SAT DB

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:

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

。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:

音
浴

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:

亭

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: 思
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: 評
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: 也
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

其

T2115_.52.0710a01: 高峯之西者曰烏峯又西者曰石筍。又西者

T2115_.52.0710a02:

曰楊梅石門。又西者曰西源

亦謂
西庵

支出于西源

T2115_.52.0710a03: 之右者曰石人。其峯南起望之而藹然者曰
T2115_.52.0710a04: 白猿。左出於白猿之前曰香爐。益前而垂澗
T2115_.52.0710a05: 者曰興正。右出于白猿之前而雲木森然者
T2115_.52.0710a06: 曰月桂。白猿之東曰燕脂嶺。白猿之西者曰
T2115_.52.0710a07: 師子。又西者曰五峯。又西曰白雲。又西者曰
T2115_.52.0710a08: 印西。南印西向前走迤邐於武林之中者曰
T2115_.52.0710a09: 無礙。又前者曰善住。並善住而特起者曰稽

T2115_.52.0710a10:

留

俗謂雞籠
乃語訛也

其稽留之西者曰蓮華。有岩號玉

T2115_.52.0710a11: 女。其蓮華之東者曰飛來峯。乃西域異僧惠
T2115_.52.0710a12: 理所謂此吾國靈鷲小嶺之飛來者也。昔多
T2115_.52.0710a13: 靈仙隱焉。乃呼白猿而驗之。南屏天竺而北
T2115_.52.0710a14: 嶂靈隱。其巓有天然石梁西跨。其中有岩焉
T2115_.52.0710a15: 洞焉。洞曰龍泓。曰香林。岩曰理公。龍泓前者
T2115_.52.0710a16: 北瞰。後者東出。謂其潜徹異境絶浙江下過
T2115_.52.0710a17: 武林。然南北根望而起者。孱顏大有百峯多
T2115_.52.0710a18: 無名。其名之者唯二十有四。與城闉相去十
T2115_.52.0710a19: 有二里。周亦如之。秦漢始號虎林。以其棲白
T2115_.52.0710a20: 虎也。晋曰靈隱。用飛來故事也。唐曰武林。避
T2115_.52.0710a21: 諱也。或曰青林巖仙居洞。亦武林之別號耳。
T2115_.52.0710a22: 然其岪鬱巧秀氣象清淑。而他山不及。若其
T2115_.52.0710a23: 雄拔高極。殆與衡廬羅浮異矣。其山八九月
T2115_.52.0710a24: 毎夜霽月皎則天雨桂實。其壯如梧桐子。其
T2115_.52.0710a25: 水南流者謂之南澗。北流者謂之北澗。自合
T2115_.52.0710a26: 澗橋至于白雲峯之趾。凡八逾橋。其七石也。
T2115_.52.0710a27: 其一木也。北澗自龍迹橋至于西源峯之趾。
T2115_.52.0710a28: 凡七逾橋。其四石也。其三土木也。南澗源白
T2115_.52.0710a29: 雲峯之麓。東注會他支澗。逾第八橋之西復
T2115_.52.0710b01: 東注。會奚家澗入新移澗。出閘口曲流北之
T2115_.52.0710b02: 合澗橋。北澗源西源山之腹。東注過騰雲
T2115_.52.0710b03: 塢口稍偪楓樹塢口湍于第五橋下浸飛來峯
T2115_.52.0710b04: 趾匯于西塢。漾渟于洗耳。潭瀦于渦渚東嶼

T2115_.52.0710b05:

亦謂之
暖泉也

瀲灩于冷泉亭下。經呼猿石門澗。灒

T2115_.52.0710b06: 激于伏龍泓。過龍迹橋下東注。與合澗又東
T2115_.52.0710b07: 注越二里。過行春橋下。出靈隱浦入錢唐湖。
T2115_.52.0710b08: 古所謂錢源泉出武林山。此其是也。南北之
T2115_.52.0710b09: 澗雖多。多無名。然皆會二澗。其並南澗而入

T2115_.52.0710b10:

者曰南塢

南人謂谷爲
塢谷音浴也

並北澗而入者曰北塢。

T2115_.52.0710b11: 而北益有支塢者六。曰靈隱。曰巣楊。曰白沙。
T2115_.52.0710b12: 曰大同。曰騰雲。曰西源。是六塢者皆有佛氏
T2115_.52.0710b13: 精舍。曰靈隱。曰碧泉。曰法安。曰資嚴。曰辯
T2115_.52.0710b14: 利。曰無著。曰無量壽。曰定慧。曰永安。曰彌

T2115_.52.0710b15:

陀。曰吉祥。曰西庵。其精舍凡十有三

缺一
名

其

T2115_.52.0710b16: 十者在支塢。其三者廢。其三者宅。正塢南亦

T2115_.52.0710b17:

有支塢

或無
南字

皆有精舍。曰天竺。曰興聖。曰崇

T2115_.52.0710b18: 壽講聚也。曰慶寧。曰永清。曰金佛。曰徳澄。
T2115_.52.0710b19: 曰福光。曰天竺禪叢也。古觀音氏垂象與人
T2115_.52.0710b20: 乞靈。曰永寧。其精舍凡十。其五在支塢其五
T2115_.52.0710b21: 廢。其五宅。正塢諸塢皆有居民錯雜。其毀
T2115_.52.0710b22: 處幾成村墅。然無阪。墾不牧牛犢羊豕。水陸
T2115_.52.0710b23: 不甚汚。其人不事弋釣虞獵。以樵荈自業。然
T2115_.52.0710b24: 同其在古潔靜清勝之風。未嘗混也。其俗在
T2115_.52.0710b25: 南塢者窮于白雲峯之巓。在北塢者至于西
T2115_.52.0710b26: 源。則坡 &T006261;

西趨西溪南通南蕩。其泉之南出
T2115_.52.0710b27: 者曰月桂。曰伏犀。曰丹井。曰永清。曰偃松。
T2115_.52.0710b28: 曰聰明。曰倚錫。凡泉之源七。其一月桂。在天
T2115_.52.0710b29: 竺寺。其一伏犀。在西來峯之巓。流液不常。其
T2115_.52.0710c01: 五皆在支塢。其泉之北出者曰冷泉。曰韜光。
T2115_.52.0710c02: 曰白沙。曰石筍。曰白公。茶井。曰無著偃松。
T2115_.52.0710c03: 曰永安北源。曰彌陀西源。曰騰雲上源西庵
T2115_.52.0710c04: 也。凡泉之源九。其一冷泉。在澗壖。其八在支

T2115_.52.0710c05:

塢南塢。其古人之遺迹。若呉葛縣

正字避
廟諱

之

T2115_.52.0710c06: 葛塢者。若晋葛洪之丹井者。若宋謝靈運之
T2115_.52.0710c07: 翻經臺者。若隋眞觀所標之佛骨塔者。若唐
T2115_.52.0710c08: 道標杜多之草堂者。其北塢。若漢陸棣之九
T2115_.52.0710c09: 師堂者。若晋葛洪之伏龍石門者。若晋許邁
T2115_.52.0710c10: 之思眞堂者。若晋惠理之燕寂岩者。若晋杜
T2115_.52.0710c11: 師明之謝客亭者。若宋智一之飯猿臺者。若
T2115_.52.0710c12: 呼猿澗者。若梁簡文所記之石像者。若梁朱
T2115_.52.0710c13: 世卿之朱墅者。若唐白居易之烹茶井者。若
T2115_.52.0710c14: 唐袁仁敬之袁君亭者。二塢總十有六事。徒
T2115_.52.0710c15: 古今相傳。雖名存而其事頗亡。不可按而備
T2115_.52.0710c16: 書。其山無怪禽魗獸。唯巣构之樹最爲古木。
T2115_.52.0710c17: 松筠藥物果蓏與他山類。唯美荈與靈山之
T2115_.52.0710c18: 所生枇杷桂花發奇香異耳
T2115_.52.0710c19: 游南屏山記
T2115_.52.0710c20: 由山之麓而上百歩許。則東趨抵于霽雲亭。
T2115_.52.0710c21: 西趨則傴僂。過小石門抵于積翠亭。由霽雲
T2115_.52.0710c22: 亭益東至于幽居洞。洞之東則深林茂草也。
T2115_.52.0710c23: 由積翠亭益西則入于叢竹之間。陰陰森森
T2115_.52.0710c24: 殆不可勝數。有石座環布中可函丈。由積翠
T2115_.52.0710c25: 亭西曲折而上抵于發幽亭。視錢唐城郭若
T2115_.52.0710c26: 見諸掌。差發幽亭而東至于白雲亭。由白雲
T2115_.52.0710c27: 亭之東厥徑枝分。所往皆入乎茂林修竹。不
T2115_.52.0710c28: 知其極矣。由發幽亭又曲折而上。援蘿蔓陵
T2115_.52.0710c29: 層崖。履危磴至于山之巓。一顧四達廊如也。
T2115_.52.0711a01: 呉江越岫儼然在乎眸子。其山控鳳凰城之
T2115_.52.0711a02: 西偏南走湖上。高視靈鷲而俯揖胥山。大約
T2115_.52.0711a03: 從麓至頂。岩石皆奇。殊形詭状世所無有。如
T2115_.52.0711a04: 人物禽獸飛走騰踴。往往至乎雲氣欻作交
T2115_.52.0711a05: 相掩映。眞若神鬼効靈。千變萬化眩人心目。
T2115_.52.0711a06: 或聞是山者初棄於莽蒼。雖樵蘇竪子莫之
T2115_.52.0711a07: 肯顧。培塿丘垤尚恐不得與之爲比。一日爲
T2115_.52.0711a08: 好事者所知。闢而發之。杭人之來視莫不驚
T2115_.52.0711a09: 怪。以爲天墜地湧。皆恨所以得之太晩。游觀
T2115_.52.0711a10: 者於是推高。是山雖瀕湖。千巖萬 &MT03184;

莫出其
T2115_.52.0711a11: 右者。至於名聞京邑。而賢士大夫皆樂爲是
T2115_.52.0711a12: 游。故有來江東者。不到南屏山以謂不可。余
T2115_.52.0711a13: 因思天下四方有道之士。晦昧于世與俗輩
T2115_.52.0711a14: 浮沈。如南屏之始者抑亦多矣。彼有道者必
T2115_.52.0711a15: 抱奇材異徳卓卓絶類。使會知己者引而振
T2115_.52.0711a16: 之。資其輔相聖人之道而刑儀人倫。不亦偉
T2115_.52.0711a17: 乎。可觀與夫山石游物。又不可同日而語哉。
T2115_.52.0711a18: 余嗜山水之甚者也。始見南屏山。且喜以謂。
T2115_.52.0711a19: 一遊無以饜吾之心。不若栖其陰藪常游其
T2115_.52.0711a20: 間。故今年樂來息肩于此。日必策杖獨往。至
T2115_.52.0711a21: 其幽處也。思慮沖然。天下之志通。至其曠處
T2115_.52.0711a22: 也思慮超然。天下之事見。至其極深且靜處

T2115_.52.0711a23:

也

或無極深
且三字

沖寞涔寂神與道合。乘浩氣沐清

T2115_.52.0711a24: 風。陶然嗒然若在乎萬物之初。是故誌之。以
T2115_.52.0711a25: 示其將來有慕我而爲游者也

T2115_.52.0711a26:

解獨秀石名

名或
作志

T2115_.52.0711a27: 某既名獨秀石。章表民以其名爲未當。且以
T2115_.52.0711a28: 詩評之。更曰。獨怪石表民能文。其取義必遠。
T2115_.52.0711a29: 然吾獨秀之義亦未始與人語。因得論之。世
T2115_.52.0711b01: 俗所謂怪石者。必以其詭異形状類乎禽獸
T2115_.52.0711b02: 人物者也。爲之焉。如是則屏山之石盈巖溢
T2115_.52.0711b03: 壑。無不如禽獸人物者也。何獨一石謂之怪
T2115_.52.0711b04: 耶。夫獨秀石有拔數仞嶷然特立於山之東
T2115_.52.0711b05: 南隅。端莊不與衆石同趨附。頗似正人端士
T2115_.52.0711b06: 抱道自處。不以事勢爲朋黨。大凡物禀秀氣
T2115_.52.0711b07: 而生成者。其所樹立必嶄然超出其群。吾所
T2115_.52.0711b08: 謂獨秀石者。意其鍾得秀氣能自植立。不與
T2115_.52.0711b09: 其類相爲附麗。要詩人歌以張之。蓋欲有所
T2115_.52.0711b10: 警耳。苟以怪石名之。彼衆人者自能命之。何
T2115_.52.0711b11: 待不腆而名之耶。無已吾請從於獨秀石
T2115_.52.0711b12: 無爲軍崇壽禪院轉輪大藏記
T2115_.52.0711b13: 崇壽精舍轉輪藏成。乃因天竺月師遺書。故
T2115_.52.0711b14: 爲書之。按其書曰。崇壽院籍屬無爲軍。爲城
T2115_.52.0711b15: 中之 &MT03302;

塏也。昔沙門義懷於此説法。聚徒懷
T2115_.52.0711b16: 之。徒既衆且盛。而經教缺然。患其無所視覽。
T2115_.52.0711b17: 而清河張拱感是遽相率其邑人出財鳩工。
T2115_.52.0711b18: 謀寫先佛三藏之説。而懷師以他命。既去復
T2115_.52.0711b19: 命。今沙門淨因往繼之。而張拱益與其院僧
T2115_.52.0711b20: 曰。慈願等戮力必成其事。既而因師復使僧
T2115_.52.0711b21: 處仁等慕匠氏爲轉輪藏以置其經。然藏有
T2115_.52.0711b22: 殿。環殿以衆屋。總若干楹。内置佛像法器。金
T2115_.52.0711b23: 碧照耀皆儼然可觀。其用錢凡七百萬。夫轉
T2115_.52.0711b24: 輪藏者非佛之制度。乃行乎梁之異人傳翕
T2115_.52.0711b25: 大士者。實取乎轉法輪之義耳。其意欲人皆
T2115_.52.0711b26: 預於法也。法也者生靈之大本。諸佛之妙道
T2115_.52.0711b27: 者也。諸佛以是而大明。群生以是而大昧。聖
T2115_.52.0711b28: 賢乃推己之明而正人之昧。故三藏之取諭
T2115_.52.0711b29: 者諭於此也。五乘之所歸者歸於此也。然其
T2115_.52.0711c01: 理幽微其義廣博。殆非衆人概然而輒得。故
T2115_.52.0711c02: 益其藏而輪之。姑使乎扶輪而轉藏者。欲其

T2115_.52.0711c03:

概衆普得

或闕此
四字

漸染佛法而預其勝縁。則

T2115_.52.0711c04: 於道其庶幾乎。是亦至人攝化群生之一端
T2115_.52.0711c05: 耳。其意遠且大矣。今因師從而効之。其所存
T2115_.52.0711c06: 不亦至乎。可書也。至和三年季夏十日記
T2115_.52.0711c07: 漳州崇福禪院千佛閣記
T2115_.52.0711c08: 太常崔禮部。發使自通走杭遺書某曰。崇福
T2115_.52.0711c09: 閣成。慕仲靈志之。某初不敢爲徐思崔公名
T2115_.52.0711c10: 大夫也。嘗爲我以輔教編布之京闕。於我有
T2115_.52.0711c11: 高義。今益以他勝事囑我。是豈宜違之耶。遂
T2115_.52.0711c12: 引其事而書之。崇福在漳南爲大精舍。徒衆
T2115_.52.0711c13: 常五百人。聚居申申然。尊大比丘顯微爲長
T2115_.52.0711c14: 老。微師統此方五年。其屋廬大小治之以完。
T2115_.52.0711c15: 初其居之東有隙地。微師意其形勝可置之
T2115_.52.0711c16: 佛閣。乃引其州人王文渥謀。始居無何。客有
T2115_.52.0711c17: 來謂曰。今山中水大漲。盡浮其久積之材。出
T2115_.52.0711c18: 乎江涘。是足成爾也。微師以其感會。遂大出
T2115_.52.0711c19: 其寺錢百餘萬。王文渥益施二十五萬助之。
T2115_.52.0711c20: 其州之僧者俗者不啻三十人。因各相助勸
T2115_.52.0711c21: 其閭里之樂善者出財。合刻賢劫千佛與五
T2115_.52.0711c22: 百應眞之像。并彩繪五百應眞者。始至和甲
T2115_.52.0711c23: 午仲冬役土木工遒遒日不稍輟。明年方秋
T2115_.52.0711c24: 而其閣成。巋然九間陵空跨虚。飛橋危亭騫
T2115_.52.0711c25: 湧旁出。其所造之像繪事既竟。即迎而内之。
T2115_.52.0711c26: 釋迦彌勒藥師則位乎其中。千如來則列于
T2115_.52.0711c27: 前後左右也。閣之下亦以釋迦文殊普賢衆
T2115_.52.0711c28: 聖之像而位乎其中。五百應眞與十六大聲
T2115_.52.0711c29: 聞則列其四向。嘉祐初而龍巖人曰楊飾者。
T2115_.52.0712a01: 益於其閣之南爲大阿羅漢。浴室廊廡環之。
T2115_.52.0712a02: 備法事也。然其規模壯麗。閩人偉之。謂是閩
T2115_.52.0712a03: 者乃吾閩樓觀之冠也。若賢劫千如來者。蓋
T2115_.52.0712a04: 在此劫與吾釋迦文佛相先後而見乎人間世
T2115_.52.0712a05: 也。與夫天地群靈萬有。而爲博大勝縁者
T2115_.52.0712a06: 也。然聖人垂像與於天下後世。固欲其人天
T2115_.52.0712a07: 者觀像以性乎無像。其次欲其覩像以發其
T2115_.52.0712a08: 善心。其次欲其瞻像以預其勝縁。性乎無像
T2115_.52.0712a09: 近至也。發乎善心嚮道也。預乎勝縁漸上善
T2115_.52.0712a10: 也。是三者雖於其功小差。及其當世後代成
T2115_.52.0712a11: 徳則一也。崔公書曰。微師高行人能與人爲
T2115_.52.0712a12: 勝事。人皆樂從之。蒙奇其作佛閣意適合乎
T2115_.52.0712a13: 聖人垂像之謂。則崔氏之所稱驗矣。南方之
T2115_.52.0712a14: 人宜知其心無謂微師徒事土木。而誇邁世
T2115_.52.0712a15: 俗耳。彼方袍之後來者有所營爲。亦宜視法
T2115_.52.0712a16: 於微也。嘉祐四年己亥孟秋之晦日。靈隱之
T2115_.52.0712a17: 永安山舍記

T2115_.52.0712a18:

泐潭雙閣銘

并
敍

T2115_.52.0712a19: 大長老曉月。字公晦。領禪者於泐潭十有五
T2115_.52.0712a20: 年矣。其道既傳。益欲治其精廬。其徒居晋。遂
T2115_.52.0712a21: 以師之意勸其郷人。裒金起閣於寺庭之左。
T2115_.52.0712a22: 寺亦出財助之。復勸乎呂氏之良婦曰。胡氏
T2115_.52.0712a23: 鄒氏施錢十萬起閣於庭之右。右者嫈慈氏
T2115_.52.0712a24: 之像。左者桓鳧氏之鐘。又礱密石爲涌道

T2115_.52.0712a25:

與周禮湧
道異義也

於其閣之前者十餘丈。費緡錢凡五

T2115_.52.0712a26: 十餘萬。嘉祐庚子之仲春畢。其繪事落成。居
T2115_.52.0712a27: 晋乃因其師遺書。求蒙文而志之。然吾與公
T2115_.52.0712a28: 晦雅素相徳最厚善。而公晦爲閣之心吾知
T2115_.52.0712a29: 之矣。公晦之意在道不在閣。閣乃寓其意耳。
T2115_.52.0712b01: 夫入道莫先乎見聞。今其閣之以像者。正人
T2115_.52.0712b02: 之所見也。閣之以鐘者。發人之所聞也。欲其
T2115_.52.0712b03: 即見而明妙。即聞而頓覺。乃不在語言不資
T2115_.52.0712b04: 文字而挺然獨得。與吾教外所傳之宗合。公
T2115_.52.0712b05: 晦之心固如此也。不爾吾公晦豈肯徒事其
T2115_.52.0712b06: 土木也。泐潭山水清勝。乃昔大禪徳道一馬
T2115_.52.0712b07: 祖遺迹之地一公道在佛氏之教爲大至。公
T2115_.52.0712b08: 晦居是有所爲。又能益推道於人。其於一公
T2115_.52.0712b09: 始有所振也。而與夫施者爲福爲勝利。詎可
T2115_.52.0712b10: 量乎。美哉公晦。又閑治世聖人之書其識精
T2115_.52.0712b11: 通。於今之禪者尤爲賢豪。故以其閣復爲之。
T2115_.52.0712b12: 銘曰
T2115_.52.0712b13: 惟閣鏗鍾。惟閣儼像。像正爾見。鐘發爾聽。惟
T2115_.52.0712b14: 視惟聽。乃正爾性。勿謂道遠。在爾一瞬。勿謂
T2115_.52.0712b15: 聖遠。在爾斯振。惟閣惟樹。吾有所寓。惟鐘惟
T2115_.52.0712b16: 像。迺爾神奬。咨爾學者。宜知爾師。愼爾視
T2115_.52.0712b17: 聽。勿謂徒爲

T2115_.52.0712b18:

清軒銘

并
敍

T2115_.52.0712b19: 高識上人。闢其精舍之南廡。盡得夫山川美
T2115_.52.0712b20: 景而濯濯可視。武功蘇子美始名之曰清軒。
T2115_.52.0712b21: 其後賢士大夫多游賞而賦詠之。上人乃以
T2115_.52.0712b22: 其意。因命潜子銘之。既不得讓。乃謂上人曰。
T2115_.52.0712b23: 天地萬物莫不有清濁。其氣象皆能感人而
T2115_.52.0712b24: 爲正爲亂。夫天地之清其感人也肅。聖賢之
T2115_.52.0712b25: 清其感人也莊。時世之清其感人也修。山川
T2115_.52.0712b26: 之清其感人也爽。天地與時世之清化工。吾
T2115_.52.0712b27: 不得而擬議。若夫聖賢山川之清者。是可推
T2115_.52.0712b28: 之以益於世也。適上人敞是軒也。會其山之
T2115_.52.0712b29: 靜水之清。以待來者而賞之者。其心開神爽。
T2115_.52.0712c01: 思慮不復淫滯。是亦益於人多矣。或有開爽

T2115_.52.0712c02:

其心神而思返乎泰清至靜

或云逍遙
乎至靜

則其爲軒

T2115_.52.0712c03: 之意愈得也。潜子因而銘之曰
T2115_.52.0712c04: 天地萬象。有濁有清。惟清感人。人斯正也。惟
T2115_.52.0712c05: 濁感人。人斯亂也。惟清惟正。乃懋爾徳。惟濁
T2115_.52.0712c06: 惟亂。乃滋爾慝。鑒哉君子。擇時所適。戒哉君
T2115_.52.0712c07: 子。愼時所翫。爾軒惟明。爾景惟清。有山崇
T2115_.52.0712c08: 崇。可以攄情。有水泚泚。可以濯纓。既潔乃
T2115_.52.0712c09: 志。既清乃神。惟清惟潔。乃爲至適。勿陋於
T2115_.52.0712c10: 軒。茲爲嘉賞。勿謂外物。茲爲神奬。惟清惟

T2115_.52.0712c11:

軒。惟道所假。克勤乃意。彼上人也

元集中不著
名可疑也今

T2115_.52.0712c12:

謂高識者
乃寓意耳

T2115_.52.0712c13:

南軒銘

并
敍

T2115_.52.0712c14: 南軒在南屏山之直北。其山相去也不數百
T2115_.52.0712c15: 歩。倚軒而視。草樹雲物秋毫不隱。雨霽山光
T2115_.52.0712c16: 清發碧照枕簟。夏之時景風飄飄不挹自來。

T2115_.52.0712c17:

冬之時正抱太陽倰爍

倰或
從凌

寒慘。客有紆餘閑

T2115_.52.0712c18: 散無所用於世。得終日俯仰於其間。往往襟
T2115_.52.0712c19: 袍軒豁神氣浩然。若外天地而獨立。夫古之
T2115_.52.0712c20: 達觀者。孰不貴得所適事。苟可以正思慮使
T2115_.52.0712c21: 吉凶悔吝不害於道。雖茅茨土階不爲陋也。
T2115_.52.0712c22: 陶淵明云。嘯傲東軒下。聊復過此生。豈非得
T2115_.52.0712c23: 所適耶。南軒予客舍之後楹也。威師不以不
T2115_.52.0712c24: 肖館之于此。會事欲引去念南軒資之全愚
T2115_.52.0712c25: 似得所適。雖主人以事役之猶且趨命。況辱
T2115_.52.0712c26: 其以徳義接之。又豈可與南軒輕離。銘曰
T2115_.52.0712c27: 顧南軒伊何偃仰躊躇。我發彼美。彼適我愚。
T2115_.52.0712c28: 我與南軒相須

T2115_.52.0712c29:

舊研銘

并
敍

T2115_.52.0713a01: 余在故郷時。亡友道士馬知章出端溪硯爲
T2115_.52.0713a02: 贈。及遊四方硯且倶行。于今十有四年矣。知
T2115_.52.0713a03: 章不幸早死。嗚呼知章爲人有信義。好學問
T2115_.52.0713a04: 耿潔。務持高節。未果其志而天奪之壽。視硯
T2115_.52.0713a05: 往往想見其人。故持之而未嘗棄置。是歳康
T2115_.52.0713a06: 定紀元之季冬也。爲之銘曰
T2115_.52.0713a07: 若人云亡。道交已矣。金石而心。視此寶此
T2115_.52.0713a08: 題錢唐西湖詮上人荷香亭壁
T2115_.52.0713a09: 西湖氣象不並他處。朝暉夕靄黯澹清瑩。無
T2115_.52.0713a10: 時不好。山嶂樓閣金翠交眯。荷花戰風芳香
T2115_.52.0713a11: 四散。薫然乍視恍若異境。然人心清濁感物
T2115_.52.0713a12: 乃爾。而爲道者安得不擇其所居。詮上人諷
T2115_.52.0713a13: 經詠詩。習草聖書敞荷香亭。資湖景而助清
T2115_.52.0713a14: 心。慕道之興可見矣。熙寧己酉季冬二十五
T2115_.52.0713a15: 潜子題
T2115_.52.0713a16: 文中子碑
T2115_.52.0713a17: 原天下之善者存乎聖人之道。又天下之理
T2115_.52.0713a18: 者存乎聖人之才。有其才而不有其道。教不
T2115_.52.0713a19: 及化也。有其道而不有其才。化不及教也。堯
T2115_.52.0713a20: 舜得聖人之道者也。禹湯文武周公得聖人
T2115_.52.0713a21: 之才者也。兼斯二者得於聖人孔子仲尼者
T2115_.52.0713a22: 也。故曰。夫子賢於堯舜遠矣。仲尼歿百餘
T2115_.52.0713a23: 年而有孟軻氏作。雖不及仲尼而啓乎仲尼
T2115_.52.0713a24: 者也。孟軻歿而有荀卿子作。荀卿歿而楊子
T2115_.52.0713a25: 雲繼之。荀與楊賛乎仲尼者也。教專而道不
T2115_.52.0713a26: 一。孟氏爲次焉。去仲尼千餘年而生於陳隋
T2115_.52.0713a27: 之間。號文中子者。初以十二策探時主志。視
T2115_.52.0713a28: 不可與爲。乃卷而懷之。歸于汾北大振其教。
T2115_.52.0713a29: 雷一動而四海尋其聲。來者三千之徒。肖乎
T2115_.52.0713b01: 仲尼者也。時天下失道。諸侯卿大夫不能修
T2115_.52.0713b02: 之。獨文中子動率以禮務正人拯物。嘗曰。天
T2115_.52.0713b03: 下有道聖人藏焉。天下無道聖人章焉。返一
T2115_.52.0713b04: 無迹庸非藏乎。因二以濟能無章乎。昔二帝
T2115_.52.0713b05: 三王之政正而未記。諸侯五伯之政失而未
T2115_.52.0713b06: 辨。仲尼文之爲六經備教化於後世也。後兩
T2115_.52.0713b07: 漢有天下。雜用王覇治。至其政之正者幾希
T2115_.52.0713b08: 矣。魏三國抵南北朝。紛紛乎而人道失極

T2115_.52.0713b09:

或作
極字

往者不可追來者猶可規。先王之道膴

T2115_.52.0713b10: 膴將明夷於地。文中子憂後世無法。且曰。千
T2115_.52.0713b11: 載已下有治仲尼之業者。吾不得而讓矣。固
T2115_.52.0713b12: 採漢魏與六代之政。文之爲續經。廣教化於
T2115_.52.0713b13: 後世也。非有聖人之道聖人之才而孰能與
T2115_.52.0713b14: 於此乎。文中之於仲尼。猶日而月之也。唐興
T2115_.52.0713b15: 得其弟子輩發文中之經以治天下。天下遂
T2115_.52.0713b16: 至乎正。禮樂制度炳然。四百年比隆於三代。
T2115_.52.0713b17: 噫仲尼之往也幾百年。其教禍於秦。弟子之
T2115_.52.0713b18: 行其教而仕者。不過爲列國陪臣。文中子之
T2115_.52.0713b19: 弟子爲天子相將。其教也播及于今。何其盛
T2115_.52.0713b20: 哉。高示遠邁之如此也。天其以仲尼之徳假
T2115_.52.0713b21: 乎文中子耶。吾不得而知之。讀王氏世家。愛
T2115_.52.0713b22: 文中之所得。大矣哉。故碑云　六經後兮。治
T2115_.52.0713b23: 道不精。大倫龐兮。權橘興行。文中作兮。頽波
T2115_.52.0713b24: 澄清。六經續兮。天下化成。孔子如日兮。文中
T2115_.52.0713b25: 兩明。彌萬世兮。莫之與京
T2115_.52.0713b26: 杭州武林天竺寺故大法師慈雲式公行
T2115_.52.0713b27: 業曲記
T2115_.52.0713b28: 法師諱遵式字知白。本姓葉氏。臨海郡寧海
T2115_.52.0713b29: 人也。初其母王媼乞靈於古觀音氏求男。一
T2115_.52.0713c01: 夕夢其舍灑然有美女子以明珠授使嚥之。
T2115_.52.0713c02: 及生法師方七月。已能從母稱乎觀音。稍長
T2115_.52.0713c03: 不樂與其兄爲賈。遂潜往東掖師義全出家。
T2115_.52.0713c04: 先一夕義全夢有童子處其寺佛像之左者。
T2115_.52.0713c05: 翌日法師至。其夢適驗。十八落 &MT05516;

。二十納戒
T2115_.52.0713c06: 於禪林寺。明年習律於律師守初。當時台之
T2115_.52.0713c07: 郡校方盛。諸生以法師俊爽。屡以詩要之業
T2115_.52.0713c08: 儒。法師即賦而答之。其詩略曰。眞空是選場。
T2115_.52.0713c09: 大覺爲官位。已而入國清普賢像前燼其指。
T2115_.52.0713c10: 誓習乎天台教法。徐鼓笈趨寶雲義通大師
T2115_.52.0713c11: 講席。道中夢一老僧。自謂吾文殊和尚也。及
T2115_.52.0713c12: 見通乃其所夢之僧也。即服膺北面受學。未
T2115_.52.0713c13: 幾凡天台宗之所傳者。其微言粤旨而法師
T2115_.52.0713c14: 皆得。智解嶄然出其流輩。會其祖師智者入
T2115_.52.0713c15: 滅之日。遂自燃頂終日誓力。行其四禪三昧。

T2115_.52.0713c16:

因説偈以効其誠

凡其詩偈並見於
文集。此皆略不書

通師既逝而

T2115_.52.0713c17: 法師即還天台。以苦學嘗感疾嘔血。自謂必
T2115_.52.0713c18: 死。毅然入靈墟佛室。用消伏咒法而詛曰。若
T2115_.52.0713c19: 四教興行在我則其病有療。不爾願畢命于
T2115_.52.0713c20: 此。方三七之夕忽聞空中呼曰。遵式不久將
T2115_.52.0713c21: 死。法師益不懈。至五七之日遽見死屍盈室。
T2115_.52.0713c22: 法師不惑踐之以行道。其屍即隱。七七之日
T2115_.52.0713c23: 懺訖復。聞空中聲謂曰。十方諸佛増汝福壽。
T2115_.52.0713c24: 其夕殊寐恍愡見一鉅人持金剛杵擬其口。
T2115_.52.0713c25: 驚且覺而其病遂愈。俊辯益發聲貎形神美
T2115_.52.0713c26: 於平日。法師大感益欲從事於此。遂著書曰。
T2115_.52.0713c27: 觀音禮文。方題筆遽有奇僧遺之書名自意
T2115_.52.0713c28: 趣。與己著本略同。淳化初法師年方二十有
T2115_.52.0713c29: 八。衆命續居其師之寶雲講席。講四大經。積

T2115_.52.0714a01:

年

法華維摩涅
槃金光明經

一旦有施氏胎驢馳來伏其座

T2115_.52.0714a02: 下。若有聽意。其後以時而至者凡四十日。産
T2115_.52.0714a03: 而迺已。驢果有人之意。不亦異乎。至道丙申
T2115_.52.0714a04: 之歳。法師結乎黒白之衆信者。按經習夫淨
T2115_.52.0714a05: 土之業。著書曰誓生西方記。復擬普賢益爲
T2115_.52.0714a06: 念佛三昧。師處寶雲更十有二載。未嘗持謁
T2115_.52.0714a07: 與俗人往還。自幸得觀音幽賛命。匠氏以栴
T2115_.52.0714a08: 檀爲大悲之像。刻已像而戴之。益撰十四大
T2115_.52.0714a09: 願之文。其後工有誤折像所執之楊枝者。法
T2115_.52.0714a10: 師敬且恐。即自以接之。不資膠膠而脗合如
T2115_.52.0714a11: 故。咸平三載四明郡大旱。郡人資以其雨。法
T2115_.52.0714a12: 師用請觀音三昧冥約。若三日不雨。當自焚
T2115_.52.0714a13: 也。期果雨其郡蘇。太守以爲異。乃即碑其事。
T2115_.52.0714a14: 咸平五年法師復歸于台。欲東入屏居而徒
T2115_.52.0714a15: 屬愈繁。乃即其西陽益宏精舍。據經造無量
T2115_.52.0714a16: 壽佛大像。相率修念佛三昧。著淨土行法之
T2115_.52.0714a17: 説。其邑先有淫詞者。皆爲考古法正之濫饗
T2115_.52.0714a18: 者徹去。其所謂白鶴廟者。民尤神之。競以牲
T2115_.52.0714a19: 作祀。法師則諭其人使變血食爲之齋。及其
T2115_.52.0714a20: 與衆舟往白鶴而風濤暴作。衆意謂神所爲。
T2115_.52.0714a21: 法師即向其廟説佛戒殺之縁。而其浪即平。
T2115_.52.0714a22: 尋命其神受佛之戒。此後以牲祀者遂絶。即
T2115_.52.0714a23: 著野廟誌乃與神約。而民至于今依之也。祥
T2115_.52.0714a24: 符四年會章郇公適以郎官領郡丁僧夏制乃
T2115_.52.0714a25: 命僧正。延法師入其郡之景徳精舍講大止
T2115_.52.0714a26: 觀。其夏坐畢。有三沙門被衲無因而至。請與
T2115_.52.0714a27: 盂蘭盆講席。方揖坐而忽不見。法師嘗以勝
T2115_.52.0714a28: 事他適道出黄巖。有一豕犇來繞師所乘已
T2115_.52.0714a29: 而伏前。意若有所求。衆嗟咨不測其然。徐推
T2115_.52.0714b01: 之乃豕避屠而來也。遂償其直。教屠者釋之。
T2115_.52.0714b02: 命豢其妙喜寺。名之曰遇善。夫豕之果饗徳
T2115_.52.0714b03: 邪人其何哉。台有赤山寺。高爽而瀕海。法師
T2115_.52.0714b04: 嘗謂人曰。此宜建塔。其衆郷人樂聞皆曰。是
T2115_.52.0714b05: 山之巓毎有異光照耀海上。其光之間益見
T2115_.52.0714b06: 七層浮圖之影。然其所照之至處四十里。皆
T2115_.52.0714b07: 捕魚者簄梁周之。法師知其發光欲有所警
T2115_.52.0714b08: 益勵衆必答之。及其事址發土。果得石函之
T2115_.52.0714b09: 効塔成。亦以七級應其先兆。而斯民不復漁
T2115_.52.0714b10: 也。法師方百日修懺于東掖山也。會其時大
T2115_.52.0714b11: 旱水不給用。乃出舍相之。俄以其錫杖卓之。
T2115_.52.0714b12: 石泉從而發激。今東掖所謂石眼泉是也。初
T2115_.52.0714b13: 杭之人欲命法師西渡講法。雖使者往還歴
T2115_.52.0714b14: 七歳而未嘗相從。及昭慶齊一者率衆更請
T2115_.52.0714b15: 乃來。至是已十有二歳矣。先此法師嘗夢在
T2115_.52.0714b16: 母之胎十二年。校其出台而入杭。迺其夢之
T2115_.52.0714b17: 効也。至杭始止乎昭慶寺講説大揚義。學者
T2115_.52.0714b18: 嚮慕沛然如水趨澤。杭之風俗習以酒餚會
T2115_.52.0714b19: 葬。法師特以勝縁諭之。其俗皆化。率變葷爲
T2115_.52.0714b20: 齋。因著文曰。誡酒肉慈慧法門。以正其事。其
T2115_.52.0714b21: 人至今尚之。明年蘇人以其州符 &T051759;

。法師就
T2115_.52.0714b22: 開元精藍晝夜專講法會。盛集黒白之聽者。
T2115_.52.0714b23: 謂日萬夕千。其人不飮酒噉肉者。殆傾郭邑。
T2115_.52.0714b24: 酒官屠肆頗不得其售也。遂謂其徒曰。吾祖
T2115_.52.0714b25: 智者遺晋王之書六恨。其一適以法集動衆
T2115_.52.0714b26: 妨官爲之患。余今徳薄。安可久當此會去之。
T2115_.52.0714b27: 乃翻然復杭。方祥符乙　之歳也。刺史薛公
T2115_.52.0714b28: 顏即以靈山精廬命居。法師昔樂其勝概。已
T2115_.52.0714b29: 有棲遁之意。及是適其素願也。其地乃隋高
T2115_.52.0714c01: 僧眞觀所營之天竺寺也。歴唐而道標承之。
T2115_.52.0714c02: 然隋唐來逾四百載而觀公遺迹湮沒。殆不
T2115_.52.0714c03: 可覩。法師按舊誌探於莽蒼之間果得其兆。
T2115_.52.0714c04: 即賦詩作碑紀之。此始謀復乎天竺也。初其
T2115_.52.0714c05: 寺之西有隋世所植之檜。枯枿僅存。至此而
T2115_.52.0714c06: 復榮。蓋其寺再造之證也。因名之曰重榮檜。
T2115_.52.0714c07: 益以其香林洞口之石上梅。其山之本腹内
T2115_.52.0714c08: 竹石面竹者。與檜爲天竺四瑞。作四詩紀其
T2115_.52.0714c09: 勝異。居無幾而來學益盛。乃即其寺之東建
T2115_.52.0714c10: 日觀庵。撰天竺高僧傳。補智者三昧行法之
T2115_.52.0714c11: 説以正學者。祥符之九年。天台僧正慧。思至
T2115_.52.0714c12: 都以其名奏之。遂賜紫服。尋復請講於壽昌
T2115_.52.0714c13: 寺。罷講過舊東掖。謂其徒曰。靈山乃吾卜終
T2115_.52.0714c14: 焉之所也。治行吾當返彼。尋援筆題壁爲長
T2115_.52.0714c15: 謠。以別東掖還天竺。凡夏禁則勵其徒。共行
T2115_.52.0714c16: 金光明懺法。歳以七晝夜爲程。宮保馬公既
T2115_.52.0714c17: 老益更奉佛。尤慕法師之言。遂爲著淨土決
T2115_.52.0714c18: 疑論。馬公鏤板傳之。逮王文穆公罷相撫杭。
T2115_.52.0714c19: 聞其高風因李明州要見于府舍。既見。王公
T2115_.52.0714c20: 奇之。不數日率其僚屬訪法師於山中。即命
T2115_.52.0714c21: 之講。乃説法華三法妙義。其才辯清發衣冠
T2115_.52.0714c22: 屬目。王公曰。此未始聞也。即引天台教之本
T2115_.52.0714c23: 末欲其揄揚。王公唯然。尋奏復其寺。得賜天
T2115_.52.0714c24: 竺之名。王公書其榜。尊君命也。王公始以西
T2115_.52.0714c25: 湖奏爲放生之池者。亦法師以智者護生之
T2115_.52.0714c26: 意諷而動耳。其王公出尹應天方微疾。夢與
T2115_.52.0714c27: 相見而其疾即瘳。乃遺之書盛道其事。以謂
T2115_.52.0714c28: 相遇平生有勝縁。移江寧更 &T051759;

於府舍。問法
T2115_.52.0714c29: 留且三月。王公始欲爲僧伽像。疑而未果。法
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_.52.0715b09:

作謝三縁詩

謂謝絶徒屬
賓友筆硯也

命學者刻石示之。秋八

T2115_.52.0715b10: 月二十有八日。孑然入其寺之東嶺草堂自
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_.52.0715b19:

住此實際受我一炷香

云
云

或問其所歸者。猶

T2115_.52.0715b20: 以寂光淨土對之。至其夕之三鼓。奄然坐終。
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: 鐔津文集卷第十三
T2115_.52.0715c20: 藤州鐔津東山沙門契嵩撰
T2115_.52.0715c21: 碑記銘表辭

T2115_.52.0715c22:

秀州資聖禪院故和尚勤公塔銘

并
敍

T2115_.52.0715c23: 嘉祐壬寅之仲秋。秀人以故大和尚勤公骨
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 &MT05516;

。其年納戒於桂筦之延齡寺。還

Footnote:

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