SAT DB

T2115_.52.0709a01: 亦東適會稽。越是二年。余復來杭。且聞田曹
T2115_.52.0709a02: 寢疾于京師。有至于漸趨三年。野夫果扶行
T2115_.52.0709a03: 櫬歸葬故地。乘舟呉江而來。他日余往弔之
T2115_.52.0709a04: 焉。野夫伯仲皆悲戚臞瘠。殆不勝其哀。及戒
T2115_.52.0709a05: 行事且謂余曰。子盍歌以贈我歸。余因思林
T2115_.52.0709a06: 氏於潮陽爲最盛。歌何以盡其美不若詞而
T2115_.52.0709a07: 布之。吾聞天生賢者。故以代天工。使輔相天
T2115_.52.0709a08: 地之道。是賢者宜壽且顯於位可也。則顏淵
T2115_.52.0709a09: 夭伯牛疾。孟軻轗軻荀況楊雄落莫於時。賈
T2115_.52.0709a10: 誼董仲舒數輩相望而不幸。不知運物者反
T2115_.52.0709a11: 何意邪。如南安田曹之仁其弟之智識。明徳
T2115_.52.0709a12: 不二十未既大施而卒皆早世。雖明哲之士
T2115_.52.0709a13: 聞之。孰不爲之惑哉。或者謂林氏之壽不在
T2115_.52.0709a14: 其躬而在其子孫乎。聞野夫刃取股肉以療
T2115_.52.0709a15: 其父。欲其病愈終不如志。君子謂之純孝也。
T2115_.52.0709a16: 野夫苟能率其伯仲履田曹之仁孝。同志巽
T2115_.52.0709a17: 先生之學。則林之壽其將有在篤實光輝益
T2115_.52.0709a18: 大乎後。元伯亦有道者也。於野夫爲姻婭。苟
T2115_.52.0709a19: 與之營勵名節則林氏之盛美。豈止煥於潮
T2115_.52.0709a20: 陽與今日。將輝耀乎天下後世也矣
T2115_.52.0709a21: 送梵才吉師還天台歌敍
T2115_.52.0709a22: 夫爲佛者修出世之道因以清淨自守與俗不
T2115_.52.0709a23: 接。非以其教道推於世勸於人。豈宜逐逐與
T2115_.52.0709a24: 於世間游乎。梵才大師。少以詩鳴於京師。晩
T2115_.52.0709a25: 歸天台益勤吾道。一朝思以佛事以勸縉紳
T2115_.52.0709a26: 先生之徒。前年來浙西淮甸間。所遇卿大夫
T2115_.52.0709a27: 有名聲於人者。皆樂從其事。不翅百數。此非
T2115_.52.0709a28: 精誠篤志推尊於聖人眞教道妙。何能得仁
T2115_.52.0709a29: 賢君子如是之多耶。嗟乎吾人有出入乎權
T2115_.52.0709b01: 豪之門。趨進乎勢利之塗。徳不能發人之信。
T2115_.52.0709b02: 疑然而莫告。毀焉而不辨。喔唯突譎相與以
T2115_.52.0709b03: 佛爲戲。幸其顏色假其事勢。以苟利乎一身。
T2115_.52.0709b04: 趨死不顧教道者彼聞師之風。宜何爲心哉。
T2115_.52.0709b05: 吾偉乎吉師之所爲。故歌以贈其歸。歌曰
T2115_.52.0709b06: 若人之來兮。賢俊將迎。若人之歸兮。勝事告
T2115_.52.0709b07: 成。春色佳兮春風輕。攬雲袖兮趨遙征。台山
T2115_.52.0709b08: 凌虚兮。氣象淑清。宜眞賞適兮。休顧浮名。彼
T2115_.52.0709b09: 循利忘道兮。流俗時情。既亡吾徒兮。何足與
T2115_.52.0709b10: 評
T2115_.52.0709b11: 送眞法師歸廬山敍
T2115_.52.0709b12: 余去潯陽五年而法師眞公自廬山來會于錢
T2115_.52.0709b13: 唐。聞其始至且喜且驚。師曾不顧宰相所得。
T2115_.52.0709b14: 拂衣去濠入山中。誓終其身不踐俗境。此
T2115_.52.0709b15: 胡爲而來哉。及相與語。始知其謀爲佛塔非
T2115_.52.0709b16: 以常事而移其志也。余在潯陽嘗與周叔智
T2115_.52.0709b17: 評人物。以師潔清能以其道訓學者。叔智頗
T2115_.52.0709b18: 以重語相推。故與吾洎郭叔寶裴長言數造
T2115_.52.0709b19: 其門。迭爲歌詩以揚其美。師亦忻然相徳。今
T2115_.52.0709b20: 出數千里。復與之會迨將半載。接其言益文
T2115_.52.0709b21: 其道益親。契義篤厚百倍於初也。秋之八月
T2115_.52.0709b22: 而眞師以所謀事集命拏舟欲行。杭人敬慕
T2115_.52.0709b23: 稽首告留者甚勤。終亦引去不顧。余游四方
T2115_.52.0709b24: 獨去潯陽。戀戀若懷父母之國而不能忘。蓋
T2115_.52.0709b25: 以其有仁賢君子篤實誠信於交游用道徳而
T2115_.52.0709b26: 相浸潤。又以匡廬奠其左嶄崒高拔其氣象
T2115_.52.0709b27: 窅然深幽。使人翫之有高天下之志。今眞師
T2115_.52.0709b28: 復歸焉。余牽於事不得偕往。惟浩然之思益
T2115_.52.0709b29: 紛於胸中。因師爲我謝潯陽君子。窮達榮悴
T2115_.52.0709c01: 勞吾之形。謀慮得喪萬端勞吾之心。人生適
T2115_.52.0709c02: 如一夢焉。何長與物旁 &MT01197;

乎世。此宜深探佛
T2115_.52.0709c03: 道澄汰其神明。眞師其引道者。宜命之游可
T2115_.52.0709c04: 也
T2115_.52.0709c05: 鐔津文集卷第十一
T2115_.52.0709c06:
T2115_.52.0709c07:
T2115_.52.0709c08:
T2115_.52.0709c09: 鐔津文集卷第十二
T2115_.52.0709c10:   藤州鐔津東山沙門契嵩撰
T2115_.52.0709c11:   志記銘題
T2115_.52.0709c12:   武林山志
T2115_.52.0709c13: 其山彌杭西北。其道南北旁湖而入。南出西
T2115_.52.0709c14: 關轉赤山逾麥嶺燕脂。北出錢唐門。躋秦王
T2115_.52.0709c15: 纜船石。過秦望蜻蜓二山。垂至駝峴嶺趾左
T2115_.52.0709c16: 趨。入袁公松門抵行春橋。橋西通南之支路。
T2115_.52.0709c17: 過行春橋垂二里。南北道會。稍有居民逆旅。
T2115_.52.0709c18: 行人可休。益西趨二里。入二寺門偪合澗橋。
T2115_.52.0709c19: 過合澗龍迹二橋。自丹崖紫微亭。縁石門澗
T2115_.52.0709c20: 趨冷泉亭。至于靈隱寺。流水清泚崖石環怪
T2115_.52.0709c21: 如刻削乍覩爽然也。自合澗橋南趨更曲水
T2115_.52.0709c22: 亭並新移澗距天竺寺門西顧山嶂重沓相
T2115_.52.0709c23: 映。若無有窮。靈隱晋始寺之禪叢也。天竺隋
T2115_.52.0709c24: 寺之講聚也。其山起歙出睦湊於杭西南跨
T2115_.52.0709c25: 富春西北控餘杭。蜿蜒曼衍聯數百里。到武
T2115_.52.0709c26: 林遂播豁如引左右臂。南垂於燕脂嶺。北垂
T2115_.52.0709c27: 於駝峴嶺。其山峯之北起者曰高峯。冠飛塔
T2115_.52.0709c28: 而擁靈隱岑然也。高峯之東者曰屏風嶺。又

T2115_.52.0709c29:

東者曰西峯

在郡
之西

又東者曰駝峴嶺

俗謂駝宛
乃語訛也

其

T2115_.52.0710a01: 高峯之西者曰烏峯又西者曰石筍。又西者

T2115_.52.0710a02:

曰楊梅石門。又西者曰西源

亦謂
西庵

支出于西源

T2115_.52.0710a03: 之右者曰石人。其峯南起望之而藹然者曰
T2115_.52.0710a04: 白猿。左出於白猿之前曰香爐。益前而垂澗
T2115_.52.0710a05: 者曰興正。右出于白猿之前而雲木森然者
T2115_.52.0710a06: 曰月桂。白猿之東曰燕脂嶺。白猿之西者曰
T2115_.52.0710a07: 師子。又西者曰五峯。又西曰白雲。又西者曰
T2115_.52.0710a08: 印西。南印西向前走迤邐於武林之中者曰
T2115_.52.0710a09: 無礙。又前者曰善住。並善住而特起者曰稽

T2115_.52.0710a10:

留

俗謂雞籠
乃語訛也

其稽留之西者曰蓮華。有岩號玉

T2115_.52.0710a11: 女。其蓮華之東者曰飛來峯。乃西域異僧惠
T2115_.52.0710a12: 理所謂此吾國靈鷲小嶺之飛來者也。昔多
T2115_.52.0710a13: 靈仙隱焉。乃呼白猿而驗之。南屏天竺而北
T2115_.52.0710a14: 嶂靈隱。其巓有天然石梁西跨。其中有岩焉
T2115_.52.0710a15: 洞焉。洞曰龍泓。曰香林。岩曰理公。龍泓前者
T2115_.52.0710a16: 北瞰。後者東出。謂其潜徹異境絶浙江下過
T2115_.52.0710a17: 武林。然南北根望而起者。孱顏大有百峯多
T2115_.52.0710a18: 無名。其名之者唯二十有四。與城闉相去十
T2115_.52.0710a19: 有二里。周亦如之。秦漢始號虎林。以其棲白
T2115_.52.0710a20: 虎也。晋曰靈隱。用飛來故事也。唐曰武林。避
T2115_.52.0710a21: 諱也。或曰青林巖仙居洞。亦武林之別號耳。
T2115_.52.0710a22: 然其岪鬱巧秀氣象清淑。而他山不及。若其
T2115_.52.0710a23: 雄拔高極。殆與衡廬羅浮異矣。其山八九月
T2115_.52.0710a24: 毎夜霽月皎則天雨桂實。其壯如梧桐子。其
T2115_.52.0710a25: 水南流者謂之南澗。北流者謂之北澗。自合
T2115_.52.0710a26: 澗橋至于白雲峯之趾。凡八逾橋。其七石也。
T2115_.52.0710a27: 其一木也。北澗自龍迹橋至于西源峯之趾。
T2115_.52.0710a28: 凡七逾橋。其四石也。其三土木也。南澗源白
T2115_.52.0710a29: 雲峯之麓。東注會他支澗。逾第八橋之西復
T2115_.52.0710b01: 東注。會奚家澗入新移澗。出閘口曲流北之
T2115_.52.0710b02: 合澗橋。北澗源西源山之腹。東注過騰雲
T2115_.52.0710b03: 塢口稍偪楓樹塢口湍于第五橋下浸飛來峯
T2115_.52.0710b04: 趾匯于西塢。漾渟于洗耳。潭瀦于渦渚東嶼

T2115_.52.0710b05:

亦謂之
暖泉也

瀲灩于冷泉亭下。經呼猿石門澗。灒

T2115_.52.0710b06: 激于伏龍泓。過龍迹橋下東注。與合澗又東
T2115_.52.0710b07: 注越二里。過行春橋下。出靈隱浦入錢唐湖。
T2115_.52.0710b08: 古所謂錢源泉出武林山。此其是也。南北之
T2115_.52.0710b09: 澗雖多。多無名。然皆會二澗。其並南澗而入

T2115_.52.0710b10:

者曰南塢

南人謂谷爲
塢谷音浴也

並北澗而入者曰北塢。

T2115_.52.0710b11: 而北益有支塢者六。曰靈隱。曰巣楊。曰白沙。
T2115_.52.0710b12: 曰大同。曰騰雲。曰西源。是六塢者皆有佛氏
T2115_.52.0710b13: 精舍。曰靈隱。曰碧泉。曰法安。曰資嚴。曰辯
T2115_.52.0710b14: 利。曰無著。曰無量壽。曰定慧。曰永安。曰彌

T2115_.52.0710b15:

陀。曰吉祥。曰西庵。其精舍凡十有三

缺一
名

其

T2115_.52.0710b16: 十者在支塢。其三者廢。其三者宅。正塢南亦

T2115_.52.0710b17:

有支塢

或無
南字

皆有精舍。曰天竺。曰興聖。曰崇

T2115_.52.0710b18: 壽講聚也。曰慶寧。曰永清。曰金佛。曰徳澄。
T2115_.52.0710b19: 曰福光。曰天竺禪叢也。古觀音氏垂象與人
T2115_.52.0710b20: 乞靈。曰永寧。其精舍凡十。其五在支塢其五
T2115_.52.0710b21: 廢。其五宅。正塢諸塢皆有居民錯雜。其毀
T2115_.52.0710b22: 處幾成村墅。然無阪。墾不牧牛犢羊豕。水陸
T2115_.52.0710b23: 不甚汚。其人不事弋釣虞獵。以樵荈自業。然
T2115_.52.0710b24: 同其在古潔靜清勝之風。未嘗混也。其俗在
T2115_.52.0710b25: 南塢者窮于白雲峯之巓。在北塢者至于西
T2115_.52.0710b26: 源。則坡 &T006261;

西趨西溪南通南蕩。其泉之南出
T2115_.52.0710b27: 者曰月桂。曰伏犀。曰丹井。曰永清。曰偃松。
T2115_.52.0710b28: 曰聰明。曰倚錫。凡泉之源七。其一月桂。在天
T2115_.52.0710b29: 竺寺。其一伏犀。在西來峯之巓。流液不常。其
T2115_.52.0710c01: 五皆在支塢。其泉之北出者曰冷泉。曰韜光。
T2115_.52.0710c02: 曰白沙。曰石筍。曰白公。茶井。曰無著偃松。
T2115_.52.0710c03: 曰永安北源。曰彌陀西源。曰騰雲上源西庵
T2115_.52.0710c04: 也。凡泉之源九。其一冷泉。在澗壖。其八在支

T2115_.52.0710c05:

塢南塢。其古人之遺迹。若呉葛縣

正字避
廟諱

之

T2115_.52.0710c06: 葛塢者。若晋葛洪之丹井者。若宋謝靈運之
T2115_.52.0710c07: 翻經臺者。若隋眞觀所標之佛骨塔者。若唐
T2115_.52.0710c08: 道標杜多之草堂者。其北塢。若漢陸棣之九
T2115_.52.0710c09: 師堂者。若晋葛洪之伏龍石門者。若晋許邁
T2115_.52.0710c10: 之思眞堂者。若晋惠理之燕寂岩者。若晋杜
T2115_.52.0710c11: 師明之謝客亭者。若宋智一之飯猿臺者。若
T2115_.52.0710c12: 呼猿澗者。若梁簡文所記之石像者。若梁朱
T2115_.52.0710c13: 世卿之朱墅者。若唐白居易之烹茶井者。若
T2115_.52.0710c14: 唐袁仁敬之袁君亭者。二塢總十有六事。徒
T2115_.52.0710c15: 古今相傳。雖名存而其事頗亡。不可按而備
T2115_.52.0710c16: 書。其山無怪禽魗獸。唯巣构之樹最爲古木。
T2115_.52.0710c17: 松筠藥物果蓏與他山類。唯美荈與靈山之
T2115_.52.0710c18: 所生枇杷桂花發奇香異耳
T2115_.52.0710c19: 游南屏山記
T2115_.52.0710c20: 由山之麓而上百歩許。則東趨抵于霽雲亭。
T2115_.52.0710c21: 西趨則傴僂。過小石門抵于積翠亭。由霽雲
T2115_.52.0710c22: 亭益東至于幽居洞。洞之東則深林茂草也。
T2115_.52.0710c23: 由積翠亭益西則入于叢竹之間。陰陰森森
T2115_.52.0710c24: 殆不可勝數。有石座環布中可函丈。由積翠
T2115_.52.0710c25: 亭西曲折而上抵于發幽亭。視錢唐城郭若
T2115_.52.0710c26: 見諸掌。差發幽亭而東至于白雲亭。由白雲
T2115_.52.0710c27: 亭之東厥徑枝分。所往皆入乎茂林修竹。不
T2115_.52.0710c28: 知其極矣。由發幽亭又曲折而上。援蘿蔓陵
T2115_.52.0710c29: 層崖。履危磴至于山之巓。一顧四達廊如也。
T2115_.52.0711a01: 呉江越岫儼然在乎眸子。其山控鳳凰城之
T2115_.52.0711a02: 西偏南走湖上。高視靈鷲而俯揖胥山。大約
T2115_.52.0711a03: 從麓至頂。岩石皆奇。殊形詭状世所無有。如
T2115_.52.0711a04: 人物禽獸飛走騰踴。往往至乎雲氣欻作交
T2115_.52.0711a05: 相掩映。眞若神鬼効靈。千變萬化眩人心目。
T2115_.52.0711a06: 或聞是山者初棄於莽蒼。雖樵蘇竪子莫之
T2115_.52.0711a07: 肯顧。培塿丘垤尚恐不得與之爲比。一日爲
T2115_.52.0711a08: 好事者所知。闢而發之。杭人之來視莫不驚
T2115_.52.0711a09: 怪。以爲天墜地湧。皆恨所以得之太晩。游觀
T2115_.52.0711a10: 者於是推高。是山雖瀕湖。千巖萬 &MT03184;

莫出其
T2115_.52.0711a11: 右者。至於名聞京邑。而賢士大夫皆樂爲是
T2115_.52.0711a12: 游。故有來江東者。不到南屏山以謂不可。余
T2115_.52.0711a13: 因思天下四方有道之士。晦昧于世與俗輩
T2115_.52.0711a14: 浮沈。如南屏之始者抑亦多矣。彼有道者必
T2115_.52.0711a15: 抱奇材異徳卓卓絶類。使會知己者引而振
T2115_.52.0711a16: 之。資其輔相聖人之道而刑儀人倫。不亦偉
T2115_.52.0711a17: 乎。可觀與夫山石游物。又不可同日而語哉。
T2115_.52.0711a18: 余嗜山水之甚者也。始見南屏山。且喜以謂。
T2115_.52.0711a19: 一遊無以饜吾之心。不若栖其陰藪常游其
T2115_.52.0711a20: 間。故今年樂來息肩于此。日必策杖獨往。至
T2115_.52.0711a21: 其幽處也。思慮沖然。天下之志通。至其曠處
T2115_.52.0711a22: 也思慮超然。天下之事見。至其極深且靜處

T2115_.52.0711a23:

也

或無極深
且三字

沖寞涔寂神與道合。乘浩氣沐清

T2115_.52.0711a24: 風。陶然嗒然若在乎萬物之初。是故誌之。以
T2115_.52.0711a25: 示其將來有慕我而爲游者也

T2115_.52.0711a26:

解獨秀石名

名或
作志

T2115_.52.0711a27: 某既名獨秀石。章表民以其名爲未當。且以
T2115_.52.0711a28: 詩評之。更曰。獨怪石表民能文。其取義必遠。
T2115_.52.0711a29: 然吾獨秀之義亦未始與人語。因得論之。世
T2115_.52.0711b01: 俗所謂怪石者。必以其詭異形状類乎禽獸
T2115_.52.0711b02: 人物者也。爲之焉。如是則屏山之石盈巖溢
T2115_.52.0711b03: 壑。無不如禽獸人物者也。何獨一石謂之怪
T2115_.52.0711b04: 耶。夫獨秀石有拔數仞嶷然特立於山之東
T2115_.52.0711b05: 南隅。端莊不與衆石同趨附。頗似正人端士
T2115_.52.0711b06: 抱道自處。不以事勢爲朋黨。大凡物禀秀氣
T2115_.52.0711b07: 而生成者。其所樹立必嶄然超出其群。吾所
T2115_.52.0711b08: 謂獨秀石者。意其鍾得秀氣能自植立。不與
T2115_.52.0711b09: 其類相爲附麗。要詩人歌以張之。蓋欲有所
T2115_.52.0711b10: 警耳。苟以怪石名之。彼衆人者自能命之。何
T2115_.52.0711b11: 待不腆而名之耶。無已吾請從於獨秀石
T2115_.52.0711b12: 無爲軍崇壽禪院轉輪大藏記
T2115_.52.0711b13: 崇壽精舍轉輪藏成。乃因天竺月師遺書。故
T2115_.52.0711b14: 爲書之。按其書曰。崇壽院籍屬無爲軍。爲城
T2115_.52.0711b15: 中之 &MT03302;

塏也。昔沙門義懷於此説法。聚徒懷
T2115_.52.0711b16: 之。徒既衆且盛。而經教缺然。患其無所視覽。
T2115_.52.0711b17: 而清河張拱感是遽相率其邑人出財鳩工。
T2115_.52.0711b18: 謀寫先佛三藏之説。而懷師以他命。既去復
T2115_.52.0711b19: 命。今沙門淨因往繼之。而張拱益與其院僧
T2115_.52.0711b20: 曰。慈願等戮力必成其事。既而因師復使僧
T2115_.52.0711b21: 處仁等慕匠氏爲轉輪藏以置其經。然藏有
T2115_.52.0711b22: 殿。環殿以衆屋。總若干楹。内置佛像法器。金
T2115_.52.0711b23: 碧照耀皆儼然可觀。其用錢凡七百萬。夫轉
T2115_.52.0711b24: 輪藏者非佛之制度。乃行乎梁之異人傳翕
T2115_.52.0711b25: 大士者。實取乎轉法輪之義耳。其意欲人皆
T2115_.52.0711b26: 預於法也。法也者生靈之大本。諸佛之妙道
T2115_.52.0711b27: 者也。諸佛以是而大明。群生以是而大昧。聖
T2115_.52.0711b28: 賢乃推己之明而正人之昧。故三藏之取諭
T2115_.52.0711b29: 者諭於此也。五乘之所歸者歸於此也。然其
T2115_.52.0711c01: 理幽微其義廣博。殆非衆人概然而輒得。故
T2115_.52.0711c02: 益其藏而輪之。姑使乎扶輪而轉藏者。欲其

T2115_.52.0711c03:

概衆普得

或闕此
四字

漸染佛法而預其勝縁。則

T2115_.52.0711c04: 於道其庶幾乎。是亦至人攝化群生之一端
T2115_.52.0711c05: 耳。其意遠且大矣。今因師從而効之。其所存
T2115_.52.0711c06: 不亦至乎。可書也。至和三年季夏十日記
T2115_.52.0711c07: 漳州崇福禪院千佛閣記
T2115_.52.0711c08: 太常崔禮部。發使自通走杭遺書某曰。崇福
T2115_.52.0711c09: 閣成。慕仲靈志之。某初不敢爲徐思崔公名
T2115_.52.0711c10: 大夫也。嘗爲我以輔教編布之京闕。於我有
T2115_.52.0711c11: 高義。今益以他勝事囑我。是豈宜違之耶。遂
T2115_.52.0711c12: 引其事而書之。崇福在漳南爲大精舍。徒衆
T2115_.52.0711c13: 常五百人。聚居申申然。尊大比丘顯微爲長
T2115_.52.0711c14: 老。微師統此方五年。其屋廬大小治之以完。
T2115_.52.0711c15: 初其居之東有隙地。微師意其形勝可置之
T2115_.52.0711c16: 佛閣。乃引其州人王文渥謀。始居無何。客有
T2115_.52.0711c17: 來謂曰。今山中水大漲。盡浮其久積之材。出
T2115_.52.0711c18: 乎江涘。是足成爾也。微師以其感會。遂大出
T2115_.52.0711c19: 其寺錢百餘萬。王文渥益施二十五萬助之。
T2115_.52.0711c20: 其州之僧者俗者不啻三十人。因各相助勸
T2115_.52.0711c21: 其閭里之樂善者出財。合刻賢劫千佛與五
T2115_.52.0711c22: 百應眞之像。并彩繪五百應眞者。始至和甲
T2115_.52.0711c23: 午仲冬役土木工遒遒日不稍輟。明年方秋
T2115_.52.0711c24: 而其閣成。巋然九間陵空跨虚。飛橋危亭騫
T2115_.52.0711c25: 湧旁出。其所造之像繪事既竟。即迎而内之。
T2115_.52.0711c26: 釋迦彌勒藥師則位乎其中。千如來則列于
T2115_.52.0711c27: 前後左右也。閣之下亦以釋迦文殊普賢衆
T2115_.52.0711c28: 聖之像而位乎其中。五百應眞與十六大聲
T2115_.52.0711c29: 聞則列其四向。嘉祐初而龍巖人曰楊飾者。
T2115_.52.0712a01: 益於其閣之南爲大阿羅漢。浴室廊廡環之。
T2115_.52.0712a02: 備法事也。然其規模壯麗。閩人偉之。謂是閩
T2115_.52.0712a03: 者乃吾閩樓觀之冠也。若賢劫千如來者。蓋
T2115_.52.0712a04: 在此劫與吾釋迦文佛相先後而見乎人間世
T2115_.52.0712a05: 也。與夫天地群靈萬有。而爲博大勝縁者
T2115_.52.0712a06: 也。然聖人垂像與於天下後世。固欲其人天
T2115_.52.0712a07: 者觀像以性乎無像。其次欲其覩像以發其
T2115_.52.0712a08: 善心。其次欲其瞻像以預其勝縁。性乎無像
T2115_.52.0712a09: 近至也。發乎善心嚮道也。預乎勝縁漸上善
T2115_.52.0712a10: 也。是三者雖於其功小差。及其當世後代成
T2115_.52.0712a11: 徳則一也。崔公書曰。微師高行人能與人爲
T2115_.52.0712a12: 勝事。人皆樂從之。蒙奇其作佛閣意適合乎
T2115_.52.0712a13: 聖人垂像之謂。則崔氏之所稱驗矣。南方之
T2115_.52.0712a14: 人宜知其心無謂微師徒事土木。而誇邁世
T2115_.52.0712a15: 俗耳。彼方袍之後來者有所營爲。亦宜視法
T2115_.52.0712a16: 於微也。嘉祐四年己亥孟秋之晦日。靈隱之
T2115_.52.0712a17: 永安山舍記

T2115_.52.0712a18:

泐潭雙閣銘

并
敍

T2115_.52.0712a19: 大長老曉月。字公晦。領禪者於泐潭十有五
T2115_.52.0712a20: 年矣。其道既傳。益欲治其精廬。其徒居晋。遂
T2115_.52.0712a21: 以師之意勸其郷人。裒金起閣於寺庭之左。
T2115_.52.0712a22: 寺亦出財助之。復勸乎呂氏之良婦曰。胡氏
T2115_.52.0712a23: 鄒氏施錢十萬起閣於庭之右。右者嫈慈氏
T2115_.52.0712a24: 之像。左者桓鳧氏之鐘。又礱密石爲涌道

T2115_.52.0712a25:

與周禮湧
道異義也

於其閣之前者十餘丈。費緡錢凡五

T2115_.52.0712a26: 十餘萬。嘉祐庚子之仲春畢。其繪事落成。居
T2115_.52.0712a27: 晋乃因其師遺書。求蒙文而志之。然吾與公
T2115_.52.0712a28: 晦雅素相徳最厚善。而公晦爲閣之心吾知
T2115_.52.0712a29: 之矣。公晦之意在道不在閣。閣乃寓其意耳。
T2115_.52.0712b01: 夫入道莫先乎見聞。今其閣之以像者。正人
T2115_.52.0712b02: 之所見也。閣之以鐘者。發人之所聞也。欲其
T2115_.52.0712b03: 即見而明妙。即聞而頓覺。乃不在語言不資
T2115_.52.0712b04: 文字而挺然獨得。與吾教外所傳之宗合。公
T2115_.52.0712b05: 晦之心固如此也。不爾吾公晦豈肯徒事其
T2115_.52.0712b06: 土木也。泐潭山水清勝。乃昔大禪徳道一馬
T2115_.52.0712b07: 祖遺迹之地一公道在佛氏之教爲大至。公
T2115_.52.0712b08: 晦居是有所爲。又能益推道於人。其於一公
T2115_.52.0712b09: 始有所振也。而與夫施者爲福爲勝利。詎可
T2115_.52.0712b10: 量乎。美哉公晦。又閑治世聖人之書其識精
T2115_.52.0712b11: 通。於今之禪者尤爲賢豪。故以其閣復爲之。
T2115_.52.0712b12: 銘曰
T2115_.52.0712b13: 惟閣鏗鍾。惟閣儼像。像正爾見。鐘發爾聽。惟
T2115_.52.0712b14: 視惟聽。乃正爾性。勿謂道遠。在爾一瞬。勿謂
T2115_.52.0712b15: 聖遠。在爾斯振。惟閣惟樹。吾有所寓。惟鐘惟
T2115_.52.0712b16: 像。迺爾神奬。咨爾學者。宜知爾師。愼爾視
T2115_.52.0712b17: 聽。勿謂徒爲

T2115_.52.0712b18:

清軒銘

并
敍

T2115_.52.0712b19: 高識上人。闢其精舍之南廡。盡得夫山川美
T2115_.52.0712b20: 景而濯濯可視。武功蘇子美始名之曰清軒。
T2115_.52.0712b21: 其後賢士大夫多游賞而賦詠之。上人乃以
T2115_.52.0712b22: 其意。因命潜子銘之。既不得讓。乃謂上人曰。
T2115_.52.0712b23: 天地萬物莫不有清濁。其氣象皆能感人而
T2115_.52.0712b24: 爲正爲亂。夫天地之清其感人也肅。聖賢之
T2115_.52.0712b25: 清其感人也莊。時世之清其感人也修。山川
T2115_.52.0712b26: 之清其感人也爽。天地與時世之清化工。吾
T2115_.52.0712b27: 不得而擬議。若夫聖賢山川之清者。是可推
T2115_.52.0712b28: 之以益於世也。適上人敞是軒也。會其山之
T2115_.52.0712b29: 靜水之清。以待來者而賞之者。其心開神爽。
T2115_.52.0712c01: 思慮不復淫滯。是亦益於人多矣。或有開爽

T2115_.52.0712c02:

其心神而思返乎泰清至靜

或云逍遙
乎至靜

則其爲軒

T2115_.52.0712c03: 之意愈得也。潜子因而銘之曰
T2115_.52.0712c04: 天地萬象。有濁有清。惟清感人。人斯正也。惟
T2115_.52.0712c05: 濁感人。人斯亂也。惟清惟正。乃懋爾徳。惟濁
T2115_.52.0712c06: 惟亂。乃滋爾慝。鑒哉君子。擇時所適。戒哉君
T2115_.52.0712c07: 子。愼時所翫。爾軒惟明。爾景惟清。有山崇
T2115_.52.0712c08: 崇。可以攄情。有水泚泚。可以濯纓。既潔乃
T2115_.52.0712c09: 志。既清乃神。惟清惟潔。乃爲至適。勿陋於
T2115_.52.0712c10: 軒。茲爲嘉賞。勿謂外物。茲爲神奬。惟清惟

T2115_.52.0712c11:

軒。惟道所假。克勤乃意。彼上人也

元集中不著
名可疑也今

T2115_.52.0712c12:

謂高識者
乃寓意耳

T2115_.52.0712c13:

南軒銘

并
敍

T2115_.52.0712c14: 南軒在南屏山之直北。其山相去也不數百
T2115_.52.0712c15: 歩。倚軒而視。草樹雲物秋毫不隱。雨霽山光
T2115_.52.0712c16: 清發碧照枕簟。夏之時景風飄飄不挹自來。

T2115_.52.0712c17:

冬之時正抱太陽倰爍

倰或
從凌

寒慘。客有紆餘閑

T2115_.52.0712c18: 散無所用於世。得終日俯仰於其間。往往襟
T2115_.52.0712c19: 袍軒豁神氣浩然。若外天地而獨立。夫古之
T2115_.52.0712c20: 達觀者。孰不貴得所適事。苟可以正思慮使
T2115_.52.0712c21: 吉凶悔吝不害於道。雖茅茨土階不爲陋也。
T2115_.52.0712c22: 陶淵明云。嘯傲東軒下。聊復過此生。豈非得
T2115_.52.0712c23: 所適耶。南軒予客舍之後楹也。威師不以不
T2115_.52.0712c24: 肖館之于此。會事欲引去念南軒資之全愚
T2115_.52.0712c25: 似得所適。雖主人以事役之猶且趨命。況辱
T2115_.52.0712c26: 其以徳義接之。又豈可與南軒輕離。銘曰
T2115_.52.0712c27: 顧南軒伊何偃仰躊躇。我發彼美。彼適我愚。
T2115_.52.0712c28: 我與南軒相須

T2115_.52.0712c29:

舊研銘

并
敍

T2115_.52.0713a01: 余在故郷時。亡友道士馬知章出端溪硯爲
T2115_.52.0713a02: 贈。及遊四方硯且倶行。于今十有四年矣。知
T2115_.52.0713a03: 章不幸早死。嗚呼知章爲人有信義。好學問
T2115_.52.0713a04: 耿潔。務持高節。未果其志而天奪之壽。視硯
T2115_.52.0713a05: 往往想見其人。故持之而未嘗棄置。是歳康
T2115_.52.0713a06: 定紀元之季冬也。爲之銘曰
T2115_.52.0713a07: 若人云亡。道交已矣。金石而心。視此寶此
T2115_.52.0713a08: 題錢唐西湖詮上人荷香亭壁
T2115_.52.0713a09: 西湖氣象不並他處。朝暉夕靄黯澹清瑩。無
T2115_.52.0713a10: 時不好。山嶂樓閣金翠交眯。荷花戰風芳香
T2115_.52.0713a11: 四散。薫然乍視恍若異境。然人心清濁感物
T2115_.52.0713a12: 乃爾。而爲道者安得不擇其所居。詮上人諷
T2115_.52.0713a13: 經詠詩。習草聖書敞荷香亭。資湖景而助清
T2115_.52.0713a14: 心。慕道之興可見矣。熙寧己酉季冬二十五
T2115_.52.0713a15: 潜子題
T2115_.52.0713a16: 文中子碑
T2115_.52.0713a17: 原天下之善者存乎聖人之道。又天下之理
T2115_.52.0713a18: 者存乎聖人之才。有其才而不有其道。教不
T2115_.52.0713a19: 及化也。有其道而不有其才。化不及教也。堯
T2115_.52.0713a20: 舜得聖人之道者也。禹湯文武周公得聖人
T2115_.52.0713a21: 之才者也。兼斯二者得於聖人孔子仲尼者
T2115_.52.0713a22: 也。故曰。夫子賢於堯舜遠矣。仲尼歿百餘
T2115_.52.0713a23: 年而有孟軻氏作。雖不及仲尼而啓乎仲尼
T2115_.52.0713a24: 者也。孟軻歿而有荀卿子作。荀卿歿而楊子
T2115_.52.0713a25: 雲繼之。荀與楊賛乎仲尼者也。教專而道不
T2115_.52.0713a26: 一。孟氏爲次焉。去仲尼千餘年而生於陳隋
T2115_.52.0713a27: 之間。號文中子者。初以十二策探時主志。視
T2115_.52.0713a28: 不可與爲。乃卷而懷之。歸于汾北大振其教。
T2115_.52.0713a29: 雷一動而四海尋其聲。來者三千之徒。肖乎
T2115_.52.0713b01: 仲尼者也。時天下失道。諸侯卿大夫不能修
T2115_.52.0713b02: 之。獨文中子動率以禮務正人拯物。嘗曰。天
T2115_.52.0713b03: 下有道聖人藏焉。天下無道聖人章焉。返一
T2115_.52.0713b04: 無迹庸非藏乎。因二以濟能無章乎。昔二帝
T2115_.52.0713b05: 三王之政正而未記。諸侯五伯之政失而未
T2115_.52.0713b06: 辨。仲尼文之爲六經備教化於後世也。後兩
T2115_.52.0713b07: 漢有天下。雜用王覇治。至其政之正者幾希
T2115_.52.0713b08: 矣。魏三國抵南北朝。紛紛乎而人道失極

T2115_.52.0713b09:

或作
極字

往者不可追來者猶可規。先王之道膴

T2115_.52.0713b10: 膴將明夷於地。文中子憂後世無法。且曰。千
T2115_.52.0713b11: 載已下有治仲尼之業者。吾不得而讓矣。固
T2115_.52.0713b12: 採漢魏與六代之政。文之爲續經。廣教化於
T2115_.52.0713b13: 後世也。非有聖人之道聖人之才而孰能與
T2115_.52.0713b14: 於此乎。文中之於仲尼。猶日而月之也。唐興
T2115_.52.0713b15: 得其弟子輩發文中之經以治天下。天下遂
T2115_.52.0713b16: 至乎正。禮樂制度炳然。四百年比隆於三代。
T2115_.52.0713b17: 噫仲尼之往也幾百年。其教禍於秦。弟子之
T2115_.52.0713b18: 行其教而仕者。不過爲列國陪臣。文中子之
T2115_.52.0713b19: 弟子爲天子相將。其教也播及于今。何其盛
T2115_.52.0713b20: 哉。高示遠邁之如此也。天其以仲尼之徳假
T2115_.52.0713b21: 乎文中子耶。吾不得而知之。讀王氏世家。愛
T2115_.52.0713b22: 文中之所得。大矣哉。故碑云　六經後兮。治
T2115_.52.0713b23: 道不精。大倫龐兮。權橘興行。文中作兮。頽波
T2115_.52.0713b24: 澄清。六經續兮。天下化成。孔子如日兮。文中
T2115_.52.0713b25: 兩明。彌萬世兮。莫之與京
T2115_.52.0713b26: 杭州武林天竺寺故大法師慈雲式公行
T2115_.52.0713b27: 業曲記
T2115_.52.0713b28: 法師諱遵式字知白。本姓葉氏。臨海郡寧海
T2115_.52.0713b29: 人也。初其母王媼乞靈於古觀音氏求男。一
T2115_.52.0713c01: 夕夢其舍灑然有美女子以明珠授使嚥之。
T2115_.52.0713c02: 及生法師方七月。已能從母稱乎觀音。稍長
T2115_.52.0713c03: 不樂與其兄爲賈。遂潜往東掖師義全出家。
T2115_.52.0713c04: 先一夕義全夢有童子處其寺佛像之左者。
T2115_.52.0713c05: 翌日法師至。其夢適驗。十八落 &MT05516;

。二十納戒
T2115_.52.0713c06: 於禪林寺。明年習律於律師守初。當時台之
T2115_.52.0713c07: 郡校方盛。諸生以法師俊爽。屡以詩要之業
T2115_.52.0713c08: 儒。法師即賦而答之。其詩略曰。眞空是選場。
T2115_.52.0713c09: 大覺爲官位。已而入國清普賢像前燼其指。
T2115_.52.0713c10: 誓習乎天台教法。徐鼓笈趨寶雲義通大師
T2115_.52.0713c11: 講席。道中夢一老僧。自謂吾文殊和尚也。及
T2115_.52.0713c12: 見通乃其所夢之僧也。即服膺北面受學。未
T2115_.52.0713c13: 幾凡天台宗之所傳者。其微言粤旨而法師
T2115_.52.0713c14: 皆得。智解嶄然出其流輩。會其祖師智者入
T2115_.52.0713c15: 滅之日。遂自燃頂終日誓力。行其四禪三昧。

T2115_.52.0713c16:

因説偈以効其誠

凡其詩偈並見於
文集。此皆略不書

通師既逝而

T2115_.52.0713c17: 法師即還天台。以苦學嘗感疾嘔血。自謂必
T2115_.52.0713c18: 死。毅然入靈墟佛室。用消伏咒法而詛曰。若
T2115_.52.0713c19: 四教興行在我則其病有療。不爾願畢命于
T2115_.52.0713c20: 此。方三七之夕忽聞空中呼曰。遵式不久將
T2115_.52.0713c21: 死。法師益不懈。至五七之日遽見死屍盈室。
T2115_.52.0713c22: 法師不惑踐之以行道。其屍即隱。七七之日
T2115_.52.0713c23: 懺訖復。聞空中聲謂曰。十方諸佛増汝福壽。
T2115_.52.0713c24: 其夕殊寐恍愡見一鉅人持金剛杵擬其口。
T2115_.52.0713c25: 驚且覺而其病遂愈。俊辯益發聲貎形神美
T2115_.52.0713c26: 於平日。法師大感益欲從事於此。遂著書曰。
T2115_.52.0713c27: 觀音禮文。方題筆遽有奇僧遺之書名自意
T2115_.52.0713c28: 趣。與己著本略同。淳化初法師年方二十有
T2115_.52.0713c29: 八。衆命續居其師之寶雲講席。講四大經。積

T2115_.52.0714a01:

年

法華維摩涅
槃金光明經

一旦有施氏胎驢馳來伏其座

T2115_.52.0714a02: 下。若有聽意。其後以時而至者凡四十日。産
T2115_.52.0714a03: 而迺已。驢果有人之意。不亦異乎。至道丙申
T2115_.52.0714a04: 之歳。法師結乎黒白之衆信者。按經習夫淨
T2115_.52.0714a05: 土之業。著書曰誓生西方記。復擬普賢益爲
T2115_.52.0714a06: 念佛三昧。師處寶雲更十有二載。未嘗持謁
T2115_.52.0714a07: 與俗人往還。自幸得觀音幽賛命。匠氏以栴
T2115_.52.0714a08: 檀爲大悲之像。刻已像而戴之。益撰十四大
T2115_.52.0714a09: 願之文。其後工有誤折像所執之楊枝者。法
T2115_.52.0714a10: 師敬且恐。即自以接之。不資膠膠而脗合如
T2115_.52.0714a11: 故。咸平三載四明郡大旱。郡人資以其雨。法
T2115_.52.0714a12: 師用請觀音三昧冥約。若三日不雨。當自焚
T2115_.52.0714a13: 也。期果雨其郡蘇。太守以爲異。乃即碑其事。
T2115_.52.0714a14: 咸平五年法師復歸于台。欲東入屏居而徒
T2115_.52.0714a15: 屬愈繁。乃即其西陽益宏精舍。據經造無量
T2115_.52.0714a16: 壽佛大像。相率修念佛三昧。著淨土行法之
T2115_.52.0714a17: 説。其邑先有淫詞者。皆爲考古法正之濫饗
T2115_.52.0714a18: 者徹去。其所謂白鶴廟者。民尤神之。競以牲
T2115_.52.0714a19: 作祀。法師則諭其人使變血食爲之齋。及其
T2115_.52.0714a20: 與衆舟往白鶴而風濤暴作。衆意謂神所爲。
T2115_.52.0714a21: 法師即向其廟説佛戒殺之縁。而其浪即平。
T2115_.52.0714a22: 尋命其神受佛之戒。此後以牲祀者遂絶。即
T2115_.52.0714a23: 著野廟誌乃與神約。而民至于今依之也。祥
T2115_.52.0714a24: 符四年會章郇公適以郎官領郡丁僧夏制乃
T2115_.52.0714a25: 命僧正。延法師入其郡之景徳精舍講大止
T2115_.52.0714a26: 觀。其夏坐畢。有三沙門被衲無因而至。請與
T2115_.52.0714a27: 盂蘭盆講席。方揖坐而忽不見。法師嘗以勝
T2115_.52.0714a28: 事他適道出黄巖。有一豕犇來繞師所乘已
T2115_.52.0714a29: 而伏前。意若有所求。衆嗟咨不測其然。徐推
T2115_.52.0714b01: 之乃豕避屠而來也。遂償其直。教屠者釋之。
T2115_.52.0714b02: 命豢其妙喜寺。名之曰遇善。夫豕之果饗徳
T2115_.52.0714b03: 邪人其何哉。台有赤山寺。高爽而瀕海。法師
T2115_.52.0714b04: 嘗謂人曰。此宜建塔。其衆郷人樂聞皆曰。是
T2115_.52.0714b05: 山之巓毎有異光照耀海上。其光之間益見
T2115_.52.0714b06: 七層浮圖之影。然其所照之至處四十里。皆
T2115_.52.0714b07: 捕魚者簄梁周之。法師知其發光欲有所警
T2115_.52.0714b08: 益勵衆必答之。及其事址發土。果得石函之
T2115_.52.0714b09: 効塔成。亦以七級應其先兆。而斯民不復漁
T2115_.52.0714b10: 也。法師方百日修懺于東掖山也。會其時大
T2115_.52.0714b11: 旱水不給用。乃出舍相之。俄以其錫杖卓之。
T2115_.52.0714b12: 石泉從而發激。今東掖所謂石眼泉是也。初
T2115_.52.0714b13: 杭之人欲命法師西渡講法。雖使者往還歴
T2115_.52.0714b14: 七歳而未嘗相從。及昭慶齊一者率衆更請
T2115_.52.0714b15: 乃來。至是已十有二歳矣。先此法師嘗夢在
T2115_.52.0714b16: 母之胎十二年。校其出台而入杭。迺其夢之
T2115_.52.0714b17: 効也。至杭始止乎昭慶寺講説大揚義。學者
T2115_.52.0714b18: 嚮慕沛然如水趨澤。杭之風俗習以酒餚會
T2115_.52.0714b19: 葬。法師特以勝縁諭之。其俗皆化。率變葷爲
T2115_.52.0714b20: 齋。因著文曰。誡酒肉慈慧法門。以正其事。其
T2115_.52.0714b21: 人至今尚之。明年蘇人以其州符 &T051759;

。法師就
T2115_.52.0714b22: 開元精藍晝夜專講法會。盛集黒白之聽者。
T2115_.52.0714b23: 謂日萬夕千。其人不飮酒噉肉者。殆傾郭邑。
T2115_.52.0714b24: 酒官屠肆頗不得其售也。遂謂其徒曰。吾祖
T2115_.52.0714b25: 智者遺晋王之書六恨。其一適以法集動衆
T2115_.52.0714b26: 妨官爲之患。余今徳薄。安可久當此會去之。
T2115_.52.0714b27: 乃翻然復杭。方祥符乙　之歳也。刺史薛公
T2115_.52.0714b28: 顏即以靈山精廬命居。法師昔樂其勝概。已
T2115_.52.0714b29: 有棲遁之意。及是適其素願也。其地乃隋高
T2115_.52.0714c01: 僧眞觀所營之天竺寺也。歴唐而道標承之。
T2115_.52.0714c02: 然隋唐來逾四百載而觀公遺迹湮沒。殆不
T2115_.52.0714c03: 可覩。法師按舊誌探於莽蒼之間果得其兆。
T2115_.52.0714c04: 即賦詩作碑紀之。此始謀復乎天竺也。初其
T2115_.52.0714c05: 寺之西有隋世所植之檜。枯枿僅存。至此而
T2115_.52.0714c06: 復榮。蓋其寺再造之證也。因名之曰重榮檜。
T2115_.52.0714c07: 益以其香林洞口之石上梅。其山之本腹内
T2115_.52.0714c08: 竹石面竹者。與檜爲天竺四瑞。作四詩紀其
T2115_.52.0714c09: 勝異。居無幾而來學益盛。乃即其寺之東建
T2115_.52.0714c10: 日觀庵。撰天竺高僧傳。補智者三昧行法之
T2115_.52.0714c11: 説以正學者。祥符之九年。天台僧正慧。思至
T2115_.52.0714c12: 都以其名奏之。遂賜紫服。尋復請講於壽昌
T2115_.52.0714c13: 寺。罷講過舊東掖。謂其徒曰。靈山乃吾卜終
T2115_.52.0714c14: 焉之所也。治行吾當返彼。尋援筆題壁爲長
T2115_.52.0714c15: 謠。以別東掖還天竺。凡夏禁則勵其徒。共行
T2115_.52.0714c16: 金光明懺法。歳以七晝夜爲程。宮保馬公既
T2115_.52.0714c17: 老益更奉佛。尤慕法師之言。遂爲著淨土決
T2115_.52.0714c18: 疑論。馬公鏤板傳之。逮王文穆公罷相撫杭。
T2115_.52.0714c19: 聞其高風因李明州要見于府舍。既見。王公
T2115_.52.0714c20: 奇之。不數日率其僚屬訪法師於山中。即命
T2115_.52.0714c21: 之講。乃説法華三法妙義。其才辯清發衣冠
T2115_.52.0714c22: 屬目。王公曰。此未始聞也。即引天台教之本
T2115_.52.0714c23: 末欲其揄揚。王公唯然。尋奏復其寺。得賜天
T2115_.52.0714c24: 竺之名。王公書其榜。尊君命也。王公始以西
T2115_.52.0714c25: 湖奏爲放生之池者。亦法師以智者護生之
T2115_.52.0714c26: 意諷而動耳。其王公出尹應天方微疾。夢與
T2115_.52.0714c27: 相見而其疾即瘳。乃遺之書盛道其事。以謂
T2115_.52.0714c28: 相遇平生有勝縁。移江寧更 &T051759;

於府舍。問法
T2115_.52.0714c29: 留且三月。王公始欲爲僧伽像。疑而未果。法
T2115_.52.0715a01: 師乃爲其推觀音應化遍知無方者示之。先
T2115_.52.0715a02: 此法師嘗夢與王公在佛塔中。有老僧者擘
T2115_.52.0715a03: 金鈴而分之二人。益説此以驗適論。王公曰。
T2115_.52.0715a04: 實金陵之謂也。既造像卒持與法師。因撰泗
T2115_.52.0715a05: 州大聖禮文以尊其事。王公益與其秦國夫
T2115_.52.0715a06: 人施錢六百餘萬。爲其寺之大殿者。法師以
T2115_.52.0715a07: 復寺。乃自　皇家與王公也。特有所感遂重
T2115_.52.0715a08: 集天台。四時禮佛之文勉其徒行之。欲以報
T2115_.52.0715a09: 徳。會乾元節。王公以其道上聞。遂錫號慈雲。
T2115_.52.0715a10: 自是相與爲方外之遊益親。形於詩書者多
T2115_.52.0715a11: 矣。若其所著圓頓十法界觀法圖注南岳思
T2115_.52.0715a12: 師心要偈之類。皆爲王公之所爲也。天聖中
T2115_.52.0715a13: 公終以天台教部奏預大藏。天台宗北傳。蓋
T2115_.52.0715a14: 法師文穆公有力焉。始章獻太后。以法師熏
T2115_.52.0715a15: 修精志。乾興中特遣使齎金帛而兩命於山
T2115_.52.0715a16: 中爲國修懺。遂著護國道場之儀上之。請與
T2115_.52.0715a17: 其本教入藏。天聖改元。内臣楊懷吉東使。又
T2115_.52.0715a18: 賜之乳香。臨別楊以法師善書求其筆迹。即
T2115_.52.0715a19: 書詩一闋與之。楊遂奏之。明年又賜銀一百
T2115_.52.0715a20: 兩飯山中千僧。然其時之卿大夫聞其風而
T2115_.52.0715a21: 樂其勝縁者。若錢文僖楊文公章郇公他公
T2115_.52.0715a22: 卿益多。恐斥名不悉書。法師閑雅詞筆篇章。
T2115_.52.0715a23: 有詩人之風。其文有曰金園集者。天竺別集
T2115_.52.0715a24: 者曰靈苑集。然修潔精苦數自燼其指而存
T2115_.52.0715a25: 者一二耳。逮其持筆書翰。精美得鍾王之體。
T2115_.52.0715a26: 靈山秋霽。嘗天雨桂子。法師乃作桂子種桂
T2115_.52.0715a27: 之詩。尚書胡公見而盛賞之。乃與錢文僖公
T2115_.52.0715a28: 賡之。胡公領郡錢唐。益施金而爲其寺之三
T2115_.52.0715a29: 正門者。法師領寺既久。嘗欲罷去。史君李公
T2115_.52.0715b01: 諮。即會郡人苦留之又二載。當天聖九祀之
T2115_.52.0715b02: 孟春。方講淨名經。未幾顧謂其徒曰。我昔在
T2115_.52.0715b03: 東掖亦講是經。嘗夢荊溪尊者室中授其經
T2115_.52.0715b04: 卷。及出視日已歿矣。今者吾殆終於此講也。
T2115_.52.0715b05: 一日果與衆決曰。我住台杭二寺垂四十年。
T2115_.52.0715b06: 長用十方意時務私傳。今付講席。宜從吾之
T2115_.52.0715b07: 志。即命其高弟弟子祖韶曰。汝當紹吾道我
T2115_.52.0715b08: 持此爐拂。勿爲最後斷佛種人。汝宜勉之。遂

T2115_.52.0715b09:

作謝三縁詩

謂謝絶徒屬
賓友筆硯也

命學者刻石示之。秋八

T2115_.52.0715b10: 月二十有八日。孑然入其寺之東嶺草堂自
T2115_.52.0715b11: 晦也。明年十月之八日示微疾。不復用醫藥。
T2115_.52.0715b12: 命取嘗和晋人劉遺民晦迹詩。改其結句云。
T2115_.52.0715b13: 翔空迹自絶。不在青青山。使磨崖刻之。翌
T2115_.52.0715b14: 日之晩復曰。吾報縁必盡。敢忘遺訓乎爾曹
T2115_.52.0715b15: 耶。益説法以勗其屬。及後日之晩。使請彌陀
T2115_.52.0715b16: 像。以正其終。基徒尚欲有所祷。且以觀音像
T2115_.52.0715b17: 應命。法師即炷香瞻像而祝之曰。我觀世音。
T2115_.52.0715b18: 前際不來後際不去。十方諸佛同住實際。願

T2115_.52.0715b19:

住此實際受我一炷香

云
云

或問其所歸者。猶

T2115_.52.0715b20: 以寂光淨土對之。至其夕之三鼓。奄然坐終。
T2115_.52.0715b21: 先此法師自製其櫬曰遐榻而銘之。學者務
T2115_.52.0715b22: 奉其師之前志。必臥其靈體于遐榻。更七日
T2115_.52.0715b23: 其形貎完潔如平昔。其壽六十有九。臘五十。
T2115_.52.0715b24: 當其化之夕。山中見大星隕乎鷲峯。赫然有
T2115_.52.0715b25: 紅光。發於其寺之前。度弟子若虚輩垂百人。
T2115_.52.0715b26: 授講禀法者如文昌諸上人者僅二十人。登
T2115_.52.0715b27: 門而學者其人不啻千數。明年仲春之四日。
T2115_.52.0715b28: 奉遐榻歸葬于其寺之東月桂峯下。與隋高
T2115_.52.0715b29: 僧眞觀之塔隣也。蒙識韶公幾三十年。晩山
T2115_.52.0715c01: 中與其游益親。韶公耆年淳重。亦名徳之法
T2115_.52.0715c02: 師也。嘗以大法師實録。命余筆削。始以敝
T2115_.52.0715c03: 文不敢當。及蒙奏書爲法以微効還。而韶公
T2115_.52.0715c04: 已物故方感慨。今辯師益以録見託。願成就
T2115_.52.0715c05: 其師之意辯師端審善繼。又明智之賢弟子
T2115_.52.0715c06: 也。會余避言適去山中。囑之愈勤。顧重違其
T2115_.52.0715c07: 先師之命。姑按韶公。實録而論次之。命曰曲
T2115_.52.0715c08: 記。蓋曲細而記其事也。然慈雲聰哲志識堅
T2115_.52.0715c09: 明。故以其佛法大自植立。卓然始終不衰。雖
T2115_.52.0715c10: 古高名僧不過也。世以方之眞觀。不其然乎。
T2115_.52.0715c11: 天台之風教益盛于呉越者。蓋亦資夫慈雲
T2115_.52.0715c12: 之徳也。吾恨不及見其人。是歳嘉祐癸卯之
T2115_.52.0715c13: 八年季秋己亥朔。適在京口龍游之東圃記
T2115_.52.0715c14: 之也
T2115_.52.0715c15: 鐔津文集卷第十二
T2115_.52.0715c16:
T2115_.52.0715c17:
T2115_.52.0715c18:
T2115_.52.0715c19: 鐔津文集卷第十三
T2115_.52.0715c20: 藤州鐔津東山沙門契嵩撰
T2115_.52.0715c21: 碑記銘表辭

T2115_.52.0715c22:

秀州資聖禪院故和尚勤公塔銘

并
敍

T2115_.52.0715c23: 嘉祐壬寅之仲秋。秀人以故大和尚勤公骨
T2115_.52.0715c24: 身歸塔餘杭之安樂山。從始也。其禀法弟子
T2115_.52.0715c25: 省文儒者聞人安遠。迺命契嵩書且銘之。和
T2115_.52.0715c26: 尚諱盛懃本姓謝氏。不書其得姓之本末。從
T2115_.52.0715c27: 釋氏也。象郡之壽陽人也。童眞出家。北面
T2115_.52.0715c28: 事象之白容山惟齊禪師。祥符中以誦經中
T2115_.52.0715c29: 試。遂得落 &MT05516;

。其年納戒於桂筦之延齡寺。還
T2115_.52.0716a01: 白容會其師適滅。葬已遂浩然西出。更訪其
T2115_.52.0716a02: 師宗者。和尚天資淳深懿厚。夙有道識。童之
T2115_.52.0716a03: 時以自發明。遍學衡湘鄢郢老禪碩師。而獨
T2115_.52.0716a04: 大盡玄旨於徳山遠和尚。初以雲門語句請
T2115_.52.0716a05: 決於遠師。雖叩問勤至垂三月。遠未嘗稍辯
T2115_.52.0716a06: 盡。欲其自契耳。一旦悟已詣遠質之。遠師
T2115_.52.0716a07: 一見即謂之曰。汝已徹矣。當此和尚頓覺身
T2115_.52.0716a08: 超虚空。不覺屋廬爲閡。復其立處。即遍體雨
T2115_.52.0716a09: 汗。其悟道靈驗如此也。先此和尚嘗師他僧。
T2115_.52.0716a10: 傳習乎安般定法。始授其法。迺蓆地然頂於
T2115_.52.0716a11: 其師前。遽有異光上發。圓赫如日。光熄而元
T2115_.52.0716a12: 略無所損。其師曰。汝最上乘法器也。勉之無
T2115_.52.0716a13: 以此自盡焉。其感通又若此也。其後禪之學
T2115_.52.0716a14: 者。迺蔚然嚮慕。來浙西混迹于餘杭之安樂
T2115_.52.0716a15: 山。皇祐初嘉禾太守聶公。厚載聞其風。率郡
T2115_.52.0716a16: 人遂命領徒于此。更十有二年而秀之人無
T2115_.52.0716a17: 賢愚男女風徳大化。法侶趨其會者日不下
T2115_.52.0716a18: 數百。精廬完葺僧儲充備。而秀有禪居自和
T2115_.52.0716a19: 尚興起也。以嘉祐庚子之五載仲夏壬寅示
T2115_.52.0716a20: 微疾。正坐説偈而盡。世壽六十八。臘四十
T2115_.52.0716a21: 二。以嘉祐庚子五月己酉。遵教火之。得五色
T2115_.52.0716a22: 舍利。絢如不可勝數。度弟子者宗益嗣其法
T2115_.52.0716a23: 而領衆一方。曰省文。曰有昌和尚。平昔嘗綴
T2115_.52.0716a24: 古之語要。目其書曰原宗集。而其徒方傳之。
T2115_.52.0716a25: 然其所得之法。實諸佛之祕要。群生之所宗。
T2115_.52.0716a26: 諸祖之所傳者也。非語默可到。然非語默又
T2115_.52.0716a27: 不能稍發。故和尚莅衆接人雖勤教誨。而其
T2115_.52.0716a28: 語嘗簡其機縁不煩大較。其要道慈徳入人
T2115_.52.0716a29: 最深。故其亡也。秀人傾城號慟。若喪所親。諸
T2115_.52.0716b01: 君以契嵩於和尚道交相知尤深詳得其出
T2115_.52.0716b02: 處。迺以文見託雖固亦不得讓焉。銘曰
T2115_.52.0716b03: 惟骨殊圓。惟道亦然。非生非滅。無陂無偏。惟
T2115_.52.0716b04: 小夷石泐。而此法常傳
T2115_.52.0716b05: 秀州資聖禪院故暹禪師影堂記
T2115_.52.0716b06: 禪師疾病。予自杭往問醫藥。嘗顧謂曰。我老
T2115_.52.0716b07: 且病。是必已矣。死且累子坎而揜之。爲我誌
T2115_.52.0716b08: 其嗣法。遂授其所以然。余還杭未幾。果溘然
T2115_.52.0716b09: 而化。學者不悉即焚其喪卒不得而塔之。故
T2115_.52.0716b10: 列其名迹於影堂。命今長老懃師勒石以傳
T2115_.52.0716b11: 之。禪師諱慶暹。其先建陽人也。姓范氏。范
T2115_.52.0716b12: 氏世爲士族。其父大父皆仕。不復書也。始禪
T2115_.52.0716b13: 師因父宦生於會稽。及其父官死海鹽縣。即
T2115_.52.0716b14: 與母治産居秀。至是禪師方五歳。而秀氣靄
T2115_.52.0716b15: 然。其母異之。命從淨行子昭出家於今資聖
T2115_.52.0716b16: 精舍。踰十歳落 &MT05516;

。納戒於靈光寺。習楞嚴圓
T2115_.52.0716b17: 覺於講師。居素又十歳。經明明年即廣游方
T2115_.52.0716b18: 外遍參禪要。又十歳且還。初秀郡未始有禪
T2115_.52.0716b19: 居。待來者亦有所缺。然禪師既歸。乃一更其
T2115_.52.0716b20: 院。務與衆處諭其屬。即如十方禪規主之院。
T2115_.52.0716b21: 稍治遂結廬獨處于園林。篤爲杜多之行。不
T2115_.52.0716b22: 出不寢更十九年。雖惡衣惡食。自視宴如也。
T2115_.52.0716b23: 居無何。會故雪竇清禪師至其廬曰。善乎仁
T2115_.52.0716b24: 者乃至是哉。因盡示其所證之法。而清禪師
T2115_.52.0716b25: 大韙之。卒亦承於清師。至天聖中。郡太守
T2115_.52.0716b26: 張公幾聖高之。命復方丈使擧行禪者。故事
T2115_.52.0716b27: 逮故翰林學士葉公道卿以中允領郡。見而
T2115_.52.0716b28: 益喜。遂尊爲長老。命傳其法。垂二十年竟以
T2115_.52.0716b29: 此物故。嗚呼。其世壽已七十六。而僧臘六十
T2115_.52.0716c01: 二。禪師治茲院。自壯既耄凡四十六載。於人
T2115_.52.0716c02: 甚莊處已至約。飮食資用必務素儉。與時俗
T2115_.52.0716c03: 不合。以故其徒稱難而少親附。唯士大夫重
T2115_.52.0716c04: 其修潔。不忍以葷酒溷其室。先時呉中僧之
T2115_.52.0716c05: 坐法失序。輒以勢高下。不復以戒徳論。禪師
T2115_.52.0716c06: 慨然嘗數以書求理於官。世人雖皆不顧其
T2115_.52.0716c07: 説而禪師未始自沮。及葉公道卿轉運呉越。
T2115_.52.0716c08: 而禪師復致其書。而葉公然之。遂正其事於
T2115_.52.0716c09: 所部。既而秀衆果推禪師於高座。方再會即
T2115_.52.0716c10: 謝絶。踵不入俗殆十五年。然亦天性公正切
T2115_.52.0716c11: 於護法耳。昔嘗與余語曰。吾不能以道大惠
T2115_.52.0716c12: 於物。徳行復不足觀。以愧於先聖人矣。苟忍
T2115_.52.0716c13: 視其亂法是益愧也。予即應之曰。不必謙也。
T2115_.52.0716c14: 曹溪宗門天下之道妙也。而學者罕至。十二
T2115_.52.0716c15: 頭陀出世之至行也。吾徒之所難。能爲法而
T2115_.52.0716c16: 奮不顧身。亦人之難能也。是三者師皆得而
T2115_.52.0716c17: 行之。又何愧乎。師曰。此吾豈敢也。雖然予
T2115_.52.0716c18: 庸以是而稱之於吾人。蓋欲其有所勸也。禪
T2115_.52.0716c19: 師之遷化也。至是皇祐之己亥實五載矣。悲
T2115_.52.0716c20: 夫

T2115_.52.0716c21:

故靈隱普慈大師塔銘

并
序

T2115_.52.0716c22: 師法諱幼旻。信陽玉山人也。本姓葉氏。童時
T2115_.52.0716c23: 即有出俗之志。告父母得命。遂入其邑之興
T2115_.52.0716c24: 教蘭若。師僧省覃出家。既納戒乃訪道四方。
T2115_.52.0716c25: 來虎林見惠明禪師。頽然有道器。即服膺執
T2115_.52.0716c26: 弟子禮。盡學其法。法務無難易者。備嘗之矣。
T2115_.52.0716c27: 久之惠明命師監其寺事。未幾會其寺大火
T2115_.52.0716c28: 蕩盡。方根其所失。其同事者危之皆憂乃禍。
T2115_.52.0716c29: 師謂之曰。我總寺事。罪盡在我。吾獨當之。爾
T2115_.52.0717a01: 曹不必懼也。吏果不入寺問師。弟坐其爨者
T2115_.52.0717a02: 耳。此豈古所謂臨難無苟免者耶。其後惠明
T2115_.52.0717a03: 告終畢其喪。師即帥衆曰。本府請大長老惠
T2115_.52.0717a04: 照聰公鎭其寺。以繼惠明。所統仍以監寺輔
T2115_.52.0717a05: 之。戮力相與復其寺。不十年而葺屋廬。嶷
T2115_.52.0717a06: 然千餘間益偉於舊。慶暦中朝廷用其薦而
T2115_.52.0717a07: 錫之章服。其後又賜號普慈。及惠照謝世。師
T2115_.52.0717a08: 方大疾。亦力病治其喪事。始惠照垂終遺書。
T2115_.52.0717a09: 擧師自代。官疑其事。不與以靈隱。更命僧主
T2115_.52.0717a10: 之。師事其僧愈恭。無毫 &MT05516;

鄙悋心見於聲彩。
T2115_.52.0717a11: 而人益徳之。當此知府龍圖季公知之。乃以
T2115_.52.0717a12: 上天竺精舍。命師以長老居之。及觀文孫公
T2115_.52.0717a13: 初以資政大學士莅杭。特遷之主靈隱。始其
T2115_.52.0717a14: 演法之日。孫公大師衣冠貴游。不翅百人。預
T2115_.52.0717a15: 會爇香。聽其所説。而道俗老少貴賤摩肩而
T2115_.52.0717a16: 趨來者萬計。是日人聲馬跡溢滿山谷。法席
T2115_.52.0717a17: 之盛其如此者鮮矣。師天性寛平慈恕。與人
T2115_.52.0717a18: 周而多容。而人亦頗美之。故居其寺方六年。
T2115_.52.0717a19: 寺益修衆益靖。度弟子二十三人。嘉祐乙亥
T2115_.52.0717a20: 仲冬初。忽感微疾而臥。先終一日。與蒙語將
T2115_.52.0717a21: 授寺與今知禪徳。語氣詳正。如平昔不衰。十
T2115_.52.0717a22: 三日雞鳴起漱洗。問時辰乃安坐而盡。世壽
T2115_.52.0717a23: 六十一。僧臘四十一。以是月二十九日入塔
T2115_.52.0717a24: 于呼猿澗之直北寺垣之内。塔已知師以其
T2115_.52.0717a25: 行状求蒙文而銘之。然在古高僧傳其法凡
T2115_.52.0717a26: 吾人於其教有徳有言及其有功者乃得書
T2115_.52.0717a27: 之。若今靈隱最天下名寺。固吾佛法以之弛
T2115_.52.0717a28: 張也。嗚呼普慈於其寺平生如此之効。豈不
T2115_.52.0717a29: 曰於法有功乎。余故不讓。乃引其事而書之
T2115_.52.0717b01: 也。銘曰
T2115_.52.0717b02: 惟功在法。惟徳在法。法既不生。其勝縁豈有
T2115_.52.0717b03: 熄耶。惟師之盛善常然。不泯不墜。斷可見矣
T2115_.52.0717b04: 杭州石壁山保勝寺故紹大徳塔表
T2115_.52.0717b05: 石壁寺去杭越三十里。走龍山而西。窅然入
T2115_.52.0717b06: 幽谷。有溪流岩石之美。雖其氣象清淑。而世
T2115_.52.0717b07: 未始知之。自紹大徳與其兄行靖法師居之。
T2115_.52.0717b08: 而其名方播。亦地以人而著也。大徳諱行紹。
T2115_.52.0717b09: 杭之錢唐人也。本姓沈氏。初其母夢得異僧
T2115_.52.0717b10: 舍利呑之。因而有娠。及生其性淳美。不類
T2115_.52.0717b11: 孺子。不喜肉食。嗜聞佛事。方十二歳。趨智覺
T2115_.52.0717b12: 禪師延壽求爲其徒父母從之。及得戒通練
T2115_.52.0717b13: 律部。當是時韶國師居天台山。其道大振。大
T2115_.52.0717b14: 徳乃攝衣從之。國師見且器之。即使往學三
T2115_.52.0717b15: 觀法於螺溪羲寂法師。因與其兄行靖皆事
T2115_.52.0717b16: 寂法師講求大義。居未幾而所學已就還杭。
T2115_.52.0717b17: 即葺其舊寺。尋亦讓其寺與靖法師以會講
T2115_.52.0717b18: 衆。靖法師與大徳皆師智覺出家。而大徳爲
T2115_.52.0717b19: 法兄。靖師爲俗兄。靖法師以素徳自發。先此
T2115_.52.0717b20: 六十年。雖呉中宿學名僧。皆推其高人。當時
T2115_.52.0717b21: 故爲學者所歸。及靖法師遷講他寺。而大徳
T2115_.52.0717b22: 復往居石壁。其前後五十年。守其山林之操。
T2115_.52.0717b23: 未始苟游於郷墅閭里。處身修潔。識者稱其
T2115_.52.0717b24: 清約。一旦示感輕疾。至其三日之夕。囑累其
T2115_.52.0717b25: 徒。始衆會茶。授器已即坐盡。至是其壽已八
T2115_.52.0717b26: 十歳。僧臘六十八歳。垂二十年。余始來石壁。
T2115_.52.0717b27: 會其弟子簡長。因聞其風。長亦介潔能守其
T2115_.52.0717b28: 先範。遂與其同學之弟簡微。固以大徳塔誌
T2115_.52.0717b29: 見託。吾嘗謂之曰。教所謂人生難遇者數端。
T2115_.52.0717c01: 而善知識尤難。世書曰。善人吾不得而見之
T2115_.52.0717c02: 矣。得見有常者斯可矣。賢善誠難其會也。若
T2115_.52.0717c03: 師出家於壽公。學法於寂公。見知於國師韶
T2115_.52.0717c04: 公。韶公不測人也。奇節異徳道行藹然。而壽
T2115_.52.0717c05: 寂二公亦吾徒之有道者也。天下豈可多得。
T2115_.52.0717c06: 若師皆遇而親炙之。假令得一見之已甚善
T2115_.52.0717c07: 也。況因人而得法邪。若此師之美多矣。復兄
T2115_.52.0717c08: 弟於靖師。同其務學親道。栖養於山林。又平
T2115_.52.0717c09: 生之美可書也。其塔在寺之西圃。故筆而表
T2115_.52.0717c10: 之。是歳皇祐癸巳三月之十一日也

T2115_.52.0717c11:

致政侍郎中山公哀辭

并
敍

T2115_.52.0717c12: 故侍郎中山公。其喪下葬日。客有感其舊徳
T2115_.52.0717c13: 而爲哀辭。以見意也。然客本佛氏者。外遺形
T2115_.52.0717c14: 質内融情僞。不宜有所感而哀之也。蓋不忍
T2115_.52.0717c15: 視其賢人歿而君子之道益寡。嗟嘆之不已。
T2115_.52.0717c16: 姑託哀而辭之。雖然公之功徳在人。名與迹
T2115_.52.0717c17: 太史氏播之。而其人未必悉知公道徳之本
T2115_.52.0717c18: 至者也。公之所本者誠也。故其始也。修身事
T2115_.52.0717c19: 親。而郷人傚之。其中也。仕於朝廷守大節
T2115_.52.0717c20: 不變。而天子擢之。其老也。以禮而退表師乎
T2115_.52.0717c21: 士大夫。而天下儀之。然士之行道於世。多初
T2115_.52.0717c22: 鋭而中懈。先是而後謬。孰如公進退始卒無
T2115_.52.0717c23: 毫 &MT05516;

之失。蓋其修誠厚本而致是爾。公既謝
T2115_.52.0717c24: 去軒冕。益以清淨養其壽命。故蒙忝公之交
T2115_.52.0717c25: 游。亦親識知公之道徳所以至者且詳可法
T2115_.52.0717c26: 也矣。嗚呼辱公之顧待異矣。不復覩矣。辭
T2115_.52.0717c27: 曰
T2115_.52.0717c28: 鱗羽穰穰兮。龍鳳所尸。龍不可隱兮。鳳不可
T2115_.52.0717c29: 衰。人倫整整兮。聖賢所資。聖不可亡。賢不可
T2115_.52.0718a01: 虧。老成之人兮。已與化移。典刑雖在兮。奚可
T2115_.52.0718a02: 邇窺。大夜奄夕兮。復曉何時。神明一去兮。寂
T2115_.52.0718a03: 寥何知。道徳垂世兮。群心所思。清白傳家兮。
T2115_.52.0718a04: 世世可師。五福貴全兮。公得於斯。天分獨好
T2115_.52.0718a05: 兮。誰與等夷。人壽百歳兮。公欲及期。孝子順
T2115_.52.0718a06: 孫兮。胡必増悲。伊我所傷兮。賢者寖稀。純誠
T2115_.52.0718a07: 不紹兮。君子道微。萬類紛綸兮。邪正相非。特
T2115_.52.0718a08: 立獨行兮。不爾疇依。秋風蕭蕭兮。白露霏霏。
T2115_.52.0718a09: 草木零落兮。丘隴巍巍。靈車獨擧兮。丹旐飜
T2115_.52.0718a10: 飛。顧此別離兮。杳杳長違

T2115_.52.0718a11:

李晦叔推官哀辭

并
序

T2115_.52.0718a12: 隴西李晦叔死。有以相報者。予聞悼之。且有
T2115_.52.0718a13: 所感也。晦叔有俊才。素以其才之力氣自豪。
T2115_.52.0718a14: 故於文章辯論不甚推讓。去年仲春將施生。
T2115_.52.0718a15: 來吾室與吾語。終日不能去。嘗曰。昔謂方袍
T2115_.52.0718a16: 平叔。予今顧師不足比也。叵自慨相知之晩。
T2115_.52.0718a17: 及蒙移書讓其過稱。復曰。方今天下賢而有
T2115_.52.0718a18: 識者。幾其人哉。在仲靈何讓。其後數數以重
T2115_.52.0718a19: 語推致於交游間。期將復來劇論。雖然余非
T2115_.52.0718a20: 其人酌其意愛。豈不謂之知我乎。別去一年
T2115_.52.0718a21: 志方壯。豈悟其忽然而已亡邪。古人以人生
T2115_.52.0718a22: 比之。浮雲奄忽不可常保。如此信之矣。辭
T2115_.52.0718a23: 曰
T2115_.52.0718a24: 昨別晦叔志氣強。今聞晦叔忽已亡。始知未
T2115_.52.0718a25: 信便必爾。定聞不覺心自傷。心傷君子何所

T2115_.52.0718a26:

切。念君素懷殊未張。賢良不遂

遂或
召字

死從事。

T2115_.52.0718a27: 可惜謫仙才豔長。陸機弟兄皆早世。芝蘭零
T2115_.52.0718a28: 落何相望。高堂有親 &MT05516;

被領。白日悠悠悲未
T2115_.52.0718a29: 央。憶君去年來我室。抵掌俉語聲琅琅。坐人
T2115_.52.0718b01: 驚嘆幾絶倒。是是非非窮否臧。當時然諾
T2115_.52.0718b02: 頗相得。聲色慷慨多揄揚。乃云平叔不足比。
T2115_.52.0718b03: 齷齪自疑何敢當。白雲有期尚相待。豈意游
T2115_.52.0718b04: 魂成渺茫。哲人自古寡眉壽。天理如何不可
T2115_.52.0718b05: 量

T2115_.52.0718b06:

周叔智哀辭

并
序

T2115_.52.0718b07: 周叔智名測。九江潯陽人也。少聰悟讀書能
T2115_.52.0718b08: 強記。自六籍楊孟。洎司馬氏史漢老莊列禦
T2115_.52.0718b09: 寇之説與吾佛經。歴目則往往通之。商較古
T2115_.52.0718b10: 今援引故事。動有典據。嘗駭坐人。率皆伏其
T2115_.52.0718b11: 高論。爲文學易繋辭。奇峭頗工恥於奔競。造
T2115_.52.0718b12: 次不移其守。故名不籍甚。朋游屡以其家貧
T2115_.52.0718b13: 親老勗之。逾四十始以茂才異等擧。尋斥於
T2115_.52.0718b14: 有司歸郷曲。務以其道訓導後進。江州風俗
T2115_.52.0718b15: 剽輕其人寡能莊整。叔智侃然處於郷黨。而
T2115_.52.0718b16: 後學小生不敢恣放。去年孟夏得叔智之子
T2115_.52.0718b17: 明服書。且聞叔智以癸未孟秋死矣。嗚呼吾
T2115_.52.0718b18: 嘗與叔智友。凡議論不以道相契。未始發其
T2115_.52.0718b19: 言。交道之中正。自謂古人不至如是也。及來
T2115_.52.0718b20: 呉越不相見已六七年。日夕浩然。思歸潯陽。

T2115_.52.0718b21:

慕永遠

一作
惠遠

宗炳劉遺民之風。同叔智相與

T2115_.52.0718b22: 老於林下。逮此信吾事不果濟也。嗚呼交道
T2115_.52.0718b23: 之已矣乎。哀其人不復見矣。故辭之以揚其
T2115_.52.0718b24: 徳也。辭曰
T2115_.52.0718b25: 江之山兮。康廬効靈。江之水兮。九江泚清。合
T2115_.52.0718b26: 其氣兮。誕爲人英。君得之兮。既聰且明。道徳
T2115_.52.0718b27: 脩兮。器識恢宏。竟不展兮。奪化代并。公之壽
T2115_.52.0718b28: 兮。令名不朽。君之福兮。學問富有。仁義家
T2115_.52.0718b29: 傳兮。子孫寶守。孰謂既往兮。不光其後。湓江
T2115_.52.0718c01: 浮天兮。縁淨漪漪。白石青草兮。日暮參差。若
T2115_.52.0718c02: 人不歸兮。萬古別離。相望丘墓兮。千里依
T2115_.52.0718c03: 依

T2115_.52.0718c04:

秀州精嚴寺行道舍利述

梵音舍利
此云身骨

T2115_.52.0718c05: 道必有所驗。非驗孰見乎道之至哉不邪。佛
T2115_.52.0718c06: 之舍利蓋其道之驗也。夫道之大至者。固貫
T2115_.52.0718c07: 乎人神死生而妙之。聖人以其妙則在幽而
T2115_.52.0718c08: 能興。在明而能無。是故聖人方其生也。善世
T2115_.52.0718c09: 而無善。方其死也。潜神而用神。舍利者亘百
T2115_.52.0718c10: 世而儼然。効其靈則天下莫測。豈非其神之
T2115_.52.0718c11: 爲乎。今夫九流百子以其道而爲之者天下
T2115_.52.0718c12: 紛然。謂之道則與佛未始異也。稽其驗則天
T2115_.52.0718c13: 下無有也。競尊其師則謂佛不足。與其聖賢
T2115_.52.0718c14: 校其人之死也。不終日而形腐。不終年而骨
T2115_.52.0718c15: 朽。其神則漠然。烏有乎忽恍。豈其道亦有所
T2115_.52.0718c16: 未臻於佛者乎。昔者佛法始傳於漢而漢人
T2115_.52.0718c17: 不詳。始傳於呉而呉人不諒。皆專儒老而拒
T2115_.52.0718c18: 我。故摩騰僧會命舍利以驗佛世。自是翕然
T2115_.52.0718c19: 而嚮之。夫道遠也。驗近也。觀近也。者發之
T2115_.52.0718c20: 也。觀遠也者至之也。至之者聖人也。以驗觀
T2115_.52.0718c21: 道則麁妙可審也。以道觀聖人而大小可見
T2115_.52.0718c22: 也。人亦有言曰。其教有大不可思議之事。益
T2115_.52.0718c23: 知佛爲大聖人。不其然乎。然舍利之見乎天
T2115_.52.0718c24: 下者古今多矣。有盤空而翔者。無端而至者。
T2115_.52.0718c25: 發光而明並日月者。不可焚者。不可碎者。若
T2115_.52.0718c26: 此行道之舍利晝夜振之而不息者。天下未
T2115_.52.0718c27: 始見也。捧其塔敬之則金鐸益轉。若與人意
T2115_.52.0718c28: 而相應異乎。美哉至神之物不必大也。至道
T2115_.52.0718c29: 之驗不必多也。考其始致則曰得之於呉越。
T2115_.52.0719a01: 故國師韶公蓋得乎梁之岳陽。王蕭察之所
T2115_.52.0719a02: 傳者也。既而錢氏之先王内於金鐸以小銅

T2115_.52.0719a03:

塔而緘之嫈諸靈光寺

今寺之
舊名

殆百年矣。韶

T2115_.52.0719a04: 公至人也。號其舍利。一曰行道。一曰入定。入
T2115_.52.0719a05: 定者祕而不可見。行道者益塔而張之。是豈
T2115_.52.0719a06: 不以後世僧不軌道而俗薄寡信。將亦有所
T2115_.52.0719a07: 勸而發之者乎。故述其意命吾徒以揚之
T2115_.52.0719a08:   題遠公影堂壁
T2115_.52.0719a09: 遠公事跡。學者雖見而鮮能盡之。使世不昭
T2115_.52.0719a10: 昭見先賢之徳。亦後學之過也。予讀高僧傳
T2115_.52.0719a11: 蓮社記。及九江新舊録。最愛遠公。凡六事謂
T2115_.52.0719a12: 可以勸也。乃引而釋之。列之其影堂以示來
T2115_.52.0719a13: 者。陸修靜異教學者。而送過虎溪。是不以
T2115_.52.0719a14: 人而棄言也。陶淵明酖湎于酒而與之交。蓋
T2115_.52.0719a15: 簡小節而取其達也。跋陀高僧以顯異被擯。
T2115_.52.0719a16: 而延且譽之。蓋重有識而矯嫉賢也。謝靈運
T2115_.52.0719a17: 以心雜不取。而果歿於刑。蓋識其器而愼其
T2115_.52.0719a18: 終也。盧循欲叛。而執手求舊。蓋自信道也。桓
T2115_.52.0719a19: 玄振威。而抗對不屈蓋有大節也。大凡古今
T2115_.52.0719a20: 人情莫不畏威而苟免。忘義而避疑。好名而
T2115_.52.0719a21: 昧實。黨勢而忍孤。飾行而畏累。自是而非人。
T2115_.52.0719a22: 孰有道尊一代爲賢者師。肯以片言而從其
T2115_.52.0719a23: 人乎。孰有夙禀勝徳爲行耿潔。肯交醉郷而
T2115_.52.0719a24: 高其達乎。孰有屈人師之尊禮斥逐之客而
T2115_.52.0719a25: 伸其賢乎。孰有拒盛名之士不與於教而克全
T2115_.52.0719a26: 終乎。孰有義不避禍敦睦故舊而信道乎。孰
T2115_.52.0719a27: 有臨將帥之威在殺罰暴虐之際守道不撓而
T2115_.52.0719a28: 全節乎。此故遠公識量遠大獨出於古今矣。
T2115_.52.0719a29: 若其扶荷至教廣大聖道垂祐於天人者。非
T2115_.52.0719b01: 蒙乃能盡之其聖歟賢邪。偉乎大塊噫氣六
T2115_.52.0719b02: 合清風。遠公之名聞也。四海秋色神山中聳。
T2115_.52.0719b03: 遠公之清高也。人僧龍鳳高揖巣許。遠公之
T2115_.52.0719b04: 風軌也。白雲丹嶂玉樹瑤草。遠公之栖處也。
T2115_.52.0719b05: 蒙後公而生雖慕且恨也。瞻其遺像稽首作
T2115_.52.0719b06: 禮。願以弊文題于屋壁
T2115_.52.0719b07:   題梅福傳後
T2115_.52.0719b08: 班固云。梅子眞嘗爲南昌尉不得志。遂自引
T2115_.52.0719b09: 去。變姓名爲會稽監門。又曰。仙去。故後之説
T2115_.52.0719b10: 者。不過謂子眞能以仙尉爲吏隱。善與時浮
T2115_.52.0719b11: 沈。往往引其事爲尉者美言。亦學者之不詳
T2115_.52.0719b12: 也。小哉言乎。子眞磊落有大節奮不顧身。忠
T2115_.52.0719b13: 於國家憂天下者也。當漢朝失理本末皆顛。
T2115_.52.0719b14: 子眞嫉邪臣用事竊弄大權。發憤上書論國
T2115_.52.0719b15: 大體大要。興行禮度登用俊良之人。雖觝觸
T2115_.52.0719b16: 讒佞輩而無所避忌。詞氣謇諤意欲警動時
T2115_.52.0719b17: 主。雖書屡上而主竟不悟。卒土崩瓦解。使當
T2115_.52.0719b18: 時稍用其言。而高祖社稷未必喪亡。嗚呼子
T2115_.52.0719b19: 眞處九品之末。朝無一介之援。毅然奮志忠
T2115_.52.0719b20: 勇過人。吐詞扶國家之危。逆龍鱗探虎口。不
T2115_.52.0719b21: 旋踵而禍及其身。尚不以爲懼。眞慷慨大丈
T2115_.52.0719b22: 夫也。噫古今讀書爲學。孰不抱氣自視爲英
T2115_.52.0719b23: 雄於朋游間。苟有一語相忤。不協其意也。必
T2115_.52.0719b24: 發憤詬罵。恨不能誅之如讐。及其立於朝廷
T2115_.52.0719b25: 也。視有不義。雖大至於害教化傷風俗。以其
T2115_.52.0719b26: 不切於己。雖視如不視。雖聞如不聞。往往從
T2115_.52.0719b27: 而諛之。苟其敗也。則聚口而笑之。此聞子眞
T2115_.52.0719b28: 之風。宜如何爲心。子眞歿在先漢之季。於
T2115_.52.0719b29: 今上下千有餘年所。於縣尉未有如子眞者
T2115_.52.0719c01: 也。將有而未聞見乎。予嘗病世不知子眞之
T2115_.52.0719c02: 徳之道。徒高其得術仙去故題云
T2115_.52.0719c03:   書文中子傳後
T2115_.52.0719c04: 讀東 &T072502;

子王績集。知王氏果有續孔子六經。
T2115_.52.0719c05: 知房玄齡杜如晦李靜董常温彦博魏徴薛收
T2115_.52.0719c06: 杜淹等果文中子之弟子也。讀劉煦唐書王
T2115_.52.0719c07: 勃傳。知文中子乃勃之祖果曾作元經矣。績
T2115_.52.0719c08: 死於貞觀十八載。去其兄之世近。能言其事
T2115_.52.0719c09: 也。慨房杜温魏王勃皆不書一字以傳文中
T2115_.52.0719c10: 子之賢。而隋書復失書之後世。故以文中子
T2115_.52.0719c11: 之事不足信。及韓子文興。天下學士宗韓以
T2115_.52.0719c12: 韓愈不稱文中子。李 &T037173;

又薄其書比之太公
T2115_.52.0719c13: 家教。而學者蓋不取文中子也。然王氏能續
T2115_.52.0719c14: 孔子六經。蓋孔子之亞也。識者宜以聖人之
T2115_.52.0719c15: 道較而正之。其文中子之道苟與孔氏合。乃
T2115_.52.0719c16: 孔子之嗣也。而書傳之有無不足爲信。隨人
T2115_.52.0719c17: 愛惡之情欲蔑其聖賢可乎。孟軻豈不曰。盡
T2115_.52.0719c18: 信書不若無書。吾視中説其讀詩曰。四名五
T2115_.52.0719c19: 志。讀書曰四制七命。元經則曰。晋宋齊梁陳
T2115_.52.0719c20: 亡具五以禍其國而善其立法。有聖人之道。
T2115_.52.0719c21: 嗟呼不見其六經。姑書此以遺學輩
T2115_.52.0719c22:   書李翰林集後
T2115_.52.0719c23: 余讀李翰林集。見其樂府詩百餘篇。其意尊
T2115_.52.0719c24: 國家正人倫。卓然有周詩之風。非徒吟詠情
T2115_.52.0719c25: 性咄嘔苟自適而已。白當唐有天下第五世
T2115_.52.0719c26: 時。天子意甚聲色庶政稍解。姦邪輩得入竊
T2115_.52.0719c27: 弄大柄。會祿山賊兵犯闕。而明皇幸蜀。白閔
T2115_.52.0719c28: 天子失守輕棄宗廟。故作遠別離以刺之。至
T2115_.52.0719c29: 于作蜀道難。以刺諸侯之強横。作梁甫吟傷
T2115_.52.0720a01: 懷忠而不見用。作天馬歌哀棄賢才而不録
T2115_.52.0720a02: 其功。作行路難惡讒而不得盡其臣節。作猛
T2115_.52.0720a03: 虎行憤胡虜亂夏而思安王室。作陽春歌以
T2115_.52.0720a04: 誡淫樂不節。作烏栖曲以刺好色不好徳。作
T2115_.52.0720a05: 戰城南以刺窮兵不休。如此者不可悉説及
T2115_.52.0720a06: 放去。猶作秋浦吟冀悟人主意不果望終棄
T2115_.52.0720a07: 於江湖間。遂紆餘輕世劇飮大醉。寓意於道
T2115_.52.0720a08: 士法故其游覽贈送諸詩雜以神仙之説。夫
T2115_.52.0720a09: 性之所作志之所之。小人則以言君子則以
T2115_.52.0720a10: 詩。由言詩以求其志則君子小人可以盡之。
T2115_.52.0720a11: 若白之詩也。如是而其性之與志豈小賢哉。
T2115_.52.0720a12: 脱當時始終其人盡其才而用之。使立功業
T2115_.52.0720a13: 安知其果不能也。邇世説李白清才逸氣但
T2115_.52.0720a14: 謫仙人耳。此豈必然耶。觀其詩體勢才思如
T2115_.52.0720a15: 山聳海振。巍巍浩浩不可窮極。苟當時得預
T2115_.52.0720a16: 聖人之刪可參二雅。宜與國風傳之於無窮。
T2115_.52.0720a17: 而離騷子虚不足相比
T2115_.52.0720a18:   書諸葛武侯傳後
T2115_.52.0720a19: 孔明始躬耕於隆中時。毎自比於管仲樂毅。
T2115_.52.0720a20: 時人莫有許者。惟崔州平徐庶以爲然。吾考
T2115_.52.0720a21: 孔明事迹。其以天下至公爲心。欲并強魏而
T2115_.52.0720a22: 復漢社稷。與管仲九合諸侯一匡天下。樂毅
T2115_.52.0720a23: 不屠莒即墨之城。欲專以王道一歸天下。其
T2115_.52.0720a24: 道豈異哉。劉備三往乃見。孔明方與備畫計。
T2115_.52.0720a25: 何其工也。及備軍敗身遁夏口而孔明往説
T2115_.52.0720a26: 孫權。得兵爲援。破曹操於赤壁。此與樂毅説
T2115_.52.0720a27: 趙楚魏。使趙噉秦以伐齊之利。而毅并獲楚
T2115_.52.0720a28: 魏五國之兵伐齊。破之濟西。而其才略奇偉
T2115_.52.0720a29: 與樂埓也。率諸軍北駐漢中。臨發上疏。與樂
T2115_.52.0720b01: 毅報遺燕惠之書。其忠義相類。但其遇主遭
T2115_.52.0720b02: 時。不如管仲之得志耳。使孔明逢盛時。天不
T2115_.52.0720b03: 奪其壽。得以始終其事。復漢而并一天下興
T2115_.52.0720b04: 崇王道。則管夷吾樂毅殆不及也。惜其輕用
T2115_.52.0720b05: 馬謖。遂敗於街亭害其能事。然諸葛孔明賢
T2115_.52.0720b06: 豪俊傑。猶暗於知人如此。況非如孔明者。乃
T2115_.52.0720b07: 輕信乎。利口之人而用之。不亦易乎。戒之哉
T2115_.52.0720b08: 戒之哉
T2115_.52.0720b09:   書范睢傳後
T2115_.52.0720b10: 始范睢變姓名。自號張祿先生。入秦説秦昭
T2115_.52.0720b11: 王。短秦相穰侯。秦昭王遂逐穰侯收其相印。
T2115_.52.0720b12: 即拜范睢爲相。號爲應侯。應侯所任用鄭安
T2115_.52.0720b13: 平以兵降趙。應侯憂不知計之所出。而蔡澤
T2115_.52.0720b14: 乃西入秦見昭王。使人宣言感怒應侯。應侯
T2115_.52.0720b15: 服其説。乃擧蔡澤。應侯因謝病請歸相印。范
T2115_.52.0720b16: 睢既免相。秦昭王遂拜蔡澤爲相。蔡澤相秦
T2115_.52.0720b17: 數月。或惡之。懼誅。尋亦謝病歸其相印。莊子
T2115_.52.0720b18: 云。一蝉方得美蔭而忘其身。螳蜋執翳而搏
T2115_.52.0720b19: 之。見得而忘其形。異鵲從而利之。見利而忘
T2115_.52.0720b20: 其眞。莊周怵然曰。噫物固相累焉。此與范睢
T2115_.52.0720b21: 二三子相傾而相奪。何以異乎。欲人之欲。人
T2115_.52.0720b22: 亦欲之。孰謂能必保其富貴耶
T2115_.52.0720b23:   唐叚太尉傳賛
T2115_.52.0720b24: 叚大尉秀實先爲用事者奪去兵權而無怨。
T2115_.52.0720b25: 及是毅然奮笏撃殺朱泚。不顧一死圖存王
T2115_.52.0720b26: 室。古所謂社稷之臣也。又曰。殺身以成仁。又
T2115_.52.0720b27: 曰。臨難無苟免。唯叚氏皆得之矣。説者或云。
T2115_.52.0720b28: 叚太尉小弱。動不迕物。頗類儒者。及其奮撃
T2115_.52.0720b29: 反虜。罵聲掉厲而氣慴萬夫。白刃交前而卒
T2115_.52.0720c01: 不變色。又何壯哉。猛如飄風烈如疾雷。慷慨
T2115_.52.0720c02: 雄偉卓出古今。太史公疑田侯於畫圖。信有
T2115_.52.0720c03: 之矣。嗚呼大凡古今人情得權勢之盛。不振
T2115_.52.0720c04: 主則驕。時及失之。則怨望不能自存。往往謀
T2115_.52.0720c05: 爲不軌。如叚秀實太尉者。得之不爲幸。失之
T2115_.52.0720c06: 不爲怨。成之與敗在未決間。而以死循王室。
T2115_.52.0720c07: 擬淮陰侯韓信則其賢遠矣
T2115_.52.0720c08:   好善賛
T2115_.52.0720c09: 聖人之善以人爲善。其人也必好善。沮人之
T2115_.52.0720c10: 善以自善。其人也必嫉善。好善者其道必廣。
T2115_.52.0720c11: 嫉善者其名必辱。好善則天下善人樂以其
T2115_.52.0720c12: 善告。聚天下之善以爲行。其道不亦廣乎。嫉
T2115_.52.0720c13: 善則天下善人唯恐其聞所善。掩天下之善
T2115_.52.0720c14: 以爲言。其名不亦辱乎。舜古之好善人也。顏
T2115_.52.0720c15: 子亦古之好善人也。彼舜者古之聖人也。當
T2115_.52.0720c16: 堯之世。克諧以孝。烝烝又不格姦。天下不歸
T2115_.52.0720c17: 乎朱而歸乎舜。而天下豈有善於舜者也。及
T2115_.52.0720c18: 其聞一善言見一善行。若決江河沛然莫之
T2115_.52.0720c19: 能禦也。顏子古之賢人也。當孔子之時。抱聖
T2115_.52.0720c20: 人之道窮處陋巷。人不堪其憂。而顏子不改
T2115_.52.0720c21: 其樂。庶幾乎。聖人所以稱之。而天下豈有善
T2115_.52.0720c22: 於顏子也。及其聞人一善則拳拳服膺。若今
T2115_.52.0720c23: 所謂善人者。吾未見有如顏舜之聖賢也。其
T2115_.52.0720c24: 善未必善於天下之人。及其聞人之善。孰肯
T2115_.52.0720c25: 沛然以行之。亦孰肯拳拳而服膺。從而掩之
T2115_.52.0720c26: 者有之。辯者必形乎言。訥者必形乎色。脱少
T2115_.52.0720c27: 而稱之其人也。非情與黨則不爲也。嗚呼欲
T2115_.52.0720c28: 其名不辱。其可得乎。其道之廣也。其可得乎。
T2115_.52.0720c29: 今之人不如古之人遠矣。故謂好善者非聖
T2115_.52.0721a01: 賢之人不能好善也。窮天地亘萬世。唯舜顏
T2115_.52.0721a02: 子而已矣。宜乎其道與名。傳之於無窮焉
T2115_.52.0721a03:   陸蟾傳
T2115_.52.0721a04: 陸蟾藤州鐔津人也。以能詩名於楚越間。其
T2115_.52.0721a05: 瀑布詠則曰。靈源人莫測。千尺挂雲端。嶽色
T2115_.52.0721a06: 染不得。神功裁亦難。夏噴狷鳥凝。秋濺斗牛
T2115_.52.0721a07: 寒。待到滄溟日。爲濤更好看。此詩人尤稱之。
T2115_.52.0721a08: 客死於攸縣之司空山。予少時游衡山。會隱
T2115_.52.0721a09: 者高閬謂予曰。昔陸先生。子之邑人也。方國
T2115_.52.0721a10: 初時。廖氏家以詩盛。而四方詩人慕廖氏者
T2115_.52.0721a11: 來衡山頗衆。獨先生陸某詩多警句。雖慕廖
T2115_.52.0721a12: 融亦相推高。然生不止能詩而已矣。頗知王
T2115_.52.0721a13: 覇大略。亦俟有所遭遇。故其言詩見志。如前
T2115_.52.0721a14: 詩後句云。待到滄溟日。爲濤更好看。而常幅
T2115_.52.0721a15: 巾布衣好秉高節。所至閉戸自處。不肯與常
T2115_.52.0721a16: 人交接。余聞其風且嘆之曰。陸生邑人也。能
T2115_.52.0721a17: 以詩高出流輩。是亦賢矣。而負道守節。不爲
T2115_.52.0721a18: 阿世苟合。而欲自有所遭遇。雖孔孟尚不得
T2115_.52.0721a19: 其志而生也。不亦難乎。然天下如陸生從死
T2115_.52.0721a20: 於丘壑者何限
T2115_.52.0721a21:   韓曠傳
T2115_.52.0721a22: 韓曠字攝生。隱士也。或曰。即五代韓通之後
T2115_.52.0721a23: 也。宋初其家破。曠方嬰兒。人竊匿且育之。稍
T2115_.52.0721a24: 知其世家。亦遂自匿亡於楊越間。欻然長大。
T2115_.52.0721a25: 少年任侠縱酒撃劍。一旦感悟。即潔身振衣。
T2115_.52.0721a26: 游名山慕道家絶粒導引。爲人沈毅寡語。悠
T2115_.52.0721a27: 然有遠器。甘惡衣食。所至輒閉室。不交人世。
T2115_.52.0721a28: 雖官尊如刺史者縱求之。未嘗有見者。或稍
T2115_.52.0721a29: 見一揖。遂自引不復與語。予少時識曠於嶽
T2115_.52.0721b01: 麓。其人已老。默默不妄道事。然人多悦其高
T2115_.52.0721b02: 義而自勸。始予謂曠木訥少文。及游洪井視
T2115_.52.0721b03: 其屬辭。彬彬可觀。聞其平生愈詳益信。其有
T2115_.52.0721b04: 徳而有言也。竟死於湘潭間
T2115_.52.0721b05:   評北山清公書
T2115_.52.0721b06: 評曰。唐高僧神清。不喜禪者。自尊其宗。乃著
T2115_.52.0721b07: 書而抑之曰。其傳法賢聖間以聲聞。如迦葉
T2115_.52.0721b08: 等。雖曰回心。尚爲小智。豈能傳佛心印乎。即
T2115_.52.0721b09: 引付法藏傳曰。昔商那和修告優波鞠多曰。
T2115_.52.0721b10: 佛之三昧辟支不知。辟支三昧聲聞不知。諸
T2115_.52.0721b11: 大聲聞三昧餘聲聞不知。阿難三昧我今不
T2115_.52.0721b12: 知。我今三昧汝亦不知。如是三昧皆隨吾滅。
T2115_.52.0721b13: 又有七萬七千本生經。一萬阿毘曇。八萬清
T2115_.52.0721b14: 淨毘尼。亦隨我滅。固哉清也。徒肆己所愛惡
T2115_.52.0721b15: 而不知大謬先聖。吾始視清書。見其校論三
T2115_.52.0721b16: 昧。雖文詞不佳。蓋以其善記經書不別理義
T2115_.52.0721b17: 端由而不即非之。及考其禪宗之説。問難凡
T2115_.52.0721b18: 數番。輒採流俗所尚。及援書傳。復不得其詳。
T2115_.52.0721b19: 余初謂此非至論。固不足注意。徐思其所謂
T2115_.52.0721b20: 迦葉等。豈能傳佛心印。尤爲狂言。恐其熒
T2115_.52.0721b21: 惑世俗。以増後生末學之相訾。不已。乃與正
T2115_.52.0721b22: 之。非好辯也。大凡萬事理爲其本而迹爲末
T2115_.52.0721b23: 也。通其本者故多得之。束其末者故多失之。
T2115_.52.0721b24: 若傳法者數十聖賢雖示同聲聞而豈宜以聲
T2115_.52.0721b25: 聞盡之哉。經曰。我今所有無上正法等悉以
T2115_.52.0721b26: 付囑摩訶迦葉。竟大般涅槃。傳曰。我今所有
T2115_.52.0721b27: 大慈大悲四禪三昧無量功徳而自莊嚴。而
T2115_.52.0721b28: 迦葉比丘亦復如是。又謂鞠多爲無垢相好。
T2115_.52.0721b29: 佛又謂僧伽難提。乃過去娑羅王如來降跡
T2115_.52.0721c01: 爲祖。如此之類甚衆。豈非聖人欲扶其法互
T2115_.52.0721c02: 相尊敬而示爲大小耶。楞伽所謂三種阿羅
T2115_.52.0721c03: 漢者。一曰得決定寂滅聲聞阿羅漢。一曰増
T2115_.52.0721c04: 修菩薩行阿羅漢。一曰應化佛所化阿羅漢。
T2115_.52.0721c05: 此阿羅漢以本願善根方便力故。現諸佛土
T2115_.52.0721c06: 生大衆中。莊嚴諸佛大會。故若大迦葉傳法
T2115_.52.0721c07: 數十聖賢者。豈非應化佛所化之阿羅漢者
T2115_.52.0721c08: 也。然佛所化者宜其所有四禪三昧無量功
T2115_.52.0721c09: 徳與如來不異也。不異乎如來而傳佛心印。
T2115_.52.0721c10: 孰謂其不然乎。若商那和修曰。阿難三昧而
T2115_.52.0721c11: 我不知。我今三昧汝亦不知。斯恐其有所抑
T2115_.52.0721c12: 揚耳。未可謂其必然。經曰。入遠行地已得無
T2115_.52.0721c13: 量三昧。夫入遠行地者。蓋七地菩薩也。七地
T2115_.52.0721c14: 菩薩尚能得無量三昧。而化佛豈盡不能也。
T2115_.52.0721c15: 然佛之所傳心印與餘三昧者。宜異日而道
T2115_.52.0721c16: 哉。夫心印者。蓋大聖人種智之妙本也。餘三
T2115_.52.0721c17: 昧者。乃妙本所發之智慧也。皆以三昧而稱
T2115_.52.0721c18: 之耳。心印即經之謂三昧王之三昧者也。如
T2115_.52.0721c19: 來所傳乃此三昧也。清以謂餘三昧邪。其所
T2115_.52.0721c20: 謂七萬七千本生經。一萬阿毘曇。八萬清淨
T2115_.52.0721c21: 毘尼。亦隨我滅。此余未始見於他書。獨付法
T2115_.52.0721c22: 藏傳云。爾尚或疑之。假令其書不謬。恐非謂
T2115_.52.0721c23: 其傳法聖賢不能任持而然也。是必以後世
T2115_.52.0721c24: 群生機縁福力益弱而不勝其教。以故滅之。
T2115_.52.0721c25: 方正像末法三者之存滅。亦隨世而法汚隆
T2115_.52.0721c26: 焉。曷嘗爲其弘法聖賢而致正末邪。嗚呼學
T2115_.52.0721c27: 者不求經不窮理。動謬聖人之意爲其説。雖
T2115_.52.0721c28: 能編連萬世事。亦何益乎。書曰。記問之學不
T2115_.52.0721c29: 足爲人師。清之謂也歟

T2115_.52.0722a01:

評唐續僧傳可禪祖事

附

T2115_.52.0722a02: 評曰。唐續高僧傳謂。可遭賊斷臂。與余書云。
T2115_.52.0722a03: 曷其異乎。曰余考法琳碑曰。師乃立雪數宵。

T2115_.52.0722a04:

斷臂碎身營求開示

亦曰投地碎
身顧其開示

然爲僧傳者與

T2115_.52.0722a05: 琳同時。琳之説與禪書合而宣反之。豈非采
T2115_.52.0722a06: 聽之未至乎。抑亦從邪説而妄非之乎。故其

T2115_.52.0722a07:

書不足爲評

亦云不可憑。亦云不
在詳評。然各有旨也

T2115_.52.0722a08: 鐔津文集卷第十三
T2115_.52.0722a09:
T2115_.52.0722a10:
T2115_.52.0722a11:
T2115_.52.0722a12: 鐔津文集卷第十四
T2115_.52.0722a13: 藤州鐔津東山沙門契嵩撰
T2115_.52.0722a14: 非韓上

T2115_.52.0722a15:

非韓子三十篇

并
敍

T2115_.52.0722a16: 敍曰。非韓子者公非也質於經以天下至當
T2115_.52.0722a17: 爲之。是非如俗用愛惡相攻。必至聖至賢乃
T2115_.52.0722a18: 信吾説之不苟也。其書三十篇。僅三萬餘言
T2115_.52.0722a19: 第一
T2115_.52.0722a20: 韓子議論拘且淺。不及儒之至道可辯。予始
T2115_.52.0722a21: 見其目曰。原道徐視。其所謂仁與義爲定名。
T2115_.52.0722a22: 道與徳爲虚位。考其意。正以仁義人事必有。
T2115_.52.0722a23: 乃曰。仁與義爲定名。道徳本無縁仁處致爾。
T2115_.52.0722a24: 迺曰。道與徳爲虚位。此説特韓子思之不精
T2115_.52.0722a25: 也。夫縁仁義而致道徳。苟非仁義自無道徳
T2115_.52.0722a26: 焉。得其虚位果有仁義。以由以足道徳。豈爲
T2115_.52.0722a27: 虚耶。道徳既爲虚位。是道不可原也。何必曰
T2115_.52.0722a28: 原道。舜典曰。敬敷五教。蓋仁義五常之謂
T2115_.52.0722a29: 也。韓子果專仁義。目其書曰原教可也。是亦
T2115_.52.0722b01: 韓子之不知考經也。其曰博愛之謂仁。行而
T2115_.52.0722b02: 宜之之謂義。由是而之焉之謂道。足於己無
T2115_.52.0722b03: 待於外之謂徳。夫道徳仁義四者。迺聖人立
T2115_.52.0722b04: 教之大端也。其先後次第有義有理。安可改
T2115_.52.0722b05: 易。雖道徳之小者。如道謂才藝。徳謂行善。
T2115_.52.0722b06: 亦道徳處其先。彼曰仁義之道者。彼且散説。
T2115_.52.0722b07: 取其語便道或次下耳。自古未始有四者連
T2115_.52.0722b08: 出而道徳處其後也。曲禮曰。道徳仁義非禮
T2115_.52.0722b09: 不成。説卦曰。和順道徳而理於義。論語曰。志
T2115_.52.0722b10: 於道據於徳。依於仁游於義。禮運曰。義者
T2115_.52.0722b11: 藝之分仁之節也。協於藝講於仁。得之者強。
T2115_.52.0722b12: 此明游於義者乃聖人用義之深旨耳。楊子
T2115_.52.0722b13: 曰。道以導之。徳以得之。仁以人之。義以宜
T2115_.52.0722b14: 之。老子雖儒者不取其稱。儒亦曰。道而後
T2115_.52.0722b15: 徳。徳而後仁。仁而後義。道先開通。釋曰開
T2115_.52.0722b16: 通。即繋辭云。開物成務。又曰。通天下之志。
T2115_.52.0722b17: 是也。由開通方得其理。故徳次之。得理爲善。
T2115_.52.0722b18: 以恩愛惠物。而仁次之既仁且愛。必裁斷合
T2115_.52.0722b19: 宜。而義又次之。道徳仁義相因而有之。其本
T2115_.52.0722b20: 末義理如此。聖人爲經定其先後。蓋存其大
T2115_.52.0722b21: 義耳。今韓子戻經。先仁義而後道徳。臆説比
T2115_.52.0722b22: 大開通得理。不乃顛倒僻紆無謂邪。然儒之
T2115_.52.0722b23: 道徳固有其小者大者焉。小者如曲禮別義。
T2115_.52.0722b24: 一説道謂才藝徳爲行善在己。是也。大者如
T2115_.52.0722b25: 繋辭一陰一陽之謂道。繼之者善也。成之者
T2115_.52.0722b26: 性也。仁者見之謂之仁。智者見之謂之智。百
T2115_.52.0722b27: 性日用而不知。故君子之道鮮矣。説卦曰。昔
T2115_.52.0722b28: 者聖人之作易也。將以順性命之理。立天之
T2115_.52.0722b29: 道曰陰與陽。立地之道曰柔與剛。立人之道
T2115_.52.0722c01: 曰仁與義。中庸曰。天命之謂性。率性之謂道。
T2115_.52.0722c02: 修道之謂教。是也。繋辭以其在陰陽而妙之
T2115_.52.0722c03: 者爲道。人則禀道以成性。仁者智者雖資道
T2115_.52.0722c04: 而見仁智。遂滯執乎仁智之見。百姓雖日用
T2115_.52.0722c05: 乎道。而茫知是道。故聖人之道顯明爲昧少

T2115_.52.0722c06:

耳

昧或
作衰

然聖人之道。豈止乎仁義而已矣。説

T2115_.52.0722c07: 卦以性命之理。即至神之理也。天地萬物莫
T2115_.52.0722c08: 不與之。故聖人作易重卦。順從此理。乃立天
T2115_.52.0722c09: 地人三才之道。天道資始。則有陰有陽。地道
T2115_.52.0722c10: 成形。則有柔有剛。人道情性。則有仁有義。乃
T2115_.52.0722c11: 資道而有之也。中庸以循率此性。乃謂之道。
T2115_.52.0722c12: 修治此道。乃謂之教。教則仁義五常也。是豈
T2115_.52.0722c13: 道止仁義。而仁義之先果無道乎。若説卦者。
T2115_.52.0722c14: 若論語者。若曲禮之別義者。若老子楊子者。
T2115_.52.0722c15: 其所謂道徳。皆此之大道也。然是道徳在禮
T2115_.52.0722c16: 則中庸也誠明也。在書則洪範皇極也。在詩
T2115_.52.0722c17: 則思無邪也。在春秋則列聖大中之道也。孔
T2115_.52.0722c18: 子謂曾子曰。參乎。吾道一以貫之。曾子曰。
T2115_.52.0722c19: 唯。又謂子貢曰。非也。予一以貫之。但曾子縁
T2115_.52.0722c20: 弟子問之。而曾子以其弟子小子未足以盡
T2115_.52.0722c21: 道。故以近道者諭之。乃對之曰。夫子之道
T2115_.52.0722c22: 忠恕而已矣。曾子蓋用中庸所謂忠恕去道
T2115_.52.0722c23: 不遠之意也。後儒不通。便以忠恕遂爲一貫。
T2115_.52.0722c24: 誤矣。繋辭曰。天下之動貞夫一。又曰。一致
T2115_.52.0722c25: 而百慮。禮運曰。禮必本於太一。中庸曰。其爲
T2115_.52.0722c26: 物不二。其生物也不測。以此較而例諸。烏得
T2115_.52.0722c27: 以忠恕而輒爲其一貫乎。顏淵喟歎曰。仰之
T2115_.52.0722c28: 而彌高。鑚之而彌堅。瞻之在前忽焉在後。夫
T2115_.52.0722c29: 子循循然善誘人。顏子正謂聖人以此一貫

Footnote:

710 711 712 713 714 715 716 717 718 719 720 721 722 723 724 725 [行番号:有/無] [返り点:無/有] [CITE]