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鐔津文集 (No. 2115_ 契崇撰 ) in Vol. 52

687 688 689 690 691 692 693 694 695 696 697 698 699 700 701 702 [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

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