{"resource_id":8317,"title":"徧行堂集","format":"md","encoding":"utf-8","chapters":[{"id":"chapter-1","title":"【徧行堂集】","sections":[{"id":"chapter-1-section-1","title":"序","paragraphs":[]},{"id":"chapter-1-section-2","title":"卷一","paragraphs":[]},{"id":"chapter-1-section-3","title":"卷二","paragraphs":[]},{"id":"chapter-1-section-4","title":"卷三","paragraphs":[]},{"id":"chapter-1-section-5","title":"卷四","paragraphs":[]},{"id":"chapter-1-section-6","title":"卷五","paragraphs":[]},{"id":"chapter-1-section-7","title":"卷六","paragraphs":[]},{"id":"chapter-1-section-8","title":"卷七","paragraphs":[]},{"id":"chapter-1-section-9","title":"卷八","paragraphs":[]},{"id":"chapter-1-section-10","title":"卷九","paragraphs":[]},{"id":"chapter-1-section-11","title":"卷十","paragraphs":[]},{"id":"chapter-1-section-12","title":"卷十一","paragraphs":[]},{"id":"chapter-1-section-13","title":"卷十二","paragraphs":[]},{"id":"chapter-1-section-14","title":"卷十三","paragraphs":[]},{"id":"chapter-1-section-15","title":"卷十四","paragraphs":[]},{"id":"chapter-1-section-16","title":"卷十五","paragraphs":[]},{"id":"chapter-1-section-17","title":"卷十六","paragraphs":[]},{"id":"chapter-1-section-18","title":"徧行堂集序","paragraphs":["佛法自漢入中國興於晉而盛於唐傳至於今遞有盛衰雖系乎法運然非仗菩提薩埵之大悲願以幹旋其間其不為門內外之波旬所殄滅者幾希矣且佛法陰翊王度柳河東亦嘗言之昌黎韓公以文學與河東並重於時獨起而力排佛老自比孟軻氏之距楊墨然於古聖帝王精一之學未及深研自宗弗通外御無術徒執辨淺近之跡以逞其才華天下後世由重其才華遂忘其膚淺凡習於排佛老者無不以昌黎為之標準蘇長公對方外友每自稱戒和尚雖屬謔語卻不昧宿因蓋其母夢五祖戒禪師託宿而生為法門之外護者也五祖戒禪師以一代法施主悲天愍人不惜全身入俗就世間之所重吐江花之豔揮慧劍之光以維持出世法甚而甘屈箭鋒之機留玉帶以鎮山門其苦心類如此故東坡研理之精微非昌黎所能比擬而心術品行亦遠出之非乘悲願而來者能若是歟邇來法門之弊匪由外侮類皆師蟲自食其肉踞曲彔床提唱宗風往往混濫無傳之旨而唯門庭名利是競入理既淺言行多乖則自號為光大法門者適足以貽道法之辱吾先法兄錄為佈施為因果為天花墜空為頑石點頭而僧之事始畢是何彼視僧此視儒而有以輕測我和尚也哉蓋徧行堂之書乃傳世之書也當其為儒也是以佛菩薩之心為心者也當其為僧也是以堯舜禹湯文武孔孟之心為心者也故其言也皆理也皆學也皆情皆性而皆秉彝倫類之正者也其於文則上而左史兩漢下而韓柳歐蘇之所陶寫者也其於詩則漢魏三唐兩宋之所涵泳而鎔鑄者也而又出其餘思以為辭則豪而為銅琵琶鐵綽板細而為曉風殘月秦蘇辛柳不多讓焉未常有求似古人之跡未常無純似古人之神浩浩乎落落乎如江如河如山如嶽如泉鳴谷應如風起波興如礀艹如籬英如春雲之和藹如秋月之澄清來不知其所端去不知其所向不必分其為始分其為終不必分其為儒為僧而直以徧行堂集視之而已矣得其意者可與讀是集至於足以感予之心而起予之病是則予一人之私而又何敢以告諸天下焉然心可以感而病可以起又豈敢以私諸予者而不告諸天下之共讀是集者歟文林郎知來賓縣事當湖沈皞日譔","徧行堂集敘","乙丑七月哉生明餘抱病閉門謝客日呻吟於一榻間無起色丹霞樂說大師遣自破上人齎徧行堂續集來視餘不覺輾然喜而矍然以起也餘與澹歸和尚別幾十二年其間為順為逆為通為塞為夢寐往來為尺書為五七言相問訉不知其幾千百變而猶未得見和尚之前集也是餘之罪也夫得見續集如見前集矣未得見前集而得見續集如見我和尚矣樂大師致書曰徧行堂續集已成必得餘序傳之無窮且曰念平昔交誼不得以他故辭嗟乎是何深知和尚與餘交之深而以何人視餘哉餘何人斯雖不文又何敢默默無一語也天下儒與僧為二道世出世間為二法我儒以文章命世傳諸不朽主叢席者一棒一喝提唱宗風而語言文字非所貴焉如是則茲集也又豈和尚之所重而以區區之言重和尚哉雖然儒與僧道有一致世出世間法無殊歸知其故是二是一不知其故是一是二理未常分人人自分理耳夫和尚以儒始而以僧終者也始於儒則其言奏諸郊廟達諸朝廷為賡歌為吁咈為對揚天子之休而儒之事始畢終於僧則其言出諸瓶缽登諸語澹歸和尚乘悲願以救時弊不出法界一真三昧處世間則重彝倫分誼每多忠君憂國之行出世間則重佛祖慧命而一意孝順三寶師僧殊途同歸非一非二不即不離又深契於法華是法住法位之旨辯相依法座有年見其接物利生或寬或嚴一出於真誠剴切未嘗稍以才華籠罩一切經營丹霞十餘載心血全枯將請藏度嶺先以院務見委亦未嘗有纖毫德色見於容止此皆事之微細人情所不能勉者而求一言一行之可議了無所得至發為詞章旨趣筆鋒縱橫變幻而法度緊峭理致嚴正於世出世法貫徹圓融悉歸於大公無我之域匪徒廉頑立懦誠足位置人天嗟乎當斯末劫正法難扶非乘悲願宏深烏能挽回人心劫運哲人遽萎其如斯世斯人何然語有之雖無老成尚有典型是編存從上典型庶不致殄滅若徒向文字語言中與唐宋諸大家較量軒輊則辜負立言者一腔熱血不鮮也庚申之秋澹兄示寂嘉禾親書遺札寄全稿還山閱今四載方克梓成編次一依前集故名徧行堂續集雲同門辱教弟番禺今辯稽首謹述","【卷一】","說部 段","【說部】","善覆無為說示黃碧生太守 不平平說贈傅子奇 天下無不可為之事說 聖學說為劉子安贈別 雪巖說為李仁化壽 闢地說 月愛三昧說 負心說贈虞紹遠 兼山說為查勉齋給諫題額 一切非天說題徐節母李太君志傳後 守口如瓶說贈吳瓶庵 敬與說贈翁康飴 擊鐘說寄汪魚令 鄭漢中高士募田說 即病是藥說贈林定遠 積而能散說贈謝楚畹 順性起用說壽蔡母計孺人八袠 大雅堂如幻說 貞桂堂說","徧行堂集卷一 文之一 丹霞今釋澹歸造侍者【古止　傳湧】 編","說部","善覆無為說示黃碧生太守","一切有為法如夢幻泡影如露亦如電應作如是觀盡大地是有為法更向何處覓無為法盡大地是無為法更向何處覓有為法一切賢聖皆以無為法而有差別才見無為法即落差別才見差別即落無為法見者不知知者不見有則俱有無不更無文殊師利於湼盤會上告純陀言汝今當觀諸行性相如是觀行具空三昧純陀訶文殊師利不應說如來同於有為應說如來同於無為文殊師利贊純陀言汝今善覆如來有為之相老僧道純陀善覆有為文殊善覆無為要覆有為即易要覆無為即難直饒道如是觀行具空三昧早已不善覆無為了也更道如來同於無為寧堪齒錄釋迦老子不識好惡印證純陀文殊便道汝作是知佛所悅可掘個深坑一齊陷煞純陀答言如來非獨悅可於我亦復悅可一切眾生敗將投王不存性命文殊更道如來於汝及以我等一切眾生皆悉悅可金錢愧心純陀乃雲汝不應言如來悅可夫悅可者則是倒想且喜善覆無為恰好落在文殊窩裡所以正說有為不表無為正說無為不表有為何以故有為無為同時遮故正說無為不遮有為正說有為不遮無為何以故有為無為同時表故見者不知知者不見有則俱有無不更無碧生黃子醉心於金剛般若寄聲丹霞導以數言為引六如偈示意借婆帔子拜婆年即且置祗如金剛雲無我相人相眾生相壽者相無我見人見眾生見壽者見是兩層語落在純陀窩裡我相人相眾生相壽者相即非我相人相眾生相壽者相我見人見眾生見壽者見即非我見人見眾生見壽者見是一層語落在文殊窩裡一切有為法如夢幻泡影如露亦如電應作如是觀早已不善覆無為了也郄如何與碧生道個不落底句碧生不寄聲時正自玅絕爭奈不知碧生不知時更自玅絕","不平平說贈傅子奇","戊午長夏與傅子子奇遇於凌江讀其詩文嘆其才之美惜其年"]}]}],"toc":[{"id":"chapter-1-section-1","chapter_title":"【徧行堂集】","section_title":"序","is_available":true},{"id":"chapter-1-section-2","chapter_title":"【徧行堂集】","section_title":"卷一","is_available":true},{"id":"chapter-1-section-3","chapter_title":"【徧行堂集】","section_title":"卷二","is_available":true},{"id":"chapter-1-section-4","chapter_title":"【徧行堂集】","section_title":"卷三","is_available":true},{"id":"chapter-1-section-5","chapter_title":"【徧行堂集】","section_title":"卷四","is_available":true},{"id":"chapter-1-section-6","chapter_title":"【徧行堂集】","section_title":"卷五","is_available":true},{"id":"chapter-1-section-7","chapter_title":"【徧行堂集】","section_title":"卷六","is_available":true},{"id":"chapter-1-section-8","chapter_title":"【徧行堂集】","section_title":"卷七","is_available":true},{"id":"chapter-1-section-9","chapter_title":"【徧行堂集】","section_title":"卷八","is_available":true},{"id":"chapter-1-section-10","chapter_title":"【徧行堂集】","section_title":"卷九","is_available":true},{"id":"chapter-1-section-11","chapter_title":"【徧行堂集】","section_title":"卷十","is_available":true},{"id":"chapter-1-section-12","chapter_title":"【徧行堂集】","section_title":"卷十一","is_available":true},{"id":"chapter-1-section-13","chapter_title":"【徧行堂集】","section_title":"卷十二","is_available":true},{"id":"chapter-1-section-14","chapter_title":"【徧行堂集】","section_title":"卷十三","is_available":true},{"id":"chapter-1-section-15","chapter_title":"【徧行堂集】","section_title":"卷十四","is_available":true},{"id":"chapter-1-section-16","chapter_title":"【徧行堂集】","section_title":"卷十五","is_available":true},{"id":"chapter-1-section-17","chapter_title":"【徧行堂集】","section_title":"卷十六","is_available":true},{"id":"chapter-1-section-18","chapter_title":"【徧行堂集】","section_title":"徧行堂集序","is_available":true}],"plain_text":"# 【徧行堂集】\n## 序\n## 卷一\n## 卷二\n## 卷三\n## 卷四\n## 卷五\n## 卷六\n## 卷七\n## 卷八\n## 卷九\n## 卷十\n## 卷十一\n## 卷十二\n## 卷十三\n## 卷十四\n## 卷十五\n## 卷十六\n## 徧行堂集序\n佛法自漢入中國興於晉而盛於唐傳至於今遞有盛衰雖系乎法運然非仗菩提薩埵之大悲願以幹旋其間其不為門內外之波旬所殄滅者幾希矣且佛法陰翊王度柳河東亦嘗言之昌黎韓公以文學與河東並重於時獨起而力排佛老自比孟軻氏之距楊墨然於古聖帝王精一之學未及深研自宗弗通外御無術徒執辨淺近之跡以逞其才華天下後世由重其才華遂忘其膚淺凡習於排佛老者無不以昌黎為之標準蘇長公對方外友每自稱戒和尚雖屬謔語卻不昧宿因蓋其母夢五祖戒禪師託宿而生為法門之外護者也五祖戒禪師以一代法施主悲天愍人不惜全身入俗就世間之所重吐江花之豔揮慧劍之光以維持出世法甚而甘屈箭鋒之機留玉帶以鎮山門其苦心類如此故東坡研理之精微非昌黎所能比擬而心術品行亦遠出之非乘悲願而來者能若是歟邇來法門之弊匪由外侮類皆師蟲自食其肉踞曲彔床提唱宗風往往混濫無傳之旨而唯門庭名利是競入理既淺言行多乖則自號為光大法門者適足以貽道法之辱吾先法兄錄為佈施為因果為天花墜空為頑石點頭而僧之事始畢是何彼視僧此視儒而有以輕測我和尚也哉蓋徧行堂之書乃傳世之書也當其為儒也是以佛菩薩之心為心者也當其為僧也是以堯舜禹湯文武孔孟之心為心者也故其言也皆理也皆學也皆情皆性而皆秉彝倫類之正者也其於文則上而左史兩漢下而韓柳歐蘇之所陶寫者也其於詩則漢魏三唐兩宋之所涵泳而鎔鑄者也而又出其餘思以為辭則豪而為銅琵琶鐵綽板細而為曉風殘月秦蘇辛柳不多讓焉未常有求似古人之跡未常無純似古人之神浩浩乎落落乎如江如河如山如嶽如泉鳴谷應如風起波興如礀艹如籬英如春雲之和藹如秋月之澄清來不知其所端去不知其所向不必分其為始分其為終不必分其為儒為僧而直以徧行堂集視之而已矣得其意者可與讀是集至於足以感予之心而起予之病是則予一人之私而又何敢以告諸天下焉然心可以感而病可以起又豈敢以私諸予者而不告諸天下之共讀是集者歟文林郎知來賓縣事當湖沈皞日譔\n徧行堂集敘\n乙丑七月哉生明餘抱病閉門謝客日呻吟於一榻間無起色丹霞樂說大師遣自破上人齎徧行堂續集來視餘不覺輾然喜而矍然以起也餘與澹歸和尚別幾十二年其間為順為逆為通為塞為夢寐往來為尺書為五七言相問訉不知其幾千百變而猶未得見和尚之前集也是餘之罪也夫得見續集如見前集矣未得見前集而得見續集如見我和尚矣樂大師致書曰徧行堂續集已成必得餘序傳之無窮且曰念平昔交誼不得以他故辭嗟乎是何深知和尚與餘交之深而以何人視餘哉餘何人斯雖不文又何敢默默無一語也天下儒與僧為二道世出世間為二法我儒以文章命世傳諸不朽主叢席者一棒一喝提唱宗風而語言文字非所貴焉如是則茲集也又豈和尚之所重而以區區之言重和尚哉雖然儒與僧道有一致世出世間法無殊歸知其故是二是一不知其故是一是二理未常分人人自分理耳夫和尚以儒始而以僧終者也始於儒則其言奏諸郊廟達諸朝廷為賡歌為吁咈為對揚天子之休而儒之事始畢終於僧則其言出諸瓶缽登諸語澹歸和尚乘悲願以救時弊不出法界一真三昧處世間則重彝倫分誼每多忠君憂國之行出世間則重佛祖慧命而一意孝順三寶師僧殊途同歸非一非二不即不離又深契於法華是法住法位之旨辯相依法座有年見其接物利生或寬或嚴一出於真誠剴切未嘗稍以才華籠罩一切經營丹霞十餘載心血全枯將請藏度嶺先以院務見委亦未嘗有纖毫德色見於容止此皆事之微細人情所不能勉者而求一言一行之可議了無所得至發為詞章旨趣筆鋒縱橫變幻而法度緊峭理致嚴正於世出世法貫徹圓融悉歸於大公無我之域匪徒廉頑立懦誠足位置人天嗟乎當斯末劫正法難扶非乘悲願宏深烏能挽回人心劫運哲人遽萎其如斯世斯人何然語有之雖無老成尚有典型是編存從上典型庶不致殄滅若徒向文字語言中與唐宋諸大家較量軒輊則辜負立言者一腔熱血不鮮也庚申之秋澹兄示寂嘉禾親書遺札寄全稿還山閱今四載方克梓成編次一依前集故名徧行堂續集雲同門辱教弟番禺今辯稽首謹述\n【卷一】\n說部 段\n【說部】\n善覆無為說示黃碧生太守 不平平說贈傅子奇 天下無不可為之事說 聖學說為劉子安贈別 雪巖說為李仁化壽 闢地說 月愛三昧說 負心說贈虞紹遠 兼山說為查勉齋給諫題額 一切非天說題徐節母李太君志傳後 守口如瓶說贈吳瓶庵 敬與說贈翁康飴 擊鐘說寄汪魚令 鄭漢中高士募田說 即病是藥說贈林定遠 積而能散說贈謝楚畹 順性起用說壽蔡母計孺人八袠 大雅堂如幻說 貞桂堂說\n徧行堂集卷一 文之一 丹霞今釋澹歸造侍者【古止　傳湧】 編\n說部\n善覆無為說示黃碧生太守\n一切有為法如夢幻泡影如露亦如電應作如是觀盡大地是有為法更向何處覓無為法盡大地是無為法更向何處覓有為法一切賢聖皆以無為法而有差別才見無為法即落差別才見差別即落無為法見者不知知者不見有則俱有無不更無文殊師利於湼盤會上告純陀言汝今當觀諸行性相如是觀行具空三昧純陀訶文殊師利不應說如來同於有為應說如來同於無為文殊師利贊純陀言汝今善覆如來有為之相老僧道純陀善覆有為文殊善覆無為要覆有為即易要覆無為即難直饒道如是觀行具空三昧早已不善覆無為了也更道如來同於無為寧堪齒錄釋迦老子不識好惡印證純陀文殊便道汝作是知佛所悅可掘個深坑一齊陷煞純陀答言如來非獨悅可於我亦復悅可一切眾生敗將投王不存性命文殊更道如來於汝及以我等一切眾生皆悉悅可金錢愧心純陀乃雲汝不應言如來悅可夫悅可者則是倒想且喜善覆無為恰好落在文殊窩裡所以正說有為不表無為正說無為不表有為何以故有為無為同時遮故正說無為不遮有為正說有為不遮無為何以故有為無為同時表故見者不知知者不見有則俱有無不更無碧生黃子醉心於金剛般若寄聲丹霞導以數言為引六如偈示意借婆帔子拜婆年即且置祗如金剛雲無我相人相眾生相壽者相無我見人見眾生見壽者見是兩層語落在純陀窩裡我相人相眾生相壽者相即非我相人相眾生相壽者相我見人見眾生見壽者見即非我見人見眾生見壽者見是一層語落在文殊窩裡一切有為法如夢幻泡影如露亦如電應作如是觀早已不善覆無為了也郄如何與碧生道個不落底句碧生不寄聲時正自玅絕爭奈不知碧生不知時更自玅絕\n不平平說贈傅子奇\n戊午長夏與傅子子奇遇於凌江讀其詩文嘆其才之美惜其年","is_preview":true,"preview_page_limit":10}