SAT DB

大正蔵検索

INBUDS

Digital Dictionary of Buddhism

電子佛教辭典
パスワードがない場合は「guest」でログインしてください。
Users who do not have a password can log in with the userID "guest".

本文をドラッグして選択するとDDBの見出し語検索結果が表示されます。

Select a portion of the text by dragging your mouse to view all terms in the text contained in the DDB. ・

Password Access Policies

鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 52

692 693 694 695 696 697 698 699 700 701 702 703 704 705 706 707 [行番号:有/無] [返り点:無/有] [CITE]

T2115_.52.0691a01: 云何哉。某又謂之曰。爾屬知其一不知其二。
T2115_.52.0691a02: 夫聖人之道在正。不在盛也。而某區區螻蟻
T2115_.52.0691a03: 之志。其實如此。儻　陛下垂天地之察則其
T2115_.52.0691a04: 幸爾。契嵩之書。其前後臣之。其中名之者。亦
T2115_.52.0691a05: 有所云也。夫君臣之謂。蓋聖人以定在公者
T2115_.52.0691a06: 尊卑也。自古唯衣冠縉紳者歟。今爲僧祝髮
T2115_.52.0691a07: 隳形儀。範與人間雖異而輒與衣冠。所稱相
T2115_.52.0691a08: 濫不乃失其事宜耶。孔子曰。必也正名乎。僧
T2115_.52.0691a09: 人預其人臣之謂。其名豈爲正哉。儒有上不
T2115_.52.0691a10: 臣天子。下不事諸侯。昔王覇嚴光不臣不名
T2115_.52.0691a11: 於漢。豈其然也。僧本蹈道世外。又敢冒其人
T2115_.52.0691a12: 臣之稱也。然僧而臣之者。善出近世不稽之
T2115_.52.0691a13: 例也。以其書前後稱臣者。表始終不敢違例。
T2115_.52.0691a14: 其中名之者。表不敢果以非其所宜者以見
T2115_.52.0691a15: 　陛下也干冒　天威不任皇恐之至不宣
T2115_.52.0691a16: 鐔津文集卷第八
T2115_.52.0691a17:
T2115_.52.0691a18:
T2115_.52.0691a19:
T2115_.52.0691a20: 鐔津文集卷第九
T2115_.52.0691a21:   藤州鐔津東山沙門契嵩撰
T2115_.52.0691a22:   再書上
T2115_.52.0691a23:   仁宗皇帝
T2115_.52.0691a24: 十二月日。杭州靈隱寺永安蘭若沙門賜紫
T2115_.52.0691a25: 臣僧某。謹昧死上書　皇帝陛下。臣聞事天
T2115_.52.0691a26: 者必因於山。事地者必因於澤。然所因高深
T2115_.52.0691a27: 則所事者易至也。若　陛下之崇高深大則
T2115_.52.0691a28: 與夫山澤相萬矣。適人有從事其道者。舍
T2115_.52.0691a29: 陛下而不即求之。雖其渠渠終身絶世。烏能
T2115_.52.0691b01: 得其志也。抑又聞。佛經曰。我法悉已付囑
T2115_.52.0691b02: 國王大臣者。此正謂佛教損益弛張。在　陛
T2115_.52.0691b03: 下之明聖矣。如此則佛之徒以其法欲有所
T2115_.52.0691b04: 云爲者。豈宜不頼　陛下而自棄于草莽乎。
T2115_.52.0691b05: 臣忝佛之徒。實欲扶持其法。今者起巖穴。不
T2115_.52.0691b06: 遠千里抱其書而趨闕下。願幸　陛下大賜。
T2115_.52.0691b07: 以成就其志也。臣嘗謂。能仁氏之垂教必以
T2115_.52.0691b08: 禪爲其宗。而佛爲其祖。祖者乃其教之大範。
T2115_.52.0691b09: 宗者乃其教之大統。大統不明則天下學佛
T2115_.52.0691b10: 者不得一其所詣。大範不正則不得質其所
T2115_.52.0691b11: 證。夫古今三學輩。競以其所學相勝者。蓋由
T2115_.52.0691b12: 宗不明祖不正而爲其患矣。然非其祖宗素
T2115_.52.0691b13: 不明不正也。特後世爲書者之誤傳耳。又後
T2115_.52.0691b14: 世學佛者不能盡考經論而校正之。乃有束
T2115_.52.0691b15: 教者不知佛之微旨妙在乎言外。語禪者不
T2115_.52.0691b16: 諒佛之所詮概見乎教内。雖一圓顱方服之
T2115_.52.0691b17: 屬。而紛然自相是非。如此者古今何嘗稍息。
T2115_.52.0691b18: 臣自不知量。平生竊欲推一其宗祖與天下
T2115_.52.0691b19: 學佛輩息諍釋疑使百世知其學有所統也。
T2115_.52.0691b20: 山中嘗力探大藏。或經或傳。校驗其所謂禪
T2115_.52.0691b21: 宗者。推正其所謂佛祖者。其所見之書果繆。
T2115_.52.0691b22: 雖古書必斥之。其所見之書果詳。雖古書必
T2115_.52.0691b23: 取之。又其所出佛祖年世事迹之差訛者。若
T2115_.52.0691b24: 傳燈之類。皆以衆家傳記。以其累代長暦校
T2115_.52.0691b25: 之修之。編成其書垂十餘萬言。命曰傳法正
T2115_.52.0691b26: 宗記。其排布状畫佛祖相承之像。則曰傳法
T2115_.52.0691b27: 正宗定祖圖。其推會宗祖之本末者。則曰傳
T2115_.52.0691b28: 法正宗論。總十有二卷。又以呉縑繪畫其所
T2115_.52.0691b29: 謂定祖圖者。一面在臣愚淺。自謂吾佛垂教
T2115_.52.0691c01: 僅二千年。其教被中國殆乎千歳。禪宗傳乎
T2115_.52.0691c02: 諸夏僅五百年。而乃宗乃祖其事迹本末於
T2115_.52.0691c03: 此稍詳。可傳以補先聖教法萬分之一耳。適
T2115_.52.0691c04: 當　陛下以至道慈徳治天下。天地萬物和
T2115_.52.0691c05: 平安裕。而佛老之教得以毘賛大化　陛下
T2115_.52.0691c06: 又垂神禪悦彌入其道妙。雖古之帝王更百
T2115_.52.0691c07: 代。未有如　陛下窮理盡性之如此也。是亦
T2115_.52.0691c08: 佛氏之徒際會遭遇　陛下之一時也。臣所
T2115_.52.0691c09: 以拳拳懇懇。不避其僭越冐犯之誅。輒以
T2115_.52.0691c10: 其書與圖上進。欲幸　陛下垂于大藏與經
T2115_.52.0691c11: 律偕傳臣螻蟻之生已及遲暮。於世固無所
T2115_.52.0691c12: 待。其區區但欲其教法不微不昧而流播於
T2115_.52.0691c13: 無窮。人得以資之而務道爲善。則臣雖死之
T2115_.52.0691c14: 日猶生之年也。非敢僥倖欲忝　陛下雨露
T2115_.52.0691c15: 之渥澤耳。其所證據明文皆出乎大經大論
T2115_.52.0691c16: 最詳。其所謂傳法正宗論與其定祖圖者。儻
T2115_.52.0691c17: 　陛下天地垂察使其得與大賜願如景徳傳
T2115_.52.0691c18: 燈録玉英集例。詔降傳法院編入大藏。即臣
T2115_.52.0691c19: 死生之大幸。不惟臣之大幸。抑亦天下教門
T2115_.52.0691c20: 之大幸也。如　陛下睿斷。允臣所請。乞以其
T2115_.52.0691c21: 書十有二卷者。特降中書施行其傳法正宗
T2115_.52.0691c22: 記與其定祖圖兼臣舊著輔教編印本者一部
T2115_.52.0691c23: 三策。其書亦推會二教聖人之道。同乎善世
T2115_.52.0691c24: 利人矣。謹書上進干黷冕旒。臣不任激切屏
T2115_.52.0691c25: 營之至。臣誠惶誠恐謹言

T2115_.52.0691c26:

書啓上韓相公書

前後
四書

T2115_.52.0691c27: 月日沙門某謹北嚮伏揖。獻書于集賢相公
T2115_.52.0691c28: 閣下。某聞古之聖人立極以統天下。天下謂
T2115_.52.0691c29: 之至公。夫至公者惟善者與之。惟惡者拒之。
T2115_.52.0692a01: 與善無彼此治而已矣。拒惡無親疏亂而已
T2115_.52.0692a02: 矣。是蓋聖人之心也。及其親親尊尊。國有
T2115_.52.0692a03: 君臣家有父子。必親必疏必近必遠。三綱五
T2115_.52.0692a04: 常不可奪其序。此乃聖人之教也。夫教貴乎
T2115_.52.0692a05: 修也。而心貴乎通也。教也者聖人之經制也。
T2115_.52.0692a06: 心也者聖人之達道也。天下必知達道。始可

T2115_.52.0692a07:

以論至公。苟不達道

或無達
道二字

見聖人之心。雖修

T2115_.52.0692a08: 教必束教而失乎天下之善道也。某雖固陋
T2115_.52.0692a09: 其學平生自謂得聖人之心。長欲推此以資
T2115_.52.0692a10: 乎王公大人之所爲道徳者。今乃老弊于山
T2115_.52.0692a11: 谷。白首躘蹱而卒無所遇。慨然太息惟恐其
T2115_.52.0692a12: 虚與草木偕生偕死而不得稍發之也。方今
T2115_.52.0692a13: 竊聽。閣下以寛博仁厚之徳而宰輔天下。天
T2115_.52.0692a14: 下論至公之道者。謂適得之於閣下也。某喜
T2115_.52.0692a15: 且大幸。故不遠數千里進其説發明其所謂
T2115_.52.0692a16: 平生所得聖人之心者。然非齷齪自喜慕名
T2115_.52.0692a17: 而榮身耳。誠欲推其教道以導天下之爲善
T2115_.52.0692a18: 也。願幸閣下無忽某佛氏者也。竊患其教於
T2115_.52.0692a19: 今甚衰其徒不能偕修以振其道。士大夫乃
T2115_.52.0692a20: 不知其所以然。或議而譏之者紛然。使君子
T2115_.52.0692a21: 卑之小人疑之。然其法播於諸夏垂千載矣。
T2115_.52.0692a22: 所更君臣之聖賢者不可勝數。皆尊奉之使
T2115_.52.0692a23: 與儒並化天下。蓋用大公之道而取之。以其
T2115_.52.0692a24: 善世有益於生靈毘政治廣教化者也。猶書
T2115_.52.0692a25: 曰。會其有極歸其有極。又曰爲善不同同歸
T2115_.52.0692a26: 于治。彼非有大合乎。聖人立極之道者。自
T2115_.52.0692a27: 古聖賢豈存而敬之迄于今日也。不惟聖賢
T2115_.52.0692a28: 之不存而天下亦厭之久矣。若今天下興起
T2115_.52.0692a29: 學校。用聖人之所由道徳之説習乎諸生。蓋
T2115_.52.0692b01: 欲其宣傳國家之教化也。雖然其仁義蔚然
T2115_.52.0692b02: 以敷于天下。而天下之男女夫婦。豈人人盡
T2115_.52.0692b03: 預乎五常之訓邪。及其聞佛所謂爲善有福
T2115_.52.0692b04: 爲惡有罪。損爾身累爾神。閭里胥化而慕善
T2115_.52.0692b05: 者幾遍四海。苟家至戸到而按之。恐其十有
T2115_.52.0692b06: 七八焉。前所謂助政治廣教化。此其是也。其
T2115_.52.0692b07: 法又能與人正心窮神而極化。内益乎聖賢之
T2115_.52.0692b08: 爲道徳者。又其至矣。而世之學者奈何不求
T2115_.52.0692b09: 古之聖賢興善之心。不以至公之道裁而取
T2115_.52.0692b10: 之者耶。第見其徒混漶不軌其道而遂斥其
T2115_.52.0692b11: 法。然其徒由在國家正其源流擇其綱紀旌
T2115_.52.0692b12: 其善者而勸之耳。其法何忝乎。孔子曰。不以
T2115_.52.0692b13: 人而廢言。此之謂也。伏冀閣下俯爲政治教
T2115_.52.0692b14: 化者主而張之。則天下生靈之幸甚也。抑又
T2115_.52.0692b15: 聞屋危者不扶則顛。水壅者不疏則潰。聖人
T2115_.52.0692b16: 之道既微且昧。苟不推而明之亦幾其息矣。
T2115_.52.0692b17: 某方憂其師法之衰。山中嘗竊著書曰輔教
T2115_.52.0692b18: 編者。僅三萬餘言。以推原本教白其聖人爲
T2115_.52.0692b19: 教之意。萬一以救其將墜之勢始欲奏之天
T2115_.52.0692b20: 子。而幽陋疏遠不克上達。又欲進諸閣下。亦
T2115_.52.0692b21: 又不能通之。既而因人輒嘗布之京國。其意
T2115_.52.0692b22: 亦欲傳聞於閣下之聽覽。今復一歳而其浮
T2115_.52.0692b23: 沈不決。而所憂之心如蹈水火。急欲其援。故
T2115_.52.0692b24: 不避其僭越之誅。乃冒進其所謂輔教編者
T2115_.52.0692b25: 印本一部三策。幸閣下論道經邦之暇略賜
T2115_.52.0692b26: 覽之。苟不甚謬可以資閣下留神于吾聖人
T2115_.52.0692b27: 之道。則某平生之志不爲忝也。如閣下之大
T2115_.52.0692b28: 賢至公拒而委之。則佛氏之法漠然無復有
T2115_.52.0692b29: 所頼也已矣。今又以嘗著皇極論一篇。寫者
T2115_.52.0692c01: 一策隨此貢之。是乃少時行道餘暇所爲。粗
T2115_.52.0692c02: 明乎治世聖賢之道也。謹因關主簿投諸下
T2115_.52.0692c03: 執事。塵浼台明不勝悚懼之至不宣。沙門某
T2115_.52.0692c04: 謹白
T2115_.52.0692c05: 再上韓相公書
T2115_.52.0692c06: 月日沙門某謹伏揖。獻書昭文相公閣下。某
T2115_.52.0692c07: 幽人也。伏山林竊耹閣下以至公宰天下。與
T2115_.52.0692c08: 人爲善廓然無所不容。故昔年嘗以其書曰
T2115_.52.0692c09: 輔教編。因關主簿景仁投于下執事者。逮今
T2115_.52.0692c10: 自抱其書西趨而來。願進諸天子。至京逾月。
T2115_.52.0692c11: 誠欲先見大君子。幸教其去就可否之宜。且
T2115_.52.0692c12: 疑關君之書浮乎沈邪果塵閣下之聽覽乎。
T2115_.52.0692c13: 懣然久不自決。忽然輒進。恐閣下不知其所
T2115_.52.0692c14: 來之志。謂有所求。不進則其事稽滯。故復
T2115_.52.0692c15: 書其意萬一。幸閣下稍詳之。然某之出山也。
T2115_.52.0692c16: 蓋欲貢其所著之書十餘萬言。其書乃補其
T2115_.52.0692c17: 教法之闕正。吾佛氏之乃祖乃宗。頼天子垂
T2115_.52.0692c18: 于經藏之間。以息乎學佛者疑諍。使百世知
T2115_.52.0692c19: 其所統也。其意止于是矣。非傚他輩自爲身
T2115_.52.0692c20: 名之僥倖欲有所求也。閣下儻不以爲非且
T2115_.52.0692c21: 謬引而與語。則其所來之意得伸矣。不惟自
T2115_.52.0692c22: 得伸其志矣。亦恐於閣下性命眞奧之極際
T2115_.52.0692c23: 而有所資焉。豈獨資其性命之説。抑亦稍補
T2115_.52.0692c24: 閣下聖賢治政皇極之法也。塵冒大丞相尊
T2115_.52.0692c25: 嚴。罪無所逃不宣某謹白
T2115_.52.0692c26: 重上韓相公書
T2115_.52.0692c27: 月日沙門某謹伏揖。再獻書于昭文相公閣
T2115_.52.0692c28: 下。某近者以書西來進之天子。誠以閣下當
T2115_.52.0692c29: 國至公盡善其心。方西趨之日。汲汲惟恐後
T2115_.52.0693a01: 時。及幸見之。閣下温然以禮接之。其後奏書
T2115_.52.0693a02: 垂之政府。而閣下面奬特比之史筆。當此大
T2115_.52.0693a03: 幸謂其平生爲善之勤果遭遇而得其發揚
T2115_.52.0693a04: 矣。又其後竊聞。閣下益以其文與諸公稱之
T2115_.52.0693a05: 於館閣。而士大夫聞者有曰。大丞相眞公與
T2115_.52.0693a06: 人爲善矣。若某者乃異教方外之人耳。其道
T2115_.52.0693a07: 方少有可觀。乃特與公卿譽之。如此天下學
T2115_.52.0693a08: 者切當自患其爲道不專也。何慮乎朝廷賢
T2115_.52.0693a09: 賢之不至邪。然某學佛之餘。粗事乎翰墨欲
T2115_.52.0693a10: 發揮其本教耳。豈有高文遠識。當乎公相大
T2115_.52.0693a11: 賢所稱奬耶。此可謂大幸大忝也。然其預閣
T2115_.52.0693a12: 下之賜不爲不大。其區區之志不爲不得。此
T2115_.52.0693a13: 固宜翻然便還山林。今猶徘徊京師未即去
T2115_.52.0693a14: 者。蓋其所來之意未盡未果。奉閣下尊留之
T2115_.52.0693a15: 命。故敢不避其干冒之誅。乃益進説于閣下
T2115_.52.0693a16: 之左右也。幸閣下寛而念之。某山林著書討
T2115_.52.0693a17: 論。内外經書不啻數千卷。積數十年頗亦焦
T2115_.52.0693a18: 勞其神形。又不遠千里齎來而奏之者。非苟
T2115_.52.0693a19: 如他輩僥倖欲其私有所求耳。其實患乎本
T2115_.52.0693a20: 教之宗祖不明。古今學佛輩不見其大統妄
T2115_.52.0693a21: 相勝負。殊失吾先聖人之意故。其拳拳懇懇
T2115_.52.0693a22: 乃務正之。仰憑朝廷垂於藏中者。百世之爲
T2115_.52.0693a23: 佛教立勝事也。庶其學者遵爲定斷。又欲自
T2115_.52.0693a24: 効身爲佛子其微爲善者也。方其出山中之
T2115_.52.0693a25: 日道屬耆舊輩皆以某識心爲法。莫不祝之。
T2115_.52.0693a26: 願成其事而返。今其書既奏。待命已六十餘
T2115_.52.0693a27: 日。而未有所聞。其中頗自疑之。或其書尚有
T2115_.52.0693a28: 所謬。不足大賢之所取耶。或閣下當國大事
T2115_.52.0693a29: 殷未暇盡其是非乎。都邑浩壤久留則弊其
T2115_.52.0693b01: 風塵。拂衣林薄而其本末之志未遂。惟恐負
T2115_.52.0693b02: 其道屬所祝之意。不惟負其所祝之意。亦恐
T2115_.52.0693b03: 其平生所存無効。而其教法祖宗萬世終不
T2115_.52.0693b04: 復正也。以故益欲幸閣下大惠。重念其爲
T2115_.52.0693b05: 法不爲身。爲道不爲名。爲其教道萬世之必
T2115_.52.0693b06: 正。不爲其己而要國家一時之恩渥耳。神明
T2115_.52.0693b07: 在上。實聞斯語。抑又聞。佛法者神妙不測。固
T2115_.52.0693b08: 通於天地神明。其爲勝縁乃妙乎無窮也。今
T2115_.52.0693b09: 所謂其宗者。乃其教之大本也。所謂其祖者。
T2115_.52.0693b10: 乃其法之大範也。方今天子聖明。而閣下賢
T2115_.52.0693b11: 哲公正。佛法祖宗苟得預閣下執政之中斷
T2115_.52.0693b12: 而定之。使後世學佛仰而信之曰。在大宋天
T2115_.52.0693b13: 子相國韓公嘗裁而定之矣。其徒之三學者。
T2115_.52.0693b14: 不敢胥亂而佛法更明。果有天地神明陰爲
T2115_.52.0693b15: 其助。則景福勝縁豈不歸于天子與閣下乎。
T2115_.52.0693b16: 某忝閣下之惠愛稱奬若前之所云。如此願
T2115_.52.0693b17: 幸閣下始終其大賜。使早施行無令疾忌之
T2115_.52.0693b18: 徒得輒以生横議。以成就其平生區區之志
T2115_.52.0693b19: 幸及春水東歸山林。乃其大幸甚矣。當決勵
T2115_.52.0693b20: 精誠竭思行道。以報閣下之徳惠顒顒恭俟
T2115_.52.0693b21: 嘉命于旦夕也不宣。某惶恐謹白

T2115_.52.0693b22:

又上韓相公書

此繋東歸後
復致此書也

T2115_.52.0693b23: 月日沙門某謹北望伏揖。獻書昭文相公閣
T2115_.52.0693b24: 下。某昔者以禪書幸朝廷。賜與祕藏爲佛法
T2115_.52.0693b25: 之教。萬世耿光天下。其徒莫不且喜且慶。此
T2115_.52.0693b26: 是閣下鈞造與成其事而又稱道。其文乃播
T2115_.52.0693b27: 諸賢士大夫。迄今天下莫不知。其辱閣下見
T2115_.52.0693b28: 知之深也。受賜於閣下之厚也。光賁山林之
T2115_.52.0693b29: 多也。平日欲思獻一言以報閣下之徳而未
T2115_.52.0693c01: 果。然適以其書而通于下執事者。乃効其素
T2115_.52.0693c02: 志耳。然閣下輔相功烈冠絶于古今者。蓋閣
T2115_.52.0693c03: 下善用堯舜禹湯文武周公孔子孟軻荀況之
T2115_.52.0693c04: 道而然也。今有人著書深切著明。以推衍彼
T2115_.52.0693c05: 十聖賢之道。而正乎世之治亂。其極深研幾。
T2115_.52.0693c06: 自謂不忝乎賈誼董仲舒之爲書也。是可資
T2115_.52.0693c07: 乎閣下雄才遠識萬分之一二耳。伏念某放
T2115_.52.0693c08: 浪世外。其迹與世雖異輒。著其書慮俗無知
T2115_.52.0693c09: 嫉而忽之。故祕之自謂潜子不敢顯其名也。
T2115_.52.0693c10: 今閣下至公與天下之人而爲善也。不區域
T2115_.52.0693c11: 其華野顯晦者。天下服之。乃不遠千里寓其
T2115_.52.0693c12: 書而投之。苟有可觀其説不妄萬一果有所
T2115_.52.0693c13: 資賛。則某也少報閣下之嘉徳而得以展其
T2115_.52.0693c14: 微効也。其漂蕩江湖拘潔獨立與俗不合。而
T2115_.52.0693c15: 其憫者非者相半。儻或閣下賜之一字褒而
T2115_.52.0693c16: 揚之。此又慰安其平生守蘊光賁其幽獨之
T2115_.52.0693c17: 大惠也。仰黷盛命干冒台明。罪無所逃不宣。
T2115_.52.0693c18: 某謹白
T2115_.52.0693c19: 上富相公書
T2115_.52.0693c20: 月日沙門某謹北嚮伏揖。獻書昭文相公閣
T2115_.52.0693c21: 下。某聞昔有野人。或以美食芹。或以九九
T2115_.52.0693c22: 之算獻其國君者。夫食芹與九九之算鄙事。
T2115_.52.0693c23: 烏足使王侯資焉。然其心善務其君也。適某
T2115_.52.0693c24: 不遠千里而來進其説於吾相君。誠與乎食
T2115_.52.0693c25: 芹九九之算不殊。而其心志亦幸閣下詳之
T2115_.52.0693c26: 而不忽也。某佛氏也。其法業能與人正心洗
T2115_.52.0693c27: 濯其煩亂。持本而寧中。今故欲以此待閣下
T2115_.52.0693c28: 論道經邦之遑。潔靜以頤養其聰明之源。乃
T2115_.52.0693c29: 安其極也。夫所謂正心者非世之所謂正也。
T2115_.52.0694a01: 蓋事外清淨至正者也。心至正則神明。神明
T2115_.52.0694a02: 則氣和。氣和則體靜順。是四者以治其身。而
T2115_.52.0694a03: 心益治也。太史公曰。不先定其神。而曰我
T2115_.52.0694a04: 有以治天下何由哉。此言近之矣。然其道又
T2115_.52.0694a05: 能與生人原始而要終。示其神爽往來。根萬
T2115_.52.0694a06: 物之所因。而決施報之所果。然是又深且遠
T2115_.52.0694a07: 矣。閣下大賢卓識。謂此果可以留神已乎。若
T2115_.52.0694a08: 今儒者曰。性命之説吾中庸存焉。老者曰。吾
T2115_.52.0694a09: 道徳存焉。而奚必曰佛耶。而謭謭自執矣。然
T2115_.52.0694a10: 是佛者。皆聖人之謂也。宜有漸之深之邇之
T2115_.52.0694a11: 遠之者也。焉可概論。請爲閣下詳之。夫中庸
T2115_.52.0694a12: 者。乃聖人與性命之造端也。道徳者。是聖人
T2115_.52.0694a13: 與性命之指深也。吾道者。其聖人與性命盡
T2115_.52.0694a14: 其圓極也。造端聖人欲人知性命也。指深聖
T2115_.52.0694a15: 人欲人詣性命也。圓極聖人欲人究其性命。
T2115_.52.0694a16: 會于天地萬物古今變化。無不妙於性命也。
T2115_.52.0694a17: 然其使人覩道眞盡化本。覺其外物之爲妄。
T2115_.52.0694a18: 休息其精神之勞弊者。而佛氏其道尤驗也。
T2115_.52.0694a19: 其爲道乎既博。而其説亦汗漫。故世之學者
T2115_.52.0694a20: 益隨亦謾之而不探其要。嗟乎學道者不審
T2115_.52.0694a21: 也。昔楊司徒綰在唐。號爲賢相。嘗以此著王
T2115_.52.0694a22: 開先生傳。以推廣於天下。蓋知其道之統要
T2115_.52.0694a23: 而然也。今閣下輔相之道徳器過於楊公遠
T2115_.52.0694a24: 矣。苟不以佛爲無謂。而稍取之。乃天下之幸
T2115_.52.0694a25: 也。然其道復能使人去惡而爲善。今天下翕
T2115_.52.0694a26: 然而與儒並勸。是不惟内有益於聖賢之道
T2115_.52.0694a27: 徳。亦將外有助於國家之教化。此又宜閣下
T2115_.52.0694a28: 之垂意也。方今其教甚衰。其徒不擇譏而毀
T2115_.52.0694a29: 之者紛然。某竊憂其道自是而微且息矣。燈
T2115_.52.0694b01: 燭不繼。其然其明亦遂滅矣。溪澗江河不疏
T2115_.52.0694b02: 導。其源其流亦遂絶矣。聖人之教道亦猶是
T2115_.52.0694b03: 矣。不扶救則遂亡矣。故竊嘗著書曰輔教編。
T2115_.52.0694b04: 以發明扶持其道。凡三萬餘言。始欲奏之天
T2115_.52.0694b05: 子。而微誠不能上達。又欲進之閣下。又不
T2115_.52.0694b06: 克通之。已而乃因人姑布之京國。亦意其欲
T2115_.52.0694b07: 傳聞於閣下聽覽。又逾年而浮沈不決其所
T2115_.52.0694b08: 憂之心。若在水火忽欲其援。以成就其生平
T2115_.52.0694b09: 之志。乃不避其忝冒之誅。輒以其書塵浼大
T2115_.52.0694b10: 丞相尊嚴。萬一幸閣下憫其勤勞爲教與道。
T2115_.52.0694b11: 非敢如常流者屑屑苟榮其身與名而已。謹
T2115_.52.0694b12: 以其所著輔教編一部三册印者。又以皇極
T2115_.52.0694b13: 論一首寫本者。然此論乃少時行道之餘暇
T2115_.52.0694b14: 所屬。雖其文字淺俗。而粗明乎治世聖賢之
T2115_.52.0694b15: 法。仰託關主簿投諸下執事者。不任瞻望台
T2115_.52.0694b16: 慈皇恐悚越之至。不宣。某謹白
T2115_.52.0694b17: 上張端明書
T2115_.52.0694b18: 月日沙門某謹撰書。寄獻于省主端明侍郎
T2115_.52.0694b19: 閣下。某以幽鄙無状。幸閣下憫念其來久矣。
T2115_.52.0694b20: 昔者嘗以弊文因故侍郎郎公。輒塵聽覽而
T2115_.52.0694b21: 辱之褒曰。不惟空宗通。亦乃文格高。故忝此
T2115_.52.0694b22: 大賜。感之懷之。迨今八載矣。自謂委于深山
T2115_.52.0694b23: 窮谷。雖欲一接大君子之威儀。固不可得也。
T2115_.52.0694b24: 然而毎欲建一善事推一善言。報閣下恤念
T2115_.52.0694b25: 之盛徳。以廣閣下興善之勝縁充然。故嘗存
T2115_.52.0694b26: 之于心。近者竊著其廣原教。次爲三帙曰輔
T2115_.52.0694b27: 教編。呉人模印務欲傳之。敢以幸於閣下執
T2115_.52.0694b28: 事者。以畢其區區之志。然其書大抵世儒不
T2115_.52.0694b29: 知佛爲大聖人。其道大濟天下生靈。其法陰
T2115_.52.0694c01: 資國家教化。特欲諭其疑者。解其譏者而所
T2115_.52.0694c02: 以作也。然吾佛常以其法付諸國王大臣。而
T2115_.52.0694c03: 聖君賢臣者。蓋吾教損益之所繋也。今欲救
T2115_.52.0694c04: 其法之衰微扶其教之不振。乃以其説而求
T2115_.52.0694c05: 于閣下。又其宜矣。伏惟閣下以高才大學冠
T2115_.52.0694c06: 首賢科。以重徳能名爲朝純臣。藹藹然負天
T2115_.52.0694c07: 下台輔之望。而益有深知遠識不局世教。超
T2115_.52.0694c08: 然特留意佛教妙理。探索其聖人性命之眞
T2115_.52.0694c09: 奧。此又宜佛氏者以其道而倚頼也。閣下仁
T2115_.52.0694c10: 明儻念其憂道不憂身。爲法不爲名。寛其僭
T2115_.52.0694c11: 越之誅。以其書稱於聖賢傳於君子。得天下
T2115_.52.0694c12: 不沮其爲善之心。國家不失其教化之助。不

T2115_.52.0694c13:

直某之幸也。亦吾佛之法得其所傳也

傳或
寄字

輔

T2115_.52.0694c14: 教編一部三册。謹因崔太博。輒通呈於左右。
T2115_.52.0694c15: 干黷台慈。不任皇恐之至。不宣。某謹白
T2115_.52.0694c16:   上田樞密書
T2115_.52.0694c17: 月日沙門某謹撰書。寄獻于樞密侍郎閣下。
T2115_.52.0694c18: 某世外幽人也。乃敢以其書而輒求於朝廷
T2115_.52.0694c19: 聖賢者。豈宜然哉。然憂其道之將毀必護其
T2115_.52.0694c20: 本教。亦烏得泥其所守而不知其變邪。夫朝
T2115_.52.0694c21: 廷聖賢者。乃吾道損益之所屬也。不往而伸
T2115_.52.0694c22: 之。吾聖人之法殆廢且滅矣。此亦經所謂佛
T2115_.52.0694c23: 法付諸國王大臣之意也。幸閣下仁明。憫其
T2115_.52.0694c24: 憂在道法不爲身名。寛其僭冒之誅而稍取
T2115_.52.0694c25: 其説。不惟斯人之幸。亦其教道之光輝也。不
T2115_.52.0694c26: 直其教道之光輝。抑亦天下生靈之大幸也。
T2115_.52.0694c27: 某嘗以今文人之文排佛殊甚。是亦世之君
T2115_.52.0694c28: 子者不窺深理不究遠體。不考其善天下弘
T2115_.52.0694c29: 益之驗。徒以目接其淺近之事與儒不同。乃
T2115_.52.0695a01: 輒非之。夫佛氏之教播于諸夏垂千載矣。擧
T2115_.52.0695a02: 天下而化之。其亦盛矣。是必有大幽功陰徳。
T2115_.52.0695a03: 合天地通神明。益教化善風俗者也。不然天
T2115_.52.0695a04: 厭人惡久矣。切恐論者不已。後生不悟益學
T2115_.52.0695a05: 而爲之。不惟弊聖人之大道。亦乃沮天下爲
T2115_.52.0695a06: 善之心。損國家教化之助也。故孜孜勉其愚
T2115_.52.0695a07: 瞑。輒著書以發明吾佛之所爲教者。欲諭勸
T2115_.52.0695a08: 于世之賢人君子。而自視退然力不足言未
T2115_.52.0695a09: 信。非資乎朝廷之聖賢。有高明之勢力。有際
T2115_.52.0695a10: 天之識度。洞達聖人之深理遠體者。則其書
T2115_.52.0695a11: 何以傳也。適會呉人以其所著之書曰輔教
T2115_.52.0695a12: 編者模印方就。敢不遠千里望風以投于閣
T2115_.52.0695a13: 下之門。伏惟閣下以高才博學登踐大科。以
T2115_.52.0695a14: 善徳能名榮處右密。藹然負天下宰輔之望。
T2115_.52.0695a15: 又益有深知遠識洞達聖人性命眞奧。是宜
T2115_.52.0695a16: 夫佛氏者以其法而倚頼之也。儻爲不腆之
T2115_.52.0695a17: 文末忝大賜。以之傳布于朝廷賢人君子。則
T2115_.52.0695a18: 某千萬死生之幸甚也。抑亦吾佛以法付之
T2115_.52.0695a19: 適得其寄也。其所獻之書十部三十册封題。
T2115_.52.0695a20: 謹因崔太博以通于下執事者。塵浼台嚴。不
T2115_.52.0695a21: 任惶恐之至。不宣。某謹白
T2115_.52.0695a22:   上曾參政書
T2115_.52.0695a23: 月日沙門某謹撰書。寄獻于參政給事閣下。
T2115_.52.0695a24: 某聞佛教也嘗繋乎政治而關乎教化者也。
T2115_.52.0695a25: 其有人欲正其法之損益。救其教之衰削。而
T2115_.52.0695a26: 不求於宰教化司政治者。其人雖盡心竭誠
T2115_.52.0695a27: 汲汲於巖壑間至老且死。必不能得遂其志
T2115_.52.0695a28: 也。今天下宰教化司政治。惟天子宰相與閣
T2115_.52.0695a29: 下參預大政聖君賢臣者也。故某不遠千里
T2115_.52.0695b01: 以其書因人而求於閣下者。蓋亦有意於教
T2115_.52.0695b02: 道矣。伏惟閣下以大公爲心。取衆善爲治。不
T2115_.52.0695b03: 忽其幽陋之人。不廢其荒唐之言。而稍垂采
T2115_.52.0695b04: 聽。不直斯人之幸。抑亦西聖之道。而増其光
T2115_.52.0695b05: 明耳。某嘗謂佛教之爲善世也。固其廣大悉
T2115_.52.0695b06: 備矣。其所謂施之於善人而益善。施之於不
T2115_.52.0695b07: 善人而亦爲善。古今吾教之所勸不及。刑法
T2115_.52.0695b08: 之所禁不得。陰謀心欺。雖匹夫匹婦之愚。聞
T2115_.52.0695b09: 某所謂爲善有福爲惡有罪。罕不減惡遷善
T2115_.52.0695b10: 矣。苟家至戸到而按之。恐十有八九。而天下
T2115_.52.0695b11: 若此也。後世益薄而其亂遂少。孰知非因佛
T2115_.52.0695b12: 教陰助而然也。故唐書曰。雖謂異方之教。無
T2115_.52.0695b13: 損爲理之源。向所謂關乎教化者。蓋此之謂
T2115_.52.0695b14: 也。夫以其道安天性。而知神明之所以往來。
T2115_.52.0695b15: 修身治心以通乎聖人之至徳至道者。古今
T2115_.52.0695b16: 其又多矣。今論者以文而排佛。謂無益於治
T2115_.52.0695b17: 世。此亦世之君子不知深理不達遠體。不見
T2115_.52.0695b18: 佛教之所以然也。愚以此爲其憂。恐論者不
T2115_.52.0695b19: 已後生末學習而爲之。不惟虧於國家教化
T2115_.52.0695b20: 之助。亦乃損其陰徳之祐。山中嘗竊著書推
T2115_.52.0695b21: 明佛法要旨。將以諭勸學者。而自念幽獨無
T2115_.52.0695b22: 其勢力。終不遂其事傳其書於天下。非有高
T2115_.52.0695b23: 明特達大雅清勝君子。則不能成其志業。故
T2115_.52.0695b24: 輒欲幸閣下同以此道稱之於聖賢布之於君
T2115_.52.0695b25: 子也。又念佛教之在天下也。弛張其法増損
T2115_.52.0695b26: 其徒。一出於朝廷之處置。乃向所謂繋乎政
T2115_.52.0695b27: 治者。此其是也。今以正其損益之説而求閣
T2115_.52.0695b28: 下之門。亦其宜矣。閣下高才重徳天下具瞻。
T2115_.52.0695b29: 寛仁大明朝廷推伏。苟以其憂道不憂身。爲
T2115_.52.0695c01: 法不爲名。憫其志收其書推而布之。使天下
T2115_.52.0695c02: 知佛之所以爲教。君子資之以廣其善。小人
T2115_.52.0695c03: 資之以悛其不善。不惟某之幸。抑亦天下生
T2115_.52.0695c04: 靈幸甚也矣。其書曰輔教編者一部三册封
T2115_.52.0695c05: 題。謹因崔太博以通于下執事者。塵浼台慈。
T2115_.52.0695c06: 不任慚懼之至。不宣。某謹白
T2115_.52.0695c07:   上趙内翰書
T2115_.52.0695c08: 月日沙門某謹撰書。寄獻于百司内翰閣下。
T2115_.52.0695c09: 某嘗聞吾佛昔以其法付諸王大臣者。其實
T2115_.52.0695c10: 意欲資王臣之勢以正其損益也。故聖君賢
T2115_.52.0695c11: 臣乃吾道萬世所倚而頼之者也。後世之徒
T2115_.52.0695c12: 如憂其法救其衰而欲有所云爲者。不可舍
T2115_.52.0695c13: 乎朝廷之聖賢者也。若某不遠千里以其書
T2115_.52.0695c14: 而求於閣下之門者。固亦以爲其法而若此
T2115_.52.0695c15: 也。伏惟閣下。爲徳有遠量。立朝有大節。以文
T2115_.52.0695c16: 章爲詞臣之宗。地近官顯日接天子之寵光。
T2115_.52.0695c17: 又特注意佛理力探聖人性命之奧妙。是益
T2115_.52.0695c18: 宜佛氏者以其道而從之也。某嘗以今天下
T2115_.52.0695c19: 儒者不知佛爲大聖人。其道徳頗益乎天下
T2115_.52.0695c20: 生靈。其教法甚助乎國家之教化。今也天下
T2115_.52.0695c21: 靡然競爲書而譏之。某故嘗竊憂其譏者不惟
T2115_.52.0695c22: 沮人爲善。而又自損其陰徳。乃輒著書曰輔
T2115_.52.0695c23: 教編。發明佛道。欲以諭勸于世之君子者。然
T2115_.52.0695c24: 自念其深匿遠棄力不能遂振之。徒終夕太
T2115_.52.0695c25: 息。乃冐其僭易之誅。敢以其書仰藉閣下高
T2115_.52.0695c26: 明。以聞傳于諸聖賢君子。苟得其萬一反心
T2115_.52.0695c27: 識佛。知其教法之所以然。廣其爲善而不損
T2115_.52.0695c28: 夫陰徳。是亦仁賢用心之一道也。其爲勝縁
T2115_.52.0695c29: 當世世奉閣下同之天地神明實聞斯語。儻
T2115_.52.0696a01: 閣下不忽少垂尊意。則某萬萬幸甚矣。其輔
T2115_.52.0696a02: 教編者模印一部三册并書。因崔太博納諸
T2115_.52.0696a03: 下執事者。干黷台慈。不任惶恐之至。不宣。某
T2115_.52.0696a04: 謹白
T2115_.52.0696a05:   上呂内翰書
T2115_.52.0696a06: 月日沙門某謹撰書。寄獻于内翰呂公閣下。
T2115_.52.0696a07: 某嘗以卑論幸閣下善之。其後雖欲益進其
T2115_.52.0696a08: 説以始終閣下聽覽徳義之貺。念某棄匿山
T2115_.52.0696a09: 林不能果耳。此聞詔還益用大手之筆發揮
T2115_.52.0696a10: 天子制命。此不可不勵已以求達其志也。幸
T2115_.52.0696a11: 閣下不忽其幽陋而少留意焉。某聞善其理
T2115_.52.0696a12: 者。天下至公之謂也。今天下所謂聖人之教
T2115_.52.0696a13: 者至焉。雖其名不類。考其理而皆欲人趨善。
T2115_.52.0696a14: 則其理未始異。然猶日月年數雖其近遠差
T2115_.52.0696a15: 異。而其成歳之功一也。故少壯之時皆讀其
T2115_.52.0696a16: 書求其意。得其意則嘗以告之人曰。是皆可
T2115_.52.0696a17: 從而不可拒也。既告之人。又患其不廣。乃
T2115_.52.0696a18: 以之爲書。欲其大勸。所著之書。雖積十餘萬
T2115_.52.0696a19: 言。而名微身晦不能傳之。欲資之聖賢而相
T2115_.52.0696a20: 與振之。乃卒無所遇。及其老弊於山谷。弟子
T2115_.52.0696a21: 輩恐其書與其師偕沒。固請以刻木。刻已又
T2115_.52.0696a22: 請致之士大夫。初避要名之誚。而不從其請。
T2115_.52.0696a23: 余自謂之曰。自古至人皆以救護其教法獲
T2115_.52.0696a24: 譏殞身。爲遠大者。又奚恤流俗之譏耶。乃浩
T2115_.52.0696a25: 然盡發其書致之縉紳先生之徒。雖未始識
T2115_.52.0696a26: 者立使布之其人。況忝閣下一言之察。而閣
T2115_.52.0696a27: 下高識遠量素以天下之善而爲意也。而敢
T2115_.52.0696a28: 不陳之乎。謹以其書一部三册所謂輔教編
T2115_.52.0696a29: 者。封題仗僧致之下執事者。儻辱閣下諭之
T2115_.52.0696b01: 於人。則其勝縁陰功幽徳當奉大君子同之。
T2115_.52.0696b02: 神明在焉。實聞斯語。塵浼高明。豈勝皇恐之
T2115_.52.0696b03: 至。不宣。某謹白
T2115_.52.0696b04:   上歐陽侍郎書
T2115_.52.0696b05: 月日沙門某。謹伏揖獻書于參政侍郎閣下。
T2115_.52.0696b06: 某聞昔者李膺以名儒爲天下風教所繋。然
T2115_.52.0696b07: 其望既高。天下之士不可得而輒交。乃目其
T2115_.52.0696b08: 門曰龍門。今天下之士指閣下之門。猶龍門
T2115_.52.0696b09: 也。而閣下之門難升。又過於李膺矣。閣下文
T2115_.52.0696b10: 章絶出。探經術辨治亂評人物。是是非非必
T2115_.52.0696b11: 公必當。而天下之士欲遊閣下之門者。非有
T2115_.52.0696b12: 此徳焉敢俯仰乎閣下之前。不惟不敢事其
T2115_.52.0696b13: 俯仰。亦恐其望風結舌而不敢蹈閣下之閫閾
T2115_.52.0696b14: 者多矣。若某者山林幽鄙之人。無状今以其
T2115_.52.0696b15: 書奏之天子。因而得幸下風。閣下不即斥去。
T2115_.52.0696b16: 引之與語温然。乃以其讀書爲文而見問。此
T2115_.52.0696b17: 特大君子與人爲善。誘之欲其至之耳。其放
T2115_.52.0696b18: 浪世外務以愚自全。所謂文章經術辨治亂
T2115_.52.0696b19: 評人物。固非其所能也。適乃得踐閣下之門
T2115_.52.0696b20: 辱閣下雅問。顧平生慚愧何以副閣下之見
T2115_.52.0696b21: 待耶。然其自山林來輒欲以山林之説投下
T2115_.52.0696b22: 執事者。願資閣下大政之餘。游思於清閒之
T2115_.52.0696b23: 域。又其山林無事。得治夫性命之説。復并以
T2115_.52.0696b24: 其性命之書。進其山林之説。有曰新撰武林
T2115_.52.0696b25: 山志一卷。其性命之書有曰輔教編印者一
T2115_.52.0696b26: 部三册。謹隨贄獻塵黷高明。罪無所逃。皇懼
T2115_.52.0696b27: 之至。不宣。某謹白

T2115_.52.0696b28:

上曾相公書

此書繋次富相
後再致之書也

T2115_.52.0696b29: 月日沙門某。謹獻書于集賢相公閣下。某雖
T2115_.52.0696c01: 不敏。平生輒以護法勸善爲己任。毎求縉紳
T2115_.52.0696c02: 先生之知圓機通乎天下之至理者相與維
T2115_.52.0696c03: 持。故嘗以其書曰輔教編者。因崔黄臣太博
T2115_.52.0696c04: 而貢于下執事者。誠以閣下高識遠覽知佛
T2115_.52.0696c05: 博大盛備爲古之聖人也。欲幸閣下推而勸
T2115_.52.0696c06: 之。尚不知其書果嘗達閣下之聽覽乎。而某
T2115_.52.0696c07: 今者西來。固欲以其禪書祖圖願進之天子。
T2115_.52.0696c08: 至京師日。實先欲奉閣下教其去就可不之
T2115_.52.0696c09: 宜。而濡滯不能上進。數日前幸得請於閽者
T2115_.52.0696c10: 値客。仍門徒留刺依然而還。然閣下相天下
T2115_.52.0696c11: 事固殷矣。恐不暇盡其山林所來之意。輒復
T2115_.52.0696c12: 書此。幸閣下垂察。然某所來本以吾佛氏之
T2115_.52.0696c13: 教其祖其宗曖昧不甚明。適抱其書曰傳法
T2115_.52.0696c14: 正宗記十餘萬言與其所謂定祖圖者。一面
T2115_.52.0696c15: 欲頼聖明垂于大藏傳之以正。夫吾教三學
T2115_.52.0696c16: 佛子。使其萬世知其所統也。其志上于是矣。
T2115_.52.0696c17: 匪學他輩自爲身名之計僥倖欲苟所求耳。
T2115_.52.0696c18: 閣下儻以其誠不謬教而成之。不惟自幸而
T2115_.52.0696c19: 已。亦乃天下教門之幸也。干冒台明而罪無
T2115_.52.0696c20: 所逭。不宣。某謹白
T2115_.52.0696c21:   謝李太尉啓
T2115_.52.0696c22: 月日沙門某右某六月二十一日。伏蒙特附
T2115_.52.0696c23: 所賜紫衣牒一道書一緘。到杭州日。知府唐
T2115_.52.0696c24: 公見召出山。面付前件勅牒并書。是蓋太尉
T2115_.52.0696c25: 曲以其無状薦論而致此恩賜。某其日自以
T2115_.52.0696c26: 其道徳虚薄不宜當天子大貺。再讓又再讓。
T2115_.52.0696c27: 雖詞意懇切。而唐公終不容守其素志。又翌
T2115_.52.0696c28: 日靈隱大衆發命披之章服。雖奉此大賁。而
T2115_.52.0696c29: 幽陋無謂忝國家美命。辱閣下褒薦而實感
T2115_.52.0697a01: 且懼矣。伏惟太尉才識器韻。乃時英豪門閥
T2115_.52.0697a02: 高華爲帝家至戚。猶屈採野老幽人之微善
T2115_.52.0697a03: 推而賛之預人主之渥澤。是不惟樂道人之
T2115_.52.0697a04: 善。抑又忠於國家天下。幸甚幸甚。如閣下來
T2115_.52.0697a05: 書曰。讀其輔教編之書。知其學與存誠有以
T2115_.52.0697a06: 服人者矣。用是言之。此亦閣下念其所存之
T2115_.52.0697a07: 心耳。若其有以服人之云。豈敢當之。然其所
T2115_.52.0697a08: 操志非欲苟其名榮其身而已矣。請益爲閣
T2115_.52.0697a09: 下言之。某始以本教積衰。其徒罕能礪精。君
T2115_.52.0697a10: 子不信小人不敬。某故憂吾聖人之道晦昧。
T2115_.52.0697a11: 而天下失其爲善之本。所以決志扶持之耳。
T2115_.52.0697a12: 其書初成。誠望上達。頼朝廷群賢君子之盛
T2115_.52.0697a13: 徳。其勸易行其傳易廣。但其救道之心如蹈
T2115_.52.0697a14: 水火。欲人援之。不顧流俗之謂其誇且衒也。
T2115_.52.0697a15: 今於道未有所補勸善無効。而輒忝大惠亦
T2115_.52.0697a16: 宜何爲心耶。孟子曰。雖有鎡基不如待時。今
T2115_.52.0697a17: 果聖賢之時。幸閣下留意焉。苟吾道益勸。君
T2115_.52.0697a18: 子益信小人益敬。資此勝縁以報聖君之賜。
T2115_.52.0697a19: 閣下之知。其亦至矣。某禪者非敢專以文字
T2115_.52.0697a20: 自喜。蓋資之以傳其道耳。此又幸閣下察之。
T2115_.52.0697a21: 謹因陸員外行專上啓布謝。不任感恩皇恐
T2115_.52.0697a22: 之至。伏惟台慈俯賜鑒念。不宣某謹上啓
T2115_.52.0697a23: 鐔津文集卷第九
T2115_.52.0697a24:
T2115_.52.0697a25:
T2115_.52.0697a26:
T2115_.52.0697a27:
T2115_.52.0697a28:
T2115_.52.0697a29:
T2115_.52.0697b01:
T2115_.52.0697b02:
T2115_.52.0697b03: 鐔津文集卷第十
T2115_.52.0697b04:   藤州鐔津東山沙門契嵩撰
T2115_.52.0697b05:   書啓状
T2115_.52.0697b06:   與關彦長祕書書
T2115_.52.0697b07: 月日沙門某。謹奉書于彦長祕校。前辱彦長
T2115_.52.0697b08: 關侯。得潜子輔教之説喜與已合。遺書論大
T2115_.52.0697b09: 公之道百餘言。迺相稱太多。而潜子因彦長
T2115_.52.0697b10: 西行。方致書丞相。盛推此道。惟恐書不盡其
T2115_.52.0697b11: 意。復敍彦長見丞相。爲益言之。夫大公之道
T2115_.52.0697b12: 者聖人之道之至者也。大公之道行則不以
T2115_.52.0697b13: 天下苟親疏。不以忠孝要勢利。蓋臣合忠子
T2115_.52.0697b14: 合孝。可親者親之。可疏者疏之。是皆堯舜嘗
T2115_.52.0697b15: 之者也。然故大公之道其本在乎誠與明也。
T2115_.52.0697b16: 聖人存誠所以與天地通。聖人發明所以與
T2115_.52.0697b17: 皇極合。猶中庸曰。喜怒哀樂未發謂之中。發
T2115_.52.0697b18: 而皆中節謂之和。中也者天下之大本也。和
T2115_.52.0697b19: 也者天下之達道也。堯舜所以至其道者。蓋
T2115_.52.0697b20: 能誠明而持其本也。夫誠明之道而聖人猶
T2115_.52.0697b21: 難之。孔子曰。大道之行也。丘未之逮也。而有
T2115_.52.0697b22: 志焉。後世忠孝以勸慕致則以忠孝矜之逞
T2115_.52.0697b23: 之。而勢利忠孝者競作紛綸漫漶交於天下。
T2115_.52.0697b24: 誠忠誠孝不苟不黨者。柰何與其混淆一世。
T2115_.52.0697b25: 又豈能自白。彼矜者逞者亦以自謂人之爲
T2115_.52.0697b26: 心而與己相類。不復信有誠之之謂也。故誠
T2115_.52.0697b27: 明之道蕩然不復見矣。大公之道之本。亦不
T2115_.52.0697b28: 復知之矣。況復能守而持之者也。彦長當是
T2115_.52.0697b29: 獨能毅然推誠與明而持論大公之道。豈天
T2115_.52.0697c01: 資自得其高遠。非習之炙之而然乎。始潜子
T2115_.52.0697c02: 之書既出。而縉紳先生之徒第稱之其文善。
T2115_.52.0697c03: 吾粗能讀百氏之書耳。獨彦長謂我存心於
T2115_.52.0697c04: 大公。其書勤且至矣。非篤好其道相知之深。
T2115_.52.0697c05: 安能若此耶。方今大聖大賢相會於朝。適以
T2115_.52.0697c06: 至公之道而治天下。宜彦長振其本原。力以
T2115_.52.0697c07: 誠明之道駕説。資其所以爲教化。則功徳勝
T2115_.52.0697c08: 業効白益又大矣。勉之哉勉之哉。不宣。某謹
T2115_.52.0697c09: 白
T2115_.52.0697c10:   答茹祕校書
T2115_.52.0697c11: 月日沙門某。謹奉書祕校茹君足下。近辱示
T2115_.52.0697c12: 手筆。稱美甚盛。謙謙以未相識爲恨。愚何人
T2115_.52.0697c13: 也。當此大惠幸甚幸甚。愚本庸陋自度無以
T2115_.52.0697c14: 處心。因求聖人之説以之爲善。既治吾道復
T2115_.52.0697c15: 探儒術。兩有所得則竊用文詞發之。而當世
T2115_.52.0697c16: 賢豪不以其僭竊狂斐相拒。尚以爲可語引
T2115_.52.0697c17: 之與游。雖然接其游處綢繆至如朋友者。而
T2115_.52.0697c18: 未嘗軒豁以盡乎心。蓋以人黨於教罕不齟
T2115_.52.0697c19: 齬。雖欲道之自顧。其言豈能必信於世。故
T2115_.52.0697c20: 常嗟咨悒怏。頗不自得。及觀祕校送瑩上人
T2115_.52.0697c21: 序。亦謂佛教教人爲善有益於世。不隨時輩
T2115_.52.0697c22: 哅哅以相詆訶。此非疏達知遠窺見聖人之
T2115_.52.0697c23: 深心。則何能如是之至論耶。不待相識固信
T2115_.52.0697c24: 祕校識度卓卓遠出時輩。而宜吾傾懷盡心
T2115_.52.0697c25: 相與語之。況又辱書。惟道與文屈節肯相愛
T2115_.52.0697c26: 慕。雖盛有道徳如古高世之僧。亦宜大進其
T2115_.52.0697c27: 説以廣祕書之志。況吾區區當此。寧可默默
T2115_.52.0697c28: 自祕耶。夫佛道大至。推而行之無所不可。以
T2115_.52.0697c29: 之窮理盡性。則能使人全神乎死生變化之
T2115_.52.0698a01: 外。雖三皇五帝之道。未始及之。此誠非經營
T2115_.52.0698a02: 世間者所可擬議也。以之治世導俗。則能使
T2115_.52.0698a03: 人慈心潔身遷善遠罪止諍不殺平國家天
T2115_.52.0698a04: 下。其五戒十善之教與夫五常仁義者。一體
T2115_.52.0698a05: 而異名。此又有爲者之所宜守也。古今之儒
T2115_.52.0698a06: 辯之者多矣。皆不揣其本以齊其末。徒以佛
T2115_.52.0698a07: 爲者謂過與不及。而因之云云其相訾百端。
T2115_.52.0698a08: 嗟乎舜樂取於人以爲善。禹聞善言則拜。孔
T2115_.52.0698a09: 子擇其善者而從之。顏子得一善言則拳拳
T2115_.52.0698a10: 服膺而不敢失之。古聖賢人如此以帥于後
T2115_.52.0698a11: 世。而後之人尚不能從之。至有悖亂喪性滅
T2115_.52.0698a12: 身破家亡國者也。況復妄斥善道沮人。爲之
T2115_.52.0698a13: 如此。則何以勸于後世邪。嗚呼使後世之人
T2115_.52.0698a14: 不盡爲善。亦妄辯者之罪也。祕校方爲國家
T2115_.52.0698a15: 爲政。果能推之以廣堯舜之道。則爲之政爲
T2115_.52.0698a16: 之治。不亦愈大愈遠乎。臨風且布所懷爲答。
T2115_.52.0698a17: 以謝厚意。不宣。某謹白
T2115_.52.0698a18:   與章表民祕書書
T2115_.52.0698a19: 月日沙門某。謹奉書于祕校表民足下。某讀
T2115_.52.0698a20: 所示書究其意義所歸。凡三數日。方窺見其
T2115_.52.0698a21: 徼浩乎若瞰河海而莫知其源。邈乎如望星
T2115_.52.0698a22: 辰而未得其故。猶弸彪而令人驚愕疑今世
T2115_.52.0698a23: 之無有也。始未相識。表民來吾廬問文。以取
T2115_.52.0698a24: 不肖忘其家勢貴盛。肯與枯槁沈潜者。用道
T2115_.52.0698a25: 義而相往來。適見其識度智見遠矣。及他日
T2115_.52.0698a26: 從之游觀。其行己誠。與人信。卓卓與時流不
T2115_.52.0698a27: 同。益見表民之賢也。今得其文。又見其所以
T2115_.52.0698a28: 用心。以聖賢事業爲己任。詞理淵而淳。意義
T2115_.52.0698a29: 約以正。誠可信而可行也。雖古之人能文者。
T2115_.52.0698b01: 宜無以異於此也。將拳拳服膺之不暇。曷止
T2115_.52.0698b02: 賢其賢乎哉。某山林者也。固宜默默自守。安
T2115_.52.0698b03: 可論是與非。而可言而不言。亦有志者之不
T2115_.52.0698b04: 忍也。吾聞君子之學欲深探其道。深探欲其
T2115_.52.0698b05: 自得之也。於道苟自得之。則其所發無不至
T2115_.52.0698b06: 也。所謂道者仁義之謂也。仁義出乎性者也。
T2115_.52.0698b07: 人生紛然莫不有性。其所不至於仁義者不
T2115_.52.0698b08: 學故也。學之而不自得者。其學淺而習不正
T2115_.52.0698b09: 故也。夫聖之與賢其推稱雖殊。而其所以爲
T2115_.52.0698b10: 聖賢者豈異乎哉。其聖者得之於誠明。而賢
T2115_.52.0698b11: 者得之於明誠。誠也者生而知之也。明也者
T2115_.52.0698b12: 學而知之也。及其至於仁義一也。表民其學
T2115_.52.0698b13: 切深於道有所自得。故其文詞之發也懋焉。
T2115_.52.0698b14: 韓子所謂仁義之人其言藹如也。十篇之文。
T2115_.52.0698b15: 皆善而議禹辯命解。尤善視乎世之謂爲文
T2115_.52.0698b16: 者蔑如也。苟發之未已。將大發之掀天地掲
T2115_.52.0698b17: 日月。則韓也孟也不謂無其徒矣。且謬進狂
T2115_.52.0698b18: 言以回盛編。不宣。某謹白
T2115_.52.0698b19:   與章潘二祕書書
T2115_.52.0698b20: 具位某。致書于二名儒足下。近辱以詩見招。
T2115_.52.0698b21: 而叔治繼之。其風調相高。皆宜其服人矣。某
T2115_.52.0698b22: 雖欲爲之報。若視喬木而高不可攀。且書此
T2115_.52.0698b23: 以張其相感之意也。然表民謂余以文。而叔
T2115_.52.0698b24: 治謂余以才。而相與云爾。夫文與才皆聖賢
T2115_.52.0698b25: 之事。而野人豈宜與焉。如貧道始之甚愚。因
T2115_.52.0698b26: 以佛之聖道治之。而其識慮僅正。逮探儒之
T2115_.52.0698b27: 所以爲。蓋務通二教聖人之心。亦欲以文輔
T2115_.52.0698b28: 之。吾道以從乎世俗之宜。非苟虚名於世而
T2115_.52.0698b29: 然也。大凡恩於人而有誠者。雖窮達不敢忘
T2115_.52.0698c01: 其始。今得聖人之道而誠之至其可忘乎。貧
T2115_.52.0698c02: 道常病夫庸僧輩寡識。吾道不修迨乎名作
T2115_.52.0698c03: 徳空紛然。以其末事求儒文字。欲爲其飾。及
T2115_.52.0698c04: 其致譏也。并教道而辱之。不能曉了。然復刊
T2115_.52.0698c05: 之石刻之板誇於世俗。終日洋洋然以爲其
T2115_.52.0698c06: 徳。若此輩尤宜擯於吾佛。貧道也益不得於
T2115_.52.0698c07: 人。此豈宜舍吾道而自欲以區區之文之才
T2115_.52.0698c08: 而竊譽於賢者。雖死不敢也。故受所惠時。幾
T2115_.52.0698c09: 捐書而泣曰。方今天子大明疏通知遠。適閲
T2115_.52.0698c10: 意於南宗正法。某固而自棄於草莽。終不能
T2115_.52.0698c11: 以其道稍進。以上資於吾君之明聖。烏可又
T2115_.52.0698c12: 以其不肖而累於教道乎。諸君亦嘗視我以
T2115_.52.0698c13: 佛教修之。其爲誠不欺於天地不怍於神明。
T2115_.52.0698c14: 苟謂其未至也。宜以僧徳勉之。不然則已。若
T2115_.52.0698c15: 謂之寄迹。專以文字見教。則不敢聞命。弊名
T2115_.52.0698c16: 恐汚盛集。幸爲削之。其嘉章一一奉納。不
T2115_.52.0698c17: 宣
T2115_.52.0698c18:   與馬著作書
T2115_.52.0698c19: 具位某。奉書于著作馬侯執事。辱貺獨秀石
T2115_.52.0698c20: 銘敍。詞甚俊放意義高簡。若不勞思慮一擧
T2115_.52.0698c21: 筆以成其文。然此宜發揮聖人之盛徳大業。
T2115_.52.0698c22: 豈山石游物可當其美也。執翫終日愛慕而
T2115_.52.0698c23: 顧。無所能之人。何以酬酢降服。降服始此。石
T2115_.52.0698c24: 與山倶溺於莽蒼中。不知其幾千百年。近世
T2115_.52.0698c25: 會好事者出之。然南屏巖石大都皆奇。而此
T2115_.52.0698c26: 石尤奇。其山見於世。數十年矣。獨秀石混然
T2115_.52.0698c27: 與衆石不分。豈其怪特古秀非俗輩之所識
T2115_.52.0698c28: 疑待其眞賞精鑒以辨乎。一旦執事果以其
T2115_.52.0698c29: 文發之。傳聞於人。未數日游觀者求其石而
T2115_.52.0699a01: 來往往有之。此獨秀石遭遇執事不隱而顯
T2115_.52.0699a02: 也。某由此乃感慨古今人有懷奇挾異終沈
T2115_.52.0699a03: 棄草莽不如其石者何限。其人雖抱希世之
T2115_.52.0699a04: 才識。而無知己。止與庸俗相上下。假如一遇
T2115_.52.0699a05: 學者蒙其不妬且謗。亦其幸矣。況敢望其以
T2115_.52.0699a06: 重語相推耶。嗟乎世不樂道人之善者衆矣。
T2115_.52.0699a07: 若執事視一物不棄其美。尚以文詞稱揚於
T2115_.52.0699a08: 世。信執事心量倜儻過於人百千輩。使執事
T2115_.52.0699a09: 得位於朝廷。推此心於人。則天下沈淪混俗
T2115_.52.0699a10: 之士。孰不得奮其才業。而執事之爲徳又盛
T2115_.52.0699a11: 於今也。聞古者有舜與顏子。最能與人之善。
T2115_.52.0699a12: 故後代歌頌其聖賢。雖萬世不休。執事果如
T2115_.52.0699a13: 是決進不已。吾將見其世歌頌執事之賢之
T2115_.52.0699a14: 徳。洋洋乎盈四海而不已也。仍裁獨秀石古
T2115_.52.0699a15: 詩一首。塵奉高意。詞句凡下極負慚靦。不宣。
T2115_.52.0699a16: 某謹白
T2115_.52.0699a17:   與周感之員外書
T2115_.52.0699a18: 具位某。謹奉書于感之員外足下。前日欲過
T2115_.52.0699a19: 所居語其新園其地甚佳。將置先父墳於其
T2115_.52.0699a20: 間。既與天休公論之。其人亦喜。當時倉卒
T2115_.52.0699a21: 而未悉所談。伺晩復見也。會事偶不暇接見。
T2115_.52.0699a22: 先時雖聞此言。而疑感之等閒語耳。既聞於
T2115_.52.0699a23: 尊官始信感之果然爲之驚怪。數日來不能
T2115_.52.0699a24: 自處。嗟乎感之忠孝之有稱者也。何故忽然
T2115_.52.0699a25: 離其所守之如此也。始感之與吾説其先父
T2115_.52.0699a26: 漸時教以骸骨歸故里與賢妣並葬。初時感
T2115_.52.0699a27: 之拳拳然造次懼違遺訓。謂感之奉父之道。
T2115_.52.0699a28: 雖終身不改也。然賢考意。豈不以其身長於
T2115_.52.0699a29: 封。又生感之輩爲南人。質直可愛。其於封爲
T2115_.52.0699b01: 故地亦其志耳。歸葬之志。是欲子孫懷故舊
T2115_.52.0699b02: 而不忘本也。嗚呼賢父之志。亦其遠矣。苟如
T2115_.52.0699b03: 他邦之地神靈清淑。能使人今日葬之明日
T2115_.52.0699b04: 子孫便乃將相。若孝子孫豈肯違父母之訓
T2115_.52.0699b05: 而爲子孫計邪。況萬萬無此効也。感之讀書
T2115_.52.0699b06: 不忘道義。寧不思易之謂葬者止取其過厚
T2115_.52.0699b07: 之義也。孟子謂。孝子掩其親。但不忍視其形
T2115_.52.0699b08: 之暴露也。至于三代惟恐貴賤僭偪奢儉失
T2115_.52.0699b09: 所。故爲禮經。欲人喪葬有節。不聞求山川土
T2115_.52.0699b10: 地葬其親以爲富貴之資。爲此説者。蓋陰陽
T2115_.52.0699b11: 家妄張禍福以鼓動世俗。而世俗汲汲於富
T2115_.52.0699b12: 貴。不顧修徳。紛紛然樂從其説望如其志。不
T2115_.52.0699b13: 亦惑乎。若感之賢而有識。宜亦出拔追古之
T2115_.52.0699b14: 聖賢爲法。惡得與俗浮沈。此吾爲感之之不
T2115_.52.0699b15: 取也。聞古有周公者。其爲人子孫也。有聖
T2115_.52.0699b16: 徳大業。相天下萬世無比。實由其祖宗累代
T2115_.52.0699b17: 積徳而致之。今感之爲子孫計者。當念忠孝
T2115_.52.0699b18: 仁義。苟有所未至則勉力至之。彼陰陽家區
T2115_.52.0699b19: 區之説。奚足留意。某心素奇感之好節操慷
T2115_.52.0699b20: 慨有古人之風。及此大懼有所虧損。故不敢
T2115_.52.0699b21: 默默可否。益宜更酌之。若自謂有異見。我
T2115_.52.0699b22: 果行其志。非蒙所敢知也。餘俟相見更論。不
T2115_.52.0699b23: 宣
T2115_.52.0699b24:   答王正仲祕書書
T2115_.52.0699b25: 具位某。奉書祕校正仲足下。近有客自藥肆
T2115_.52.0699b26: 中傳到七月所惠書一通。發讀若與正仲風
T2115_.52.0699b27: 度相接。甚慰所懷也。然以我常爲往來者之
T2115_.52.0699b28: 稱道所以特相推高。此似未嘗有也。吾佛氏
T2115_.52.0699b29: 者又其徳不足聞達。默於山林而時所不齒。
T2115_.52.0699c01: 固其宜矣。何足云云。而正仲之賢。足以大自
T2115_.52.0699c02: 樹立。而尚孜孜以不得志劘切爲憂。如此。則
T2115_.52.0699c03: 何慮其道徳不至耶。昔樂正子爲政。而孟子
T2115_.52.0699c04: 喜之。謂其人好善。將有輕千里而以其善來
T2115_.52.0699c05: 告之者也。正仲好善之意比於樂正子。豈直
T2115_.52.0699c06: 千里來告乎。宜資於天下善人可矣。此雖屈
T2115_.52.0699c07: 彼邑幸且勉之。其道將有所張之也。所謂文
T2115_.52.0699c08: 集。此雖近成一書僅五千言。蓋發明吾道。以
T2115_.52.0699c09: 正仲方專儒。恐未遑于此。不敢輒通。秋杪如
T2115_.52.0699c10: 成嘉祐集。當首請於下執事者。未相見間幸
T2115_.52.0699c11: 倍保衞。不宣
T2115_.52.0699c12:   受佛日山請先状上蔡君謨侍郎
T2115_.52.0699c13: 右某。今者伏蒙知府端明侍郎。台造特差衙
T2115_.52.0699c14: 前徐新等遠賚牋疏并帖四道就潤州。請召
T2115_.52.0699c15: 某往淨惠禪院住持。今月二十日於登雲禪
T2115_.52.0699c16: 寺已恭受鈞命訖。伏念某道徳虚薄器識浮
T2115_.52.0699c17: 淺。當預大賜實爲忝竊。然而教法衰弊緇仵
T2115_.52.0699c18: 墮怠。斯蓋侍郎念西聖付託之意。特欲振起
T2115_.52.0699c19: 頽風。曲采庸聲授以師位。詞疏婉雅弘奬勤
T2115_.52.0699c20: 重。惟恐不勝所擧塵累高明。且愧且幸。卑情
T2115_.52.0699c21: 無任皇恐感激之至。謹具状上謝
T2115_.52.0699c22:   與通判而下衆官
T2115_.52.0699c23: 某近者伏蒙特自大府遠貺移文召莅名山授
T2115_.52.0699c24: 以師位。既省己之虚薄。及聞命以驚惶。顧遜
T2115_.52.0699c25: 讓之靡遑。愧忝竊而無状。伏惟某官。道極一
T2115_.52.0699c26: 貫識該九流總群言以爲公。咨衆善而致治。
T2115_.52.0699c27: 樂從西聖之教。廣其勝縁。榮貳東侯之藩。重
T2115_.52.0699c28: 其明命。辭意斯美惠愛亦深。既被徳而有由。
T2115_.52.0699c29: 卜趨風而匪邈。謹先差僧馳状上聞。兼伸咨
T2115_.52.0700a01: 謝。伏惟尊慈。俯賜照察
T2115_.52.0700a02:   與諸山尊宿僧官
T2115_.52.0700a03: 右某。茲者偶以虚聲謬當盛命。預侯府之弘
T2115_.52.0700a04: 奬。冠禪肆之上游。循省愚冥誠謂忝竊。此蓋
T2115_.52.0700a05: 某人念聖法之既替。推風義以相先。曲采微
T2115_.52.0700a06: 才容參大職。擇善徳之彌在。爲道力之斯充。
T2115_.52.0700a07: 雖汲引以有由。愧陞陟而無状。趨覲非遠敍
T2115_.52.0700a08: 賛罔周。謹先差僧馳状。披露下懇。仍伸上
T2115_.52.0700a09: 謝
T2115_.52.0700a10:   與諸檀越書
T2115_.52.0700a11: 某啓。茲者輒以虚聲謬當嘉命。預府侯之奬
T2115_.52.0700a12: 譽。冠叢室之茂遷。循審愚衷誠爲忝冐。此蓋
T2115_.52.0700a13: 某人曲雅道義俯賛佛乘。奉外護之清規。廣
T2115_.52.0700a14: 難思之勝事。將趨推會以卜良辰。感載乃懷。
T2115_.52.0700a15: 諸容面敍不宣
T2115_.52.0700a16:   赴佛日山請起程申状
T2115_.52.0700a17: 右某。今者伏蒙知府端明侍郎台命。俾就淨
T2115_.52.0700a18: 慧禪院住持。祗荷恩輝豈任感愧。以今月初
T2115_.52.0700a19: 五日。已起離潤州參見在即。謹具状申聞
T2115_.52.0700a20:   接杭州知府觀文胡侍郎先状
T2115_.52.0700a21: 某此者伏審。得請北闕拜命東藩。重雨露之
T2115_.52.0700a22: 殊恩。輟樞機之密任。來蘇之頌已作。坐鎭之
T2115_.52.0700a23: 風聿揚。伏惟知府觀文侍郎。藝苑碩儒生靈
T2115_.52.0700a24: 上哲。蹈聖人之閫奧。擅文章之師宗。灑麗藻
T2115_.52.0700a25: 於詞林。發揮帝詔。儲鴻勳於樞府。増大聖功。
T2115_.52.0700a26: 倚注方農請陳逾恪。惠全呉之美俗。聳故國
T2115_.52.0700a27: 之榮觀。民望傾城待瞻父母。壺迎滿道願覩
T2115_.52.0700a28: 旌幢。某忝主祇園濫當師仵。願惟昔日幸接
T2115_.52.0700a29: 清塵。豈謂暮年獲栖貴部。念衰憊之斯甚。愧
T2115_.52.0700b01: 參 &T051759;

&T051759;

之未前。伏惟台慈俯賜念察。卑情無任
T2115_.52.0700b02: 瞻望欽頌之至
T2115_.52.0700b03:   接錢唐知縣先状
T2115_.52.0700b04: 某啓。伏審。榮奉詔命。光臨縣封。數百里父母
T2115_.52.0700b05: 之仁。副一時雲霓之望。人樂利見。頌起來蘇。
T2115_.52.0700b06: 伏惟知縣司門。才識高明器量遠大。襲奕世
T2115_.52.0700b07: 之軒冕。掲名家之規模。美聲溢於盛朝。東侯
T2115_.52.0700b08: 企慕。高迹著於惠政。西浙欽風。郷原預不敢
T2115_.52.0700b09: 欺。壺漿已爭先接。某濫綱禪席。塵與華疆。共
T2115_.52.0700b10: 白日以傾心。仰青雲而垂蔭。謹先状迎。伏惟
T2115_.52.0700b11: 鑒念。云云
T2115_.52.0700b12:   接大覺禪師先書
T2115_.52.0700b13: 某啓。近者竊聆。俯從衆命臨鎭弊山。祖席増
T2115_.52.0700b14: 光吾道復振。即辰伏惟法候休粹。某僑寓龍
T2115_.52.0700b15: 山。北趨尤爲不便。不及遠迎舟御甚愧畏也。
T2115_.52.0700b16: 謹先奉啓咨聞。不宣
T2115_.52.0700b17:   謝王侍讀侍郎
T2115_.52.0700b18: 某再啓。切以。知府侍讀侍郎偉器淳誠。實乃
T2115_.52.0700b19: 聖世名臣。荐陞顯位奕葉貴重。而又博通知
T2115_.52.0700b20: 遠弘奬佛乘。天下緇流仰爲城塹。某昨者愚
T2115_.52.0700b21: 不自度。輒奉私書詣闕以扶至教。侍郎念其
T2115_.52.0700b22: 微効。特與薦諭。天子允從。遂成就其素志。是
T2115_.52.0700b23: 蓋侍郎全成其美。鉅力賛護乃致若斯。當與
T2115_.52.0700b24: 天下緇徒勵力行道。以振其大恩盛惠而不
T2115_.52.0700b25: 敢忘也。卑情無任懷風詠徳祝頌知歸之至
T2115_.52.0700b26:   謝沈司封提刑
T2115_.52.0700b27: 某啓。昨日伏蒙降重獲揖風素。殊慰久違之
T2115_.52.0700b28: 思。然而幸聞鐔津風俗之差美。是乃太守仁
T2115_.52.0700b29: 賢風化致然。蓋斯民之大幸也。某嘗慨彼遠
T2115_.52.0700c01: 方異俗佛乘不備。雖甚衰老尚欲以能仁氏
T2115_.52.0700c02: 之遺衆勸導邑子以爲上善。猶頼公儀遺愛
T2115_.52.0700c03: 資助。使其一二載得遂鄙志。又猛陵人俗之
T2115_.52.0700c04: 幸甚。而勝縁有在也。仙舟首程顧不能出關
T2115_.52.0700c05: 相送。徒益黯悒乍遠千萬乞惟善視尊履。謹
T2115_.52.0700c06: 令僧馳啓參謝
T2115_.52.0700c07:   謝王密諫知府惠詩
T2115_.52.0700c08: 某啓。今月十四日杭州送到所賜佳什一封。
T2115_.52.0700c09: 開發披讀。且驚且喜。仰戴恩輝無任感愧。伏
T2115_.52.0700c10: 惟知府密諫。位尊望重。聖宋名臣。才識高遠。
T2115_.52.0700c11: 臺閣師範。乃特俯念物外幽陋之人。以其荒
T2115_.52.0700c12: 蕪鄙俚之言和而發之。格律雅重風韻高邁。
T2115_.52.0700c13: 是謂假日月餘輝於爝火。借韶頀大音於土
T2115_.52.0700c14: 鼓賁其微善勸爾小學。忝此大賜實爲甚幸。
T2115_.52.0700c15: 方屬居山訓領少衆。不遑躬趨下執事者。謹
T2115_.52.0700c16: 先附啓上謝。伏乞台慈俯賜念察
T2115_.52.0700c17:   與瀛州李給事
T2115_.52.0700c18: 某惶恐啓。去歳因使者北還。嘗得上状。諒必
T2115_.52.0700c19: 已呈高明。即辰伏惟台候嘉勝。高陽政治簡
T2115_.52.0700c20: 靜安衞。道氣必益得妙理。某山栖幽陋。且此
T2115_.52.0700c21: 潜密。第愧違遠風儀。茲爲眷然。祕校告往榮
T2115_.52.0700c22: 侍輒此少申卑素之萬一。惟冀鑒念。不宣
T2115_.52.0700c23:   與廣西王提刑
T2115_.52.0700c24: 某啓。無状之人輒蒙其黨相嫉且哅哅不已。
T2115_.52.0700c25: 以此故不敢往來。實爲彰於郷邑之棄。昨日
T2115_.52.0700c26: 幸光臨慰沃多矣。此得預大賢按部弊屬。將
T2115_.52.0700c27: 製贄於路隅。先沐賜教豈深感愧。某獨立無

T2115_.52.0700c28:

繋。言多忤物

或云以
言忤物

將遠匿羅浮。藤守沈公

T2115_.52.0700c29: 儀賢儒相與有期。冬杪春初決浩然南還。當
T2115_.52.0701a01: 首候使車違遠尊明。萬乞爲國重愛。謹上啓
T2115_.52.0701a02: 少布區區。不宣
T2115_.52.0701a03:   與陳令擧賢良
T2115_.52.0701a04: 某啓。自湖旁冒雪相適已數月矣。別後但眷
T2115_.52.0701a05: 眷然。仲秋時接所示書。乃知令擧至官甚善。
T2115_.52.0701a06: 不以遷謫介意。公餘掲窓對雲而坐。道情清
T2115_.52.0701a07: 勝。乃下視塵俗。超然自樂。雖白樂天九江
T2115_.52.0701a08: 之時。何以過之。風聞人但景服不暇。令擧當
T2115_.52.0701a09: 世賢豪更以外物自如此。其清規素徳益絶
T2115_.52.0701a10: 人遠矣。老弊浮雲落葉飄泊。尚若不定。雖有
T2115_.52.0701a11: 陪三峽五老之興。安得遂之。猶遠高論。萬乞
T2115_.52.0701a12: 善保尊履。不宣
T2115_.52.0701a13:   與潤州王給事
T2115_.52.0701a14: 某惶恐啓上知府給事几下。某山棲荒僻不
T2115_.52.0701a15: 便。行李久闕馳状。不勝瞻系。伏審旌珮已鎭
T2115_.52.0701a16: 南徐。況彼比比數萬之家。不亦復荷大賜乎。
T2115_.52.0701a17: 無任欽頌景服之至。大熱。伏乞上爲國朝自
T2115_.52.0701a18: 重。虔祝謹附啓上覆。不宣
T2115_.52.0701a19:   與王提刑學士
T2115_.52.0701a20: 某啓。伏自京師罷奉貴遊還山。雖聞廣按江
T2115_.52.0701a21: 外終無以奉書。適知軒從已屆此郡。伏惟尊
T2115_.52.0701a22: 履休美。某近自蘇挈書欲圖奏納。以疾未暇
T2115_.52.0701a23: 前趨容稍平復。當以微意上扣。謹此先布區
T2115_.52.0701a24: 區。伏惟念察。不宣
T2115_.52.0701a25:   與陸推官
T2115_.52.0701a26: 某啓。自曠清談驟更良節。林木幽隱圜堵寂
T2115_.52.0701a27: 寥。了亡世紛足以自得。其餘追復舊好睇想
T2115_.52.0701a28: 清才。懸搖之心状貎難盡。猶聆莅事明敏越
T2115_.52.0701a29: 於時輩。萬舌一詞所共稱賞。況在顧盻之預。
T2115_.52.0701b01: 寧不欣愉。暑中萬希善保。不宣
T2115_.52.0701b02:   與張國博知縣
T2115_.52.0701b03: 某啓。孟夏漸熱。伏惟知縣國博尊候起居萬
T2115_.52.0701b04: 福。某即日蒙廕如宜。比者伏審榮奉明命臨
T2115_.52.0701b05: 鎭縣封。敦惠斯民雅副物望。某未遑參賀。卑
T2115_.52.0701b06: 情無任忻慶瞻依激切之至。謹奉啓。不宣
T2115_.52.0701b07:   謝錢唐方少府
T2115_.52.0701b08: 具衘。右某此者伏蒙仙尉祕校特枉軒蓋臨
T2115_.52.0701b09: 賞岩扃。衡宇増輝緇屬稱慶。限以夏制尚緩
T2115_.52.0701b10: 趨風。愧畏良深景服徒切。謹上状咨謝。伏惟
T2115_.52.0701b11: 尊慈俯賜念察。不宣
T2115_.52.0701b12:   與仁和趙少府
T2115_.52.0701b13: 某啓。前日伏承臨訪山舍。無以爲待不勝愧
T2115_.52.0701b14: 畏。繼以佳什見寵稠重風調高雅。豈幽陋之
T2115_.52.0701b15: 可攀續。不揆荒唐勉強和之。但以取笑大手
T2115_.52.0701b16: 名匠。暑濕惟自重。不宣
T2115_.52.0701b17:   與沈少卿見訪
T2115_.52.0701b18: 某惶恐啓。昨日奉蒙降訪客舍。仰荷尊賜不
T2115_.52.0701b19: 任感愧。但以老弊弗堪人事。未果即趨几下。
T2115_.52.0701b20: 謹令弟子馳啓上謝。伏惟少垂鑒念。不宣
T2115_.52.0701b21:   與祖龍圖罷任杭州
T2115_.52.0701b22: 某啓。此者伏審知府龍圖罷鎭名藩。即日趨
T2115_.52.0701b23: 詔歸闕行舟首路。某山林逋病不能遠郊馳
T2115_.52.0701b24: 送。徒増黯戀。仁徳慺慺奉此咨露。伏惟台慈
T2115_.52.0701b25: 念察
T2115_.52.0701b26:   送詩與楊公濟
T2115_.52.0701b27: 某啓。不披伍來。倏越旬日春氣尚淺景色猶
T2115_.52.0701b28: 寒。惟體中無恙否。近縁禪關不固習氣寧忘
T2115_.52.0701b29: 因得斯謬妄。蓋適性而已。豈敢風雅可與哉。
T2115_.52.0701c01: 然拙人用鎪不若智人揮钁。況足下才力有
T2115_.52.0701c02: 餘。可能爲我一鋤。勿使傍觀揜口胡盧而笑
T2115_.52.0701c03:   還章監簿門状
T2115_.52.0701c04: 某咨。昔日伏蒙特墜清雅素賁旅寄不任感
T2115_.52.0701c05: 荷。容宿恙稍痊。當走左右以承盛刺。謹具状
T2115_.52.0701c06: 上納。伏惟垂察。不宣
T2115_.52.0701c07:   與石門月禪師
T2115_.52.0701c08: 某啓。昨三月得公晦書并所制悲風謠後序。
T2115_.52.0701c09: 慰諭勤至。非深交至友。何肯如此。於感佩萬
T2115_.52.0701c10: 一也。然序文殊佳。但其徳薄不任稱奬也。此
T2115_.52.0701c11: 爲忝耳。公晦久別所諭何老而益賢如是。喜
T2115_.52.0701c12: 且非常。我但白首偃蹇不能自振。況暇於教
T2115_.52.0701c13: 道也。視此得不愧乎。栖居石壁殆二年矣。雖
T2115_.52.0701c14: 然自適頗樂。顧人生如夢。何足堪恃。紙衾瓦
T2115_.52.0701c15: 鉢外。惟圖書雜然於室中耳。流俗所尚一無
T2115_.52.0701c16: 留也。近著孝論十二章。擬儒孝經發明佛意。
T2115_.52.0701c17: 亦似可觀。吾雖不賢其爲僧爲人。亦可謂志
T2115_.52.0701c18: 在原教而行在孝論也。今以相寄。蓋以公晦
T2115_.52.0701c19: 善於親也所栖雖牢落。於佛法其意亦不敢
T2115_.52.0701c20: 怠。徐當爲教門著一大典。但慮其功浩大。若
T2115_.52.0701c21: 果就先當相聞。公晦道已振一方。吾復何云。
T2115_.52.0701c22: 但善將身世此爲至祝。專人還特此上聞

T2115_.52.0701c23:

與黄龍南禪師

別
副

T2115_.52.0701c24: 某再啓。和尚有大勝縁。所止則學者雲從景
T2115_.52.0701c25: 附。實末代之盛事。萬幸。益勉尊用。某濫主禪
T2115_.52.0701c26: 席。徳薄言微不爲時之所信。徒勞耳目。自近
T2115_.52.0701c27: 有匿羅浮之意。果行必道出江南。當拜求高
T2115_.52.0701c28: 會。公晦和尚平生心交。今老在一涯二年。化
T2115_.52.0701c29: 僧不至不聞其音。或因遣書乞爲呼名。黄龍
T2115_.52.0702a01: 古之名寺。應稱清棲。法澄毎談及積翠風景。
T2115_.52.0702a02: 聽之使人神動心飛。今何人得其居也。愚甥
T2115_.52.0702a03: 孫早辱教誨。亦僅似人。顧小子何以報重恩。
T2115_.52.0702a04: 路遠不及以麁物輒陳左右。惟拳拳欽詠耳

T2115_.52.0702a05:

答黄龍山南禪師

次
副

T2115_.52.0702a06: 某稽首。雖聞祖圖宗記已辱采覽。而未奉評
T2115_.52.0702a07: 品。鄙心得無慊然。辱賜教墨乃過形奬飾。豈
T2115_.52.0702a08: 大善知識爲法欲有所激勸爾。且感且愧。某
T2115_.52.0702a09: 平生雖猥懦無大樹立。然亦勇聞清遠高識
T2115_.52.0702a10: 之士。三十餘載徒景服道素。不得一與勝會。
T2115_.52.0702a11: 此爲眷眷。知復領大衆于龍山。其欽尚好善
T2115_.52.0702a12: 之誠何書可盡。春煦幸千萬爲法自重。僧還
T2115_.52.0702a13: 謹布區區
T2115_.52.0702a14:   與圓通禪師
T2115_.52.0702a15: 某啓。去年夏首聞移錫崇勝。喜慰喜慰。廬阜
T2115_.52.0702a16: 天下勝壤宗教所出。得大知識鎭嚴。乃學者
T2115_.52.0702a17: 之大幸也。珠上人至。果聆清規益擧。又喜之
T2115_.52.0702a18: 也。惟久之可矣。乞罔起他方之念尤佳。某衰
T2115_.52.0702a19: 老翛然客寄。弘法無力。徒欽羨於能迹耳。逾
T2115_.52.0702a20: 遠風論。千萬善保。因介謹此咨露。不宣
T2115_.52.0702a21:   又與圓通禪師
T2115_.52.0702a22: 某啓。東林莊僕至辱手筆。知退法席專育高
T2115_.52.0702a23: 趣。欽羨欽羨。但廬阜不得鎭嚴。亦禪林之不
T2115_.52.0702a24: 幸。見邀虎溪之居。足仞風義盛重。但某濡滯
T2115_.52.0702a25: 不能即拜雅會。殊爲慊然。餘且別副未披覲
T2115_.52.0702a26: 間。千萬善愛
T2115_.52.0702a27:   答圓通禪師讓院
T2115_.52.0702a28: 某啓。前日專人傳到華緘承已得美罷潜道
T2115_.52.0702a29: 於此縁徳方盛年臘相。然何遽爾驚衆耳目。
T2115_.52.0702b01: 又聆黒白復請留此千萬且從輿論。某老弊
T2115_.52.0702b02: 徳薄。不能爲之綱紀。天下共知潜道。何誤。以
T2115_.52.0702b03: 此人爲代。在潜道推讓之情。雖自高冠而鄙
T2115_.52.0702b04: 劣之人。終何以當克。萬萬須自忘雅意爲衆
T2115_.52.0702b05: 少留。老弊東西南北人也。固無定迹。奉見未
T2115_.52.0702b06: 期。千萬留意
T2115_.52.0702b07:   答萬壽長老
T2115_.52.0702b08: 某啓。專人至辱手教慰諭足仞久要之不忘
T2115_.52.0702b09: 也萬感萬感。法印和尚不可救療。遂至如此。
T2115_.52.0702b10: 愴感無已。索文志其塔。雖腆忝相知至於厚
T2115_.52.0702b11: 善當此豈可飾讓耶。且以拙直之筆聊奉佳
T2115_.52.0702b12: 命。亦表生平交契之誠耳。用舍更在裁之益
T2115_.52.0702b13: 熱千萬爲法自重謹此咨答。不宣
T2115_.52.0702b14:   與萬壽長老
T2115_.52.0702b15: 某啓。音信雖不相通。而欽服道素徒此勤切

T2115_.52.0702b16:

或云
勤勤

某無状老更彌篤。春季間罷去佛日深

T2115_.52.0702b17: 匿龍山。蕭然人不堪其憂而余之未嘗自厭。
T2115_.52.0702b18: 比欲致奉問聆道。蓋淮南未還。故不果。然適
T2115_.52.0702b19: 會曹君。乃知起居清勝。善慰孤迹。不肖見謀
T2115_.52.0702b20: 往廬山治行。當首拜道場。冬寒未見間。萬乞
T2115_.52.0702b21: 善愛謹此布區區不宣
T2115_.52.0702b22: 謝杭州寶月僧正
T2115_.52.0702b23: 某啓。比老以衰恙告免住持。特蒙垂訪。過形
T2115_.52.0702b24: 存恤。仰荷道眷。豈勝感愧。尚以夏制未遑前
T2115_.52.0702b25: 禮。謹奉啓上謝

T2115_.52.0702b26:

退金山荼筵

回
答

T2115_.52.0702b27: 某啓。適早監寺至辱牋命。就所栖以預精饌。
T2115_.52.0702b28: 意愛之勤。豈可言諭乃盡誠素。某雖不善與
T2115_.52.0702b29: 人交。豈敢以今日之事自虧節義無煩相外
T2115_.52.0702c01: 清集方當大暑告且爲罷之書。謹令人回納。
T2115_.52.0702c02: 伏冀慈照
T2115_.52.0702c03:   與東林知事
T2115_.52.0702c04: 某啓。今者伏承遠馳价使特贈書問以昔賢
T2115_.52.0702c05: 勝集之所假無状自匿之便嘉命遠至光賁殊
T2115_.52.0702c06: 多。某人曲采虚聲更推高誼。循省其愚何以
T2115_.52.0702c07: 當克愧以老憊。復牽事縁趨赴未皇。但深愧
T2115_.52.0702c08: 忸久滯來人。益憎慊悚。价還奉状布謝伏惟
T2115_.52.0702c09: 慈念
T2115_.52.0702c10:   與楚上人
T2115_.52.0702c11: 今月十六日。人來獲贈筆語所喜道意清淨
T2115_.52.0702c12: 不事他縁。人生世間閑爲第一。此事勿使俗
T2115_.52.0702c13: 眼見之。一二年來甚不喜聞也。思慮消盡無
T2115_.52.0702c14: 事可堪。古云。千里同風斯之謂矣所問賢弟
T2115_.52.0702c15: 不獨愚迷兼亦倒置。予爲劇言。來諭如風過
T2115_.52.0702c16: 樹。秖益嘈嘈耳。病在膜内無由除之。足下雖
T2115_.52.0702c17: 有弟兄之情。柰何柰何
T2115_.52.0702c18:   發供養主與檀那
T2115_.52.0702c19: 某啓。萃茲勝侶允頼檀賢。雖素欽於令猷。尚
T2115_.52.0702c20: 未披於粹表。企慕徒切揖晤未期。秋氣稍清
T2115_.52.0702c21: 珍育是祷。化人行專此奉啓。不宣
T2115_.52.0702c22: 鐔津文集卷第十
T2115_.52.0702c23:
T2115_.52.0702c24:
T2115_.52.0702c25:
T2115_.52.0702c26:
T2115_.52.0702c27:
T2115_.52.0702c28:
T2115_.52.0702c29:

Footnote:

Footnote:

Footnote:

Footnote:

Footnote:

Footnote:

Footnote:

Footnote:

Footnote:

Footnote:

692 693 694 695 696 697 698 699 700 701 702 703 704 705 706 707 [行番号:有/無] [返り点:無/有] [CITE]