如鴻毛。管仲之就拘。曾
T1937_.46.0903b02: 子之避寇。子房之藏匿。抱乎智深志遠。故重
T1937_.46.0903b03: 死如泰山。先師宣尼。甞制其法曰。言必信。行
T1937_.46.0903b04: 必果。硜硜然小人哉。方吾祖誓遺身之際。上
T1937_.46.0903b05: 蒙天子知賞。次爲州將保持。死則損多。生則
T1937_.46.0903b06: 益大。萬一不遑恤此。潜焚幽谷。則亦匹夫之
T1937_.46.0903b07: 爲諒耳。智者宗系。其能再興乎。建炎二年
T1937_.46.0903b08: 孟夏十九日。法孫傳教慧照大師法隣
T1937_.46.0903b09:   草菴教苑餘事紀往復書中事
T1937_.46.0903b10: 法智既結社。焚身誓生安養。内翰楊公大
T1937_.46.0903b11: 年。聞其風累申勸請。仍勤致數問。有問淨
T1937_.46.0903b12: 土是何人境界者。有問法華梵網皆魔王所
T1937_.46.0903b13: 説者。此楊公以理奪事。而問之也。法智乃
T1937_.46.0903b14: 以即理之事。而答之則曰。即此見聞更無道
T1937_.46.0903b15: 理。又曰。佛之與魔相去幾何。後楊公啓謝
T1937_.46.0903b16: 所答問曰。恭聞了義。尤滌昏蒙。蓋龍像之
T1937_.46.0903b17: 劇談。續雲雷之雄韻。其終幅則曰。有疑必
T1937_.46.0903b18: 爭。罔關於人我。敵面相示。其達於本源。至曰
T1937_.46.0903b19: 惟少室之宗風。本露山之笑視。以至黄蘖痛
T1937_.46.0903b20: 杖於臨濟。船子揮揖於夾山者。此楊公以禪
T1937_.46.0903b21: 奪教也。然法智復啓。殊不領略其説。蓋昔禪
T1937_.46.0903b22: 教互相爲謀。至是則不然。則知。大宗師手段
T1937_.46.0903b23: 當自有體
T1937_.46.0903b24:   錢唐昭講主上四明法師書
T1937_.46.0903b25: 錢唐法門比丘慶昭致書于。四明講主禮上人。
T1937_.46.0903b26: 夫天台之道。祖乎龍樹。宗乎南嶽。自陳隋逮
T1937_.46.0903b27: 皇朝。逾四百載。龍樹至于荊溪九世矣。荊溪
T1937_.46.0903b28: 至于吾輩十世矣。其間英彦間出。講説相望。
T1937_.46.0903b29: 代不乏賢。學者既庶。得其門者或寡焉。
T1937_.46.0903c01: 歳甞聞。足下洞四教之大體。造三觀之淵源。
T1937_.46.0903c02: 極如説行。唯日不足。誠謂得其門矣。求之於
T1937_.46.0903c03: 今無以加也。恨不得一日而見矣。比覽足
T1937_.46.0903c04: 下觀心義状三軸。果見其解深。而理奧學博。
T1937_.46.0903c05: 而意幽。抑又文辭粲然。才華煥發。求之兼才。
T1937_.46.0903c06: 又難能也。其所構義。雖與愚不同。然亦各言
T1937_.46.0903c07: 其所解。顯其所承。斯何傷乎。甞靜而思之。知
T1937_.46.0903c08: 之者謂愚與足下。苦心爲法之至也。不知者
T1937_.46.0903c09: 以爲好諍求譽之至也。又有不知厥臧厥否。
T1937_.46.0903c10: 而鉗口不言之者。今時乃爾。後世知之者。其
T1937_.46.0903c11: 何若哉。先知足下造指要鈔。解十不二門。爲
T1937_.46.0903c12: 一理之康莊。辨二家之得失。二年前雖許垂
T1937_.46.0903c13: 示。未覩斯文。翹望之切。如飢渇矣。或苟無食
T1937_.46.0903c14: 言。必具簡惠然而來。博我圓解。約我圓行。
T1937_.46.0903c15: 豈獨之幸。亦杭之學徒幸矣。又見吾足下
T1937_.46.0903c16: 誨人無倦之至焉。不宣。錢唐法門比丘慶昭
T1937_.46.0903c17: 上曰
T1937_.46.0903c18:   謝聖果法師作指要序啓
T1937_.46.0903c19: 四明法門比丘知禮。上手聖果闍梨侍者光塵
T1937_.46.0903c20: 倐變。忻界尤&T049271;。傾慕笑譚。何啻飢渇。諒惟榮
T1937_.46.0903c21: 履無替考詳。必誨物以忘疲。幸吾宗之不墜。
T1937_.46.0903c22: 知禮昨以居多暇日。因究教門。庶熟性靈。輒
T1937_.46.0903c23: 思訓解。念朱陵之四擇。已抱忸怩。繹荊溪之
T1937_.46.0903c24: 妙言。更増嗤鄙。無何諸子咸議。刊行。遏之不
T1937_.46.0903c25: 休。故從所欲敢期英眷。亦賜揄揚。實謂虎威
T1937_.46.0903c26: 俯從狐假。洎迴人之遽至。辱榮翰以荐臨。益
T1937_.46.0903c27: 見久要之心。足認淡成之契。瞻望載惕。睓懵
T1937_.46.0903c28: 交顏。方今參宿移沈。聖制非遠。必希道養以
T1937_.46.0903c29: 慰翹思。便价告行。謹此致訊。兼代陳謝。伏惟
T1937_.46.0904a01: 鑒察。不宣。四明法門比丘知禮載。白聖果闍
T1937_.46.0904a02: 天竺懺主時
住聖果寺也
T1937_.46.0904a03:   四明與矩法師書叙
T1937_.46.0904a04: 元豐間剡溪上方。有子通講者。因之三衢。謁
T1937_.46.0904a05: 長壽水法師。見壁間懸數族。皆四明尊者。付
T1937_.46.0904a06: 門人炬公之書。辭翰平淡。道義優柔。凛然古
T1937_.46.0904a07: 人風度。通即録歸。自茲傳播。然四明中興祖
T1937_.46.0904a08: 道。禀法之徒。靡計其數。唯公所得最深。獨擅
T1937_.46.0904a09: 出藍之美。方其在輪下。居席端衆。請貳講。四
T1937_.46.0904a10: 明聽而駭之謂。吾後之有頼矣。初出世領三
T1937_.46.0904a11: 衢本業寺。四明授與手鑪如意。足見印可之
T1937_.46.0904a12: 篤。後詣京師。眞宗知名。召講四十二章經。
T1937_.46.0904a13: 因賜命服。續迴梓里。住持浮石。茲山先係禪
T1937_.46.0904a14: 刹。長老元勳。因聽師講唱。遂請問從眞起妄
T1937_.46.0904a15: 之義。一言相契。迴禮爲師。即捨此院。永爲教
T1937_.46.0904a16: 庠。師一開法學。徒雲委。大展黌堂。揄揚聖
T1937_.46.0904a17: 化。至今三衢台道之行。由師力也。通得此帖。
T1937_.46.0904a18: 甚珍惜。復跋其所得於後。無何歳久魚魯成
T1937_.46.0904a19: 訛。余故芟夷調理。易冠于前。庶幾覽者。先知
T1937_.46.0904a20: 文之自來也。嘉泰二年中秋後一日宗曉
T1937_.46.0904a21:   四明付門人矩法師書凡十幅
T1937_.46.0904a22:   第一書
T1937_.46.0904a23: 崇矩近夏。五迴收得汝書。知受台州黄巖東
T1937_.46.0904a24: 禪之請。聞若僧若俗。于再于三。既動衆心。獲
T1937_.46.0904a25: 興吾教。得無喜乎。前次海藏主。將東山信來。
T1937_.46.0904a26: 亦言及斯事。未知幾時赴彼開講也。汝既受
T1937_.46.0904a27: 彼請。當聽吾言。凡立身行道。世之大務。雖儒
T1937_.46.0904a28: 釋殊途。安能有異。必須先務立身。次謀行道。
T1937_.46.0904a29: 謙爲徳柄。汝當堅執之。使身從此立道從此
T1937_.46.0904b01: 行也。吾見學人切於名利者。皆不能鳩徒演
T1937_.46.0904b02: 教。當視此等如詐親懼之如虎狼。此先宜誡
T1937_.46.0904b03: 之。然後進行勤講。豈俟再言也。此外宜覽儒
T1937_.46.0904b04: 家文集。博究五經雅言。圖於筆削之間。不墮
T1937_.46.0904b05: 凡鄙之説。吾素乖此學。常所恨焉。汝既少年。
T1937_.46.0904b06: 不宜守拙。當效圓闍梨之作也。至囑若見源
T1937_.46.0904b07: 叔。爲我伸誠。佛事所拘。人情多曠。春喧漸
T1937_.46.0904b08: 熱。更宜減睡節食爲要。餘無可言。不具座主。
T1937_.46.0904b09: 付崇矩闍梨
T1937_.46.0904b10:   第二書
T1937_.46.0904b11: 浮石行者。至得汝書知。住持無事。兼有僧徒。
T1937_.46.0904b12: 講説相續。官員歸嚮。供施周豐。此雖外事。亦
T1937_.46.0904b13: 是急縁。又知專以淨土繋心。念佛不輟。吾聞
T1937_.46.0904b14: 之甚喜。如飢得食。望汝加行自修。弘教利物。
T1937_.46.0904b15: 無以他競。卑己尊人爲上。若其爾者。三衢台
T1937_.46.0904b16: 教。立見中興也。其住持事。杭僧來説。汝既説
T1937_.46.0904b17: 行並持。必樹立非晩也。仁岳有諫書與吾。汝
T1937_.46.0904b18: 曾見否。嗟小子狂簡。不知所以裁之。始欲不
T1937_.46.0904b19: 答。又慮後學遭伊惑亂。病中寫三二十紙。解
T1937_.46.0904b20: 其謗辭。令伊知教觀蹊徑也。鈔寫未了。後信
T1937_.46.0904b21: 附去。夏暑惡熱。宜好將息。勤心爲法。兼修佛
T1937_.46.0904b22: 事。爲要不具
T1937_.46.0904b23:   第三書
T1937_.46.0904b24: 吾委付崇矩。近者得書。知汝平善。汝受得浮
T1937_.46.0904b25: 石院。吾猶慮捨時不至分明。又見錢唐人説。
T1937_.46.0904b26: 有多端。今睹帖疏。辭意甚周旋。衷心喜之。是
T1937_.46.0904b27: 汝平生留心教觀所感也。願智者圓宗。因此
T1937_.46.0904b28: 大行彼郡。接誘方來。然得人則其道大振。失
T1937_.46.0904b29: 人則其道隨滅。三衢流布。種在汝躬。愼勿放
T1937_.46.0904c01: 逸。宜以謙下接人實行軌物。若其然者。則副
T1937_.46.0904c02: 請主學士之用心。乃酬勳公之元意。切須夙
T1937_.46.0904c03: 夜審思取成大利也。吾爲小子仁岳狂簡。輒起
T1937_.46.0904c04: 邪思。執非爲是。以僞駁眞。恐世人遭伊起謗。
T1937_.46.0904c05: 紊亂大途。故吾勉強書兩十紙解之。俾伊略
T1937_.46.0904c06: 知得失。秖爲伊在講下。雖久逐句。記録待作
T1937_.46.0904c07: 諍端。莊嚴我見。全不咨審大體。唯増毀謗之
T1937_.46.0904c08: 門。今因他故修得此書。略顯吾宗妙義。今以
T1937_.46.0904c09: 草藁一本。與汝宜子細研味之。汝欲吾作委
T1937_.46.0904c10: 曲付。文智今寫未曁。教伊且秉護三業。令自
T1937_.46.0904c11: 他有益也。人去餘無所道。爲法安身。爲最不
T1937_.46.0904c12:
T1937_.46.0904c13:   第四書
T1937_.46.0904c14: 崇矩六明初五日。始見靈曜行者。將到汝二
T1937_.46.0904c15: 月書。知官僚躬請。名僧讓居。緇白歸心。資縁
T1937_.46.0904c16: 周贍。乃汝願力所致。亦吾道將行。更在精勤。
T1937_.46.0904c17: 令事増廣。但於心無著。必傳法成功。須更堅
T1937_.46.0904c18: 固立十方住持。永作傳天台教觀之院。既已
T1937_.46.0904c19: 有夏舍人起請之勅。州府據勅行之甚順也。
T1937_.46.0904c20: 事畢結裹文字。入在石中。永爲程式。方爲究
T1937_.46.0904c21: 竟也。見説文炳。依棲於彼。切宜照燎之。伊却
T1937_.46.0904c22: 是學人必能成器也。此外切在調身安適。自
T1937_.46.0904c23: 然其道昌盛矣。餘無可囑不具
T1937_.46.0904c24:   第五書
T1937_.46.0904c25: 崇矩吾前次附信。必領得了。起造畢。莫管
T1937_.46.0904c26: 人多少。須不住開講。於教著功不擁文義。仍
T1937_.46.0904c27: 以進行爲務。守戒爲先。如汝者少。唯望汝流
T1937_.46.0904c28: 布。若或放逸。又成虚擲也。吾於餘事。不能挂
T1937_.46.0904c29: 心。只慮教觀無人而墜。汝宜思之。當知吾志。
T1937_.46.0905a01: 焉夏初修方便。望汝冥祷相助。時中切冀將
T1937_.46.0905a02: 身本道不具
T1937_.46.0905a03:   第六書
T1937_.46.0905a04: 章安崇矩。近日如何。夏中不廢講否。自行化
T1937_.46.0905a05: 他日増益否。知吾道者無幾。望汝傳化令道
T1937_.46.0905a06: 光大。莫作最後斷佛種人也。吾懺期將滿。寄
T1937_.46.0905a07: 世非遙。此去一年。欲息諸縁務。併心究理一
T1937_.46.0905a08: 志焚修。故遣諸生遍求資給。居永用。卿到彼
T1937_.46.0905a09: 望汝勸揚。須一一言與門徒。令人人樂施。吾
T1937_.46.0905a10: 即此一迴斷送西歸。願汝精進教觀。勤發行
T1937_.46.0905a11: 者。莊嚴淨土。願來世得際夙因妙證。斯事常
T1937_.46.0905a12: 切在於制心也。然汝自知吾志。不復再三。二
T1937_.46.0905a13: 子去。聊書此布意。更不委悉。不具
T1937_.46.0905a14:   第七書
T1937_.46.0905a15: 祟炬闍梨。久不得信。近日如何。風聞。已赴本
T1937_.46.0905a16: 業景徳開講。僧俗歸心。須知。城隍不比郷縣。
T1937_.46.0905a17: 又是受業去處。上下難受化。必須降意接物
T1937_.46.0905a18: 軟語談眞。使聞者皆忻見者獲益。汝之智辯。
T1937_.46.0905a19: 足可爲衆。但恐寺衆。有見汝行止有不廉處。
T1937_.46.0905a20: 又恐檀信見熟別有誹謗。於教無光。更須護
T1937_.46.0905a21: 持。則盡善盡美矣。吾爲懺期將滿報願未。能
T1937_.46.0905a22: 衆障交興。莫我遣却。仍爲教藏未圓。恐後來
T1937_.46.0905a23: 師徒。講習艱難。以故忍死力爲成之。今遣學
T1937_.46.0905a24: 者往彼邦。縁化印法華經記。切在勸賛門徒。
T1937_.46.0905a25: 多少結縁。令吾心志滿足也。此外宜息身心。
T1937_.46.0905a26: 莫令生病。是祝是祝。不具
T1937_.46.0905a27:   第八書
T1937_.46.0905a28: 崇矩近擇交來得信。知汝夜講光明。日談止
T1937_.46.0905a29: 觀。爲道既勤聞之極喜。又知造僧堂。必是無
T1937_.46.0905b01: 心往西溪也。所言不安者。宜不住服藥。禮誦
T1937_.46.0905b02: 祈祷。求聖冥加也。惠南已安排在堂。只是隨
T1937_.46.0905b03: 衆受習。更有何管領乎。所議融心解。今於答
T1937_.46.0905b04: 後添三兩句。收於三輩。必免相違。何不但云
T1937_.46.0905b05: 三輩文有相妨。何必致許多難問。可謂寸水
T1937_.46.0905b06: 丈波也。是此之心。宜須削去。方可傳通。此蓋
T1937_.46.0905b07: 因事誡汝。凡百施爲。皆須準此。山家教觀。託
T1937_.46.0905b08: 汝弘護。汝須好將息。庶身安道隆也。餘無所
T1937_.46.0905b09: 囑不具
T1937_.46.0905b10:   第九書
T1937_.46.0905b11: 崇矩論師。不見汝面。僅十六年。不得汝書。亦
T1937_.46.0905b12: 十年矣。昨聞西游京都。遽蒙宣召。講演復賜
T1937_.46.0905b13: 命衣。深爲吾門之美事也。近知歸在天竺開
T1937_.46.0905b14: 講。尤副我心。此際書來解吾思念。切在勤心
T1937_.46.0905b15: 慈接學流。仍須以香火爲縁。以止觀爲業。不
T1937_.46.0905b16: 行唯説。是吾之憂。若非爲法。須行利益邊事。
T1937_.46.0905b17: 此外不宜他適。當善調身。餘不細述。不具
T1937_.46.0905b18:   第十遺書
T1937_.46.0905b19: 吾遺書付浮石崇矩。吾傳教觀。四十餘年。
T1937_.46.0905b20: 既云樂在其中。不覺老之將至。近以綿痼。百
T1937_.46.0905b21: 骸倶痛。唯冥妙空。達生死相。相亦非相。去來
T1937_.46.0905b22: 本常。此乃一心三觀之要。吾在爲訓物之柄。
T1937_.46.0905b23: 吾逝爲見佛之基。汝早聞思。夙預傳唱。當須
T1937_.46.0905b24: 勤勵以益諸後。俾祖燈廣曜佛種不斷。若依
T1937_.46.0905b25: 此者。眞吾徒也。捨此以往復。何言哉。臨行書
T1937_.46.0905b26: 此。不及委悉。深宜體察。不具
T1937_.46.0905b27:   付彬闍梨遺書
T1937_.46.0905b28: 委曲遺願彬闍梨。吾夙以縁法。獲嗣流通。踰
T1937_.46.0905b29: 四十年。道徳無聞深。自爲愧。汝亦早以弘教
T1937_.46.0905c01: 爲志。久處座下及傳唱利人。頗有道譽。我今
T1937_.46.0905c02: 老病日篤。必不能再與汝等談道。宜以像末
T1937_.46.0905c03: 隆法爲勤。無以名利居懷。自念垂終之次。不
T1937_.46.0905c04: 能悉書。聊遣此好自珍育。不具。延慶座主
T1937_.46.0905c05: 付願彬闍梨領
T1937_.46.0905c06:   上大雷菴長書凡二書
T1937_.46.0905c07:   第一書
T1937_.46.0905c08: 知禮奉白菴長高人。偶違顏色。俄改星霜。徒
T1937_.46.0905c09: 増言念之勞。且曠緘題之禮。切聆動止。克遂
T1937_.46.0905c10: 康寧。將屆安居。更希遵理。指要印後。曾已附
T1937_.46.0905c11: 呈。雖筆削之甚凡。且銓量之有據。願於閑暇。
T1937_.46.0905c12: 略與披尋。今少敏歸。寧謹憑此。問訊不宣。比
T1937_.46.0905c13: 知禮奉白大雷菴長侍者
T1937_.46.0905c14:   第二書
T1937_.46.0905c15: 知禮在懺中。忽承賢力生。長老奄歸眞寂。驚
T1937_.46.0905c16: 惻久如不能自已。然則道人去住故。是尋常。
T1937_.46.0905c17: 但以久沐慈憐。難平悲愴。雖夙敦戒定之力。
T1937_.46.0905c18: 更宜多以誦念資之。智者尚令弟子勤禮懺。
T1937_.46.0905c19: 資吾生處。在菴長洞明。豈須更説。鄙僧懺法。
T1937_.46.0905c20: 絶於慶吊。情不可遏。故破制作手簡。相問令
T1937_.46.0905c21: 人送蝋茶二挺印香一兩。希爲供養爲幸。延
T1937_.46.0905c22: 慶苾芻知禮謹白
T1937_.46.0905c23:   付神照法師書
T1937_.46.0905c24: 三術寡修。致名達於朝彦。尋蒙。帝澤。令被
T1937_.46.0905c25: 紫衣。有恥無榮。何勞致賀。汝宜深修内行。藏
T1937_.46.0905c26: 隱名聞。莫墮流俗之僧。如於我也。延慶
T1937_.46.0905c27: 東掖如法師
T1937_.46.0905c28: 右法智法帖去此二百年矣。讀之悚然増敬。
T1937_.46.0905c29: 數語之間。引學者於内省之地。亦足見古之
T1937_.46.0906a01: 耆宿用心也。丁酉孟夏住延慶法孫惠詢敬書
T1937_.46.0906a02:   付妙果法師書
T1937_.46.0906a03: 妙果講主文昌論師。時光急逝。法蝋又増。徒
T1937_.46.0906a04: 覺力衰。未能果證。日思改報身預勝游。遂我
T1937_.46.0906a05: 所期。必將剋也。汝修心勤進。爲法周旋。二利
T1937_.46.0906a06: 兼行。三空不爽。必於此世獲妙果矣。吾雖觀
T1937_.46.0906a07: 力未充。心有所詣。出處説行。敢離智者閫域。
T1937_.46.0906a08: 常患十六觀疏文約。理奧講者學者。多淺多
T1937_.46.0906a09: 近。法既不稱。種乃不強。故率所懷。成乎私
T1937_.46.0906a10: 鈔。汝既吾黨同吾用心。故旋寫二卷附去。看
T1937_.46.0906a11: 尋若有所資。宜爲衆講説。或有異可箚取寄
T1937_.46.0906a12: 來。此外調理身心。俾成願行。餘復何述。老僧
T1937_.46.0906a13: 達昌公領
T1937_.46.0906a14: 右法智尊者所賜永嘉妙果。始祖昌公法師。
T1937_.46.0906a15: 眞蹟楷公講主。拾襲珍藏。積有年矣。惠詢
T1937_.46.0906a16: 縁會遇。得獲瞻敬。遐想慈訓。涕泪久之。夫翰
T1937_.46.0906a17: 墨之寶。固有神護。勒石垂耀。咸所願焉。淳熙
T1937_.46.0906a18: 丁酉仲春法孫延慶寺住持比丘惠詢謹書
T1937_.46.0906a19:   上永安持山主書
T1937_.46.0906a20:   第一書
T1937_.46.0906a21: 持姪山主昨來訪。及殊乏相延。經夏至秋。諒
T1937_.46.0906a22: 身安道長。今知蓋泥屋宇。不易指揮。此際丐
T1937_.46.0906a23: 僧。又須棲託。希好生見納。兼望勸揚。四衆歳
T1937_.46.0906a24: 歳。括煩深増悚息。既是法屬。罔避嫌疑也。時
T1937_.46.0906a25: 中宜善將攝。將來大有好事在。不宣。法眷
T1937_.46.0906a26: 達永安山主永安即慈溪福
嚴禪院舊類也
T1937_.46.0906a27:   第二書
T1937_.46.0906a28: 吾姪持公院宰。秋來且喜。無恙修進成規。昨
T1937_.46.0906a29: 咸若棲託名籃。稍垂見待。仍染拙疾。更費看
T1937_.46.0906b01: 承。見法屬之情。感歳寒之分。今二僧再去收
T1937_.46.0906b02: 斂。更冀温存。或檀越登門。亦希勸發。先人後
T1937_.46.0906b03: 己是大士之用心。此外善保行藏。勤於收拾。
T1937_.46.0906b04: 裨住持興盛教觀流通。餘無所囑也。不宣。城
T1937_.46.0906b05: 隅法眷比丘達永安山主
T1937_.46.0906b06:   第三書
T1937_.46.0906b07: 持姪山主。又加法臘。必益道腴。經理住持。諒
T1937_.46.0906b08: 皆成就。二子在院。粗著工夫。無勞挂慮此來。
T1937_.46.0906b09: 丐士更須棲依。希更周旋也。秋暑猶盛。切在
T1937_.46.0906b10: 將調。期成二利之行。或入郡城。到院相見是
T1937_.46.0906b11: 望。不宣。城隅老叔達上吾姪永安山主
T1937_.46.0906b12: 七月十
九日書
T1937_.46.0906b13: 右四明法智大師帖門人如楷請以爲跋。子不
T1937_.46.0906b14: 聞越之流人乎。去國既久。見似人者而喜。不
T1937_.46.0906b15: 亦去國滋久。思人之深乎。於戲去大師之
T1937_.46.0906b16: 世已久。思大師之音已深。今覩筆蹟。宛然平
T1937_.46.0906b17: 生。不啻似人者。欣慕不足。感泣以書。乾道乙
T1937_.46.0906b18: 酉歳除門人道因再拜謹跋
T1937_.46.0906b19: 言心聲也。字心畫也。此來延慶。因得拜觀法
T1937_.46.0906b20: 智尊者眞蹟如。水無風自成波紋。偶有晋人
T1937_.46.0906b21: 古帖。老手風韻可佳。雲間異世嗣學可觀。敬
T1937_.46.0906b22: 題卷末。淳熙庚子仲夏改旦
T1937_.46.0906b23: 法智與其姪書前云。二子粗著工夫。後期二
T1937_.46.0906b24: 利之行。於人念念不忘於道。蓋戒誓之緒餘
T1937_.46.0906b25: 耳。百世之師也。乾道二年四月八日蘿月曇
T1937_.46.0906b26: 瑩謹書
T1937_.46.0906b27: 四明尊者。道徳淵源。固未易窺測。而學者仰
T1937_.46.0906b28: 止高風雖。片言隻字。得之者如獲珙寶。至有
T1937_.46.0906b29: 甘棠勿敗之比。此帖流落人間。世不多見。而
T1937_.46.0906c01: 楷公得之。罔敢失墜。因求跋于二三宗匠。
T1937_.46.0906c02: 用託不朽。噫日新之銘。非即之湯盤。則不知。
T1937_.46.0906c03: 大思之銘非即之周量。則不著。師資心傳之
T1937_.46.0906c04: 妙。亦可想見於此矣。異世相遇若旦暮。然是
T1937_.46.0906c05: 亦聖教中一段奇事。神而明之。存乎其人。又
T1937_.46.0906c06: 豈止神物護持而已。述齋薛澄清卿敬跋。紹
T1937_.46.0906c07: 熙壬子四月五日
T1937_.46.0906c08:   天竺懺主上四明法師書凡二書
T1937_.46.0906c09:   第一書
T1937_.46.0906c10: 遵式和南四明宗主。吾兄凝寒道體必康。仍知
T1937_.46.0906c11: 修懺開講。説行二門。己他二利。一日並運。未
T1937_.46.0906c12: 之有也。所蒙教乘。一時給借。深感我交之不
T1937_.46.0906c13: 棄也。亦言。外弘量之成我也。涅槃玄義。既許
T1937_.46.0906c14: 換後一片。今更募僧添滿。二十七貫四百見
T1937_.46.0906c15: 附去。二貫四百足作來人名。不可移易。望依
T1937_.46.0906c16: 今附到者書之。又見兄説除二子句當名。移
T1937_.46.0906c17: 岳公爲本院僧甚好。但岳公於此玄義板。只
T1937_.46.0906c18: 消著句當雕造。不須云募縁。不同彼疏板。須
T1937_.46.0906c19: 安募縁。便副得吾兄。云二處講院。同弘斯典。
T1937_.46.0906c20: 進發後人之謂也。所定文字。更計所裁必無
T1937_.46.0906c21: 確定。從長爲當耳。倫公恐十九發去也。唯一
T1937_.46.0906c22: 本出義才之議。亦計伊之情。今特令梵住取。
T1937_.46.0906c23: 若思望勸勵伊。歸山不宣。遵式和南
T1937_.46.0906c24:   第二書
T1937_.46.0906c25: 遵式寅白法智大師。吾兄近蒙惠書并新記。焚
T1937_.46.0906c26: 香披讀。若臨藻鑒。忻慰之抱。其可量也。劣弟
T1937_.46.0906c27: 自夏洎秋。伏枕沈瘵。略不自持。于今腹中氣
T1937_.46.0906c28: 塊。有若負石。百醫千藥。有加無瘳。乃過去業
T1937_.46.0906c29: 縁。現在所作之劇報也。但待死至。餘無所云
T1937_.46.0907a01: 所恨。不果良交一面而後訣耳。仰想。吾兄將
T1937_.46.0907a02: 大有俊少輻湊講席。願安隱久住。弘濟斯道。
T1937_.46.0907a03: 於今山家一教。旋觀海内。唯兄一人而已。
T1937_.46.0907a04: 非誕言也。少弟所戮力置立。天竺道場頗。得
T1937_.46.0907a05: 其地。實可弘通。自眞觀法師之後。凡數十
T1937_.46.0907a06: 住持。皆是賢聖之僧講訓。觀師早承天台
T1937_.46.0907a07: 禪師。即百録陳佰智。薦眞觀惠陪二法師是
T1937_.46.0907a08: 也。今作智者道場。非偶然而來。蓋承此餘蔭
T1937_.46.0907a09: 耳。其九祖儀像。天下爲甲也。萬卷教文已有
T1937_.46.0907a10: 施主。相次印造。安僧舍宇受用者已足。但未
T1937_.46.0907a11: 有殿宇門廊耳。若一區形勝。來往游人。謂天
T1937_.46.0907a12: 下無也。所惜者在茲。今欲請賢子本如却過住
T1937_.46.0907a13: 持。昨因疾甚之際。召得相見。寺衆檀越。一
T1937_.46.0907a14: 心同願。内外忻忻。亦是宿縁也。已受小請疏
T1937_.46.0907a15: 子。是伊口口只言。未白知四明本講。餘無所
T1937_.46.0907a16: 辭。今見押本州大疏。須至敦請。冬初必先
T1937_.46.0907a17: 過四明諮白。況我兄平生。以弘經爲本心。願
T1937_.46.0907a18: 加苦口。策伊出來繁會之地。講演大教。亦吾
T1937_.46.0907a19: 家大光揚也。是事終不以私曲之情。非有他
T1937_.46.0907a20: 議請他過也。東山必令祖韶去彼開講。亦似
T1937_.46.0907a21: 去得。蓋量材也。若得數處講香不絶。死亦何
T1937_.46.0907a22: 恨。劣弟必在今冬去也。願承我兄淨土本願
T1937_.46.0907a23: 之力。令我纔預末品。當有相見之分。而今束
T1937_.46.0907a24: 手待至。近開得遐榻銘。并囑弟子。送哀石本
T1937_.46.0907a25: 附呈。然送哀一文。雖是小道。以誡學者。似有
T1937_.46.0907a26: 所補。願略過目幸甚。觀經新記第三卷。願速
T1937_.46.0907a27: 附來。一見後死去也。此去恐信息少。珍重珍
T1937_.46.0907a28: 重。遵式拜白
T1937_.46.0907a29: 法智慈雲二導師法門連枝也。所謂聰慧明達。
T1937_.46.0907b01: 善知險道通塞之相。而宮商相宣。金玉諧和。
T1937_.46.0907b02: 翼賛台宗。爲有力者。由是人人知惡可棄。知
T1937_.46.0907b03: 善可爲。至今東南號爲易治也。此書門人清湜
T1937_.46.0907b04: 欲刊諸石。請以爲跋。然雉川丹并之東。力疾
T1937_.46.0907b05: 以書。攬野色映湖光。出觀而讀。想像容止。感
T1937_.46.0907b06: 激于懷。聊爲之書。乾道丙戌上元門人道因
T1937_.46.0907b07:
T1937_.46.0907b08:   四明付門人琮法師帖
T1937_.46.0907b09: 鑒琮論師。在於本郷。身心安否。親里愛結不
T1937_.46.0907b10: 相染耶。利養名聞能遠離否。既學山家必異
T1937_.46.0907b11: 常流。理事合修自他兼濟。如此即是智者子
T1937_.46.0907b12: 孫矣。吾年事已去。唯念西游。衆縁所留。未果
T1937_.46.0907b13: 其志。然圖傳教勝事。實是掛心。今遣二僧去。
T1937_.46.0907b14: 彼句當印板。望汝行疏。賛成切囑。不具。花押
T1937_.46.0907b15: 委曲七月十二日
T1937_.46.0907b16: 四明尊者教行録卷第五
T1937_.46.0907b17:
T1937_.46.0907b18:
T1937_.46.0907b19:
T1937_.46.0907b20: 四明尊者教行録卷第六
T1937_.46.0907b21:  四明石芝沙門宗曉編 
T1937_.46.0907b22:   延慶寺二師立十方住持傳天台教觀戒誓
T1937_.46.0907b23: 辭使帖延慶寺
T1937_.46.0907b24: 皇宋明州新修保恩院記并史文
惠王跋
T1937_.46.0907b25: 上曾太守乞申奏後園地書并草菴
法師跋
T1937_.46.0907b26: 乞聖旨申禮部公據
T1937_.46.0907b27: 三省同奉聖旨
T1937_.46.0907b28: 聖旨本州出給公據
T1937_.46.0907b29: 四明圖經紀延慶寺跡
T1937_.46.0907c01: 曾魯國宣靖公祠堂記
T1937_.46.0907c02: 四明圖經紀宣靖公祠
T1937_.46.0907c03: 曾相公府延慶寺置莊田帖并陸薛二
知府跋
T1937_.46.0907c04: 晁待制作紀贈法智大師詩序
T1937_.46.0907c05: 東京僧職紀贈法智詩二十三首
T1937_.46.0907c06: 四明法師受命服門人神照作致語
T1937_.46.0907c07: 四明尊者傳持爲二十九代祖師
T1937_.46.0907c08: 四明尊者遣僧日本國求仁王經疏
T1937_.46.0907c09: 紀神照法師悟經王頌
T1937_.46.0907c10: 四明門人霅川淨覺法師
T1937_.46.0907c11: 妙悟法師輔四明作評謗書
T1937_.46.0907c12: 草菴教苑遺事紀法智講貫
T1937_.46.0907c13: 記四明門下纂成十類
T1937_.46.0907c14:   延慶寺二師立十方住持傳天台教觀戒
T1937_.46.0907c15: 誓辭
T1937_.46.0907c16: 院丙申秋七月承舊。越十年經始陳修。己酉
T1937_.46.0907c17: 告成。石公勒石。紀之逮壬子。凡十七年。咸安
T1937_.46.0907c18: 來學。二師同心祈佛。永命用休。昭烈山家教
T1937_.46.0907c19: 門。既遂攸叙。懼壽不我永。乃囑院于後賢。
T1937_.46.0907c20: 惟善繼者居焉。永永相授。非錫于子孫。遂
T1937_.46.0907c21: 作戒誓。使無反誨言。乃顧于手度弟子立誠
又玄
T1937_.46.0907c22: 本慈本常尚閑徳
才曇慧曇覺本淳
作戒誓。於是我等小子。咸載拜
T1937_.46.0907c23: 受命。二月刻石。存乎不朽。二師稱知禮。次師
T1937_.46.0907c24: 異聞
T1937_.46.0907c25:   戒辭
T1937_.46.0907c26: 吾惟有慚徳。爲汝等師無忘在三。咸承攸誨。
T1937_.46.0907c27: 吾昔之日受天台智者教觀于寶雲師門。非欲
T1937_.46.0907c28: 兼人受。以自益無何。尚即先師輪下。已有好
T1937_.46.0907c29: 學。萃吾左右。虚譽喪實。悵然長懷。既値鶴林。
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