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鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 00

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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:
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:
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:
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:
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: &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
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
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
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:
T2115_.52.0703a01:
T2115_.52.0703a02:
T2115_.52.0703a03: 鐔津文集卷第十一
T2115_.52.0703a04:   藤州鐔津東山沙門契嵩撰
T2115_.52.0703a05:   敍
T2115_.52.0703a06:   傳法正宗定祖圖敍與圖
上進
T2115_.52.0703a07: 原夫菩提達磨。實佛氏之教之二十八祖也。
T2115_.52.0703a08: 與乎大迦葉。乃釋迦文如來直下之相承者
T2115_.52.0703a09: 也。傳之中國年世積遠譜諜差繆。而學者寡
T2115_.52.0703a10: 識不能推詳其本眞。紛然異論古今頗爾。某
T2115_.52.0703a11: 平生以此爲大患。適考其是非正其宗祖。其
T2115_.52.0703a12: 書垂出。會頒祖師傳法授衣之圖。布諸天下。
T2115_.52.0703a13: 而學佛者雖皆榮之。猶聽瑩未諭上意。某幸
T2115_.52.0703a14: 此竊謂識者曰。吾佛以正法要爲一大教之
T2115_.52.0703a15: 宗。以密傳受爲一大教之祖。其宗乃聖賢之
T2115_.52.0703a16: 道原。生靈之妙本也。其祖乃萬世學定慧之
T2115_.52.0703a17: 大範。十二部説之眞驗也。自書傳亂之瞹眛
T2115_.52.0703a18: 漫漶。天下疑之幾千百載矣。今上大聖特頒
T2115_.52.0703a19: 圖以正其宗祖。然聖人教道必聖人乃能正
T2115_.52.0703a20: 之。是豈惟萬世佛氏之徒大幸也。亦天地生
T2115_.52.0703a21: 靈之大幸也。某固不避其僭越愚妄之誅。敢
T2115_.52.0703a22: 昧死引其書之舊事。推衍上聖之意。仰箋于
T2115_.52.0703a23: 祖圖。亦先所頒祖師傳法授衣之謂也。然其
T2115_.52.0703a24: 始亂吾宗祖熒惑天下學者。莫若乎付法藏
T2115_.52.0703a25: 傳。正其宗祖斷萬世之諍者。莫若乎禪經。禪
T2115_.52.0703a26: 經之出。乃先乎付法傳六十二載。始終備載。
T2115_.52.0703a27: 二十八祖已見於晋之世矣。付法藏傳乃眞
T2115_.52.0703a28: 君廢教之後闕然。但謂二十四世方見魏之
T2115_.52.0703a29: 時耳。適以禪經驗。而付法藏傳果其謬也。若
T2115_.52.0703b01: 如來獨以正法眼藏密付乎大迦葉者。則見
T2115_.52.0703b02: 之大涅槃經智度論禪經與其序也。以意求
T2115_.52.0703b03: 之。而佛之微旨存焉。上叡性高妙獨得乎言
T2115_.52.0703b04: 謂之外。是乃天資佛記也。故其發揮禪祖雅
T2115_.52.0703b05: 與經合。宜乎垂之萬世永爲定斷。三學佛子
T2115_.52.0703b06: 遵之仰之。天下不復疑也。其圖所列。自釋迦
T2115_.52.0703b07: 文佛大迦葉。至於曹溪六祖大鑑禪師。凡三
T2115_.52.0703b08: 十四位。又以儒釋之賢。其言吾宗祖。素有證
T2115_.52.0703b09: 據者。十位列於諸祖左右。謹隨其傳法正宗
T2115_.52.0703b10: 記。詣闕上進。塵黷宸眷。不任惶恐震懼之至。
T2115_.52.0703b11: 謹敍
T2115_.52.0703b12:   六祖法寶記敍此郎侍
郎作附
T2115_.52.0703b13: 按唐書曰。後魏之末有僧號達磨者。本天竺
T2115_.52.0703b14: 國王之子。以護國出家入南海。得禪宗妙法。
T2115_.52.0703b15: 自釋迦文佛相傳。有衣鉢爲記。以世相付受。
T2115_.52.0703b16: 達磨齎衣鉢航海而來。至梁詣武帝。帝問以
T2115_.52.0703b17: 有爲之事。達磨不説。乃之魏隱於嵩山少林
T2115_.52.0703b18: 寺。以其法傳慧可。可傳僧粲粲傳道信。信傳
T2115_.52.0703b19: 弘忍。忍傳慧能。而復出神秀。能於達磨在中
T2115_.52.0703b20: 國爲六世。故天下謂之六祖。法寶記蓋六祖
T2115_.52.0703b21: 之所説其法也。其法乃生靈之大本。人焉鬼
T2115_.52.0703b22: 神焉萬物焉。遂與其清明廣大者。紛然而大
T2115_.52.0703b23: 異。六祖憫此乃諭人。欲人自求之。即其心而
T2115_.52.0703b24: 返道也。然天下之言性命者多矣。若其言之
T2115_.52.0703b25: 之至詳。理之之至當。推之之至悉。而釋氏得
T2115_.52.0703b26: 之矣。若其示之之至直。趨之之至徑。證之
T2115_.52.0703b27: 之至親而六祖之於釋氏。又其得之也。六祖
T2115_.52.0703b28: 於釋氏教道。可謂要乎至哉。今天子開善閣
T2115_.52.0703b29: 記。謂以本性證乎了義者。未有舍六祖之道
T2115_.52.0703c01: 而有能至於此者也。是則六祖者乃三界之
T2115_.52.0703c02: 慈父。諸佛之善嗣歟。偉乎。惟至聖而能知至
T2115_.52.0703c03: 道也。然六祖之説余素敬之。患其爲俗所増
T2115_.52.0703c04: 損。而文字鄙俚繁雜殆不可考。會沙門契嵩
T2115_.52.0703c05: 作壇經賛。因謂嵩師曰。若能正之。吾爲出財。
T2115_.52.0703c06: 模印以廣其傳。更二載嵩果得曹溪古本校
T2115_.52.0703c07: 之。勒成三卷。粲然皆六祖之言。不復謬妄。乃
T2115_.52.0703c08: 命工鏤板以集其勝事。至和三年三月十九
T2115_.52.0703c09: 月序
T2115_.52.0703c10:   明州五峯良和尚語録敍
T2115_.52.0703c11: 始釋迦文佛。經教之外。以大三昧命其高第
T2115_.52.0703c12: 弟子大龜氏傳之。然非不關經教。蓋經教之
T2115_.52.0703c13: 所明也。將以印正一切法門。決定爲妙覺之
T2115_.52.0703c14: 宗極。及其菩提達磨承大龜氏。二十八世方
T2115_.52.0703c15: 傳諸夏。諸夏之至曹溪第六祖益傳之。往之
T2115_.52.0703c16: 時世。未習熟諸祖師。猶傍經以諭學者。未即
T2115_.52.0703c17: 純以眞要示之。後世至人親機而宜之。遂直
T2115_.52.0703c18: 用此發人。故其所爲人不復以經語。故天下
T2115_.52.0703c19: 之守章句者聽瑩。謂其背經立異以非之。噫
T2115_.52.0703c20: 是豈知夫變而通之殊契經也。然學者不易
T2115_.52.0703c21: 至之。至之復難繼之繼之復難辯之。猶人皆
T2115_.52.0703c22: 畫龍而未始得其眞龍形者。逮有以眞龍告
T2115_.52.0703c23: 之而世亦不信。蓋天下識龍者寡也。今世孰
T2115_.52.0703c24: 不説道。紛然皆傳。其所傳至其與否。豈能盡
T2115_.52.0703c25: 得其所辨耶。吾故嘗憂其混亂道眞爲學者
T2115_.52.0703c26: 大病。但愧匿而不能張之也。今見吾所知五
T2115_.52.0703c27: 峯良公善知識也。益喜其言。良公亦忻然相
T2115_.52.0703c28: 得。遂出其語録示余。讀之多其所發殊妙。所
T2115_.52.0703c29: 謂善變而通之者也。良公受於慈明圓禪師。
T2115_.52.0704a01: 慈明傳臨際繼。際大智大寂之所傳。此良公
T2115_.52.0704a02: 宜禪者師也。若其修潔之美而邑人四方盛
T2115_.52.0704a03: 稱之。此不復論
T2115_.52.0704a04:   武陵集敍
T2115_.52.0704a05: 慧遠和尚以有道稱於四方。在天禧乾興間。
T2115_.52.0704a06: 其名甚振學者無遠近歸之。如水沛然就下。
T2115_.52.0704a07: 予少聞之恨不識其人。晩游呉得其語於勤
T2115_.52.0704a08: 暹二師。觀其發演詳悉應對次序。語言必文。
T2115_.52.0704a09: 不以凡近雜出。雖出入大經大論。傍及治世
T2115_.52.0704a10: 文書老子莊周之説而不疑。閒究其意義所
T2115_.52.0704a11: 歸。而與佛法奧妙似乎不可以智窮。神而明
T2115_.52.0704a12: 之。其庶幾乎。始達磨大師以佛心印至中國。
T2115_.52.0704a13: 會梁天子耽有爲不省其言。達磨北入嵩山。
T2115_.52.0704a14: 面壁終日默坐九年。華人之疑稍解。而達磨
T2115_.52.0704a15: 之道遂傳矣。以故後世傳高僧者。以禪觀定
T2115_.52.0704a16: 其所傳。又後世學者無遠識頗信傳者爲然
T2115_.52.0704a17: 其言。亦不思之甚也。達磨之道豈止於禪觀
T2115_.52.0704a18: 而已矣夫禪者靜也。觀者觀也。聖人教初學
T2115_.52.0704a19: 者。使靜思慮以觀其道也。若達磨所傳承於
T2115_.52.0704a20: 高足弟子大迦葉。昔如來將化以正法眼。可
T2115_.52.0704a21: 以言語發。不可言語到。故命大迦葉以心相
T2115_.52.0704a22: 傳。所謂正法者也。大教之所以出。衆經之
T2115_.52.0704a23: 所以明也。得乎此者。雖以萬端言之。其所言
T2115_.52.0704a24: 未始雜也。不得乎此者。雖絶言而守之。其所
T2115_.52.0704a25: 守未始不惑也。今和尚之言。其得正法之謂
T2115_.52.0704a26: 也。禪觀焉能盡之。和尚出於雲門大師三世。
T2115_.52.0704a27: 雲門出於大鑒禪師八世。嗚呼去聖人益遠。
T2115_.52.0704a28: 學者疑惑錯謬。當其時和尚去雲門大師未
T2115_.52.0704a29: 百年。獨抱正法與其人相望。毅然引學者。以
T2115_.52.0704b01: 其正法眼藏以正其傳授學者。眞若得止以
T2115_.52.0704b02: 息狂走。其於教道而徳亦至矣。既沒。弟子輩
T2115_.52.0704b03: 緝其言。以其所居之地。名之曰武陵集。慶暦
T2115_.52.0704b04: 壬午歳孟冬二十日序
T2115_.52.0704b05:   原宗集敍或名
宗原
T2115_.52.0704b06: 象郡懃師聚禪學百家之説。探而取其言之
T2115_.52.0704b07: 尤至者。次爲一家之書。繇釋迦如來而下至
T2115_.52.0704b08: 于雲門。摳衣弟子凡三百三十三人其語有
T2115_.52.0704b09: 六百二十則。總一萬八千餘言。書成。命不腆
T2115_.52.0704b10: 名而敍之。大旨以不循語言生所解會。平常
T2115_.52.0704b11: 簡密而不失其宗者。爲得之矣。故曰原宗懃
T2115_.52.0704b12: 師證法於徳山遠公。印可於三角澄公。澄遠
T2115_.52.0704b13: 皆雲門匡眞大師之法孫也。雲門秉雲峯存
T2115_.52.0704b14: 禪師。雲峯承徳山宣鑑。徳山續龍潭信。龍潭
T2115_.52.0704b15: 嗣天皇悟。天皇繼石頭大師石頭紹廬陵思
T2115_.52.0704b16: 和尚。思和尚受法於第六祖大鑒禪師。廣菩
T2115_.52.0704b17: 提達磨所傳之道。故天下學佛者尊其徳。如
T2115_.52.0704b18: 孔子承周公而振堯舜之道。聖人擧其用所
T2115_.52.0704b19: 以謂教也。大用不可卒究。即文字以爲詣。洎
T2115_.52.0704b20: 乎種智差別法門萬殊。復懼後世多聞者過。
T2115_.52.0704b21: 困學者不及。故釋迦如來直以正法授大迦
T2115_.52.0704b22: 葉。雖示有言説而不迹文字。菩提達磨去如
T2115_.52.0704b23: 來二十九代。受之東來。人始莫曉。時皆擯棄
T2115_.52.0704b24: 及其傳至大鑒世且大信。趨學者猶水之沛
T2115_.52.0704b25: 然就下。噫像法之季去聖人益遠。學者穿鑿
T2115_.52.0704b26: 迷失道眞。懃師長爲之太息。故楷其宗極。庶
T2115_.52.0704b27: 幾有所正也。是歳康定辛已孟冬月望日也
T2115_.52.0704b28:   移石詩敍
T2115_.52.0704b29: 移石詩君子之美移石也。始其棄於道傍。雖
T2115_.52.0704c01: 其瑰怪偉然可觀。而路人不顧。無辯師思取
T2115_.52.0704c02: 而顯之。乃用工者計不崇朝。遂致于戸庭。巉
T2115_.52.0704c03: &T010322;嵌虚若山聳洞&MT03184;。前瞰清沼後蔭茂樹。左
T2115_.52.0704c04: 右益闢三堂。曰石筵。曰照古。曰禪燕者。臨之
T2115_.52.0704c05: 使人悠然有幽思。自是誇者相告觀者趨來。
T2115_.52.0704c06: 石之美一旦遂顯。無辯復作詩以歌之。賢士
T2115_.52.0704c07: 大夫與方袍能詩者。亦從而賦之。必欲余爲
T2115_.52.0704c08: 序。然人皆有所嗜之事。而有雅有俗有淫有
T2115_.52.0704c09: 正。視其物則其人之賢否可知也。若石之爲
T2115_.52.0704c10: 物也。其性剛其質固。其形靜其勢方。方者似
T2115_.52.0704c11: 乎君子彊正而不苟也。靜者似乎君子不爲
T2115_.52.0704c12: 不義而動也。固者似乎君子操節而不易也。
T2115_.52.0704c13: 剛者似乎君子雄鋭而能立也。然移石之名
T2115_.52.0704c14: 益美乎是。其外峯岠似乎賢人嚴重而肅物
T2115_.52.0704c15: 也。其中空洞似乎至人虚心而合道也。今無
T2115_.52.0704c16: 辯以吾道爲禪者師以翰墨與儒人游。取其
T2115_.52.0704c17: 石而樹之於庭朝觀夕視必欲資其六者。以
T2115_.52.0704c18: 爲道徳之外奬。操修之默鑒也。及讀其詩。求
T2115_.52.0704c19: 其所以爲意者。則未始與此不合。然無辯其
T2115_.52.0704c20: 心如此之遠也。而與世俗之虚玩物者固不
T2115_.52.0704c21: 足相望。諸君美而賦詩。不亦宜乎。其詩凡若
T2115_.52.0704c22: 干首。皆詩之豪者也視之可見。豈卑論所能
T2115_.52.0704c23: 悉評。某歳日月某序
T2115_.52.0704c24:   法雲十詠詩敍
T2115_.52.0704c25: 法雲晝上人。繕其居之西厦曰翠樾堂。以其
T2115_.52.0704c26: 得山林之美蔭也。戸其北垣曰陟崖門。示其
T2115_.52.0704c27: 乘高必履正也。始其入林之徑曰嘯月徑。高
T2115_.52.0704c28: 其所適也。疏其泉曰夏涼泉。貴其濯熱也。表
T2115_.52.0704c29: 昔僧之瑩曰華嚴塔。徳其人也。指其嶺之峻
T2115_.52.0705a01: 絶者曰樵歌嶺。樂野事也。名其亭曰映發亭。
T2115_.52.0705a02: 取王子敬山川相映發之謂也。目其山之谷
T2115_.52.0705a03:
曰楊梅塢。別嘉果也。榜其閣曰清隱閣以
T2115_.52.0705a04: 其可以靜也。就竹闢軒曰修竹軒。擬其操也。
T2115_.52.0705a05: 是十詠者。擧屬法雲精舍。法雲宅大慈山之
T2115_.52.0705a06: 中與郭相去迨十里。北瞰徹浙江。南通錢唐
T2115_.52.0705a07: 湖。過重崗複嶺翛然沿溪渉澗。水聲冷冷雲
T2115_.52.0705a08: 木杳靄。校乎垂江瀕湖之山。而大慈最爲幽
T2115_.52.0705a09: 深。法雲庭宇瀟洒林嶺盤鬱環翠。比乎慈山
T2115_.52.0705a10: 之他寺。其又絶出者也。昔吏部郎公。以侍
T2115_.52.0705a11: 郎致政還故郷。多優游名山。尤樂此。以爲高
T2115_.52.0705a12: 蹈之佳處也。毎來則踰旬跨月。陶陶而忘反。
T2115_.52.0705a13: 吏部名徳熏於天下。既好是也。人亦斐然從
T2115_.52.0705a14: 而尚之。故法雲勝概遂遠聞播。晝師猶以爲
T2115_.52.0705a15: 未盡其山水之美。乃益掲其十景者。拳拳引
T2115_.52.0705a16: 詩人詠之。縉紳先生之流與呉中名僧。聞皆
T2115_.52.0705a17: 樂爲之賦。競出乎奇詞麗句。而風韻若出金
T2115_.52.0705a18: 石。鏗然起人清思。所謂勝概者益聞益播。將
T2115_.52.0705a19: 傳之而無窮也。然物景出沒。亦猶人之懷奇
T2115_.52.0705a20: 挾異者。隱顯窮通必有時數。若此十詠之景。
T2115_.52.0705a21: 所布于山中固亦久矣。棄置而未嘗稍發。今
T2115_.52.0705a22: 晝師振之。衆賢詩而光之。豈其數相會。亦有
T2115_.52.0705a23: 時然乎。故賢者雖終身晦之。時命也。不足歎
T2115_.52.0705a24: 之。忽然曜之。時命也。亦不足幸之。上人既樂
T2115_.52.0705a25: 得諸君之詩。特屬予以爲序。然無謂豈能盡
T2115_.52.0705a26: 其詩之美也矣
T2115_.52.0705a27:   法喜堂詩敍
T2115_.52.0705a28: 好事者刻法喜堂詩將傳。而淨源上人預其
T2115_.52.0705a29: 編。次以其事謂潜子曰。幸子志之也。夫法喜
T2115_.52.0705b01: 堂乃實月廣師所居之室也。君子善其以法
T2115_.52.0705b02: 喜自處。故作詩而稱之也。其詩凡若干篇。乃
T2115_.52.0705b03: 縉紳先生鉅公偉人之所爲也。高逸殊絶不
T2115_.52.0705b04: 可得而評也。若寶月居心休美寓醫以廣其
T2115_.52.0705b05: 行。章表民敍之詳矣。吾不復論也。第發其法
T2115_.52.0705b06: 喜之謂耳。夫法也者道也。喜也者悦適也。道
T2115_.52.0705b07: 固天人之正也。人而不適道烏乎爲心也。夫
T2115_.52.0705b08: 死生人生之大變也。非適道不能外其變以
T2115_.52.0705b09: 至神完也。榮辱盛衰人事之變也。非適道不
T2115_.52.0705b10: 能順其變以至分安也。愛惡取捨人情之變
T2115_.52.0705b11: 也。非適道不能理其變以至性勝也。故謂道
T2115_.52.0705b12: 無不存一貫乎内外也。惟聖賢常以道凝。生
T2115_.52.0705b13: 之不亂死之不汨。出之不渝處之不悶。貧之
T2115_.52.0705b14: 不窮富之不淫。山林也朝市也。惟道所適也。
T2115_.52.0705b15: 俗不顧道而祿祿以其變弊。嗟乎古今豈少
T2115_.52.0705b16: 乎哉。寶月杭人也。其國樂土。風俗以奢侈相
T2115_.52.0705b17: 高。甫方服之人。幾忘道而趨其所尚也。寶月
T2115_.52.0705b18: 廬其市井紛華之間。乃翹然獨修法喜之樂。
T2115_.52.0705b19: 是豈惟務其自悦而已矣。其將有所師而勸
T2115_.52.0705b20: 之乎。群公賦詩而美之是也。辛丑仲冬八日
T2115_.52.0705b21: 潜子序題
T2115_.52.0705b22:   山茨堂敍
T2115_.52.0705b23: 南宗智嚴師主慶善精舍。而邑人宜之。將一
T2115_.52.0705b24: 年所居已葺。白雲堂人亦新之。且以書邀其
T2115_.52.0705b25: 侶契嵩曰。吾虚是室以待子。會予方專意於
T2115_.52.0705b26: 習禪著書。其年遂來視。厥堂控半峯嶷然出
T2115_.52.0705b27: 其居之後。戸牖南敞。前望連山青嶂邐迤。與
T2115_.52.0705b28: 村疇雲樹而相映帶。若見好畫。蕭然發人幽
T2115_.52.0705b29: 思。余喜處之經歳。心甚自得而塵事寡。日益
T2115_.52.0705c01: 清淨。因思其舊名取義太近。輒命以山茨之
T2115_.52.0705c02: 號更之。山茨者蓋取梁之高僧惠約所居之
T2115_.52.0705c03: 名也。昔約方以徳高見重於天子。而汝南周
T2115_.52.0705c04: 顒乃營山茨寺于鍾山而命之居。故顒美之
T2115_.52.0705c05: 曰山茨。約住清風滿世。若約者可謂吾徒之
T2115_.52.0705c06: 有道者也。吾徒宜慕之。愚何敢跂望其人也。
T2115_.52.0705c07: 取其山茨而名是堂者。誠欲警愚之不及也。
T2115_.52.0705c08: 慶暦丁亥孟春之晦日序
T2115_.52.0705c09:   趣軒叔
T2115_.52.0705c10: 慈化都僧正所居之北軒者。在精舍爲窮奧。
T2115_.52.0705c11: 於他牖最虚明。靜可以宴。安可以休。適慈
T2115_.52.0705c12: 化喜此欲潜子名而掲之。潜子謂慈化曰。了
T2115_.52.0705c13: 性師人皆有好。而子之好喜近道。其殆庶幾
T2115_.52.0705c14: 乎。靜乃正。明乃鑑。虚乃容。深奧所造乃清。
T2115_.52.0705c15: 雖其方丈環堵之室。至道則清風浩氣光天
T2115_.52.0705c16: 地貫古今。妙乎人間世。而絶出窅然。不必在
T2115_.52.0705c17: 乎青山白雲也。寥廓無際。不必在乎世表方
T2115_.52.0705c18: 外也。上人其好既有至道之趣。而潜子乃以
T2115_.52.0705c19: 趣軒名其北軒。而文之益示慈化志之所尚
T2115_.52.0705c20: 清勝。潜子猛陵之契嵩也
T2115_.52.0705c21:   山游唱和詩集敍
T2115_.52.0705c22: 楊從事公濟與沖晦晤上人訪潜子。明日乃
T2115_.52.0705c23: 邀宿靈隱。又明日如天竺。遂宿於天竺也。三
T2115_.52.0705c24: 人者游且詠。得詩三十六篇。公濟請潜子前
T2115_.52.0705c25: 敍。潜子讓公濟曰。吾不敢先朝廷之士。公濟
T2115_.52.0705c26: 曰。此山林也。論道不論勢。潜子敍非忝也。潜
T2115_.52.0705c27: 子曰。諾吾敍。然公濟與潜子輩儒佛其人異
T2115_.52.0705c28: 也。仕進與退藏又益異也。今相與於此。蓋其
T2115_.52.0705c29: 内有所合而然也。公濟與沖晦以嗜詩合。與
T2115_.52.0706a01: 潜子以好山水閑適合。潜子亦粗以詩與沖
T2115_.52.0706a02: 晦合。而沖晦又以愛山水與吾合。夫詩與山
T2115_.52.0706a03: 水。其風味淡且靜。天下好是者幾其人哉。故
T2115_.52.0706a04: 吾屬得其合者嘗鮮矣。適從容山中。亦以此
T2115_.52.0706a05: 會爲難得。故吻然嗒然終日相顧相謂。幾忘
T2115_.52.0706a06: 其形迹不知孰爲佛乎孰爲儒乎。晋之時王
T2115_.52.0706a07: 謝許子以樂山水友支道林。唐之時白公隱
T2115_.52.0706a08: 廬阜亦引四釋子爲方外之交。其意豈不然
T2115_.52.0706a09: 哉。合之道其可忽乎。雲與龍貴以氣合。風與
T2115_.52.0706a10: 虎貴以聲合。聖與賢貴以時合。君與臣貴以
T2115_.52.0706a11: 道合。學者貴以聖人之道合。百工貴以其事
T2115_.52.0706a12: 合。昆蟲貴以其類合。不相合。雖道如仲尼伯
T2115_.52.0706a13: 夷。亦無所容於世也。天下烏得不重其所合
T2115_.52.0706a14: 乎。方二君之來也。逼歳除。山鬱鬱以春意。然
T2115_.52.0706a15: 代謝相奪乍陰乍晴。朝則白雲青靄絢如也。
T2115_.52.0706a16: 晩則餘冰殘雪瑩如也。飛泉冷冷若出金石。
T2115_.52.0706a17: 幽林梅香或凝或散。樹有啼鳥澗有游魚。而
T2115_.52.0706a18: 二人者嗜山水則所好益得。嗜閑適則其情
T2115_.52.0706a19: 益樂。勝氣充浹而更發幽興優游紆餘吟嘯
T2115_.52.0706a20: 自若。雖傍人視之。不知其所以爲樂也。坐
T2115_.52.0706a21: 客接之。不知其所以爲得也。獨潜子蒼顏敝
T2115_.52.0706a22: 履幸其末游。而謂之曰。二君之樂非俗之所
T2115_.52.0706a23: 樂也。二君之得非俗之所得也。是乃潔靜逍
T2115_.52.0706a24: 遙乎趨競塵累之外者之事也。終之可也。因
T2115_.52.0706a25: 評其詩曰。公濟之詩贍。沖晦之詩典。如老麗
T2115_.52.0706a26: 雅健則其氣格相高焉。潜子默者。於詩不專。
T2115_.52.0706a27: 雖其薄弱病拙。遠不及二君。豈謂盡無意於
T2115_.52.0706a28: 興也
T2115_.52.0706a29:   山游唱和詩集後敍
T2115_.52.0706b01: 公濟初與潜子約爲詩前後敍。潜子不自知
T2115_.52.0706b02: 量。既緒其端。公濟乃謙讓。不復爲之。然詩之
T2115_.52.0706b03: 意所敍未盡。始公濟視潜子山中値雪詩。愛
T2115_.52.0706b04: 其孤與獨往謂瀟灑有古人風。遂浩然率沖
T2115_.52.0706b05: 晦袖詩尋之。留山之意極款曲。潜子亦以公
T2115_.52.0706b06: 濟既相喜好其意非常。頗不自拘介樂與游
T2115_.52.0706b07: 詠。潜子禪者罕以思慮亂。在呉中二十有餘
T2115_.52.0706b08: 載。辱士大夫游從數矣。如故侍郎郎公之顧
T2115_.52.0706b09: 其最厚深。郎公又以詩名顯天下。而潜子奉
T2115_.52.0706b10: 其唱和。亦不類今恣肆。而不自愼也。然潜子
T2115_.52.0706b11: 雖固平生長欲晞於高簡雅素。如支道林廬
T2115_.52.0706b12: 山遠者爲方外人。患力不足及之。雖然老矣。
T2115_.52.0706b13: 而吾方袍之徒肯相喜而從其游者。幾其人
T2115_.52.0706b14: 乎。公濟儒者才俊與予異教。乃相善如此之
T2115_.52.0706b15: 懃也。此不與游且詠而孰與游乎。唱和總六
T2115_.52.0706b16: 十四篇。始山中游詠。而成者三十七篇。其後
T2115_.52.0706b17: 相別。而諸君懷寄賡唱往來者又二十七篇。
T2115_.52.0706b18: 並編之爲集。嘉祐已亥仲春之五日。潜子復
T2115_.52.0706b19: 題云
T2115_.52.0706b20:   與月上人更字敍
T2115_.52.0706b21: 上人名曉月。字竺卿。余以始字其義不當不
T2115_.52.0706b22: 可以爲訓義。以公晦易之。名以月者。蓋取其
T2115_.52.0706b23: 高明之義也。然明不可終明必受之以晦。日
T2115_.52.0706b24: 月終明。則畫夜之道不成。故日晦於陰而
T2115_.52.0706b25: 月晦于陽也。天地日月之至明者也。聖賢烏
T2115_.52.0706b26: 可終勞其明乎。聖賢終明。則進退動靜之道
T2115_.52.0706b27: 固不足法於世也。故古之聖賢者明於有爲
T2115_.52.0706b28: 而晦於無事也。舜明於政治而晦於得人。以
T2115_.52.0706b29: 讓天下。文王建箕子明於與九疇而晦於大
T2115_.52.0706c01: 難。周公明於輔相而晦於成功。孔子明於春
T2115_.52.0706c02: 秋六經之文而晦於旅人。顏子孟軻子思楊
T2115_.52.0706c03: 雄皆相望而晦明於後世也。故其事業甚大
T2115_.52.0706c04: 道徳益揚。作法於世而萬世傳之。今上人有
T2115_.52.0706c05: 器識。明於爲學知道。其將有所晦乎。上人吾
T2115_.52.0706c06: 徒也。與世俗事物邈然不相接。又益宜晦焉。
T2115_.52.0706c07: 余於上人故人也。別去十年。果得法自瑯琊
T2115_.52.0706c08: 來會於呉中。觀其處心空寂。能外於身世而
T2115_.52.0706c09: 不累其得喪是非。眞所謂能向晦者也。字之
T2115_.52.0706c10: 以晦抑亦發其蘊也。一旦以道歸覲其所親
T2115_.52.0706c11: 索文爲別。故序其字而贈之云
T2115_.52.0706c12:   周感之更字敍
T2115_.52.0706c13: 周君初字感之。余以其義未極。請用誠之以
T2115_.52.0706c14: 更之。周君名應。然萬物莫不以類相應。而
T2115_.52.0706c15: 不能應非其類也。惟人誠乃能與天地殊類
T2115_.52.0706c16: 相應。故誠應者應物之公也。類應者應物之
T2115_.52.0706c17: 私也。私則寡得而公則寡夫。君子恥失所於
T2115_.52.0706c18: 一物。是故君子貴以誠應天下也。誠也者至
T2115_.52.0706c19: 正之謂也。易曰中孚。中孚正也。以其柔正乎
T2115_.52.0706c20: 内而剛正乎外也。況下而順乎陰陽之得其
T2115_.52.0706c21: 道爾。推乎人事則可以教大信。彖曰。乃化邦
T2115_.52.0706c22: 也。豚魚吉。信及豚魚也。中孚以利貞。乃應乎
T2115_.52.0706c23: 天地也。誠之義不亦至矣哉。周君始事父母
T2115_.52.0706c24: 則郷人稱其孝。及仕而廉明。歴官品凡一簿
T2115_.52.0706c25: 一尉。其人若緇黄儒素。皆喜其仁徳。此非以
T2115_.52.0706c26: 誠待物。焉能其善之之如是邪。而君勞於縣
T2115_.52.0706c27: 吏積十餘年。自不以其濡滯而苟薦於知己。
T2115_.52.0706c28: 問之則曰命也。士病不爲政。豈汲汲於人知。
T2115_.52.0706c29: 此又見其誠之之至也。所謂誠之不亦宜乎。
T2115_.52.0707a01: 既始之而又終之。是之謂誠也。天地以誠終
T2115_.52.0707a02: 始。所以博厚而高明。聖人以誠終始。所以垂
T2115_.52.0707a03: 法於萬世。雖然君子之誠推所自得之。苟其
T2115_.52.0707a04: 富貴也。不以驕佚。其老也不以耄紛。其酒也
T2115_.52.0707a05: 不以醉亂。斷斷乎始于是終乎是。則聖賢之
T2115_.52.0707a06: 道得所傳也。周君之徳將不虧而得其全也。
T2115_.52.0707a07: 其名聞孰可磨滅。余與君皆南人也。又特友
T2115_.52.0707a08: 善其相識知深且詳矣。故因字所以序而勉之
T2115_.52.0707a09:   送潯陽姚駕部敍
T2115_.52.0707a10: 駕部姚公將之潯陽亦謂
潯州
道過鷰鷰乃
余卿
潜子欲
T2115_.52.0707a11: 因其從者致信。吾伯氏李主簿姚公。不以
T2115_.52.0707a12: 其賢自高。乃更遺書累紙。盛稱潜子善用
T2115_.52.0707a13: 六經之筆著書。發揮其法以正乎二教之學
T2115_.52.0707a14: 者。謂雖古之大禪鉅師。未有如潜子之全也。
T2115_.52.0707a15: 其廣且博也。此姚公汲引人爲善。欲使其至
T2115_.52.0707a16: 至耳。潜子無謂。豈果若是耶。雖然潜子初
T2115_.52.0707a17: 著原教書。其心誠爲彼執文習理者也執文儒
者習理
T2115_.52.0707a18: 釋者。習以俗語以諭
其法此姚公來書云
二者皆蔽道而不自發明。
T2115_.52.0707a19: 適欲救此耳。其書既出。雖四方稍傳。而文者
T2115_.52.0707a20: 徒玩吾文。不文者不辨吾道亦復不見潜子
T2115_.52.0707a21: 所趨之至。潜子孤無有徒。與講求尚皇皇憂
T2115_.52.0707a22: 其道之未詳於人也。潜子之道。生靈之大本。
T2115_.52.0707a23: 天下爲善之至也。苟其本不明其至未審。天
T2115_.52.0707a24: 下之人欲其所歸也何之。行道之士安忍而
T2115_.52.0707a25: 不爲惻然邪。故潜子嘗不避流俗嗤笑。乃以
T2115_.52.0707a26: 其書而求通於天子宰相賢士大夫者。蓋爲斯
T2115_.52.0707a27: 也。然縉紳先生之徒。知潜子如是之心者幾
T2115_.52.0707a28: 人乎。姚公乃謂我所得之法如此也。所爲之
T2115_.52.0707a29: 志又如此。引古之高僧鉅師相與較之。又如
T2115_.52.0707b01: 此也。是豈不爲之知己乎。相知之深乎。姚公
T2115_.52.0707b02: 始以大臣薦。自布衣徒歩。不由常科而直擢
T2115_.52.0707b03: 入官。其文章才業卓卓過人可知。今來出潯。
T2115_.52.0707b04: 潯故南方也。潜子南人習知其山川風俗頗
T2115_.52.0707b05: 詳。姑爲公言之。嶺外自邕管之東。潮陽之西。
T2115_.52.0707b06: 桂林之南。合浦之北。環數千里。國家政教所
T2115_.52.0707b07: 被。即其霜露雪霰霑洽已繁。瘴癘之氣消伏
T2115_.52.0707b08: 不發。秀民瑞物日出。其風土日美。香木桂林
T2115_.52.0707b09: 寶花琦果寶花琦果
南人舊稱
殊名異品。聯芳接茂而四
T2115_.52.0707b10: 時不絶。若梧若藤若容若潯。凡此數郡者。皆
T2115_.52.0707b11: 帶江五戴山。山尤佳江尤清。有神仙洞府。有
T2115_.52.0707b12: 佛氏樓觀。村郭相望而人煙縹緲。朝暾夕陽
T2115_.52.0707b13: 當天地澄霽。則其氣象清淑如張畫圖。然其
T2115_.52.0707b14: 俗質其人淳。寡諍訟而浸知嚮方。吾知姚公
T2115_.52.0707b15: 治此民也。則其仁義之化易行。臨此景也則
T2115_.52.0707b16: 其清明之志益得。姚公心通。又能以大道自
T2115_.52.0707b17: 勝。潜子輔教之説。亦頼之而益傳也。待公趨
T2115_.52.0707b18: 詔北還。當與數得此道者。其人之幾何耶。道
T2115_.52.0707b19: 途上下舟車之勞。公宜自適自愼
T2115_.52.0707b20:   送郭公甫朝奉詩敍
T2115_.52.0707b21: 郭子喜潜子之道。欲資之以正其修辭立誠。
T2115_.52.0707b22: 潜子可當耶。郭子縉紳先生之徒。乃獨能掲
T2115_.52.0707b23: 然跂乎高世之風。可重可愧。吾説不足以相
T2115_.52.0707b24: 資也。然郭子俊爽天才逸發。少年則能作歌
T2115_.52.0707b25: 聲累千百言其氣不衰而體平淡。韻致高古
T2115_.52.0707b26: 格力優贍。多多愈功。含萬象於筆端。動乎
T2115_.52.0707b27: 則辭句驚出而無窮。與坐客聽其自誦。雖千
T2115_.52.0707b28: 言必記。語韻清暢若出金石。使人驚動。而好
T2115_.52.0707b29: 之雖梅聖兪章表民。以爲李太白復生以詩
T2115_.52.0707c01: 張之。四海九州學輩未識郭子者何限。朝廷
T2115_.52.0707c02: 公卿孰嘗覩郭子如此之盛耶。夫龜龍鱗鳳
T2115_.52.0707c03: 其亦偉奇之物也。使其汨於泥塗委於荊枳。
T2115_.52.0707c04: 則君子之所惜。吾恐郭子盡是紆餘誕謾。遂
T2115_.52.0707c05: 與世浮沈。因別故賦詩以祝之
T2115_.52.0707c06: 白石鑿鑿。蘊爾美璞。君子道晦君子斯樂。幽
T2115_.52.0707c07: 蘭猗猗。振爾芳姿。淑人不顯。淑人不虧。唯是
T2115_.52.0707c08: 方寸。爲爾之本。違之物搖。窮之物亂。靜之收
T2115_.52.0707c09: 之。默默悶悶。熟水泚泚兮。可漱可滌。熟山亭
T2115_.52.0707c10: 或作
寥寥
兮。可休可適。胡歉屏居。胡羨首迪
T2115_.52.0707c11:   送王仲寧祕丞歌敍
T2115_.52.0707c12: 去年詔祕省王侯。往宰扶風縣。王侯以父喪
T2115_.52.0707c13: 在淺土。請侯封樹而後趨官。朝廷佳其有子
T2115_.52.0707c14: 道從之復告曰。禮畢當聽命於闕下。于時錢
T2115_.52.0707c15: 唐士人慕王侯官有能名。相與議曰。扶風秦
T2115_.52.0707c16: 地也。方爲戎狄驚動。豈宜往之。天子不如以
T2115_.52.0707c17: 王侯來惠我邦。識者非之曰。此常人之情。非
T2115_.52.0707c18: 知賢之謂也。夫王侯賢而有器識。讀書探文
T2115_.52.0707c19: 武之道。發慷慨立大節。方當國家擧大刑。將
T2115_.52.0707c20: 誅去兇醜以條理太平之治。是必奮然以効
T2115_.52.0707c21: 其才能。詎肯碌碌從衆人苟避艱難。幸宴安
T2115_.52.0707c22: 於靜地。或曰。朝廷以王侯久屈於冗局。且發
T2115_.52.0707c23: 其賢將受之顯官乎。辛已歳隆暑中。果自新
T2115_.52.0707c24: 定來將趨京道出錢唐。潜子因歌議者之意。
T2115_.52.0707c25: 以爲別歌曰
T2115_.52.0707c26: 賢豪之志兮。脱略不羈。高厲遠邁兮。俗豈易
T2115_.52.0707c27: 知。倜儻大節兮。臨事不移。安實敗名兮。君子
T2115_.52.0707c28: 恥爲。天闕蒼蒼兮。宮殿參差。王侯蘊志兮。將
T2115_.52.0707c29: 發胸中之奇。秦海浩蕩兮。隴樹依依。王侯之
T2115_.52.0708a01: 往兮。決去莫辭。惠彼一邑兮。起民之疲。亦將
T2115_.52.0708a02: 徳彼兮。清秦之陲。當妖氛廓兮。景運増熙。功
T2115_.52.0708a03: 名相將兮。千載葳甤
T2115_.52.0708a04:   送周感之入京詩敍
T2115_.52.0708a05: 感之以父喪罷官。即錢唐僦屋而居三年。雖
T2115_.52.0708a06: 無擔石之儲泊如也。未嘗踵權豪之門以聲
T2115_.52.0708a07: 其窮。接交游以誠不以其才。故與其交故士
T2115_.52.0708a08: 大夫而下逮閭巷之人。識與不識皆賢其爲
T2115_.52.0708a09: 人。然此未足爲知感之者也。夫行已自信其
T2115_.52.0708a10: 道不妄與人辯者。至于窮達不踰其節義。此
T2115_.52.0708a11: 亦君子之常道耳。蓋流俗輕悍不能守之。宜
T2115_.52.0708a12: 其歸美於感之耶。如感之仁義出於其天性。
T2115_.52.0708a13: 讀書爲學識度明遠。論古今禮樂刑政。指其
T2115_.52.0708a14: 當否無有不是者。使其得志行于一州一邑
T2115_.52.0708a15: 以至天下國家。必能政教惠百姓令人無怨
T2115_.52.0708a16: 望。豈止自信而固窮爲賢耶。蒙與感之相知
T2115_.52.0708a17: 爲最深。嘗慨無力以張之。今春服闕復調官
T2115_.52.0708a18: 京師。蒙亦將返廬阜。惜其爲別且遠。因作詩
T2115_.52.0708a19: 以散眷戀之思云
T2115_.52.0708a20: 與君游兮。我心日休。與君別兮。我心日憂。君
T2115_.52.0708a21: 之去兮。春水湯湯。青霄九重兮。雲闕蒼茫。氣
T2115_.52.0708a22: 望豪華兮。接翼&T037173;翔。懷徳孤進兮。人誰與揚。
T2115_.52.0708a23: 米貴如玉兮。薪若桂枝。京國九留兮。曷爲所
T2115_.52.0708a24: 資。江南五月兮。瑤草籬籬。早歸來兮慰此相
T2115_.52.0708a25:
T2115_.52.0708a26:   送周公濟詩敍
T2115_.52.0708a27: 潜子昔在潯陽。公濟丱年方師吾友周叔智。
T2115_.52.0708a28: 務學而沈詳。言不妄發。與諸生絶不類。潜子
T2115_.52.0708a29: 常謂叔智曰。潯陽江山氣象清淑。宜鍾於其
T2115_.52.0708b01: 人。在此諸生周氏之子。疑其得之矣。余觀其
T2115_.52.0708b02: 學有所成。及潜子去潯陽十有餘年。果聞公
T2115_.52.0708b03: 濟以進士陞第。其後又聞以賢監司李公之
T2115_.52.0708b04: 擧。得宰建徳。不一載而道路傳爲賢令。去秋
T2115_.52.0708b05: 以事來杭。乃權錢唐遂得往還山中。見其治
T2115_.52.0708b06: 民。少以吏術而多用仁義。視事敬而勤行已
T2115_.52.0708b07: 端而廉。與人交久而益敬。未逾月而杭人翕
T2115_.52.0708b08: 然稱之。潜子竊喜。幸吾前言之驗矣。然稱之
T2115_.52.0708b09: 叔智有道之士也。平生最好以仁義進人而
T2115_.52.0708b10: 激勵其風俗。悵其早亡不見公濟今所樹立。
T2115_.52.0708b11: 雖然公濟來資自得。豈謂不肖假其賢師善
T2115_.52.0708b12: 導之所助耶。會潜子始以傳道爲志。所蘊未
T2115_.52.0708b13: 伸。公濟不平。力爲吾振之。其誠且勤。雖古之
T2115_.52.0708b14: 慷慨之士。不過是也。將別蒙意甚感之。乃爲
T2115_.52.0708b15: 詩以贈其行。詩曰
T2115_.52.0708b16: 秀氣鬱兮在若人之躬。吾昔覩之兮卓異群
T2115_.52.0708b17: 不同。驗治迹兮今也炳融。慨爾師兮不覿乎
T2115_.52.0708b18: 君子之風。方別離兮江涘。趨雙闕兮千里。帝
T2115_.52.0708b19: 座煌煌兮君門嚴深。勉自進兮勿使陸沈
T2115_.52.0708b20:   送周感之祕書南還敍
T2115_.52.0708b21: 杭去交廣陸出江南驛堠五六千里。轉大海
T2115_.52.0708b22: 得飄風舟。日行千里。否則留他島動彌年月。
T2115_.52.0708b23: 故南人來呉。常以此爲艱。今客錢唐已見二
T2115_.52.0708b24: 春矣視南之來者幾希。庚辰之三月。有客以
T2115_.52.0708b25: 周尉告余曰。尉臨封人也。子盍見之乎。余一
T2115_.52.0708b26: 旦詣其門。會其出。歸悒悒頗不自得。越數日
T2115_.52.0708b27: 尉果騎從求余所居而來。入室與語。郷曲事
T2115_.52.0708b28: 歴歴燭耳目發。平生如故舊言。亹亹而不能
T2115_.52.0708b29: 休。襟抱軒豁。見其爲人有大體。及暮引去。余
T2115_.52.0708c01: 乃異之。謂識者曰。尉以文詞奮誓言。非由進
T2115_.52.0708c02: 士得官不爲也。嘗四擧屈於有司而不變其
T2115_.52.0708c03: 心。及得之未始以所官遠於家而讓君命。由
T2115_.52.0708c04: 京師如故郷。迎其親而來錢唐。道且萬里。不
T2115_.52.0708c05: 以祿薄未甚有力爲勞。處官過廉雖水必欲
T2115_.52.0708c06: 買。夫士患無節也。不患不立。苟朝臨事而夕
T2115_.52.0708c07: 失其所守。喔咿𦸗葹苟容不暇。當所利則爭。
T2115_.52.0708c08: 不利則辭。去郷邑未百里。則終日慊然作兒
T2115_.52.0708c09: 女態。又何望盛名能迹赫赫然照天下後世
T2115_.52.0708c10: 若尉者也。持其節行始終一如。不亦眞慷慨
T2115_.52.0708c11: 大丈夫哉。吾聞古老傳言。南方全陽有得其
T2115_.52.0708c12: 氣正者。必剛健中正而聰明。余於尉皆南人
T2115_.52.0708c13: 也。獨惟怯暗鈍無一善以自發藥其性。又不
T2115_.52.0708c14: 能騫然高謝。與物磅&MT01197;乎一世。視尉能不愧
T2115_.52.0708c15: 其所生耶。因以發故郷之情。豈莊周所謂去
T2115_.52.0708c16: 人滋遠。而思人滋深乎
T2115_.52.0708c17:   送林野夫秀才歸潮陽敍
T2115_.52.0708c18: 世稱潮陽多君子。而林氏最盛。余初謁野
T2115_.52.0708c19: 夫先父田曹於杭。觀其寛明淳粹。力行古道
T2115_.52.0708c20: 爲政。不齷齪飾吏事。乃信稱者之不妄美也。
T2115_.52.0708c21: 及會范陽。盧元伯語野夫仲父曰。巽先生者
T2115_.52.0708c22: 生而知。學六經探百氏。悉能極深研。幾聖人
T2115_.52.0708c23: 之道。卓然自得。以謂易者備三極之道。聖人
T2115_.52.0708c24: 之蘊也。獨病楊雄氏雖欲明之。而玄也未至。
T2115_.52.0708c25: 因著草範。將以大明易道之終始也。又謂興
T2115_.52.0708c26: 王者禮樂爲大。復著禮樂書。以示帝王治政
T2115_.52.0708c27: 之始。本爲儒不汲汲於富貴。而高節遠邁。追
T2115_.52.0708c28: 古聖賢之風教。余又益信林氏之盛也有在
T2115_.52.0708c29: 矣。是時田曹秩滿將趨闕下。而元伯南還余
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:
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:
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
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