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鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 00 711 712 713 714 715 716 717 718 719 720 721 722 723 724 725 726 [行番号:有/無] [返り点:有/無] [CITE]
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_.52.0715b11: 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_.52.0715b21: 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: T2115_.52.0715c20: 藤州鐔津東山沙門契嵩撰 T2115_.52.0715c21: 碑記銘表辭
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。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。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_.52.0716c23: 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_.52.0717c13: 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_.52.0718a13: 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_.52.0718a28: 落何相望。高堂有親被領。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_.52.0718b08: 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_.52.0718b23: 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_.52.0718c06: 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_.52.0719a05: 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_.52.0722a03: 曷其異乎。曰余考法琳碑曰。師乃立雪數宵。
T2115_.52.0722a06: 聽之未至乎。抑亦從邪説而妄非之乎。故其
T2115_.52.0722a09: T2115_.52.0722a10: T2115_.52.0722a11: T2115_.52.0722a12: T2115_.52.0722a13: 藤州鐔津東山沙門契嵩撰 T2115_.52.0722a14: 非韓上
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_.52.0722c08: 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: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: Footnote: 711 712 713 714 715 716 717 718 719 720 721 722 723 724 725 726 [行番号:有/無] [返り点:有/無] [CITE] |