SAT DB

T2115_.52.0648a01:

卷十七　古律詩

共六
十首

T2115_.52.0648a02: 卷十八　與楊公濟晤沖晦山游唱和詩

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共六十
九首

T2115_.52.0648a04: 卷十九　附録諸師著述
T2115_.52.0648a05: 禦溪東郊草堂釋懷悟序　又序瑩道温

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作石門惠洪禮嵩禪師塔詩

三十
一韻

楞

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伽山守端吊嵩禪師詩

一百韻
又引

龍舒天柱

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山修靜賛

并
引

靈源臾題明教大師手帖

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後

二
首

天台松雨齋原旭撰

并
敍

疏語嘉

T2115_.52.0648a10: 興都綱天寧弘宗指南序　杭州徑山住
T2115_.52.0648a11: 持文琇序
T2115_.52.0648a12: 鐔津文集目録畢
T2115_.52.0648a13:
T2115_.52.0648a14:
T2115_.52.0648a15:

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鐔津明教大師行業記

石刻本在
杭靈隱山

T2115_.52.0648a17:   尚書屯田員外郎陳舜兪撰
T2115_.52.0648a18: 宋熙寧五年六月初四日。有大沙門明教大
T2115_.52.0648a19: 師。示化于杭州之靈隱寺。世壽六十有六。僧
T2115_.52.0648a20: 臘五十有三。是月八日。以其法茶毘。斂其骨
T2115_.52.0648a21: 得六根之不壞者三。頂骨出舍利。紅白晶潔。
T2115_.52.0648a22: 状若大菽者三及常所持木數珠亦不壞。於
T2115_.52.0648a23: 是邦人僧士。更相傳告。駭歎頂禮。越月四日。
T2115_.52.0648a24: 合諸不壞者。葬于故居永安院之左。其存也。
T2115_.52.0648a25: 嘗與其交居士陳舜。兪極談死生之際而已。
T2115_.52.0648a26: 屬其後事。茲用不能無述也。師諱契嵩。字仲
T2115_.52.0648a27: 靈。自號潜子。藤州鐔津人。姓李。母鍾氏。七
T2115_.52.0648a28: 歳而出家。十三得度落髮。明年受具戒。十九
T2115_.52.0648a29: 而遊方。下江湘陟衡廬。首常戴觀音之像。而
T2115_.52.0648b01: 誦其號日十萬聲。於是世間經書章句不學
T2115_.52.0648b02: 而能。得法於筠州洞山之聰公。慶暦間入呉
T2115_.52.0648b03: 中。至錢塘。樂其湖山。始税駕焉。當是時天
T2115_.52.0648b04: 下之士學爲古文。慕韓退之排佛而尊孔子。
T2115_.52.0648b05: 東南有章表民。黄聱隅。李泰伯。尤爲雄傑。學
T2115_.52.0648b06: 者宗之。仲靈獨居。作原教孝論十餘篇。明儒
T2115_.52.0648b07: 釋之道一貫。以抗其説。諸君讀之。既愛其文。
T2115_.52.0648b08: 又畏其理之勝而莫之能奪也。因與之游。遇
T2115_.52.0648b09: 士大夫之惡佛者。仲靈無不懇懇爲言之。由
T2115_.52.0648b10: 是排者浸止。而後有好之甚者。仲靈唱之也。
T2115_.52.0648b11: 所居一室。蕭然無長物。與人清談。靡靡至於
T2115_.52.0648b12: 終日。客非修潔行誼之士。不可造也。時二
T2115_.52.0648b13: 卿郎公引年謝歸。最爲物外之友。嘗欲同游
T2115_.52.0648b14: 徑山有行色矣公亦風邑豪預焉。冀其見仲
T2115_.52.0648b15: 靈而有以尊養之。仲靈知之不肯行。使人謝
T2115_.52.0648b16: 公曰。從吾所好何必求富而執鞭哉。凡其潔
T2115_.52.0648b17: 清類如此。皇祐間去居越之南衡山。未幾罷
T2115_.52.0648b18: 歸。復著禪宗定祖圖傳法正宗記。仲靈之作
T2115_.52.0648b19: 是書也。慨然憫禪門之陵遲。因大考經典。
T2115_.52.0648b20: 以佛後摩訶迦葉獨得大法眼藏爲初祖。推
T2115_.52.0648b21: 而下之。至于達磨。爲二十八祖。皆密相付囑。
T2115_.52.0648b22: 不立文字謂之教外別傳者。居無何觀察李
T2115_.52.0648b23: 公謹得其書。且欽其高名。奏賜紫方袍。仲
T2115_.52.0648b24: 靈復念。幸生天子大臣護道達法之年。乃抱
T2115_.52.0648b25: 其書以游京師。府尹龍圖王仲義果。奏上之。
T2115_.52.0648b26: 仁宗覽之。詔付傳法院編次。以示褒寵。仍賜
T2115_.52.0648b27: 明教之號。仲靈再表辭。不許。朝中自韓丞相
T2115_.52.0648b28: 而下。莫不延見而尊重之。留居憫賢寺不受
T2115_.52.0648b29: 請還東南。已而浮圖之講解者。惡其有別傳
T2115_.52.0648c01: 之語而恥其所宗不在。所謂二十八人者。乃
T2115_.52.0648c02: 相與造説以非之。仲靈聞之攘袂切齒。又益
T2115_.52.0648c03: 著書。博引聖賢經論古人集録爲證幾至數
T2115_.52.0648c04: 萬言。士有賢而好佛者。往往詣而訴其冤久
T2115_.52.0648c05: 之。雖平生厚於仲靈者。猶恨其不能與衆人
T2115_.52.0648c06: 相忘於是非之間。及其亡也。三寸之舌所以
T2115_.52.0648c07: 論議是是非非者。卒與數物不壞以明之。嗚
T2115_.52.0648c08: 呼使其與奪之不公辯説之不契乎。道則何
T2115_.52.0648c09: 以臻此哉。雖然仲靈之所以自得而樂諸己
T2115_.52.0648c10: 者。蓋不預於此。豈可爲淺見寡聞者道耶。仲
T2115_.52.0648c11: 靈在東南最後密學。蔡君謨之帥杭也。延置
T2115_.52.0648c12: 佛日山禮甚厚居數年。然言高而行卓。不少
T2115_.52.0648c13: 假學者。人莫之能從也。有弟子曰慈愈洞清
T2115_.52.0648c14: 洞光。所著書自定祖圖而下。謂之嘉祐集。又
T2115_.52.0648c15: 有治平集凡百餘卷。總六十有餘萬言。其甥
T2115_.52.0648c16: 沙門法燈克奉藏之以信後世云。熙寧八年
T2115_.52.0648c17: 十二月五日記
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T2115_.52.0648c20:
T2115_.52.0648c21: 鐔津文集卷第一
T2115_.52.0648c22:   藤州鐔津東山沙門契嵩撰
T2115_.52.0648c23:   輔教編上
T2115_.52.0648c24:   原教
T2115_.52.0648c25: 萬物有性情。古今有死生。然而死生性情。未
T2115_.52.0648c26: 始不相因而有之。死固因於生。生固因於情。
T2115_.52.0648c27: 情固因於性。使萬物而浮沈於生死者。情爲
T2115_.52.0648c28: 其累也。有聖人者大觀。乃推其因於生之前。
T2115_.52.0648c29: 示其所以來也。指其成於死之後。教其所以
T2115_.52.0649a01: 修也。故以其道導天下。排情僞于方今。資必
T2115_.52.0649a02: 成乎將來。夫生也。既有前後而以今相與不
T2115_.52.0649a03: 亦爲三世乎。以將來之善成。由今之所以修。
T2115_.52.0649a04: 則方今窮通。由其已往之所習。斷可見矣。情
T2115_.52.0649a05: 也者發於性。皆情也。苟情習有善惡。方其化
T2115_.52.0649a06: 也則冥然。與其類相感而成。其所成情習有
T2115_.52.0649a07: 薄者焉。有篤者焉。機器有大者焉。有小者焉。
T2115_.52.0649a08: 聖人宜之。故陳其法爲五乘者。爲三藏者。別
T2115_.52.0649a09: 乎五乘又岐出。其繁然殆不可勝數。上極成
T2115_.52.0649a10: 其聖道。下極世俗之爲農者啇者技者醫者
T2115_.52.0649a11: 百工之鄙事。皆示其所以然。然與五乘者皆
T2115_.52.0649a12: 統之於三藏。擧其大者則五乘首之。其一曰
T2115_.52.0649a13: 人乘。次二曰天乘。次三曰聲聞乘。次四曰縁
T2115_.52.0649a14: 覺乘。次五曰菩薩乘。後之三乘云者。蓋導
T2115_.52.0649a15: 其徒超然之出世者也。使其大潔清汚直趣
T2115_.52.0649a16: 乎眞際。神而通之。世不可得而窺之。前之二
T2115_.52.0649a17: 乘云者。以世情膠甚而其欲不可輒去。就其
T2115_.52.0649a18: 情而制之。曰人乘者五戒之謂也。一曰不殺。
T2115_.52.0649a19: 謂當愛生不可以己輒暴一物。不止不食其
T2115_.52.0649a20: 肉也。二曰不盜。謂不義不取。不止不攘他物
T2115_.52.0649a21: 也。三曰不邪淫。謂不亂非其匹偶也。四曰不
T2115_.52.0649a22: 妄語。謂不以言欺人。五曰不飮酒。謂不以醉
T2115_.52.0649a23: 亂其修心。曰天乘者。廣於五戒謂之十善也。
T2115_.52.0649a24: 一曰不殺。二曰不盜。三曰不邪淫。四曰不
T2115_.52.0649a25: 妄語。是四者其義與五戒同也。五曰不綺語。
T2115_.52.0649a26: 謂不爲飾非言。六曰不兩舌。謂語人不背面。
T2115_.52.0649a27: 七曰不惡口。謂不罵亦曰不道不義。八曰不
T2115_.52.0649a28: 嫉。謂無所妬忌。九曰不恚。謂不以忿恨宿於
T2115_.52.0649a29: 心。十曰不癡。謂不昧善惡。然謂兼修其十者。
T2115_.52.0649b01: 報之所以生天也。修前五者。資之所以爲人
T2115_.52.0649b02: 也。脱天下皆以此各修。假令非生天而人人
T2115_.52.0649b03: 足成善。人人皆善而世不治未之有也。昔宋
T2115_.52.0649b04: 文帝謂其臣何尚之曰。適見顏延之宗炳著
T2115_.52.0649b05: 論。發明佛法甚爲明理。並是開奬人意。若
T2115_.52.0649b06: 使率土之濱皆感此化。朕則垂拱坐致太平
T2115_.52.0649b07: 矣。夫復何事。尚之因進曰。夫百家之郷。十人
T2115_.52.0649b08: 持五戒即十人淳謹。千室之邑。百人修十善
T2115_.52.0649b09: 則百人和睦。持此風教以周寰區。編戸億千
T2115_.52.0649b10: 則仁人百萬。夫能行一善則去一惡。去一惡
T2115_.52.0649b11: 則息一刑。一刑息於家萬刑息於國。則陛下
T2115_.52.0649b12: 之言坐致太平是也。斯言得之矣。以儒校之。
T2115_.52.0649b13: 則與其所謂五常仁義者。異號而一體耳。夫
T2115_.52.0649b14: 仁義者先王一世之治迹也。以迹議之。而未
T2115_.52.0649b15: 始不異也。以理推之。而未始不同也。迹出於
T2115_.52.0649b16: 理。而理祖乎迹。迹末也理本也。君子求本而
T2115_.52.0649b17: 措末可也。語曰。視其所以。觀其所由。察其
T2115_.52.0649b18: 所安。人焉廋哉。人焉廋哉。孟子曰。不揣其本
T2115_.52.0649b19: 而齊其末。方寸之木可使高於岑樓。謂事必
T2115_.52.0649b20: 揣量其本而齊等其未而後語之。苟以其一
T2115_.52.0649b21: 世之迹而責其三世之謂。何異乎以十歩之
T2115_.52.0649b22: 履而詰其百歩之履曰而何其迹之紛紛也曷
T2115_.52.0649b23: 不爲我之鮮乎。是豈知其所適之遠近所歩
T2115_.52.0649b24: 之多少也。然聖人爲教而恢張異宜。言乎
T2115_.52.0649b25: 一世也。則當順其人情爲治其形生之間。言
T2115_.52.0649b26: 乎三世也。則當正其人神指縁業乎死生之
T2115_.52.0649b27: 外。神農誌百藥雖異。而同於療病也。后稷標
T2115_.52.0649b28: 百穀雖殊。而同於膳人也。聖人爲教不同。而
T2115_.52.0649b29: 同於爲善也。曰佛之道其治三世。非耳目之
T2115_.52.0649c01: 所接。子何以而明之。曰吾謂人死而其神不
T2115_.52.0649c02: 死。此其驗矣。神之在人猶火之在薪也。前薪
T2115_.52.0649c03: 雖與火相燼。今所以火者曷嘗燼乎。曰神理
T2115_.52.0649c04: 冥眇。其形既謝。而孰能御其所適。果爲人邪。
T2115_.52.0649c05: 果爲飛潜異類乎。曰斯可通也。苟以其情習
T2115_.52.0649c06: 之業推之。則其報也不差。子豈不聞洪範五
T2115_.52.0649c07: 福六極之謂乎。五福者。謂人以其心合乎皇
T2115_.52.0649c08: 極。而天用是五者應以嚮勸之。六極者。謂人
T2115_.52.0649c09: 不以其心合乎皇極。而天用是六者應以威
T2115_.52.0649c10: 沮之。夫其形存而善惡之應已然。其神往則
T2115_.52.0649c11: 善惡之報豈不然乎。佛經曰。一切諸法以意
T2115_.52.0649c12: 生形。此之謂也。曰謂佛道絶情而所爲也如
T2115_.52.0649c13: 此。豈非情乎。佛亦有情邪。曰形象者擧有情。
T2115_.52.0649c14: 佛獨無情邪。佛行情而不情耳。曰佛之爲
T2115_.52.0649c15: 者既類夫仁義而仁義烏得不謂之情乎。曰
T2115_.52.0649c16: 仁者何。惠愛之謂也。義者何。適宜之謂也。宜
T2115_.52.0649c17: 與愛皆起於性而形乎用。非情何乎。就其情
T2115_.52.0649c18: 而言之。則仁義乃情之善者也。情而爲之而
T2115_.52.0649c19: 其勢近權。不情而爲之而其勢近理。性相同
T2115_.52.0649c20: 也情相異也。異焉而天下鮮不競。同焉而天
T2115_.52.0649c21: 下鮮不安。聖人欲引之其所安。所以推性而
T2115_.52.0649c22: 同群生。聖人欲息之其所競。所以推懷而在
T2115_.52.0649c23: 萬物。謂物也。無昆蟲無動植。佛皆概而惠之。
T2115_.52.0649c24: 不散損之。謂生也。無貴賤無賢鄙。佛皆一而
T2115_.52.0649c25: 導之。使自求之推其性而自同群生。豈不謂
T2115_.52.0649c26: 大誠乎。推其懷而盡在萬物。豈不謂大慈乎。
T2115_.52.0649c27: 大慈故其感人也。深大誠故其化物也。易故
T2115_.52.0649c28: 夫中國之内四夷八蠻之外。其人聞佛。之言
T2115_.52.0649c29: 爲善有福爲惡有罪。而鮮不測然收其惡心
T2115_.52.0650a01: 歡然擧其善意。守其説拳拳不敢失之。若嚮
T2115_.52.0650a02: 之所謂五戒十善云者。里巷何嘗不相化而
T2115_.52.0650a03: 爲之。自郷之邑。自邑之州。自州之國。朝廷之
T2115_.52.0650a04: 士　天子之宮掖。其修之至也。不殺必仁。不
T2115_.52.0650a05: 盜必廉。不淫必正。不妄必信。不醉不亂。不綺
T2115_.52.0650a06: 語必誠。不兩舌不讒不惡口不辱。不恚不讐。
T2115_.52.0650a07: 不嫉不爭。不癡不昧。有一于此足以誠於身
T2115_.52.0650a08: 而加於人。況五戒十善之全也。豈有爲人弟
T2115_.52.0650a09: 者而不悌其兄。爲人子者而不孝其親。爲人
T2115_.52.0650a10: 室者而不敬其夫。爲人友者而不以善相致。
T2115_.52.0650a11: 爲人臣者而不忠其君。爲人君者而不仁其
T2115_.52.0650a12: 民。是天下之無有也。爲之者唯恐其過與不
T2115_.52.0650a13: 及爲癖耳。佛豈苟癖於人焉。如此者佛之道
T2115_.52.0650a14: 豈一人之私爲乎。抑亦有意於天下國家矣。
T2115_.52.0650a15: 何嘗不存其君臣父子邪。豈妨人所生養之
T2115_.52.0650a16: 道邪。但其所出不自吏而張之。亦其化之理
T2115_.52.0650a17: 隱而難見。故世不得而盡信。易曰。默而成之
T2115_.52.0650a18: 不言而信存乎徳行。孟子曰。民日遷善而不
T2115_.52.0650a19: 知爲之者。豈不然乎。人之惑於情久矣。情
T2115_.52.0650a20: 之甚幾至乎敝薄。古聖人憂之。爲其法交相
T2115_.52.0650a21: 爲治。謂之帝。謂之王。雖其道多方。而猶不暇
T2115_.52.0650a22: 救。以仁恩之。以義教之。賞欲進其善。罰欲
T2115_.52.0650a23: 沮其惡。雖罰日益勞賞日益費。而世俗益
T2115_.52.0650a24: 薄。苟聞有不以賞罰而得民遷善而遠惡。雖
T2115_.52.0650a25: 聖如堯舜必歡然喜而致之。豈曰斯人不因
T2115_.52.0650a26: 吾道而爲善吾不取其善。必吾道而爲善乃
T2115_.52.0650a27: 可善之。若是是聖人私其道也。安有聖人之
T2115_.52.0650a28: 道而私哉。夫游龍振於江海而雲氣油然四
T2115_.52.0650a29: 起。暴虎聲於山林而飈風飂飂而來。蓋其類
T2115_.52.0650b01: 自相應也。故善人非親而善人同之。惡人非
T2115_.52.0650b02: 恩而惡人容之。舜好問而察邇言。隱惡而揚
T2115_.52.0650b03: 善。及聞一善言見一善行。若決江海沛然莫
T2115_.52.0650b04: 之能禦也。禹聞善言則拜。孔子嘗謂。善人吾
T2115_.52.0650b05: 不得而見之。得見有常者其可矣。又曰。三人
T2115_.52.0650b06: 行必得我師焉。擇其善者而從之。其不善者
T2115_.52.0650b07: 其改之。顏子得一善。則拳拳服膺不敢失之。
T2115_.52.0650b08: 孟子謂。好善優於天下。又謂。誠身有道。不明
T2115_.52.0650b09: 乎善。不誠其身矣。此五君子者。古之大樂善
T2115_.52.0650b10: 人也。以其善類固類於佛。苟其不死見乎吾
T2115_.52.0650b11: 道之傳。是必泯然從而推之。噫亦後世之不
T2115_.52.0650b12: 幸。不得其相遇而相證。尚使兩家之徒猶豫
T2115_.52.0650b13: 而不相信。噫人情莫不專己而略人是此而
T2115_.52.0650b14: 非彼。非過則爭。專過則拘。君子通而已矣。
T2115_.52.0650b15: 何必苟專。君子當而已矣。何必苟非。飮食男
T2115_.52.0650b16: 女人皆能知貴。而君子不貴。君子之所貴。貴
T2115_.52.0650b17: 其能知道而識理也。今有大道遠理若是。而
T2115_.52.0650b18: 余不知識。余愧於人多矣。嘗試論曰。夫欲人
T2115_.52.0650b19: 心服而自修莫若感其内。欲人言順而貎從
T2115_.52.0650b20: 莫若制其外。制其外者。非以人道設教則不
T2115_.52.0650b21: 能果致也。感其内者。非以神道設教則不能
T2115_.52.0650b22: 必化也。故佛之爲道也。先乎神而次乎人。蓋
T2115_.52.0650b23: 亦感内而制外之謂也。神也者。人之精神之
T2115_.52.0650b24: 謂也。非謂鬼神淫惑之事者也。謂人修其精
T2115_.52.0650b25: 神善其履行。生也則福應。死也則其神清昇。
T2115_.52.0650b26: 精神不修履行邪妄。生也則非慶。死也則其
T2115_.52.0650b27: 神受誅。故天下聞之其心感動。惡者沮而善
T2115_.52.0650b28: 者如之。如此默化而何代無有。然其教之作
T2115_.52.0650b29: 於中國也。必有以世數相宜而來應人心相
T2115_.52.0650c01: 感而至。不然何人以其法修之。天地應之鬼
T2115_.52.0650c02: 神効之。苟其宜之數之未盡。相感之理未窮。
T2115_.52.0650c03: 又安可以愛之而苟存。惡之而苟去。方之人
T2115_.52.0650c04: 事若王者覇者。其順時應人而爲之。豈不然
T2115_.52.0650c05: 哉。況其有妙道冥權。又至於人事者邪。夫妙
T2115_.52.0650c06: 道也者。清淨寂滅之謂也。謂其滅盡衆累純
T2115_.52.0650c07: 其清淨本然者也。非謂死其生取乎空荒滅
T2115_.52.0650c08: 絶之謂也。以此至之則成乎聖神以超出其
T2115_.52.0650c09: 世。冥權也者。以道起乎不用之用之謂也。謂
T2115_.52.0650c10: 其拯拔群生而出乎情溺者也。考其化物自
T2115_.52.0650c11: 化則皇道幾之。考其權用應世則無所不至。
T2115_.52.0650c12: 言其化也。固後世不能臻之。言其權也默而
T2115_.52.0650c13: 體之則無世不得。昔者聖人之將化也。以其
T2115_.52.0650c14: 法付之王付之臣付之長者有力之人。非其
T2115_.52.0650c15: 私己而苟尊於人也。蓋欲因其道而爲道。因
T2115_.52.0650c16: 其善而爲善。佛之經固亦多方矣。後世之徒
T2115_.52.0650c17: 不能以宜而授人。致其信者過信。令君有佞
T2115_.52.0650c18: 善輒欲捐國爲奴隷之下。俗有淺悟遽欲棄
T2115_.52.0650c19: 業專勝僧之高。此非謂用佛心而爲道也。經
T2115_.52.0650c20: 豈不曰。諸佛隨宜説法意趣難解。故爲佛者
T2115_.52.0650c21: 不止緇其服剪其髮而已矣。然佛之爲心也。
T2115_.52.0650c22: 如此豈小通哉。此有欲以如楊墨而譏之。夫
T2115_.52.0650c23: 楊墨者。滯一而拘俗。以之方佛。不亦甚乎。世
T2115_.52.0650c24: 不探佛理而詳之。徒哅哅然誕佛謂其説之
T2115_.52.0650c25: 不典。佛之見出於人遠矣。烏可以己不見而
T2115_.52.0650c26: 方人之見。謂佛之言多劫也誕耶。世固有積
T2115_.52.0650c27: 月而成歳積歳而成世。又安知其積世而不
T2115_.52.0650c28: 成劫耶。苟以其事遠耳目不接。而謂之不然。
T2115_.52.0650c29: 則六藝所道上世之事。今非承其傳。而孰親
T2115_.52.0651a01: 視之。此可謂誕乎。謂佛言大也誕邪。世固有
T2115_.52.0651a02: 遊心凌空而往。雖四隅上下窅然。曷嘗有涯
T2115_.52.0651a03: 方之佛謂其世界無窮。何不然乎。謂佛言化
T2115_.52.0651a04: 也誕邪。世固有夢中而夢者。方其夢時。而其
T2115_.52.0651a05: 所遇事與身世與適夢。或其同或其異莫不
T2115_.52.0651a06: 類之。夢之中既夢。又安知其死之中不有化
T2115_.52.0651a07: 邪。佛之見既遠而其知物亦多。故聖人廣其
T2115_.52.0651a08: 教以教多類。欲其無所適而不化也。今曰佛
T2115_.52.0651a09: 西方聖人也。其法宜夷而不宜中國。斯亦先
T2115_.52.0651a10: 儒未之思也。聖人者。蓋大有道者之稱也。豈
T2115_.52.0651a11: 有大有道而不得曰聖人。亦安有聖人之道
T2115_.52.0651a12: 而所至不可行乎。苟以其人所出於夷而然
T2115_.52.0651a13: 也。若舜東夷之人。文王西夷之人。而其道
T2115_.52.0651a14: 相接紹行於中國。可夷其人而拒其道乎。況
T2115_.52.0651a15: 佛之所出非夷也。或曰。佛止言性。性則易與
T2115_.52.0651a16: 中庸云矣。而無用佛爲。是又不然。如吾佛之
T2115_.52.0651a17: 言性。與世書一也。是聖人同其性矣。同者却
T2115_.52.0651a18: 之而異者何以處之。水多得其同則深爲河
T2115_.52.0651a19: 海。土多得其同則積爲山嶽。大人多得其同
T2115_.52.0651a20: 則廣爲道徳。嗚呼余烏能多得其同人。同誠
T2115_.52.0651a21: 其心同齋戒其身同推徳于人。以福吾親以
T2115_.52.0651a22: 資吾君之康天下也。曰而何甚不厭邪。子輩
T2115_.52.0651a23: 雜然盈乎天下不籍四民。徒張其布施報應
T2115_.52.0651a24: 以衣食於人。不爲困天下亦已幸矣。又何能
T2115_.52.0651a25: 補治其世而致福於君親乎。曰固哉居吾語
T2115_.52.0651a26: 汝。汝亦知先王之門論徳義而不計工力邪。
T2115_.52.0651a27: 夫先王之制民也。恐世敝民混而易亂。遂爲
T2115_.52.0651a28: 之防。故四其民使各屬其屬。豈謂禁民不得
T2115_.52.0651a29: 以利而與人爲惠。若今佛者默則誠語則善。
T2115_.52.0651b01: 所至則以其道勸人。舍惡而趨善。其一衣食
T2115_.52.0651b02: 待人之餘非黷也。苟不能然自其人之罪。豈
T2115_.52.0651b03: 佛之法謬乎。孟子曰。於此有人焉。入則孝出
T2115_.52.0651b04: 則悌。守先王之道以待後之學者。而不得食
T2115_.52.0651b05: 於子。子何尊梓匠輪輿而輕爲仁義者哉。儒
T2115_.52.0651b06: 豈不然邪。堯舜已前其民未四。當此其人豈
T2115_.52.0651b07: 盡農且工。未聞其食用之不足。周平之世。井
T2115_.52.0651b08: 田之制尚擧。而民已匱且敝。及秦廢王制而
T2115_.52.0651b09: 天下益擾。當是時也佛老皆未之作。豈亦其
T2115_.52.0651b10: 教加於四民而爲癘然邪。人生天地中。其食
T2115_.52.0651b11: 用恐素有分。子亦爲世之憂太過。爲人之計
T2115_.52.0651b12: 太約。報應者。儒言休證咎説。積善有慶積惡
T2115_.52.0651b13: 有殃。亦已明矣。若布施之云者。佛以其人欲
T2115_.52.0651b14: 有所施惠必出於善心。心之果善方乎休證
T2115_.52.0651b15: 則可不應之。孰爲虚張邪。夫舍惠誠人情之
T2115_.52.0651b16: 難能也。斯苟能其難能。其爲善也不亦至乎。
T2115_.52.0651b17: 語曰。如有博施於民而能濟衆何如。可謂仁
T2115_.52.0651b18: 乎。子曰。何事於仁。必也聖乎。堯舜其猶病
T2115_.52.0651b19: 諸。蓋言聖人難之。亦恐其未能爲也。佛必以
T2115_.52.0651b20: 是而勸之者。意亦釋人食悋而廓其善心耳。
T2115_.52.0651b21: 世宜視其與人爲施者公私如何哉。不當傲
T2115_.52.0651b22: 其所以爲施也。禮將有事於天地鬼神。雖一
T2115_.52.0651b23: 日祭必數日齋。蓋欲人誠其心而潔其身也。
T2115_.52.0651b24: 所以祈必有福於世。今佛者其爲心則長誠。
T2115_.52.0651b25: 齋戒則終身。比其修齋戒之數日。福亦至矣。
T2115_.52.0651b26: 豈盡無所資乎。曰男有室女有家。全其髮膚
T2115_.52.0651b27: 以奉父母之遺體。人倫之道也。而子輩反此
T2115_.52.0651b28: 自爲其修。超然欲高天下。然修之又幾何哉。
T2115_.52.0651b29: 混然何足辨之。曰爲佛者齋戒修心。義利不
T2115_.52.0651c01: 取雖名亦忘。至之遂通於神明。其爲徳也抑
T2115_.52.0651c02: 亦至矣。推其道於人則無物不欲善之。其爲
T2115_.52.0651c03: 道抑亦大矣。以道報恩何恩不報。以徳嗣徳
T2115_.52.0651c04: 何徳不嗣。已雖不娶而以其徳資父母。形雖
T2115_.52.0651c05: 外毀而以其道濟乎。親泰伯豈不虧形邪。而
T2115_.52.0651c06: 聖人徳之。伯夷叔齊豈不不娶長往於山林
T2115_.52.0651c07: 乎。而聖人賢之。孟子則推之曰。伯夷聖之清
T2115_.52.0651c08: 者也。不聞以虧形不娶而少之。子獨過吾徒
T2115_.52.0651c09: 邪。夫世之不軌道久矣。雖賢父兄如堯舜周
T2115_.52.0651c10: 公。尚不能必制其子弟。今去佛世愈遠。教
T2115_.52.0651c11: 亦將季。烏得無邪人寄我以偸安邪。雖法將
T2115_.52.0651c12: 如之何。大林中固有不材之木。大畝中固有
T2115_.52.0651c13: 不實之苗。直之可也。不可以人廢道。曰而言
T2115_.52.0651c14: 而之教若詳。誠可尚也。然則辨教之説皆張
T2115_.52.0651c15: 於方今。較之孰爲優乎。曰叟愚也。若然者皆
T2115_.52.0651c16: 聖人之教。小子何敢輒議。然佛吾道也。儒亦
T2115_.52.0651c17: 竊嘗聞之。若老氏則予頗存意。不已而言之。
T2115_.52.0651c18: 諸教也亦猶同水以渉而厲掲有深淺。儒者
T2115_.52.0651c19: 聖人之治世者也。佛者聖人之治出世者也
T2115_.52.0651c20:   勸書第一
T2115_.52.0651c21: 余五書出未逾月。客有踵門而謂曰。僕粗聞
T2115_.52.0651c22: 大道。適視若廣原教。可謂渉道之深矣。勸書
T2115_.52.0651c23: 者蓋其警世之漸也。大凡學者必先淺而後
T2115_.52.0651c24: 深。欲其不煩而易就也。若今先廣教而後勸
T2115_.52.0651c25: 書。僕不識其何謂也。曰此吾無他義例。第以
T2115_.52.0651c26: 茲原教廣原教相因而作。故以其相次而例
T2115_.52.0651c27: 之耳。客曰。僕固欲公擢勸書於前而排廣教
T2115_.52.0651c28: 於後。使夫觀之者。先後有序沿淺而及奧。不
T2115_.52.0651c29: 亦善乎。余然之矣。而客又請之曰。若五書雖
T2115_.52.0652a01: 各有其目也。未若統而名之俾其流百世而
T2115_.52.0652a02: 不相離。不亦益善乎。余從而謝其客曰。今夫
T2115_.52.0652a03: 縉紳先生厭吾道者殷矣。而子獨好以助之。
T2115_.52.0652a04: 子可謂篤道而公於爲善矣。即爲其命工移
T2115_.52.0652a05: 易乎二説増爲三帙。總五書而名之曰輔教
T2115_.52.0652a06: 編
T2115_.52.0652a07: 潜子爲勸書。或曰。何以勸乎。曰勸夫君子者
T2115_.52.0652a08: 自信其心。然後事其名爲然也。古之聖人有
T2115_.52.0652a09: 曰佛者。先得乎人心之至正者。乃欲推此與
T2115_.52.0652a10: 天下同之。而天下學者反不能自信其心之
T2115_.52.0652a11: 然。遂毅然相與排佛之説。以務其名。吾嘗
T2115_.52.0652a12: 爲其悲之。夫人生名孰誠於心。今忽其誠説
T2115_.52.0652a13: 而狥乎區區之名。惑亦甚矣。夫心也者聖人
T2115_.52.0652a14: 道義之本也。名也者聖人勸善之權也。務其
T2115_.52.0652a15: 權而其本不審。其爲善果善乎。其爲道義果
T2115_.52.0652a16: 義乎。今學者以適義爲理。以行義爲道。此但
T2115_.52.0652a17: 外事中節之道理也。未預乎聖人之大道也
T2115_.52.0652a18: 大理也。夫大理也者固常道之主也。凡物不
T2115_.52.0652a19: 自其主而爲爲之果當乎。漢人有號牟子者。
T2115_.52.0652a20: 嘗著書以諭佛道曰。道之爲物也。居家可以
T2115_.52.0652a21: 事親。宰國可以治民。獨立可以治身。履而
T2115_.52.0652a22: 行之則充乎天地。此蓋言乎世道者資佛道
T2115_.52.0652a23: 而爲其根本者也。夫君子治世之書頗嘗知
T2115_.52.0652a24: 其心之然乎。知之而苟排之。是乃自欺其心
T2115_.52.0652a25: 也。然此不直人心之然也。天地之心亦然。鬼
T2115_.52.0652a26: 神異類之心皆然。而天地鬼神益不可以此
T2115_.52.0652a27: 而欺之也。然此雖概見百家之書。而百家者
T2115_.52.0652a28: 未始盡之。佛迺窮深極微。以究乎死生之變。
T2115_.52.0652a29: 以通乎神明之往來。乃至於大妙。故世俗以
T2115_.52.0652b01: 其法事於天地而天地應之。以其書要於鬼
T2115_.52.0652b02: 神而鬼神順之。至乎四海之人以其説而舍
T2115_.52.0652b03: 惡從善者。不待爵賞之勸。斐然趨以自化。此
T2115_.52.0652b04: 無他也。蓋推其大誠與天地萬物同。而天人
T2115_.52.0652b05: 鬼神自然相感而然也。曰此吾知之矣。姑從
T2115_.52.0652b06: 吾名教乃爾也。曰夫欲其名勸之。但誠於爲
T2115_.52.0652b07: 善。則爲聖人之徒固已至矣。何必資斥佛乃
T2115_.52.0652b08: 賢邪。今有人日爲善物於此。爲之既專及寢
T2115_.52.0652b09: 則夢其所爲宛然。當爾則其人以名夢乎。以
T2115_.52.0652b10: 魂夢邪。是必以魂而夢之也。如此則善惡常
T2115_.52.0652b11: 與心相親。柰何徒以名夸世俗而不顧其心
T2115_.52.0652b12: 魄乎。君子自重輕果如何哉。昔韓子以佛法
T2115_.52.0652b13: 獨盛。而惡時俗奉之不以其方。雖以書抑之。
T2115_.52.0652b14: 至其道本而韓亦頗推之。故其送高閑序曰。
T2115_.52.0652b15: 今閑師浮圖氏。一死生解外膠。是其心必泊
T2115_.52.0652b16: 然無於所起。其於世必澹然無於所嗜。稱乎
T2115_.52.0652b17: 大顛則曰。頗聰明識道理。又曰。實能外形骸
T2115_.52.0652b18: 以理自勝。不爲事物侵亂。韓氏之心於佛亦
T2115_.52.0652b19: 有所善乎。而大顛禪書亦謂。韓子嘗相問其
T2115_.52.0652b20: 法。此必然也。逮其爲絳州刺史馬府君行状
T2115_.52.0652b21: 乃曰。司徒公之薨也。刺臂出血書佛經千餘
T2115_.52.0652b22: 言。期以報徳。又曰。其居喪有過人行。又曰。
T2115_.52.0652b23: 掇其大者爲行状。託立言之君子而圖其不
T2115_.52.0652b24: 朽焉。是豈盡非乎爲佛之事者邪。韓子賢人
T2115_.52.0652b25: 也。臨事制變。當自有權道。方其讓老氏則曰。
T2115_.52.0652b26: 其見小也。坐井觀天曰天小者。非天罪也。又
T2115_.52.0652b27: 曰。聖人無常師。萇弘師襄老聃郯子之徒。其
T2115_.52.0652b28: 賢不及孔子。孔子三人行則必有我師。是亦
T2115_.52.0652b29: 謂孔子而師老聃也。與夫曾子問司馬遷所
T2115_.52.0652c01: 謂孔子問禮於老聃類也。然老子固薄禮者
T2115_.52.0652c02: 也。豈專言禮乎。是亦存其道也。驗太史公
T2115_.52.0652c03: 之書。則孔子聞道於老子詳矣。昔孟子故擯
T2115_.52.0652c04: 夫爲楊墨者。而韓子則與墨曰。孔子必用墨
T2115_.52.0652c05: 子。墨子必用孔子。不相用不足爲孔墨。儒者
T2115_.52.0652c06: 不尚説乎死生鬼神之事。而韓子原鬼稱乎
T2115_.52.0652c07: 羅池柳子厚之神奇而不疑。韓子何嘗膠於
T2115_.52.0652c08: 一端而不自通邪。韓謂聖賢也。豈其是非不
T2115_.52.0652c09: 定而言之反覆。蓋鑒在其心。抑之揚之。或時
T2115_.52.0652c10: 而然也。後世當求之韓心不必隨其語也。曰
T2115_.52.0652c11: 吾於吾儒之書見其心亦久矣。及見李氏復
T2115_.52.0652c12: 性之説益自發明。無取於佛也。止渇不必
T2115_.52.0652c13: 柬井而飮。充飢不必擇庖而食。得子審其心
T2115_.52.0652c14: 爲善不亂可也。豈抑人必從於我不然也。他
T2115_.52.0652c15: 書雖見乎性命之説大較。恐亦有所未盡者
T2115_.52.0652c16: 也。吾視本朝所撰高僧傳。謂李習之嘗聞法
T2115_.52.0652c17: 於道人惟儼。及取李之書詳之。其微旨誠若
T2115_.52.0652c18: 得於佛經。但其文字與援引爲異耳。然佛亦
T2115_.52.0652c19: 稍資諸君之發明乎。曰雖然子盍盡子之道
T2115_.52.0652c20: 歟。曰於此吾且欲諸君之易曉耳。遽盡吾道
T2115_.52.0652c21: 則恐世誕吾言而益不信也。勿已幸視吾書
T2115_.52.0652c22: 曰廣原教者可詳也
T2115_.52.0652c23:   勸書第二
T2115_.52.0652c24: 天下之教化者善而已矣。佛之法非善乎。而
T2115_.52.0652c25: 諸君必排之。是必以其與己教不同而然也。
T2115_.52.0652c26: 此豈非莊子所謂人同於己則可。不同於己
T2115_.52.0652c27: 雖善不善謂之矜。吾欲諸君爲公而不爲矜
T2115_.52.0652c28: 也。語曰。多聞擇其善者而從之。又曰。君子之
T2115_.52.0652c29: 於天下也。無適也無莫也義之與比。聖人抑
T2115_.52.0653a01: 亦酌其善而取之。何嘗以與己不同而棄人
T2115_.52.0653a02: 之善也。自三代其政既衰而世俗之惡滋甚。
T2115_.52.0653a03: 禮義將不暇獨治。而佛之法乃播於諸夏。遂
T2115_.52.0653a04: 與儒並勸。而世亦翕然化之。其遷善遠罪者
T2115_.52.0653a05: 有矣。自得以正乎性命者有矣。而民至於今
T2115_.52.0653a06: 頼之。故吾謂佛教者乃相資而善世也。但在
T2115_.52.0653a07: 冥數自然。人不可得而輒見。以理而陰校之
T2115_.52.0653a08: 無不然也。故佛之法爲益於天下。抑亦至矣。
T2115_.52.0653a09: 今曰。佛爲害於中國。斯言甚矣。君子何未之
T2115_.52.0653a10: 思也。大凡害事無大小者。不誅於人必誅於
T2115_.52.0653a11: 天。鮮得久存於世也。今佛法入中國垂千年
T2115_.52.0653a12: 矣。果爲害則天人安能久容之如此也。若其
T2115_.52.0653a13: 三廢於中國而三益起之。是亦可疑其必有
T2115_.52.0653a14: 大合乎天人者也。君子謂其廢天常而不近
T2115_.52.0653a15: 人情而惡之。然其遺情當絶有陰徳乎君親
T2115_.52.0653a16: 者也。而其意甚遠不可遽説。且以天道而與
T2115_.52.0653a17: 子質之。父子夫婦天常也。今佛導人割常情
T2115_.52.0653a18: 而務其修潔者。蓋反常而合道也。夫大道亦
T2115_.52.0653a19: 恐其有所至於常情耳。不然則天厭之久矣。
T2115_.52.0653a20: 若古之聖賢之人事於佛而相賛之者繁乎。
T2115_.52.0653a21: 此不可悉數。姑以唐而明其大略。夫爲天下
T2115_.52.0653a22: 而至於王道者孰與太宗。當玄奘出其衆經。
T2115_.52.0653a23: 而太宗父子文之曰大唐聖教序。相天下而
T2115_.52.0653a24: 最賢者孰與房杜姚宋邪。若房梁公玄齡則
T2115_.52.0653a25: 相與玄奘譯經。杜莱公如晦則以法尊於京
T2115_.52.0653a26: 兆玄琬。逮其垂薨乃命琬爲世世之師。宋丞
T2115_.52.0653a27: 相璟則以佛法師於曇一。裴晋公勳業於唐
T2115_.52.0653a28: 爲高。丞相崔群徳重當時。天下服其爲人。而
T2115_.52.0653a29: 天下孰賢於二公。裴則執弟子禮於徑山法
T2115_.52.0653b01: 欽。崔則師於道人如會惟儼。抱大節忠於國
T2115_.52.0653b02: 家天下死而不變者。孰與顏魯公。魯公嘗以
T2115_.52.0653b03: 戒稱弟子於湖州慧明。問道於江西嚴峻。純
T2115_.52.0653b04: 孝而清正孰與於魯山元紫芝。紫芝以母喪

T2115_.52.0653b05:

則刺血寫佛之經像

已上之事見於劉煦唐
書及本朝所撰高僧傳

自太宗

T2115_.52.0653b06: 逮乎元徳秀者。皆其君臣之甚聖賢者也。借
T2115_.52.0653b07: 使佛之法不正而善惑。亦烏能必惑乎如此
T2115_.52.0653b08: 之聖賢邪。至乃儒者文者。若隋之文中子。若
T2115_.52.0653b09: 唐之元結李華梁肅。若權文公。若裴相國休。
T2115_.52.0653b10: 若柳子厚李元賓。此八君子者但不詬佛爲
T2115_.52.0653b11: 不賢耳。不可謂其盡不知古今治亂成敗與
T2115_.52.0653b12: 其邪正之是非也。而八君子亦未始謂佛爲
T2115_.52.0653b13: 非是而不推之。如此諸君益宜思之。今吾人
T2115_.52.0653b14: 之所以爲人者。特資乎神明而然也。神明之
T2115_.52.0653b15: 傳於人。亦猶人之移易其屋廬耳。舊説羊祜
T2115_.52.0653b16: 前爲李氏之子。崔咸乃盧老後身。若斯之類
T2115_.52.0653b17: 古今頗有。諸君故亦嘗聞之也。以此而推之。
T2115_.52.0653b18: 則諸君之賢豪出當治世。是亦乘昔之神明
T2115_.52.0653b19: 而致然也。又烏知其昔不以佛之法而治乎神
T2115_.52.0653b20: 明邪。於此吾益欲諸君審其形始而姑求其
T2115_.52.0653b21: 中。不必徒以外物而自繆。今爲書而必欲勸
T2115_.52.0653b22: 之者。非直爲其法也。重與諸君皆禀靈爲人
T2115_.52.0653b23: 殊貴於萬物之中。而萬物變化芒乎紛綸。唯
T2115_.52.0653b24: 人爲難得。諸君人傑愈難得也。然此亦死生
T2115_.52.0653b25: 鬼神之愡恍。不足擅以爲諭。請即以人事而
T2115_.52.0653b26: 言之。幸諸君少取焉。夫立言者所以勸善
T2115_.52.0653b27: 而沮惡也。及其善之惡之當與不當。則損益
T2115_.52.0653b28: 歸乎陰徳。今閭巷之人欲以言而辱人。必亦
T2115_.52.0653b29: 思之曰。彼福徳人也。不可辱之。辱則折吾福
T2115_.52.0653c01: 矣。然佛縱不足預世聖賢。豈不若其閭巷之
T2115_.52.0653c02: 福徳人邪。今詆訶一出則後生末學百世効
T2115_.52.0653c03: 之。其損益陰徳亦少宜愼思之。昔韓退之不
T2115_.52.0653c04: 肯爲史。蓋懼其褒貶不當而損乎陰徳也。故
T2115_.52.0653c05: 與書乎劉生曰。不有人禍則有天刑。又曰。若
T2115_.52.0653c06: 有鬼神將不福人。彼史氏之褒貶但在乎世
T2115_.52.0653c07: 人耳。若佛者其道徳神奇。恐不啻於世之人
T2115_.52.0653c08: 也。此又未可多貶也。列禦寇稱孔子嘗曰。丘
T2115_.52.0653c09: 聞西方之有大聖人。不治而不亂。不言而自
T2115_.52.0653c10: 信。不化而自行。蕩蕩乎民無能名焉。使列子
T2115_.52.0653c11: 妄言即已。如其稱誠則聖人固不可侮也
T2115_.52.0653c12: 勸書第三
T2115_.52.0653c13: 余嘗見本朝楊文公之書。其意自謂少時鋭
T2115_.52.0653c14: 於仕進。望望常若有物礙於胸中。及學釋氏
T2115_.52.0653c15: 之法。其物 &T038826;

然破散無復蔽礙。而其心泰然。
T2115_.52.0653c16: 故楊文公資此終爲良臣孝子。而天下謂其
T2115_.52.0653c17: 有大節。抑又聞謝大夫泌與査道待制甚通
T2115_.52.0653c18: 吾道。故其爲人能仁賢。其爲政尚清靜。而
T2115_.52.0653c19: 所治皆有名迹。及謝大夫之亡也。沐浴儼其
T2115_.52.0653c20: 衣冠。無疾正坐而盡。昔尹待制師魯死於南
T2115_.52.0653c21: 陽。其神不亂。士君子皆善師魯死得其正。吾
T2115_.52.0653c22: 亦然之也。及會朱從事炎於錢唐。聞其所以
T2115_.52.0653c23: 然。益詳朱君善方脈。當師魯疾革而范資政
T2115_.52.0653c24: 命朱夜往候之。尹待制即謂朱曰。吾死生如
T2115_.52.0653c25: 何朱君也。脈不可也。而師魯亦謂朱曰。吾亦
T2115_.52.0653c26: 自知吾命已矣。因説其素學佛於禪師法昭
T2115_.52.0653c27: 者。吾乃今資此也。及其夕三鼓屏人遂隱几
T2115_.52.0653c28: 而終。余晩見尹氏退説與其送迴光之序。驗
T2115_.52.0653c29: 朱從事之言是也。然佛之法益人之生也若
T2115_.52.0654a01: 彼。益人之死也如此。孰謂佛無益於天下乎。
T2115_.52.0654a02: 而天下人人默自得之。若此四君子者何限。
T2115_.52.0654a03: 至乃以其五戒十善陰自修者。而父益其善
T2115_.52.0654a04: 子益其孝。夫婦兄弟益其和。抑亦衆矣。余昔
T2115_.52.0654a05: 見潯陽之民曰周懷義者。擧家稍以十善慈
T2115_.52.0654a06: 孝仁惠稱於隣里。郷人無相害之意。雖街童
T2115_.52.0654a07: 市竪見周氏父子。必曰此善人也。皆不。忍欺
T2115_.52.0654a08: 之。吾嘗謂使天下皆如周氏之家。豈不爲至
T2115_.52.0654a09: 徳之世乎。夫先儒不甚推性命於世者。蓋以
T2115_.52.0654a10: 其幽奧非衆人之易及者也。未可以救民之
T2115_.52.0654a11: 弊。姑以禮義統乎人情而制之。若其性與神
T2115_.52.0654a12: 道。恐獨待乎賢者耳。語曰。回也庶幾乎屡空。
T2115_.52.0654a13: 不其然乎。今曰。三代時人未有夫佛法之説。
T2115_.52.0654a14: 豈不以其心而爲人乎。曰何必三代。如三皇
T2115_.52.0654a15: 時未有夫孔氏老子之言。其人豈不以心而
T2115_.52.0654a16: 爲君臣父子夫婦乎。夫君子於道。當精麁淺
T2115_.52.0654a17: 深之。不宜如此之混説也。佛豈直爲世不以
T2115_.52.0654a18: 其心而爲人邪。蓋欲其愈至而愈正也。泰山
T2115_.52.0654a19: 有鳥。巣於曾崖木末。而弋者不及。千仞之淵。
T2115_.52.0654a20: 有魚潜於深泉幽穴。而筌者不得。蓋其所託
T2115_.52.0654a21: 愈高而所棲愈安。所潜愈深而所生逾適。孟
T2115_.52.0654a22: 子曰。孔子登東山而小魯。登泰山而小天下。
T2115_.52.0654a23: 此言諭道至矣。吾昔與人論此。而其人以名
T2115_.52.0654a24: 矜以氣抗。雖心然之而語不即從。夫抗與矜
T2115_.52.0654a25: 人情。而心固至妙。烏可任人情而忽乎至妙
T2115_.52.0654a26: 之心。其亦昧矣。諸君賢達無爲彼已昧者也
T2115_.52.0654a27: 鐔津文集卷第一
T2115_.52.0654a28:
T2115_.52.0654a29:
T2115_.52.0654b01:
T2115_.52.0654b02:
T2115_.52.0654b03: 鐔津文集卷第二
T2115_.52.0654b04:   藤州鐔津東山沙門契嵩撰
T2115_.52.0654b05:   輔教編中
T2115_.52.0654b06:   廣原教
T2115_.52.0654b07: 敍曰。余昔以五戒十善。通儒之五常爲原教。
T2115_.52.0654b08: 急欲解當世儒者之訾佛。若吾聖人爲教之
T2115_.52.0654b09: 大本。雖概見而未暇盡言。欲待別爲書廣之。
T2115_.52.0654b10: 原教傳之七年。會丹丘長吉遺書。勸余成之。
T2115_.52.0654b11: 雖屬草以所論未至焚之。適就其書。幾得乎
T2115_.52.0654b12: 聖人之心。始余爲原教。師華嚴經先列乎菩
T2115_.52.0654b13: 薩乘。蓋取其所謂依本起末門者也。師智度
T2115_.52.0654b14: 論而離合乎五戒十善者也。然立言自有體
T2115_.52.0654b15: 裁。其人不知頗相誚訝。當時或爲其改之。今
T2115_.52.0654b16: 書乃先列乎人天乘。亦從華嚴之所謂攝末
T2115_.52.0654b17: 歸本門者也。旨哉五戒十善則不復出其名
T2115_.52.0654b18: 數。吾所以爲二書者。蓋欲發明先聖設教之
T2115_.52.0654b19: 大統。以諭夫世儒之不知佛者。故其言欲文
T2115_.52.0654b20: 其理欲簡。其勢不可枝辭蔓説。若曲辨乎衆
T2115_.52.0654b21: 經之教義。則章句者存焉。知余譏余其原教
T2115_.52.0654b22: 廣原教乎。廣原教凡二十五篇。總八千一百
T2115_.52.0654b23: 餘言。是歳丙申也振筆于靈隱永安山舍
T2115_.52.0654b24: 惟心之謂道。闡道之謂教。教也者聖人之垂
T2115_.52.0654b25: 迹也。道也者衆生之大本也。甚乎群生之繆
T2115_.52.0654b26: 其本也久矣。聖人不作而萬物終昧。聖人所
T2115_.52.0654b27: 以與萬物大明也。心無有外道無不中。故物
T2115_.52.0654b28: 無不預道。聖人不私道不棄物。道之所存聖
T2115_.52.0654b29: 人皆與。是故其爲教也。通幽通明通世出世。
T2115_.52.0654c01: 無不通也。通者統也。統以正之。欲其必與聖
T2115_.52.0654c02: 人同徳。廣大靈明莫至乎道。神徳妙用莫至
T2115_.52.0654c03: 乎心。狥妄縛業莫甚乎迷本。流蕩諸趣莫甚
T2115_.52.0654c04: 乎死生。知衆生之過患莫善乎聖人。與萬物
T2115_.52.0654c05: 正本莫善乎設教。正固明明固妙妙固其道
T2115_.52.0654c06: 凝焉。是故教者聖人明道救世之大端也。夫
T2115_.52.0654c07: 教也者。聖人乘時應機不思議之大用也。是
T2115_.52.0654c08: 故其機大者頓之。其機小者漸之。漸也者言
T2115_.52.0654c09: 乎權也。頓也者言乎實也。實者謂之大乘。權
T2115_.52.0654c10: 者謂之小乘。聖人以大小衍攬乎群機。而幽
T2115_.52.0654c11: 明盡矣。預頓而聞漸預漸而聞頓。是又聖人
T2115_.52.0654c12: 之妙乎天人而天人不測也。聖人示權所以
T2115_.52.0654c13: 趨實也。聖人顯實所以藉權也。故權實偏圓
T2115_.52.0654c14: 而未始不相顧。權也者有顯權有冥權。聖人
T2115_.52.0654c15: 顯權之則爲淺教爲小道。與夫信者爲其小
T2115_.52.0654c16: 息之所也。聖人冥權之則爲異道爲他教爲
T2115_.52.0654c17: 與善惡同其事。與夫不信者預爲其得道之
T2115_.52.0654c18: 遠縁也。顯權可見。而冥權不測也。實也者至
T2115_.52.0654c19: 實也。至實則物我一也。物我一故聖人以群
T2115_.52.0654c20: 生而成之也。語夫聖人之權也。則周天下之
T2115_.52.0654c21: 善。遍百家之道。其救世濟物之大權乎。語夫
T2115_.52.0654c22: 聖人之實也。則旁 &MT01197;

法界與萬物皆極其天
T2115_.52.0654c23: 下窮理盡性之大道乎。聖人者聖人之聖者
T2115_.52.0654c24: 也。以非死生而示死示生與人同然。而莫覩
T2115_.52.0654c25: 其所以然。豈古神靈獻智博大盛備之聖人
T2115_.52.0654c26: 乎。故其爲教有神道也。有人道也。有常徳也。
T2115_.52.0654c27: 有奇徳也。不可以一概求。不以世道擬議得
T2115_.52.0654c28: 在於心通。失在於迹較
T2115_.52.0654c29: 治人治天莫善乎五戒十善。修夫小小聖小

Footnote:

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