復寧郡諸紳衿護法啟

恭惟諸大護法，瓊枝疊秀，玉榦聯英；德邁四科，才優J37nB386_p0402a06八凱。悟彰物格，掩橫浦之芳蹤；禪藻仙華，挹眉山之J37nB386_p0402a07清韻。湛朝宗以萬壑，鑑徹心源；總作鎮以群情，衡縣J37nB386_p0402a08慧岳。誠聖代之伊呂，法苑之許王者也。某德愧𤦹玟，J37nB386_p0402a09才慚鉛鈍；久承雅誼，濫膺前規。識乏先幾之明，事多J37nB386_p0402a10當局之昧。致令鼠牙雀角，置喙無容；惟念海闊天空，J37nB386_p0402a11燃犀斯省。不謂台檀靈山秉記，濁世無忘；不踰毘耶，J37nB386_p0402a12嚴持寶座。肯祖燈之堂搆，翰錫瑤函；纘佛日之徽猷，J37nB386_p0402a13文揚玉札。金湯在望，知弘護之斯勤；繡澀難藏，愧繼J37nB386_p0402a14述之靡緒。勉從台命，憂讋彌深；臨楮迴惶，曷勝慚恧！

復定邑眾紳衿護法啟

側聞成風妙斲，非全匠氏之能；流水清絃，須藉知音J37nB386_p0402a17斯鑑。法非孤起而成，境必遇緣斯就。恭惟諸大檀護，J37nB386_p0402a18玉韞山輝，珠藏川媚。選官得佛，高名自繼西江；學釋J37nB386_p0402a19知儒，大業全傳東洛。眷茲法席，思繼往以開來；緬彼J37nB386_p0402a20莖茆，因感今而念昔。飛來尺素，爰寵丹青。某蘿薜長J37nB386_p0402a21行，秖合一枝聊寄；搶榆匪逮，豈堪萬里高摶？但同風J37nB386_p0402a22之敷座方殷，矍然排闥；惟先哲之巨剎難卻，勉爾登J37nB386_p0402a23峰。敢云淵匠重興？庶或荊州可識。三條篾，一莖虀，聊J37nB386_p0402a24作往來接待；孤峰頂，鬧藍頭，還期主伴交參。買山既J37nB386_p0402a25逭金錢，入室憑留玉帶。玲瓏巖畔，蒙招手以相呼；華J37nB386_p0402a26蓋峰刖，莫攢眉而歸去。雲章遙復，無任神馳。

復湘南諸紳衿護法公啟

伏以鷲峰大法，昔重托於王臣；熊嶠宗傳，亦丕揚于J37nB386_p0402a29儒彥。況芝同臭味，蘭共襟期，幸吾道之未衰，實同人J37nB386_p0402a30之深眷也。恭惟諸位詞宗護法，衡湘碩望，洙泗耆英，J37nB386_p0402b01識探玄微，學臻淵奧。經綸在握，當軸而四海同文；錦J37nB386_p0402b02繡纏腸，揮毫則五湖獨步。天香秋桂，觸翻無隱之宗；J37nB386_p0402b03月夜春蛙，發明一貫之旨。挈百氏之綱領，統三教以J37nB386_p0402b04總持。衲某山林朽櫟，粥飯常行。謬登祖席，失繩尺於J37nB386_p0402b05後昆；濫典名藍，罔規模於宿衲。餐煙霞于神鼎，已增J37nB386_p0402b06痼疾之多；臥泉石于清關，轉慚懶癖之甚。夙生多幸，J37nB386_p0402b07每邀支謝之交；不棄耑愚，益尋蘇元之好。罷駑下駟，J37nB386_p0402b08寧堪伯樂之枉觀；輪囷樗材，徒勞郢匠之迴盼。搶榆J37nB386_p0402b09不逮，敢望扶搖；尺蠖無能，何當馳驟。既叨芰嗜，詎乏J37nB386_p0402b10葵傾。書傳青鳥之遙，光並紫泥之重。雲裏茆茨初搆，J37nB386_p0402b11奚難瓶錫遄征；堂前耆耋垂登，豈合星河遠泛。是用J37nB386_p0402b12擅違台命，庶幾寬假來期。望沅湘而徘徊，瞻衡嶷以J37nB386_p0402b13延佇。悵千山之遙隔，時節未逢；冀一室之晤言，因緣J37nB386_p0402b14有待。攀虎溪結社，須藉宗雷；期藥嶠傳燈，還資裴李。J37nB386_p0402b15風生玉麈，試看鑿齒之酬；酒乏金罍，莫便攢眉而去。J37nB386_p0402b16微忱謹布，高明賜原。

復湘南諸山法屬公啟

伏以家聲不墜，惟資蘭桂聯芳；祖令維新，實賴象龍J37nB386_p0402b19隨步。從來膊無外曲，緣知掌不獨鳴。恭惟同源法屬J37nB386_p0402b20諸山和尚，氣吞湖海，眼蓋乾坤，乳擇鵝王，身翻獅子。J37nB386_p0402b21鳳毛麟角，等是太白真枝；巨剎名坊，總攬湘山秀色。J37nB386_p0402b22同聲相和兮，東唱則西敲；別調重翻兮，南呼而北應。J37nB386_p0402b23擎叉打地，隱顯隨機，無非格外風流；舞笏張弓，行藏J37nB386_p0402b24莫測，悉顯箇中消息。幸多瑞生優缽，何須錦上鋪花；J37nB386_p0402b25既方樂奏鈞天，安用郢中誇曲。不慧識慚面壁，學未J37nB386_p0402b26窺籓。祖席謬居，深有辜於同學；名坊濫典，毫無補乎J37nB386_p0402b27法門。福涼德薄之軀，承推一日之長；璧合珠聯之翰，J37nB386_p0402b28不遠千里而遐。然蒙金地遙招，可不江陵暗點。但老J37nB386_p0402b29人齡垂望耋，居恒風燭可虞。又雲兄誼莫能辭，是用J37nB386_p0402b30星霜暫緩。盼沅江而莫渡，適時節之未逢；擷湘芷以J37nB386_p0402c01遨遊，審因緣之有在。若夫應菴舉話，難克當其美言；J37nB386_p0402c02設或寶壽推僧，須有假於神力。

復臨封諸山名德啟

伏以三臺玅舞，合資作者頻推；一曲新歌，須藉知音J37nB386_p0402c05賡和。山崖水涘，蓋有其人；石畔松邊，豈無同調？恭惟J37nB386_p0402c06諸山名德大師，學精三藏，戒鍊五篇；禪得髓心，道推J37nB386_p0402c07山斗。煙霞之勝侶，出格飽參；湖海之英靈，逸群宿衲。J37nB386_p0402c08芋煨品字火，綠蘿深處眠雲；麻連鶉結衣，紫籜叢中J37nB386_p0402c09嘯月。開畬種粟，钁頭下電掣星馳；引水澆蔬，杓子邊J37nB386_p0402c10山寒澗肅。歷歷家風邁古，頭頭活計超方。重欲豎拂J37nB386_p0402c11拈槌，大似將缽安柄；更須談宗演義，分明添足畫蛇。J37nB386_p0402c12不慧識學寡昧，濫廁僧倫；才略疏庸，謬尸禪席。乏煆J37nB386_p0402c13聖煉凡之作，平澹遣時；無鎔今鑄古之能，委羸度日。J37nB386_p0402c14生成慵劣，每蒙碩德相規；幸不棄遺，更辱多賢垂教。J37nB386_p0402c15方擬龍山之訪，緣菜葉以迴源；豈虞馬寺之言，飛鴻J37nB386_p0402c16音而排闥？因緣固在，時節未然。以化鹿老人近垂登J37nB386_p0402c17耋，而諸剎叟兄再至催程。毅然堅卻，則負遠地雲山；J37nB386_p0402c18恝爾便行，有孤高齡鶴髮。延遲希諒，進退實難。汎洞J37nB386_p0402c19庭於木蘭，雖涉渺漭；攬湘川之芳杜，終不虛懸。雅抱J37nB386_p0402c20幽襟，遙通盟誼；輝蓬照蓽，當借鄰光。

復古南牧老和尚

久闊玄誨，渴想殊深，忽蒙興福法兄惠臨，下頒慈教J37nB386_p0402c23并及隆儀，載拜伏讀，不覺汗流至踵也。某眇然小子，J37nB386_p0402c24既愚且疏，尸席祖庭，實不堪任，仰荷慈光加被，庶免J37nB386_p0402c25顛越。然數年以來，屢求解退，苦不獲免，寧當慧齒生J37nB386_p0402c26春，過與提獎？固老和尚之撫摩晚輩，至愛至深，無所J37nB386_p0402c27不至，則某之赧顏當如何耶？然敢不捐軀，恐不副大J37nB386_p0402c28人之所望耳。老和尚道大德備，法門總持，千秋師表，J37nB386_p0402c29而壽藏一幢，允宜卓立祖山，不特祖孫、父子、伯仲同J37nB386_p0402c30條道義之篤，宛於一堂之上，抑使後昆末學景仰無J37nB386_p0403a01斁。其諸剎之佳城，宜分為爪髮衣缽之藏，各使依光J37nB386_p0403a02一方，高鑒之明無可言喻，某之愚見亦如是也。然徒J37nB386_p0403a03有忻願之心，實無纖毫之效，何乃反賜重言以及嘉J37nB386_p0403a04貺？使某拜領，則何當辭謝？又不恭謹登二種，永誌不J37nB386_p0403a05忘，而合山清眾又飫香積，皆賴眉間一分慈光，尚容J37nB386_p0403a06趨謝，不勝瞻仰之至。

復仲調陶太史

耳熟大名久矣，不特接教入楚，始知蒼梧、湘浦之間J37nB386_p0403a09復有如昔日之人也。承命儼以神鼎虛席召不慧樽J37nB386_p0403a10俎其間，固居士之誤采風聞、過聽人言耳。不慧自顧J37nB386_p0403a11生平鮮德涼才若此者，詎堪當此鉅任？況諲祖之龍J37nB386_p0403a12章鳳質、雲兄之大呂黃鐘，而尟眇之軀豈能仍其堂J37nB386_p0403a13搆而協其塤箎者哉？然金地遙招、江陵暗點，敢不勉J37nB386_p0403a14從台命？又雲兄一片血心於佛法平沉之處崛然興J37nB386_p0403a15起，幸同人之激揚，開盲警聵，將移其風俗矣。不幸天J37nB386_p0403a16不惠弔，良導斯奪，將恐湘江一帶又從冥而入冥，抑J37nB386_p0403a17何吝犬馬之勞、不任左右之鞭策乎？若曰舉揚宗教，J37nB386_p0403a18則吾豈敢？或聽之以博飯栽田，庶可聊遂愚蒙，且得J37nB386_p0403a19素心之人相與數晨夕，亦向往之願焉。否則，不敢奉J37nB386_p0403a20命。裁復不莊，統惟照察。不備。

復玉齋耿兵憲

雪上人回，接手教，備詳近況種種。不謂晴空一鏡，俄J37nB386_p0403a23然萬別千差。若非居士久於佛法陶鎔，逆順無驚，險J37nB386_p0403a24夷一致，而一旦遭逢此境，則其情狀抑何堪哉？然古J37nB386_p0403a25之聖人以無災為懼，公郎竟以廉直才能災罹無妄，J37nB386_p0403a26固其天道茫茫不可問也。若其量度過人，今造物抑J37nB386_p0403a27之必有道矣，安得不知其為天下異時之福耶？拙錄J37nB386_p0403a28弁首，雅承推獎，恐不副實。然借寵光，庶獲不朽。長沙J37nB386_p0403a29之行，似不能免。三月初，將發棹邗關矣。至於禍福休J37nB386_p0403a30咎，亦聽之前緣而已。惟冀珍調自玉。不備。

復吳師半居士

披讀來翰過譽，種種重言不當喫。承問：末後一句急J37nB386_p0403b03切要緊，正搔著山僧癢處。山僧入楚以來雖曰未久，J37nB386_p0403b04凡見究心此事者，無論在家、出家，略認得些門頭影J37nB386_p0403b05子邊事，便以為極則，不思進步究竟到安樂無疑之J37nB386_p0403b06地，佛所云可憐憫者，正此輩耳。而居士特於此要見J37nB386_p0403b07箇到底，豈非夙承願力而來者乎？雖然，若論末後一J37nB386_p0403b08句，未舉最初一句以前，已是兩手分付了也，而居士J37nB386_p0403b09又在山僧者裏撈天摸地。何也？蓋只為居士薦得最J37nB386_p0403b10初一句，未免史有末後一句，始到牢關之事耳。而今J37nB386_p0403b11若要山僧說，則截卻山僧舌；若道山僧不說，則啞卻J37nB386_p0403b12山僧口。居士向者裏還分疏得下麼？分疏看。若分疏J37nB386_p0403b13不下，直須仔細分疏；忽然分疏不及，啐地折、嚗地斷，J37nB386_p0403b14則非末後一句和者從前所得一時俱喪卻也，方信J37nB386_p0403b15道從前被眼瞞也。所以古人道：一見則一切見，一了J37nB386_p0403b16則一切了。直下如紅爐上飛點雪相似，金剛王寶劍J37nB386_p0403b17上還吹得一些毛麼？到者裏若有纖毫未盡，即是過J37nB386_p0403b18重丘山。須知！須知！故云：懸崖撒手，自肯承當；絕後再J37nB386_p0403b19甦，欺君不得。總無他說，只要當人啐地折、嚗地斷耳。J37nB386_p0403b20果若啐地折、嚗地斷，豈有未盡之理？高峰墮枕時，便J37nB386_p0403b21是者箇消息也；百丈耳聾三日，亦不出者箇消息也。J37nB386_p0403b22至於巖頭道：「大小德山未會末後句在。」又道：「悔不曾J37nB386_p0403b23向伊道末後句。若向伊道末後句，天下人不奈雪老J37nB386_p0403b24何。」者等葛藤，一一自知落處，不著問人耳。那時神鼎J37nB386_p0403b25有三十棒要與居士喫，方知道如蒿枝拂相似。若此，J37nB386_p0403b26豈特不可與近時流輩得少為足者同日而語，便與J37nB386_p0403b27從上古人把臂共行矣。不特居士慶快生平，真林下J37nB386_p0403b28勝事也。勉力。

復溈山慧山和尚

改正換旦，尋常節令，遠勞專使跋涉，并及隆齋厚貺，J37nB386_p0403c01深慚素受。無已，謝謝。然聞吾老人以五峰法伯千斤J37nB386_p0403c02擔子兩手委付與公，此老人平昔一點公心海內共J37nB386_p0403c03知者，今則老姪赤身擔荷，可謂頭正尾正，不勝欣慰J37nB386_p0403c04之至。但惜不獲躬過寶坊，再舉三聖推僧舊案，奈何J37nB386_p0403c05住持事繁，彼此同病，無以表意，卒拈數語，雖借大慧J37nB386_p0403c06老人鼻孔，要且不在坐斷金輪之下出氣。老姪其勉J37nB386_p0403c07諸。不盡。

復大年楊邑侯

苾芻孱弱，莫過斯時。若非檀陰是托，直枯槁無餘矣。J37nB386_p0403c10復蒙台翰，又以似乎身居祿位，無緣問道，日恐汩沒J37nB386_p0403c11塵勞，而大生憂懼，有以前世惡果，故墮在茫茫苦海J37nB386_p0403c12中云云。於此益見吾台檀之與常人不同也。佛不云J37nB386_p0403c13乎：「信心難發，怖心難生。」今台檀身當榮顯之際，人望J37nB386_p0403c14之若青雲之不可致。然台檀反生憂懼，非世儒所謂J37nB386_p0403c15知安而慮危者歟？即此一念心，吾於台檀更不必別J37nB386_p0403c16法，便是超三界、出生死之解脫路頭，亦便是化民成J37nB386_p0403c17俗、致君堯舜之根基也。吾祖達磨大師在南天竺國，J37nB386_p0403c18觀此東震旦中有大乘根器，故越漠渡沙，得得西來，J37nB386_p0403c19直指人心，見性成佛，不立語言文字，謂之教外別傳，J37nB386_p0403c20又謂之向上一著子，又謂之圓頓最上上乘。何謂大J37nB386_p0403c21乘根器？即於榮顯富貴中，不被富貴塵勞之所籠罩，J37nB386_p0403c22不假人開導引誘，猛欲出離者是。何謂直指人心、見J37nB386_p0403c23性成佛者？不教人千劫學威儀、萬劫修相好，只要人J37nB386_p0403c24於善知識一言一句下，頓脫無始結使纏縛，當下明J37nB386_p0403c25自本心、見自本性者是。在家士大夫中究明此心、具J37nB386_p0403c26此大乘根器者，如李文和都尉、楊文公內翰與夫侍J37nB386_p0403c27郎張子韶及子由、山谷等輩，皆不在去妻孥、休官罷J37nB386_p0403c28職、避喧求靜、咬菜根、苦形志，即在金紫行中、色聲隊J37nB386_p0403c29裏驀地踢破生死關頭，而橫身三界中無有絆惹拘J37nB386_p0403c30繫得他者。正如涅槃會上廣額屠兒放下屠刀，便言：J37nB386_p0404a01「我是千佛一數。」佛云：「如是，如是。」又如法華會上七歲J37nB386_p0404a02龍女疾往南方無垢世界成等正覺，便同是者般樣J37nB386_p0404a03人。是以不論男之與女、貴之與賤、僧之與俗，但能回J37nB386_p0404a04心信得此及者，莫不直取無上菩提。所以都尉有言J37nB386_p0404a05曰：「學道須是銕漢，著手心頭便判，直趨無上菩提，一J37nB386_p0404a06切是非莫管。」良有旨焉。以上此等大老皆是第一等J37nB386_p0404a07會學道人，於世出世間所謂討盡便宜者也。然初未J37nB386_p0404a08聞此道時，亦不以出仕為極則，正如台檀來翰之所J37nB386_p0404a09慮，常懷淪溺之恐，簡點目前虛妄，於五濁世中無有J37nB386_p0404a10一事一法可以為憑為仗者。爵祿固可貴，不能保無J37nB386_p0404a11常；妻孥非不愛，有時而散離。由是訪尋知識，折節問J37nB386_p0404a12道，然後乃知此箇法門如天普蓋、似地普擎，不費纖J37nB386_p0404a13毫氣力，便得大解脫、得大自在，隨處作主，遇緣即宗。J37nB386_p0404a14返觀目前一切虛妄，盡是一一真實相，更不必移易J37nB386_p0404a15一絲頭，公堂府署即是普光明殿，眷屬妻孥無非清J37nB386_p0404a16淨法侶，處公判事，教子訓孫，一一皆是微玅大解脫J37nB386_p0404a17法，方省得釋迦老子道：「治世語言，資生產業，皆順正J37nB386_p0404a18理，與實相不相違背。」金口玉言不是虛說。又親證得J37nB386_p0404a19龐居士所云：「日用事無別，惟吾自偶諧，頭頭非取捨，J37nB386_p0404a20處處勿張乖，神通并玅用，運水及搬柴。」是真語者、如J37nB386_p0404a21語者、不誑語者。所以道：示現宰官身，廣弘悲願深，為J37nB386_p0404a22人重指處，棒下血淋淋。先德乃有如此廣大門風，後J37nB386_p0404a23人不信不尊，一似於己無分，甘心退墮，自作障難，反J37nB386_p0404a24生誹謗，一味嗜色淫聲，貪名冒寵，流連忘反，以苦為J37nB386_p0404a25樂，又何暇乎暫時一念省察？求其如台檀之不昧夙J37nB386_p0404a26心，反躬究己者，何止千萬不得一，萬萬不得一，百千J37nB386_p0404a27萬萬不得一，正如火裏覓優曇華。故不慧於台檀不J37nB386_p0404a28覺忉怛，敢以此言而進之也。唯台檀少有採擇，儻一J37nB386_p0404a29念相信，進步弗怠，直到以上諸老行履處，則祕傳一J37nB386_p0404a30燈照徹三千大千世界，又豈分外事耶？六塵果何物J37nB386_p0404b01而能肆虐哉？冒瀆鈞聽，敢祈照察。弗備。

復南淮林廣文

承諭生平不佞佛，與夫釋氏之徒，若水乳之不合也，J37nB386_p0404b04自亦不解。唯顧不慧於蕭寺，一見而心許之，且多溢J37nB386_p0404b05美之詞，不覺內媿不已。不審何德何緣，相契左右，乃J37nB386_p0404b06受知如此，豈夙緣成熟乎？然又不覺為左右助喜。蓋J37nB386_p0404b07不慧聞之古人云：「欲識佛性義，當觀時節因緣。」夫世J37nB386_p0404b08出世間，其時節因緣四字，而飛騰變化，莫不由此耳。J37nB386_p0404b09但不慧非其人，如左右之不佞佛者，古有數君子極J37nB386_p0404b10相類，聊舉一二，為左右助入道之緣。昔韓文公作俑J37nB386_p0404b11不佞佛，後於嶺南見大顛和尚，則心服焉。一日請益J37nB386_p0404b12於顛曰：「弟子軍州事繁，乞佛法省要處垂示。」顛默然J37nB386_p0404b13良久，侍者三平擊禪床三下，問其故，平曰：「先以定動，J37nB386_p0404b14後以智拔。」文公乃忻然作禮曰：「和尚門庭高峻，弟子J37nB386_p0404b15於侍者邊得箇入處。」後作書與親友，何啻逢人說項。J37nB386_p0404b16歐陽大參慕韓不佞佛者，因見明教禪師《原教論》，不J37nB386_p0404b17覺歎服而師事之。朱紫陽左袒不佞佛者，於禪宗特J37nB386_p0404b18曰達磨，盡翻窠曰倡為禪宗，視義學尤為高玅。張商J37nB386_p0404b19英丞相根性不佞佛者，初見梵筴莊嚴殊勝，欲作無J37nB386_p0404b20佛論以闢之，其妻向氏曰：「既無佛，何論之有？」英心疑J37nB386_p0404b21而已之。後於同列處閱《維摩經》，至「此病非地大，亦不J37nB386_p0404b22離地大處」，歎曰：「胡人之言乃能爾耶？」即借歸而閱。向J37nB386_p0404b23氏復問曰：「相公讀何書？」對曰：「《維摩詰所說經》。」向氏曰：J37nB386_p0404b24「可熟讀此經，然後好著無佛論。」英悚然異其語，由是J37nB386_p0404b25深信佛乘，訪諸名山有道之士，而契心於兜率，作護J37nB386_p0404b26法論數萬言，入諸龍藏。式觀如斯，不佞佛者豈非正J37nB386_p0404b27是吾門當家種艸，差有些子光景？故不慧唯恐人之J37nB386_p0404b28佞，所以深幸左右之不佞。若乃口頭禪、身相佛，直鄉J37nB386_p0404b29愿耳，何所取焉？竊觀左右抱奇偉磊落之才，實邦家J37nB386_p0404b30柱石，特乃高尚以教育天下，英才是樂。或者天假吾J37nB386_p0404c01緣，儻能一念緣起無生，將來為儒釋一貫之師，成就J37nB386_p0404c02大業於世，肯以吾教與楊墨之道同日而語哉？所訂J37nB386_p0404c03必無爽。掃榻恭候，不備。

復閔渭璜居士

居士稟純粹之資，究性命之學，不廢鄒魯之教，而於J37nB386_p0404c06此事留心之久，真火中蓮也。欣羨！欣羨！承諭云：某自J37nB386_p0404c07聆吾師笑語，追尋舊日所恃杳不可得，方知平時所J37nB386_p0404c08得終無所得也。據山僧看來，不妨為居士助喜。何也？J37nB386_p0404c09果若無所得，則通亦不可得，格亦不可得，生死不可J37nB386_p0404c10得，夢幻不可得，世尊睹星亦不可得，高峰墮枕亦不J37nB386_p0404c11可得，乃至㘞地一聲思量卜度，銕壁銅墻轉身亮處，J37nB386_p0404c12者一絡索皆不可得。山僧亦無法為人，居士又何曾J37nB386_p0404c13問道也？所謂內無所證，外無所修矣。不見釋迦老子J37nB386_p0404c14於然燈佛所以悟無有法，即承受記得阿耨多羅三J37nB386_p0404c15藐三菩提耶？只因居士不曾到此無所得處，故有許J37nB386_p0404c16多夢幻生死之差別，皮肉隔斷之牽纏，不得身外無J37nB386_p0404c17餘，身心一如，半生半滅打作兩橛耳。山僧至此又豈J37nB386_p0404c18可別作別為，妄生節目？而居士亦只消將箇但願空J37nB386_p0404c19諸所有，慎勿實諸所無二語體之究之，他時後日打J37nB386_p0404c20失鼻孔，方知真無所得也。

復熊郢生朱嶽連二明經

久闊德音，殊深渴想，忽專人至，接華翰，審知近況佳J37nB386_p0404c23勝，嗜道情篤，慰甚！慰甚！但於此事無所趣入，不無憤J37nB386_p0404c24憤。然人之不能見道，苦於自甘下劣，不信本有，上至J37nB386_p0404c25諸聖、下至含靈，無不本具，故云：「諸佛不加增，群靈不J37nB386_p0404c26加減，一道平等，浩然大均。」唯人之不信，故於己無分，J37nB386_p0404c27但能信向，何愁不到？秖如來翰云：時過悔遲，填憂積J37nB386_p0404c28愧，荒忽於大道，瞶瞶者終聵聵而已。居士既知聵，則J37nB386_p0404c29不為聵也；既聵，又何能知？且知聵者何來？所聵者何J37nB386_p0404c30物？至於悔過荒忽，又是什麼？居士請不用別尋玄玅J37nB386_p0405a01旨趣，單單向者裏高著眼看，忽然覷破，最省心力，方J37nB386_p0405a02信吾宗別無奇特，只有者些子直截痛快、超勝一切J37nB386_p0405a03處，夫子門墻也謾你不得、祖師堂奧也謾你不得，老J37nB386_p0405a04莊鼻孔、濂洛舌頭盡在裏許，遊章涉句皆非分外，抱J37nB386_p0405a05子弄孫總不空過。如是，則居士不離汨羅江畔、山僧J37nB386_p0405a06不越太白峰前，無時不與左右周旋，未嘗須臾離也。J37nB386_p0405a07否則，來歲桂放幽巖時，拽杖回湘，定與點破鼻孔。

復子濂杜海憲

日昨文旆光臨，兼承台命陞座舉揚，不慧欲效三平J37nB386_p0405a10上座為昌黎傍通一線，何幸左右即於言下知歸，誠J37nB386_p0405a11謂大根利器不同凡小，豈止太白增光，實為林下千J37nB386_p0405a12秋盛事。左右今於數千人天眾前當陽薦得，可不異J37nB386_p0405a13於張天覺之夜半客房觸翻溺器時耶？然古今士大J37nB386_p0405a14夫留心斯道，所患不真切，不患不徹頭，故於參訪之J37nB386_p0405a15際不止在一途、不守住一師，或先淺而後深、或東得J37nB386_p0405a16而西失，如楊大年先與雲門下尊宿諒監寺諸公遊，J37nB386_p0405a17後得法於廣慧璉，而黃山谷初於晦堂處逴得些子，J37nB386_p0405a18及於死心語下開口不得，非止張天覺印心于東林J37nB386_p0405a19而向兜率手中納款也。所以善財童子南詢歷遍方J37nB386_p0405a20始罷參，而大慧亦悟處不一，晚見天寧則無疑焉。到J37nB386_p0405a21此田地，方信吾老人及不慧於左右不吾欺也。故老J37nB386_p0405a22人授以偈拂印證，而左右直下承當，可謂鵝王擇乳，J37nB386_p0405a23素非鴨類，真獅子兒悅聞吼音，餘獸聞之則腦裂矣。J37nB386_p0405a24至如諭云：昔如來以正法眼藏付摩訶迦葉，而阿難J37nB386_p0405a25於倒剎竿句下悟旨。此迦葉即為阿難之師矣，何獨J37nB386_p0405a26和尚不為弟之師耶？然吾宗機扣非一，發藥不同，故J37nB386_p0405a27臨濟種毒于黃檗，雖因高安點破，而終歸恩于黃檗；J37nB386_p0405a28其明上座啟悟于盧行者，而同師五祖。當知佛祖出J37nB386_p0405a29興，手眼萬端，機用千變，無非鼓舞後昆，發明大事因J37nB386_p0405a30緣而已，不在名之大小、分之高下為事耳。至於睦州J37nB386_p0405b01之與雪峰，馬祖之與藥山，清素之與兜率，皆同一箇J37nB386_p0405b02樣子，殆不可枚舉。唯冀左右善自護持，毋令斷絕，於J37nB386_p0405b03此門中廣作佛事，大為標格，則不負老漢婆心，不慧J37nB386_p0405b04踊躍不勝為荷之至。

復前川張少保督師

荒山托在弘覆光中二十餘載矣，及貧道謬當此席，J37nB386_p0405b07分光借潤，優渥尤深。然豈止荒山哉？東南一柱擎天，J37nB386_p0405b08無一山一剎不藉金湯，真外護之大雄也。況閣臺與J37nB386_p0405b09貧道更有法門手足之親，雅多方外骨肉之愛，種種J37nB386_p0405b10受知受惠，深銘臟腑，難以言謝。惟願多生長為法友，J37nB386_p0405b11同居一會，互相激揚，何忍遽爾言別也？天童海內名J37nB386_p0405b12山，首推巨剎，以貧道眇然之軀，德薄道涼，荷此重負J37nB386_p0405b13承乏，六年以來，罔裨宗教，但藉寵光，得無顛蹶？此實J37nB386_p0405b14貧道之多幸矣。故力自引退，乞遴請諸方有道宗師，J37nB386_p0405b15使貧道得藉息肩，庶全愚拙。不意閣臺赫然頒教，重J37nB386_p0405b16委貴員入山諭留，至誼諄諄，豈容違命？誠恐弗克副J37nB386_p0405b17望，不重累閣臺所任耶？然既蒙台諒，敢不捐軀？謹於J37nB386_p0405b18陞座舉揚，實深悚愧。先錄拙語塵覽，尚容登龍拜謝。J37nB386_p0405b19不盡。

復寧郡縉紳袍衿諸護法

恭惟台檀諸大弘護，儒宗碩望，出為周召之經綸；禪J37nB386_p0405b22苑網維，居作楊李之墻塹。得無隱旨於木樨香裏，談J37nB386_p0405b23不二門於蛙鼓聲中。會三教之無岐，歸一貫之有自。J37nB386_p0405b24古稱四明佛地，首推兩浙文邦，不捨有為法而證真J37nB386_p0405b25實相者也。貧道生居何幸，得承方外之交；添乏名藍，J37nB386_p0405b26又辱金湯之護。道慚先哲，德愧時賢。寒暑迭更，毫無J37nB386_p0405b27補于宗教；噓培深至，殊有累於檀波。且野性山麋，長J37nB386_p0405b28苦大牢之享；而倦飛林鳥，恒多宿樹之思。故乞引退J37nB386_p0405b29駑下菲材，耑祈別選僧中有德。不意諸台檀護過於J37nB386_p0405b30至愛，璧合詞聯，重辱諭留，獎慰諄切，使衲汗顏尤甚，J37nB386_p0405c01芒負轉增。曲彔再登，實惶恐而奉教；清溫難繼，覺求J37nB386_p0405c02解以無辭。但賦性耑愚，恐難終于繼述；天生疏拙，將J37nB386_p0405c03何報乎知交耳？裁謝不莊，統祈台亮。

復道南胡侍御

久不奉教，渴想殊深。弘護光中，時多照拂。項昭、武鄴J37nB386_p0405c06嗣諸君子至山，不虞華翰疊頒，寵光隆被，諄諄勉以J37nB386_p0405c07至誼，眷眷出乎深衷，不覺使人感愧交臻，而汗流夾J37nB386_p0405c08背也。貧道樗朽無似，濫廁僧倫，寡識罔知，素餐尸位。J37nB386_p0405c09況此煌煌堂構，株守以來，星霜屢閱，而繼述無聞，豈J37nB386_p0405c10不有負金湯之盛德哉！故切引退，別選高緇。而台檀J37nB386_p0405c11過於鍾愛，不諒菲材，重璣複璧，左挈右提，人非木石，J37nB386_p0405c12誠難恝然。暫解缽瓶，勉從台命，臨穎悚愧，不勝主臣。

復李鄴嗣居士

數年知交，極奇高尚，故不慧卸此束縛，將欲為禿頭J37nB386_p0405c15蘇門，披緇吳市矣。不意受人毒算，復置之於緪索中，J37nB386_p0405c16何物杲堂不許我追蹤耶？一笑！一笑！諸君同行，詩俱J37nB386_p0405c17玅絕，使此山殷殷留金石聲，但自慚涼德，恐不堪受J37nB386_p0405c18此耳。率復不盡。

與浮山與峰、芙容古梅二禪師

毘盧峰下別來數年，時切縈懷，每遇湘南使乎，即問J37nB386_p0405c21三孫：雲蹤何寄？冽孫久聞繼席於芙容，今嵩裔來，又J37nB386_p0405c22知智孫於浮山卓錫，領眾住山，皆稱為長老矣。忻幸！J37nB386_p0405c23忻幸！猥承俱呈示眾之語，發幽闡微，激昂關要，其庶J37nB386_p0405c24幾乎青山白雲開遮自在也。此五峰老伯蓄而未泄，J37nB386_p0405c25嗇之於昔，豐之於今，宜昌乎厥後焉耳。《芙容錄》甚精J37nB386_p0405c26練，不用更加點；《浮山錄》波瀾浩漫，不愁無說，故少節J37nB386_p0405c27其太繁者，使知簡要。然如此試手說禪，將來發越，必J37nB386_p0405c28更有大過人處也。《東谷集》各一冊，附覽。

復陶五徽居士

衲菲薄無聞，荷蒙不棄，每承照拂，受施實多，便中偶J37nB386_p0406a01致寸私，何足挂齒耶？客春謝事太白，思欲扁舟五湖，J37nB386_p0406a02放懷山水，一訪湘南故舊，而於賢喬梓昆仲諸檀尤J37nB386_p0406a03深寤寐，庶獲攜手雲泉，班荊話闊，已渡錢塘矣。乃以J37nB386_p0406a04化鹿老人抱恙而還，往來雲水，風傳澬川，龍牙雲老J37nB386_p0406a05篤於友于，欲以法席見讓。未幾，飛書至越，詞誠意切，J37nB386_p0406a06推與過常，當之有愧，辭不獲免，豈可藉口硜硜洗耳J37nB386_p0406a07之操，有負骨肉至愛？故雖半諾，未許即行，時節因緣，J37nB386_p0406a08當有待耳。不意重煩諸君子及緇若素，璧合詞連，下J37nB386_p0406a09頒荒遠，感愧交集，芒負轉增，敢不拽杖就途，趨承台J37nB386_p0406a10命？然老人近日之衰，又非去春可比，若恝然而行，豈J37nB386_p0406a11為弟子之道乎？台教既難有違，進退未免維谷，今喜J37nB386_p0406a12雲兄已著，巨唯監守，俟衲之來，衲即命以首眾兼攝，J37nB386_p0406a13庶幾兩全道義，未審高明以為何如？衲雖吳人，而於J37nB386_p0406a14湘中風土殊覺相宜，他日之來，便作投老計耳。朝暮J37nB386_p0406a15過從，幸勿為拒。笑笑不盡。

募修造疏

蓋聞：扶宗豎教，夫豈一己之私？起廢興衰，必賴同人J37nB386_p0406a19之集。時際天清而地肅，運當否極以泰來。惟茲瑞巖J37nB386_p0406a20古剎，山開于晉，宗建于唐，帶海襟湖，包罔絡袖。背負J37nB386_p0406a21危峰十二，固若河山；胸羅精舍千三，隆比祗樹。普化J37nB386_p0406a22創基於此，天雨之四華；佽飛主盟其間，地搖為六震。J37nB386_p0406a23列祖繼興而龍翔鳳舉，群宗開法而雨布雲施。巖蒸J37nB386_p0406a24芝艸之香，珠璨文人之詠，洵非祥發一時之勝，而乃J37nB386_p0406a25道光百祀之區也。式自侵衰元季，何期盡廢明中？禪J37nB386_p0406a26室丘墟，香臺林莽。秋風禾黍，亦傷行路之心；落日崦J37nB386_p0406a27嵫，爰奮揮戈之手。茲喜布金有地，審天道之好還；豈J37nB386_p0406a28虞標插無人？惟時機之有待。水洗祖腳之讖，符合重J37nB386_p0406a29興；僧來佛面之看，另當括目。梵宇湧來，平地重瞻金J37nB386_p0406a30碧之光；法輪復轉，劫灰盡出吹噓之力。

募朱氏復還瑞巖寺基疏

伏以四民有紀，不使雜居；三教攸同，豈宜偏廢？宣聖J37nB386_p0406b03之廟，祀典恒崇；釋尊之祠，褒文永錫。斯非區區之臆J37nB386_p0406b04說，誠皇皇之憲章也。茲啟瑞巖禪席，山開唐晉，剎建J37nB386_p0406b05王臣。佽飛地主主盟，普化宗禪禪席。四明誇三巖之J37nB386_p0406b06秀，五山列十剎之奇。庚星效靈彼山，芝艸發祥此地。J37nB386_p0406b07摩霄戛漢，峨峨十二崇峰；鏤碧雕金，簇簇千三樓閣。J37nB386_p0406b08累被仁王敕建，每多名士品題。考郡乘而事事不磨，J37nB386_p0406b09載口碑則言言靡間。金蓮地涌，此赤鬚白足之靈區；J37nB386_p0406b10寶蓋天垂，豈繡轂朱輪之別業？竊聞楚材晉用，智者J37nB386_p0406b11或為；鵲壘鳩居，仁人不取。然而緇倫不競，道業式微。J37nB386_p0406b12金田沒其阡陌，已越多年；香界沉於黍禾，亦非此日。J37nB386_p0406b13但狐蹤傷登臨之目，蓋祖腳有復發之謠。茲所募者，J37nB386_p0406b14惟一袈裟地，乞還祝聖之壇；并半肘腋基，用仲籲天J37nB386_p0406b15之懇。恭惟門下，奕世光華，傳家清白。孝友聞于里閈，J37nB386_p0406b16禮義達于國門。麥舟之濟慨然，何敢望也？玉帶之還J37nB386_p0406b17不泯，固所願焉。冀捐惟林莽之墟，其仁浮乎繼絕；所J37nB386_p0406b18歸僅招提之址，而義溢夫存亡。功侔布地揮金，名勒J37nB386_p0406b19雲泉之表；德並捨宅成寺，聲揚湖海之間。許元度之J37nB386_p0406b20風流，王右軍之標格。樂施不吝，見善勇為。臨啟無任J37nB386_p0406b21仰望之至。

跋錢聖月居士源流卷末

居士家學淵源，累代簪纓，翩翩佳公子也。弱冠即慕J37nB386_p0406b24宗乘，初謁先密祖於天童，嗣見東南諸大老，到處星J37nB386_p0406b25飛電卷，不下楊李之迅捷也。獨機契吾弘覺老人，蒙J37nB386_p0406b26記莂焉。嘗語予曰：「先大夫酷嗜相宗，惟識諸內典，至J37nB386_p0406b27老手不釋卷。某則生性喜禪，不能相強。蓋父子天性，J37nB386_p0406b28雖同好佛，其蹊徑又有不同者。」所謂神仙祕訣，父子J37nB386_p0406b29不傳，良有以也。又以不茹素而世疑之，吾老人尋常J37nB386_p0406b30慎重法道，不妄許可，五湖禪衲，點下千千，乃上至天J37nB386_p0406c01子公卿，尚不少假，肯低手於一聖月哉？昔淵明受知J37nB386_p0406c02於東林，佛印傾倒於子瞻，世人徒知傳說之美，而豈J37nB386_p0406c03真知之乎？噫！難言之已。

和陶淵明歸去來辭

戒惰

戒口

戒性

杖銘為鄭儀庭將軍題

其二為劉君赤左部題

其三為孫友金山人題