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四明尊者教行録 (No. 1937_ 宗曉編 ) in Vol. 46 900 901 902 903 904 905 906 907 908 909 910 911 912 913 914 915 [行番号:有/無] [返り点:無/有] [CITE]
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_.46.0897a11: 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_.46.0897a27: T1937_.46.0897a28: T1937_.46.0897a29: T1937_.46.0897b01: T1937_.46.0897b02: T1937_.46.0897b03: 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_.46.0897c09: 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_.46.0897c15: 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_.46.0897c27: 奏 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_.46.0898a03: 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_.46.0898a08: 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_.46.0898a23: 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_.46.0898b29: 時難遇。勝事易差。故欲且副夙心。不果恭遵
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: 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_.46.0899a03: 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_.46.0899b04: 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_.46.0899c14: 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_.46.0900a13: 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_.46.0900a22: 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_.46.0900a26: 黷台聽。不任悚惶。不宣 T1937_.46.0900a27: 楊文公謝法智答義書啓
T1937_.46.0900b01: 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_.46.0900b05: 于別帋。請賜見答。儻契卑心。別具咨報。然希
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_.46.0901a24: 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。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_.46.0901b15: 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_.46.0901b21: 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_.46.0901c18: 念察。不宣 T1937_.46.0901c19: 楊文公再書請法智住世
T1937_.46.0901c22: 邦 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_.46.0902a02: 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_.46.0902a13: 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_.46.0902a24: 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_.46.0902b01: 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_.46.0902b12: 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_.46.0902b16: 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_.46.0902b28: 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_.46.0902c11: 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_.46.0902c18: 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_.46.0902c23: 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_.46.0903a01: 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_.46.0903a14: 觀辭。唐錫四名。偶可孚而同稱。隋旌兩字。幸
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_.46.0903a27: 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_.46.0903b10: 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_.46.0903b27: 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_.46.0903c02: 極如説行。唯日不足。誠謂得其門矣。求之於
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_.46.0903c18: 謝聖果法師作指要序啓
T1937_.46.0903c21: 履無替考詳。必誨物以忘疲。幸吾宗之不墜。
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_.46.0904a04: 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_.46.0904a23: 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_.46.0904b11: 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_.46.0904b19: 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_.46.0904c05: 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: 具 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_.46.0905c10: 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_.46.0905c17: 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_.46.0905c28: 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_.46.0906a05: 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_.46.0906a17: 墨之寶。固有神護。勒石垂耀。咸所願焉。淳熙
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_.46.0906a28: 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_.46.0906b07: 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_.46.0906b17: 生。不啻似人者。欣慕不足。感泣以書。乾道乙
T1937_.46.0906b20: 智尊者眞蹟如。水無風自成波紋。偶有晋人
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_.46.0906c12: 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_.46.0906c27: 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_.46.0907a14: 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_.46.0907b01: 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_.46.0907b05: 以書。攬野色映湖光。出觀而讀。想像容止。感
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_.46.0907b17: T1937_.46.0907b18: T1937_.46.0907b19: T1937_.46.0907b20: 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_.46.0907b27: 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_.46.0907c05: 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_.46.0907c26: 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。 Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 900 901 902 903 904 905 906 907 908 909 910 911 912 913 914 915 [行番号:有/無] [返り点:無/有] [CITE] |