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【經文資訊】嘉興大藏經(新文豐版) 第二十一冊 No. B110《護法錄》
J21nB110_p0657b01║宋文憲公護法錄卷第六
J21nB110_p0657b02║    皇明金華宋濂著
J21nB110_p0657b03║    雲棲袾宏 輯
J21nB110_p0657b04║    虞山錢謙益訂
J21nB110_p0657b05║  序
J21nB110_p0657b06║   金剛般若經新解序
J21nB110_p0657b07║金剛般若經世尊第四時所說中夏六譯互有不同
J21nB110_p0657b08║唯童壽本詳略適中甚得義趣名僧達賢箋之者亡
J21nB110_p0657b09║慮千餘家唯天親無著二論師探索微隱不失說經
J21nB110_p0657b10║本意無著以一十八住為義天親以二十七疑為宗
J21nB110_p0657b11║發明理觀事行之詳破一切執斷一切疑至於智鏡
J21nB110_p0657b12║相即能所俱妙三觀之圓融三諦之冥泯即一而三
J21nB110_p0657b13║即三而一蓋有不可思議者矣其經之至中夏殆將
J21nB110_p0657b14║千年或顯或晦各繫其時若論遭逢之盛則未有如
J21nB110_p0657b15║今日者也欽惟 皇帝陛下懋昭大德建中于民欲
J21nB110_p0657b16║使感發自新一歸至化嘗以三界大師行深願重其
J21nB110_p0657b17║利濟群生為甚急演說言教雖多而金剛經專言住
J21nB110_p0657b18║修降伏與心經楞伽二經大旨略同其舉揚心學最
J21nB110_p0657b19║切乃 詔天界禪師季潭泐公會江南禪教有學諸
J21nB110_p0657b20║師參用古註而定其說于是季潭與演福法師大璞
J21nB110_p0657b21║[王*巳]公同加箋釋且懼二論師文旨玄奧學者未能卒
J21nB110_p0657b22║曉因據二十七疑而革蕭統分第之陋仍推問答深
J21nB110_p0657b23║意而究脈絡之貫通務令明白簡切而免纏繞支離
J21nB110_p0657b24║之患既成諸師重加校訂始入奏於 華蓋殿 皇
J21nB110_p0657b25║上覽而可之 敕同新箋二經鍥梓流通季潭貽書
J21nB110_p0657b26║俾濂序其事濂以昏耄為辭雙林住持南翁凱公復
J21nB110_p0657b27║來請之甚力乃為言曰 西方聖人以一大事因緣
J21nB110_p0657b28║出現於世無非覺悟群迷出離苦輪 中國聖人受
J21nB110_p0657b29║天眷命為億兆生民主無非化民成俗而躋於仁壽
J21nB110_p0657b30║之域前聖後聖其揆一也金剛經凡五千八百二十
J21nB110_p0657c01║四言揭之篇端從長老須菩提以至菩薩但應如所
J21nB110_p0657c02║教住不過三百九十六耳三問三答之間其大體咸
J21nB110_p0657c03║具已無餘蘊矣而乃躡前語跡斷後疑情展轉滋多
J21nB110_p0657c04║直至二十有七方止其諄諄善誘欲啟人信解者為
J21nB110_p0657c05║何如哉 皇上自臨御以來宵衣旰食勵精圖治禮
J21nB110_p0657c06║樂形政燦然備舉所以裁成天地之道輔相天地之
J21nB110_p0657c07║宜以左右民者既無所不用其極今又彰明內典以
J21nB110_p0657c08║資化導唯恐一夫不獲其所其設心措慮實與諸佛
J21nB110_p0657c09║同一慈憫有情所謂仁之至義之盡者也於戲盛哉
J21nB110_p0657c10║濂幼齡時輒讀金剛感應傳見其所紀神異事甚眾
J21nB110_p0657c11║然皆持誦精誠之所格持誦猶爾況通其義趣者乎
J21nB110_p0657c12║又況達性相二空而歸於一實境界者乎殊盛之利
J21nB110_p0657c13║誠未易窺測也誦是經者宜思 皇上之大德孳孳
J21nB110_p0657c14║焉以進道為念斯可也不然則天龍鬼神實鑒臨之
J21nB110_p0657c15║可不畏哉。
J21nB110_p0657c16║   新刻楞伽經序
J21nB110_p0657c17║洪武十年秋九月丙子朔濂朝 京師冬十有一月
J21nB110_p0657c18║丙申入辭將還山時 皇上御武樓下顧濂言曰卿
J21nB110_p0657c19║言楞伽為達摩氏印心之經朕取而閱之信然人至
J21nB110_p0657c20║難持者心也觸物而動淵淪天飛隨念而遷凝冰焦
J21nB110_p0657c21║火經言操存制伏之道實與儒家言不異使諸侯卿
J21nB110_p0657c22║大夫人咸知此縱未能上齊佛智其禁邪思絕貪欲
J21nB110_p0657c23║其不胥為賢人君子之歸濂謹對曰誠如 聖諭第
J21nB110_p0657c24║其文學簡古義趣淵微宋臣蘇軾頗嘗患其難讀耳
J21nB110_p0657c25║上曰此書生纏蔽文義之過也朕於宮中略覽數過
J21nB110_p0657c26║已悉領其大旨即 敕奉御取經示濂且點誦曰如
J21nB110_p0657c27║佛語心品第十卷所言諸識有二種生謂流注生及
J21nB110_p0657c28║相生有二種住謂流注住及相住有二種滅謂流注
J21nB110_p0657c29║滅及相滅此三相者最為微隱唯佛能究言之第四
J21nB110_p0657c30║卷所言自心妄想非性智慧觀察不墮二邊先身轉
J21nB110_p0658a01║勝而不可壞得自覺聖趣是般若波羅蜜此言六度
J21nB110_p0658a02║萬行互相融攝成菩提分皆由般若成立尤為深切
J21nB110_p0658a03║般若心經若金剛般若經皆心學所繫不可不講習
J21nB110_p0658a04║也言已 上復口解心經數章 睿識神見皆超出
J21nB110_p0658a05║乎常倫於是賜食禁中而退又明日戊戌考功監臣
J21nB110_p0658a06║某奉 旨於大天界寺俾天下諸浮屠咸讀三經
J21nB110_p0658a07║ 命既下育王禪師崇裕靈承 德意孳孳如弗及且
J21nB110_p0658a08║以二經世已盛行獨楞伽見者殊寡乃購求雷庵受
J21nB110_p0658a09║公集註鏤版而行之徵濂為其題辭惟我釋迦如來
J21nB110_p0658a10║五時說法而此楞伽實與維摩思益楞嚴三昧金光
J21nB110_p0658a11║明勝鬘等經皆在第三方等時所說疏經之家謂以
J21nB110_p0658a12║楞伽為名實相為體佛語心為宗自覺聖智為用經
J21nB110_p0658a13║凡一百五十一品茲所存者特其一爾其言幽眇精
J21nB110_p0658a14║深誠為攝心樞要之書也欽惟 皇上以生知之聖
J21nB110_p0658a15║一觀輒悟 詔天下諸浮屠是習是講將使真乘之
J21nB110_p0658a16║教與 王化並行治心繕性遠惡而趣善斯心也即
J21nB110_p0658a17║如來極度群生之心也何其盛哉禪師敬恭明詔罔
J21nB110_p0658a18║敢怠遑日以流通為務亦可謂之賢矣為沙門之學
J21nB110_p0658a19║者宜受而持之庶幾上報 寵恩而不負靈山之付
J21nB110_p0658a20║囑濂故備著 天語之詳于篇首使讀者各有所警
J21nB110_p0658a21║發焉。
J21nB110_p0658a22║   新注楞伽經後序
J21nB110_p0658a23║皇帝既御寶歷丕弘儒典參用佛乘以化成天下且
J21nB110_p0658a24║以般若心經及金剛楞伽二經發明心學實為迷途
J21nB110_p0658a25║之日月苦海之舟航乃洪武十年冬十月 詔天界
J21nB110_p0658a26║禪師臣宗泐演福法師臣如[王*巳]重加箋釋明年春三
J21nB110_p0658a27║月心經金剛經新注成已徹 睿覽秋七月楞伽注
J21nB110_p0658a28║又成 上御西華樓宗泐如[王*巳]同侍從之臣投進
J21nB110_p0658a29║ 上覽已悅曰此經之注誠為精確可流布海內使學
J21nB110_p0658a30║者講習焉宗泐即奉 詔鍥梓於京師天界禪林如
J21nB110_p0658b01║[王*巳]還杭之演福私念與宗泐同被 上旨豈宜以天
J21nB110_p0658b02║界為拘乃刻二經於演福獨楞伽卷帙浩繁未遂厥
J21nB110_p0658b03║志蚤夜以為憂淨慈禪師臣夷簡乃為撰疏勸諸同
J21nB110_p0658b04║袍暨樂善者助成之起手於又明年夏五月至冬十
J21nB110_p0658b05║一月訖功費錢三千緡云惟楞伽一經具藏通別圓
J21nB110_p0658b06║四教大旨所以斥小乘之偏破邪見之惑無非欲顯
J21nB110_p0658b07║圓宗自覺正智而已第其文辭古奧讀者殊未易曉
J21nB110_p0658b08║東都沙門寶巨嘗為之訓詁援據雖若該博而于經
J21nB110_p0658b09║意多邈然不相入胥臺雷庵受公徒襲寶巨之緒論
J21nB110_p0658b10║自不能伸一喙二者咸無取焉唯柏庭法師善月依
J21nB110_p0658b11║天台教旨著為通義敻然絕出常倫苟以經文顯白
J21nB110_p0658b12║者正之亦未免有遺憾他尚何望哉如[王*巳]以辨博無
J21nB110_p0658b13║礙之智游戲毘盧藏海台衡之書無不融攝故其論
J21nB110_p0658b14║著雖有徵于柏庭反覆參驗務不失如來說經本意
J21nB110_p0658b15║宗泐又能裁度旨趣約繁辭而歸精當遂使數百載
J21nB110_p0658b16║疑文奧義煥然明暢誠亦可謂靈承 皇上嘉惠蒸
J21nB110_p0658b17║民之意弘昭大覺立教度人之方者矣嗚呼佛之大
J21nB110_p0658b18║法惟 帝王長興之宗師能傳之今一旦遭逢如此
J21nB110_p0658b19║之盛讀是經者小則當思遠惡而遷善大則當思明
J21nB110_p0658b20║心而見性庶不負 聖天子之大德哉。
J21nB110_p0658b21║   楞伽阿跋多羅寶經集註題辭
J21nB110_p0658b22║大雄氏所說阿跋多羅寶經凡經三譯其四卷者宋
J21nB110_p0658b23║元嘉中中印度求那跋陀羅也其十卷者後魏延昌
J21nB110_p0658b24║中北印度菩提流支也迨至于唐實叉難陀來自于
J21nB110_p0658b25║闐復以跋陀之譯未弘流支之義多舛與僧復禮重
J21nB110_p0658b26║翻為七卷則久視初也於是判教諸師提綱挈領李
J21nB110_p0658b27║通玄則以五法三自性八識二無我為言智覺延壽
J21nB110_p0658b28║則以實相佛語心自覺聖智為言一則因理以顯事
J21nB110_p0658b29║一則從事以推理理事兼究則經之奧義無餘蘊矣
J21nB110_p0658b30║然自菩提達摩東來震旦謂此經四卷可以印心遂
J21nB110_p0658c01║授其徒慧可故宗禪定者世受其說而其文辭簡嚴
J21nB110_p0658c02║卒未易通所以傳之者寖微至宋張文定公方平見
J21nB110_p0658c03║于南譙悟其為前身所書乃以錢三十萬屬蘇文忠
J21nB110_p0658c04║公軾印施江淮間蘇公親為書之且記其事自是流
J21nB110_p0658c05║布漸廣雷庵禪師正受病句讀之難通也與同袍智
J21nB110_p0658c06║燈據跋陀之本而參以魏唐二譯原其異同歷疏于
J21nB110_p0658c07║經文之下復稽唐註古本暨宋僧寶巨閩士楊彥國
J21nB110_p0658c08║之說而折衷之凡經綸疏錄有涉于經者亦摭其精
J21nB110_p0658c09║華附焉名之曰楞伽寶經集註自慶元乙卯之三月
J21nB110_p0658c10║至丙辰之四月始克就緒其用心可謂勤矣且如來
J21nB110_p0658c11║說經不即語言不離語言矧此楞伽實詮圓頓八識
J21nB110_p0658c12║洞然號如來藏大包無外小入無內本性全真即成
J21nB110_p0658c13║智用觀身實相與淨名同若彼二乘滅識趣寂譬如
J21nB110_p0658c14║迷人忘己之頭狂走呼號別求首領此乃諸佛心地
J21nB110_p0658c15║法門不假修證現前成佛禪宗之要蓋莫切於此矣
J21nB110_p0658c16║或者則曰西來之宗一文不設若謂初祖持此印心
J21nB110_p0658c17║非愚則惑子不聞達觀穎公之言乎曰不然也佛法
J21nB110_p0658c18║隨世以為教當達摩時眾生滯相離心故入義學者
J21nB110_p0658c19║悉斥去之達觀之言猶達摩之意也苟不察其救弊
J21nB110_p0658c20║微權而據以為實則禪那乃六度之一先佛所指持
J21nB110_p0658c21║戒為禪定智慧之本者還可廢乎雷庵之註其有功
J21nB110_p0658c22║於禪宗甚大非上根宿智不知子言之為當也此經
J21nB110_p0658c23║舊嘗刻版姑蘇幻住庵近毀於火天界禪師白庵金
J21nB110_p0658c24║公意欲流通乃購文梓重刻於旃檀林來徵余為之
J21nB110_p0658c25║序予幼時頗見正平張戒集三譯之長采諸家之註
J21nB110_p0658c26║成書八卷以傳大意略同惜雷庵不及見之白庵妙
J21nB110_p0658c27║悟真乘旁通儒典為叢林之所宗師苟求其說而補
J21nB110_p0658c28║入之則其功又豈不大於雷庵哉。
J21nB110_p0658c29║   般若波羅蜜多心經文句引
J21nB110_p0658c30║實際理地不染一塵固在於心明萬事門中不離一
J21nB110_p0659a01║法必資於言解此古今之通義也昔我三界大師從
J21nB110_p0659a02║兜率天化成白象冠日之精降神於維羅衛國苦行
J21nB110_p0659a03║於伽闍山中得無上道成最正覺蓋憫大地眾生不
J21nB110_p0659a04║知真性染纏使以成有漏逐色聲以陷諸妄汩沒死
J21nB110_p0659a05║生弗能解脫於是坐寶蓮華師子之座演說無上甚
J21nB110_p0659a06║深妙法開頓漸之正門垂權實之祕教其第四時廣
J21nB110_p0659a07║宣諸般若經而大部般若合六百卷凡四處一十六
J21nB110_p0659a08║會所說顯之以五蘊以總其綱申之以十二處以覈
J21nB110_p0659a09║其變廣之以十八界以極其趣小無不該大無不統
J21nB110_p0659a10║誠所謂冥衢之燈燭業海之方舟也撮其樞要實惟
J21nB110_p0659a11║心經是經凡三譯今世所傳二百五十八言者乃貞
J21nB110_p0659a12║觀間三藏法師玄奘所翻攝須彌於一毫芒斂溟渤
J21nB110_p0659a13║於一涓滴其神功浩浩乎不可思議是以歷代寶之
J21nB110_p0659a14║如摩尼珠為之註釋凡百十家溺教文者曲引傍喻
J21nB110_p0659a15║自相疑難其失也蕪尊禪義者逐字為訓辭荒意幻
J21nB110_p0659a16║其失也鄙務高深者獨研大旨盡略微文其失也簡
J21nB110_p0659a17║安淺陋者不知次序前後失倫其失也雜殊不知了
J21nB110_p0659a18║空法塵聿依佛智皆不出乎是經雖法華十萬餘言
J21nB110_p0659a19║華嚴四天下微塵數品廣略固殊旨義無二奈何以
J21nB110_p0659a20║至精至微之典而以小德小智之見輕測真乘妄談
J21nB110_p0659a21║般若也哉如濂不敏奧自壯齡頗閱三藏諸文於是
J21nB110_p0659a22║不量蕪陋為之訓解蕪者剔之鄙者雅之略者補之
J21nB110_p0659a23║雜者一之裁成文句一卷總數千言宿學之士其亦
J21nB110_p0659a24║何事於斯庶以便初機者爾或者則曰三千性相盡
J21nB110_p0659a25║屬空名一實境界諸念不立何為執滯於教體之間
J21nB110_p0659a26║哉是不然渡巨河者必用筏以濟見明月者須假指
J21nB110_p0659a27║以標若欲廢法觀空因空顯性何異采蘋於山椒而
J21nB110_p0659a28║求魚於木末也不亦傎乎雖然靈光獨耀迥脫根塵
J21nB110_p0659a29║體露真常不拘文字苟徒隨語生解其去一真薄迦
J21nB110_p0659a30║梵地蓋益遠矣忘白馬之舊馱焚青龍之新鈔必有
J21nB110_p0659b01║蓋世人豪者興濂日望之。 至正元年正月朔日幅巾
J21nB110_p0659b02║男子金華宋濂引
J21nB110_p0659b03║   善財南詢華藏海因緣序
J21nB110_p0659b04║沙門那道輝以其師淨慈禪師所著善財南詢華藏
J21nB110_p0659b05║海因緣一卷示予先集經以備其事次作偈以釋其
J21nB110_p0659b06║義不待詳分科段遍閱疏鈔而經旨瞭然自明嗚呼
J21nB110_p0659b07║可謂善談雜華者已夫雜華之宗以言乎性則太虛
J21nB110_p0659b08║洞然而無物以言乎相則萬象森然而駢列所謂森
J21nB110_p0659b09║然者即行布也一而萬者也所謂洞然者即圓融也
J21nB110_p0659b10║萬而一者也圓融不礙行布故一為萬而不見其少
J21nB110_p0659b11║行布不礙圓融故萬為一而不見其多此其大較也
J21nB110_p0659b12║然而善財之見文殊根本之智已得畢乎一者也而
J21nB110_p0659b13║差別之知未圓欲見乎萬者也今姑舉其略而陳之
J21nB110_p0659b14║則所不舉者可推而見矣凡其所參五十又三或順
J21nB110_p0659b15║或逆或小或大或淺或深皆各有所證其登妙高峰
J21nB110_p0659b16║不見德雲而于別峰相見示法普見也見善住空中
J21nB110_p0659b17║變化隨念而至明法無礙也見海幢放種種光光中
J21nB110_p0659b18║皆有種種奇勝示法無盡也見勝熱婆羅門登山投
J21nB110_p0659b19║火得寂靜樂明法無怖也見自在王修學書數第印
J21nB110_p0659b20║療病建宅鍊藥及農賈等業示法工巧也見無厭足
J21nB110_p0659b21║王決囚可駭及觀宮殿皆是眾寶之所合成明法如
J21nB110_p0659b22║幻也見遍行外道調伏九十六眾離諸異見示法普
J21nB110_p0659b23║觀也見婆須密女身出光明照諸眾生令離貪欲明
J21nB110_p0659b24║法無染也見德生童子有德童女證入大悲大智示
J21nB110_p0659b25║法幻住也見大莊嚴園毗盧樓閣慈氏領諸菩薩從
J21nB110_p0659b26║他方來彈指一聲樓閣門開善財即入見一樓閣中
J21nB110_p0659b27║有一切諸妙樓閣一一樓閣中皆有慈氏一一慈氏
J21nB110_p0659b28║前皆有善財一一善財皆悉合掌回顧一善財之身
J21nB110_p0659b29║遍入一切善財身內一切善財身皆攝歸一善財身
J21nB110_p0659b30║內互遍互融互攝互入如燈鏡交光重重無盡善財
J21nB110_p0659c01║既證此一切境界莊嚴藏解脫門文殊遂舒金臂過
J21nB110_p0659c02║一百一十餘城按善財頂告以法解雖已周而行未
J21nB110_p0659c03║圓之故於是往見普賢在如來前一一毛孔出種種
J21nB110_p0659c04║佛剎諸微妙事善財見身中交光互現一切不思議
J21nB110_p0659c05║事悉皆成就嗚呼善財前之所歷者行布也後之所
J21nB110_p0659c06║證者圓融也非圓融不足以見體統之全非行布不
J21nB110_p0659c07║足以昭發用之盛圓融體用雙泯者也行布則因用
J21nB110_p0659c08║而各顯其體者也其後之所證莫知為之先前之所
J21nB110_p0659c09║得莫知為之後二之則非也是知盡十方剎土皆是
J21nB110_p0659c10║善財盡十方剎土皆是文殊盡十方剎土皆是一大
J21nB110_p0659c11║香水海孰為行布孰為圓融哉苟謂其無所證入乎
J21nB110_p0659c12║則干涉歷無微不探也苟謂其有所證入乎則性本
J21nB110_p0659c13║圓明初無一法之可得也至矣妙矣蔑以加矣雖然
J21nB110_p0659c14║經旨宏深非有識者為之開明初機之士何自而知
J21nB110_p0659c15║佛國師而下頌而釋此者凡十人禪師蓋後出而益
J21nB110_p0659c16║奇者也或曰以偈釋經可乎曰如來說經長行之後
J21nB110_p0659c17║必以偈重宣之善慧大士用偈釋金剛經而後世箋
J21nB110_p0659c18║經家多效之何為而不可也禪師名智順字逆川溫
J21nB110_p0659c19║之瑞安人鐵關樞公入室弟子也出世溫之雅山繼
J21nB110_p0659c20║主福之東禪雪峰今住持前剎云。
J21nB110_p0659c21║   大般若經通關法序
J21nB110_p0659c22║大般若波羅蜜多經凡六百卷唐三藏法師玄奘所
J21nB110_p0659c23║譯卷帙紛紜浩如煙海學者未易背之鳳城雪月大
J21nB110_p0659c24║師大隱發其巧智創為通關之法而四明演忠律師
J21nB110_p0659c25║省悟重為編定而益加精嚴其法畫十二圖用十三
J21nB110_p0659c26║法二十九界八十四科為之都凡諸圖所列或齊行
J21nB110_p0659c27║或各行或單位或避位或間位或加法或鉤鎖連環
J21nB110_p0659c28║或廣略不過一千言間總攝初分難信解品一百三
J21nB110_p0659c29║卷無一字或違噫亦異矣先是浙水東見者甚鮮逮
J21nB110_p0659c30║宋淳熙中有異僧載經行甬東暗誦弗休大姓沃承
J21nB110_p0660a01║璋以為疑抽一二卷試之其誦如初卷且出關法以
J21nB110_p0660a02║授承璋承璋乃刻板流通元至正初黃巖沙門絕璘
J21nB110_p0660a03║琚公獲拾儀真歸刊雲峰證道院未幾燬於火雪山
J21nB110_p0660a04║成公嘗受經于絕璘思繼前志復重刊而行之增以
J21nB110_p0660a05║佛國白禪師所解名相繫諸關後使人了知義趣云
J21nB110_p0660a06║惟般若尊經乃統攝世出世間色心諸法皆歸實相
J21nB110_p0660a07║其功用不可思議譬如四大海水茫無邊際攝之入
J21nB110_p0660a08║一毛孔無所增減而彼大海本相如故所謂舒之則
J21nB110_p0660a09║大包無外卷之則小入無內者也雪月以方便智造
J21nB110_p0660a10║是通關之法一彈指頃能背其經六分之一其饒益
J21nB110_p0660a11║群生甚大雪山父子又能篤意傳布唯恐或後皆不
J21nB110_p0660a12║負先佛囑累者矣雖然真覺性者中一辭不立光明
J21nB110_p0660a13║殊勝洞照無礙大阿難等結集八藏諸文一一自光
J21nB110_p0660a14║明中發現讀是關者儻能於此求之則山河大地有
J21nB110_p0660a15║情無情咸成文句身不待較繁簡於卷帙之間也雪
J21nB110_p0660a16║山遍參諸方嘗主藏鑰于靈隱景德禪寺其衛道之
J21nB110_p0660a17║志蓋皦然云。
J21nB110_p0660a18║   寶積三昧集序
J21nB110_p0660a19║釋氏之書有三法藏焉曰經曰律曰論經則佛與菩
J21nB110_p0660a20║薩等所說論則諸賢聖僧所著唯律必佛口親宣而
J21nB110_p0660a21║非諸大弟子之得與聞也然而三藏之間統為十二
J21nB110_p0660a22║部分為大小中三乘廣大殊勝無所不攝其文久流
J21nB110_p0660a23║中國至秦而絕漢遣郎中蔡愔及秦景往使天竺受
J21nB110_p0660a24║其書以歸自是譯師疊至代有所增以卷計者梁則
J21nB110_p0660a25║五千四百隋則六千一百九十八唐承隋亂之後稍
J21nB110_p0660a26║有廢逸開元之目則五千四十八至貞元中則又增
J21nB110_p0660a27║二百七十五宋太平興國以來或翻譯或編纂或收
J21nB110_p0660a28║貞元未附藏者又增七百七十五逮元有國又增二
J21nB110_p0660a29║百八十六其中頗不能盡知今以千文紀之自天至
J21nB110_p0660a30║遵為號者五百八十六通為六千二百二十九卷噫
J21nB110_p0660b01║嘻其廣矣哉學其書者茫若望洋至于皓首而不能
J21nB110_p0660b02║周覽唐僧智昇嘗編入中國歲月及譯人姓氏名曰
J21nB110_p0660b03║開元釋教錄美矣而不采其文也宋戶部尚書王古
J21nB110_p0660b04║隨其次第而釋其因緣至於佛會後先華譯同異咸
J21nB110_p0660b05║志之名曰法寶標目佳矣而弗表其義也優婆塞陳
J21nB110_p0660b06║實分門別科頗括祕詮名之曰大藏一覽近矣惜糅
J21nB110_p0660b07║之自造諸偈而又擇焉不能精也東山立庵大師崇
J21nB110_p0660b08║志頗病焉乃於延祐之初掇拾三藏英華上自三寶
J21nB110_p0660b09║流通中至天仙天標坤維人倫之凡時劫根塵世諦
J21nB110_p0660b10║塔寺道具眾器之屬下及珍寶飲食花木禽獸地獄
J21nB110_p0660b11║之品析二十門釐為四卷文貫始終事有源委部居
J21nB110_p0660b12║整比秩焉不紊遂取法界體性經中語名曰寶積三
J21nB110_p0660b13║昧集鍥梓於壽聖禪林立庵既示寂板廢不存白庵
J21nB110_p0660b14║禪師萬金以精進力深入禪教三昧旁事孔籍亦臻
J21nB110_p0660b15║其閫奧悼立庵利物之心勤而傳世之不遠也復為
J21nB110_p0660b16║銓次義例分卷為五重刻而布之以濂閱大藏者凡
J21nB110_p0660b17║三稍涉戶庭請序其首簡濂取覽之儼然如探故物
J21nB110_p0660b18║雖未獲窺其全而金銀琉璃車渠瑪瑙珊瑚琥珀眾
J21nB110_p0660b19║寶之積爛然溢目矣於是胡跪作禮而說贊曰巍巍
J21nB110_p0660b20║法王寶號為脩多羅毗尼阿毗曇三千大千界以及
J21nB110_p0660b21║無算數無物不含攝無土不現身護法金剛王手持
J21nB110_p0660b22║蓮華杵或執七寶劍各逞神通力晝夜不暫離魔軍
J21nB110_p0660b23║及末伽無有能壞者善慧施方便為轉大法輪一轉
J21nB110_p0660b24║千佛轉佛佛具千佛千佛亦復然輾轉至無邊此最
J21nB110_p0660b25║勝功德如雲雨太空草木花藥等根莖皆霑溉如來
J21nB110_p0660b26║真正幢無鉅亦無細汪洋四大海了不見涯涘苟取
J21nB110_p0660b27║一滴水濕性靡不具炎炎大火聚力可鎔天地餘燼
J21nB110_p0660b28║存一粟炎體終弗滅日輪行中天其廣千由旬光入
J21nB110_p0660b29║寸隙中圓明具日相若耆闍崛山山石立萬仞一沙
J21nB110_p0660b30║細於塵孰敢謂非石所以二尊者各出本來智一取
J21nB110_p0660c01║六千卷束之四卷間如將須彌盧納之於鍼孔一噓
J21nB110_p0660c02║寒灰燄死後使復然光照閻浮提利彼有情眾智者
J21nB110_p0660c03║能移物勿為物所移佛言雖至寶執著亦為障我有
J21nB110_p0660c04║大寶藏不落文字中六處放光明七佛時行道時時
J21nB110_p0660c05║宣妙法法法悉皆忘定見自性佛共成無上道。
J21nB110_p0660c06║   傳法正宗記序
J21nB110_p0660c07║表大法之真傳起群生之正信宜莫如書然而真丹
J21nB110_p0660c08║身毒相去絕遠梵言華言重譯或殊況屢遭滅斥之
J21nB110_p0660c09║禍生乎其後者必蒐羅墜逸遍觀會通然後能定是
J21nB110_p0660c10║非之真謏聞之士苟獲窺其一偏遂執為確然之論
J21nB110_p0660c11║斯亦過矣嗚呼闢邪說之膠固伸正議於千載之下
J21nB110_p0660c12║不有先覺學者將何所從哉昔者濂讀涅槃經及智
J21nB110_p0660c13║度論頗知釋迦文佛以正法授迦葉世世相傳具有
J21nB110_p0660c14║明證故自前魏支彊梁樓至洛邑譯續法傳自七佛
J21nB110_p0660c15║至二十五祖婆舍斯多而止東晉佛馱跋陀羅至廬
J21nB110_p0660c16║山所譯禪經自迦葉至二十八祖達摩多羅而止逮
J21nB110_p0660c17║夫後魏之時崇道屏釋而沙門曇曜蒼黃逃竄單錄
J21nB110_p0660c18║諸祖之名匿巖穴間僅及二十四祖師子尊者而止
J21nB110_p0660c19║佛運重啟曇曜進為僧統吉迦夜等遂因之為付法
J21nB110_p0660c20║藏傳其去前魏已一百九十餘年東晉亦六十二年
J21nB110_p0660c21║矣東魏那連耶舍至鄴復備譯西域諸所傳授事跡
J21nB110_p0660c22║其次第與禪經不差毫髮則全闕之分有不待辯而
J21nB110_p0660c23║自明矣唐興曹溪大弘達磨之道傳布益眾義學者
J21nB110_p0660c24║忌之而神清為甚乃據法藏傳所列謂師子遭難絕
J21nB110_p0660c25║嗣不傳猶以為未足誣迦葉為小智不足承佛心印
J21nB110_p0660c26║指禪經實後來傳會難以取徵而好論議之徒紛紛
J21nB110_p0660c27║而起矣宋明教大師契嵩讀而病之博采出三藏記
J21nB110_p0660c28║洎諸家紀載釋迦為表三十三祖為傳持法一千三
J21nB110_p0660c29║百四人為分家略傳而秀出宗證繼焉名曰傳法正
J21nB110_p0660c30║宗記復畫佛祖相承之像明其世系名曰定祖圖申
J21nB110_p0661a01║述禪經及西域諸師為證以闢義學者之妄名曰正
J21nB110_p0661a02║宗論共十二卷其衛道之嚴凜凜乎不可犯也濂竊
J21nB110_p0661a03║聞之太平真君之七年魏太武用崔浩言宣告征鎮
J21nB110_p0661a04║佛像胡書皆擊破焚燒當是時諸種經論多煨燼之
J21nB110_p0661a05║末屋壁之深藏蓋至于久而後出以此觀之曇曜之
J21nB110_p0661a06║流固未必能見禪經至于諸師之論義學者亦未必
J21nB110_p0661a07║能盡聞之顧執一時單錄不全之文而相為詬病猶
J21nB110_p0661a08║將十指而掩日月之光一口而吸滄溟之水多見其
J21nB110_p0661a09║不知量也大師之辨析夫豈得已者哉甬東祖杲禪
J21nB110_p0661a10║師以誠篤契道汲汲焉准恐法輪不運合眾緣重刻
J21nB110_p0661a11║以傳嗚呼書不流通與無書等大師固有功於宗乘
J21nB110_p0661a12║而杲公之為則又有功於大師者也皆不可以不紀
J21nB110_p0661a13║因追序其作者之意於首簡云。
J21nB110_p0661a14║   重刻護法論題辭
J21nB110_p0661a15║衢州天寧住持端文禪師不遠千里而來請曰吾宗
J21nB110_p0661a16║有護法論凡一萬二千三百四十五言相傳宋觀文
J21nB110_p0661a17║殿大學士太保張天覺之所撰其弘宗扶教之意至
J21nB110_p0661a18║矣盡矣昔者閩僧慧欽嘗刻諸梓翰林侍講學士虞
J21nB110_p0661a19║集實為之序兵燹之餘其版久不存端文以此書不
J21nB110_p0661a20║可不傳也復令印生刻之今功已告完願為序其首
J21nB110_p0661a21║簡序曰嗚呼妙明真性有若太空不拘方所初無形
J21nB110_p0661a22║段沖澹而靜寥漠而清出焉而不知其所終入焉而
J21nB110_p0661a23║不知其所窮與物無際圓妙而通當是時無生佛之
J21nB110_p0661a24║名無自他之相種種含攝種種無礙尚何一法之可
J21nB110_p0661a25║言哉奈何太樸既散誕勝真漓營營逐物唯塵緣業
J21nB110_p0661a26║識之趣正如迷人身陷大澤煙霧晦冥蛇虎縱橫競
J21nB110_p0661a27║來追人欲加毒害被髮狂奔不辨四維西方大聖人
J21nB110_p0661a28║以慈憫故三乘十二分教不得不說此法之所由建
J21nB110_p0661a29║立也眾生聞此法者遵而行之又如得見日光逢善
J21nB110_p0661a30║勝友為驅諸惡引登康衢即離怖畏而就安隱其願
J21nB110_p0661b01║幸孰加焉不深德之反從而詆之斥之是猶挾利劍
J21nB110_p0661b02║以自傷初何損於大法歟嗚呼三皇治天下也善用
J21nB110_p0661b03║時五帝則易以仁信三王又更以智勇蓋風氣隨世
J21nB110_p0661b04║而遷故為治者亦因時而馭變焉成周以降昏嚚邪
J21nB110_p0661b05║僻翕然並作絏縲不足以為囚斧鍎不足以為威西
J21nB110_p0661b06║方聖人歷陳因果輪迴之說使暴強聞之赤頸汗背
J21nB110_p0661b07║逡巡畏縮雖螻蟻不敢踐履豈不有補治化之不足
J21nB110_p0661b08║柳宗元所謂陰翊王度者是已此猶言其觕也其上
J21nB110_p0661b09║焉者炯然內觀匪即匪離可以脫卑濁而極高明超
J21nB110_p0661b10║三界而躋妙覺誠不可誣也奈何詆之奈何斥之世
J21nB110_p0661b11║之人觀此論者可以悚然而思惕然而省矣雖然予
J21nB110_p0661b12║有一說并為釋氏之徒告焉棟宇堅者風雨不能漂
J21nB110_p0661b13║搖榮衛充者疾病不能侵凌緇衣之士盍亦自反其
J21nB110_p0661b14║本乎予竊怪夫誦佛陀言行外道行者是自壞法也
J21nB110_p0661b15║毗尼不守軌範是棄者是自壞法也增長無明嗔恚
J21nB110_p0661b16║不息者是自壞法也傳曰家必自毀而後人毀之尚
J21nB110_p0661b17║誰尤哉今因禪師之請乃懇切為緇素通言之知我
J21nB110_p0661b18║罪我予皆不能辭矣禪師豫章人知寶大法如護眼
J21nB110_p0661b19║目然身服紙衣躬行苦行遇川病涉者梁之塗齟齬
J21nB110_p0661b20║者甓之枯骴暴露者掩之今又刻此論以博誠無愧
J21nB110_p0661b21║於有行沙門者矣。
J21nB110_p0661b22║   釋氏護教編後記
J21nB110_p0661b23║西方聖人以一大事因緣出現於世自從鹿野苑中
J21nB110_p0661b24║直至於跋提河演說苦空無我無量妙義隨機鈍利
J21nB110_p0661b25║分為頓漸無小無大盡皆攝入薩婆若海既滅度後
J21nB110_p0661b26║其弟子阿難陀多聞總持有大智慧結集為修多羅
J21nB110_p0661b27║藏而諸尊者或後或先各闡化源優波離集四部律
J21nB110_p0661b28║謂之毗尼金剛薩埵於毗盧遮那前親受瑜伽五部
J21nB110_p0661b29║謂之秘密章句無著天親頻升知足天宮咨參慈氏
J21nB110_p0661b30║相與造論發明大乘謂之唯識宗旨西竺龍勝以所
J21nB110_p0661c01║得毗羅之法弘其經要謂之中觀論燉煌杜法順深
J21nB110_p0661c02║入華嚴不思議境大宣玄旨謂之華嚴法界觀毗尼
J21nB110_p0661c03║之法魏嘉平初曇柯羅始持僧祗戒本至洛陽而曇
J21nB110_p0661c04║無德曇諦等繼之立羯磨法唐南山澄照律師道宣
J21nB110_p0661c05║作疏明之四分律遂大行是為行事防非止惡之宗
J21nB110_p0661c06║薩埵以瑜伽授龍猛猛授龍智智授金剛智唐開元
J21nB110_p0661c07║中智始來中國大建曼茶羅法事大智道氤大慧一
J21nB110_p0661c08║行及不空三藏咸師尊之是為瑜伽微妙祕密之宗
J21nB110_p0661c09║唐貞觀三年三藏玄奘往西域諸國會戒賢於那蘭
J21nB110_p0661c10║陀寺因受唯識宗旨以歸授慈恩窺基基乃網羅舊
J21nB110_p0661c11║說廣制疏論是為三乘法相顯理之宗梁陳之間北
J21nB110_p0661c12║齊惠聞因讀中觀論悟旨遂遙禮龍勝為師開空假
J21nB110_p0661c13║中三觀止觀法門以法華宗旨授慧思思授天台國
J21nB110_p0661c14║師智顗顗授灌頂頂授智威智威授惠威惠威授玄
J21nB110_p0661c15║朗朗授湛然是為四教法性觀行之宗隋末順以法
J21nB110_p0661c16║界觀授智儼儼授賢首法藏至清涼大統國師澄觀
J21nB110_p0661c17║追宗其學著華嚴疏論數百萬言圭峰宗密繼之而
J21nB110_p0661c18║其化廣被西方是為一念圓融具德之宗瑜伽久亡
J21nB110_p0661c19║南山亦僅存其盛行於今者唯天台慈恩賢首而已
J21nB110_p0661c20║此則世之所謂教者也世尊大法自迦葉二十八傳
J21nB110_p0661c21║至菩提達摩達摩悲學佛者纏蔽於竹帛間乃弘教
J21nB110_p0661c22║外別傳之旨不立文字而見性成佛達摩傳慧可可
J21nB110_p0661c23║傳僧璨璨傳道信信傳弘忍忍傳曹溪大鑑禪師慧
J21nB110_p0661c24║能而其法特盛能之二弟子懷讓行思皆深入其閫
J21nB110_p0661c25║奧讓傳道一一之學江西宗之其傳為懷海海傳希
J21nB110_p0661c26║運運傳臨濟慧照大師義玄玄立三玄門策厲學徒
J21nB110_p0661c27║是為臨濟之宗海之旁出為溈山大圓禪師靈[袖-由+右][袖-由+右]
J21nB110_p0661c28║傳仰山智通大師慧寂父唱子和微妙玄機不可湊
J21nB110_p0661c29║泊是為溈仰之宗思傳希遷遷之學湖南宗之其傳
J21nB110_p0661c30║為道悟悟傳崇信信傳宣鑑鑑傳義存存傳雲門匡
J21nB110_p0662a01║真大師文偃偃之氣宇如王三句之設如青天震雷
J21nB110_p0662a02║聞者掩耳是為雲門之宗玄沙師備偃之同門友也
J21nB110_p0662a03║其傳為桂琛琛傳法眼大師文益益雖依華嚴六相
J21nB110_p0662a04║唱明宗旨迥然獨立不涉凡情是為法眼之宗遷之
J21nB110_p0662a05║旁出為藥山惟儼儼以寶鏡三昧五位顯三種滲漏
J21nB110_p0662a06║傳曇晟晟傳洞山悟本大師良价价傳曹山元證大
J21nB110_p0662a07║師本寂而復大震是為曹洞之宗法眼再傳至延壽
J21nB110_p0662a08║流入高句驪仰山三傳之芭蕉徹當石晉開運中遂
J21nB110_p0662a09║亡弗繼雲門曹洞僅不絕如線唯臨濟一宗大用大
J21nB110_p0662a10║機震盪無際若聖若凡無不宗仰此則世之所謂禪
J21nB110_p0662a11║者也嗚呼教之與禪本無二門依教修行蓋不出於
J21nB110_p0662a12║六度梵行而禪定特居其一由眾生根有不齊故先
J21nB110_p0662a13║佛示化亦不免其異耳奈何後世各建門庭互相盾
J21nB110_p0662a14║矛教則譏禪滯乎空寂禪則譏教泥乎名相籍籍紛
J21nB110_p0662a15║紛莫克有定是果何為者邪此則教禪異塗猶可說
J21nB110_p0662a16║也自禪一宗言之佛大勝多與達摩同學禪觀達摩
J21nB110_p0662a17║則遠契真宗勝多所見一差遂分為有相無相定慧
J21nB110_p0662a18║戒行無得寂靜六門非達摩闢之安能至今廓如也
J21nB110_p0662a19║慧能與神秀同受法於弘忍能則為頓宗秀則別為
J21nB110_p0662a20║漸宗荊吳秦各各行其教道一神會又同出於能者
J21nB110_p0662a21║也道一則密受心印神會則復流於知解一去弗返
J21nB110_p0662a22║而其末流若大珠明教慈受輩尚何以議為哉自教
J21nB110_p0662a23║一宗言之慈恩立三教天台則分四教賢首則又分
J21nB110_p0662a24║五教麤妙各見漸圓互指終不能歸之一致可勝歎
J21nB110_p0662a25║哉此雖通名為教各自立宗猶可說也自夫本教之
J21nB110_p0662a26║內言之律學均以南山為宗真悟智圓律師允堪著
J21nB110_p0662a27║會正記等文識者謂其超出六十家釋義之外何不
J21nB110_p0662a28║可者至大智律師元照復別以法華開顯圓意作資
J21nB110_p0662a29║持記又與會正之師殊指矣不特此也四明法智尊
J21nB110_p0662a30║者知禮孤山法慧大師智圓同祖天台同學心觀真
J21nB110_p0662b01║妄之異觀三諦之異說既已抵牾之甚霅川仁岳以
J21nB110_p0662b02║禮之弟子又操戈入室略不相容諫書辨謗之作逮
J21nB110_p0662b03║今猶使人凜然也其他尚可以一二數之哉嗚呼毗
J21nB110_p0662b04║盧華藏圓滿廣大遍河沙界無久無餘非相而相非
J21nB110_p0662b05║緣而緣非同而同非別而別苟涉思惟即非聖諦又
J21nB110_p0662b06║何在分教與禪之異哉又何在互相盾矛業擅專門
J21nB110_p0662b07║哉又何在操戈相攻遽背其師說哉雖然適長安者
J21nB110_p0662b08║南北異塗東西殊轍及其所至未嘗不同要在善學
J21nB110_p0662b09║者慎夫所趨而已比丘永壽嘗以閩僧一源所著護
J21nB110_p0662b10║教編示予自大迦葉至於近代諸師皆有傳贊文辭
J21nB110_p0662b11║簡古誠奇作也壽獨惜其不著教禪承傳同異之詳
J21nB110_p0662b12║請予為記以補其闕略予因以所聞疏之如右文繁
J21nB110_p0662b13║而不殺者欲其事之著明蓋不得不然也。
J21nB110_p0662b14║ 王忠文公褘叢錄中載佛學一篇與此文同末一
J21nB110_p0662b15║ 段云佛之為道本無二門自去聖既邈源遠而流
J21nB110_p0662b16║ 益分於是師異指殊各建戶庭互相矛盾禪則譏
J21nB110_p0662b17║ 教為滯於名相教則譏禪為溺於空寂若律之為
J21nB110_p0662b18║ 用雖禪教所共持而取舍各不同至於為教禪之
J21nB110_p0662b19║ 學者又各立異以取勝一彼一此不相出入自教
J21nB110_p0662b20║ 宗言之慈恩立三教天台則分四教賢首則又為
J21nB110_p0662b21║ 五教自禪宗言之慧能與神秀同受法於弘忍能
J21nB110_p0662b22║ 則為頓宗秀則為漸宗道一神會同出於能道一
J21nB110_p0662b23║ 則密契心印神會則復流於知解其不同如此至
J21nB110_p0662b24║ 若天台教宗之一也而四明知禮孤山知圓性善
J21nB110_p0662b25║ 性惡之說如水炭之不相投臨濟禪宗之一也而
J21nB110_p0662b26║ 或以棒或以喝至橫川珙則復以聲偈其示人之
J21nB110_p0662b27║ 要如柄鑿之不相合支派乖錯論說紛紜殆不得
J21nB110_p0662b28║ 而悉數也忠文與文憲同里同門故其問學之相
J21nB110_p0662b29║ 合如此。
J21nB110_p0662b30║   夾註輔教編序
J21nB110_p0662c01║天生東魯西竺二聖人化導蒸民雖設教不同其使
J21nB110_p0662c02║人趨於善道則一而已為東魯之學者則曰我存心
J21nB110_p0662c03║養性也為西竺之學者則曰我明心見性也究其實
J21nB110_p0662c04║雖若稍殊世間之理其有出一心之外者哉傳有之
J21nB110_p0662c05║東海有聖人出焉其心同其理同也西海有聖人出
J21nB110_p0662c06║焉其心同其理同也南海北海有聖人出焉其心同
J21nB110_p0662c07║其理同也是則心者萬理之原大無不包小無不攝
J21nB110_p0662c08║能充之則為賢知反之則愚不肖矣覺之則為四聖
J21nB110_p0662c09║反之則六凡矣世之人但見修明禮樂刑政為制治
J21nB110_p0662c10║之具持守戒定慧為入道之要一處世間一出世間
J21nB110_p0662c11║有若水炭晝夜之相反殊不知春夏之伸而萬彙為
J21nB110_p0662c12║之欣榮秋冬之屈而庶物為之藏息皆出乎一元之
J21nB110_p0662c13║氣運行氣之外初不見有他物也達人大觀洞然八
J21nB110_p0662c14║荒無藩籬之限無戶閾之封故其吐言持論不事形
J21nB110_p0662c15║跡而一趨於大同小夫淺知肝膽自相胡越者惡足
J21nB110_p0662c16║以與於此哉宋有大士曰鐔津嵩禪師實洞山聰公
J21nB110_p0662c17║之法嗣以二氏末流之弊或不相能也取諸書會而
J21nB110_p0662c18║同之曰原教曰廣原教曰勸書曰孝論而壇經贊附
J21nB110_p0662c19║焉復恐人不悉其意自注釋之名之為輔教編若禪
J21nB110_p0662c20║師者可謂攝萬理于一心者矣予本章逢之流四庫
J21nB110_p0662c21║書頗嘗習讀逮至壯齡又極潛心於內典往往見其
J21nB110_p0662c22║說廣博殊勝方信柳宗元所謂與易論語合者為不
J21nB110_p0662c23║妄故多著見於文辭間不知我者或戟手來詆訾予
J21nB110_p0662c24║噤不答但一笑而已今因虛白果公重刻是編其有
J21nB110_p0662c25║功學者甚大故執筆言之嗚呼孰能為我招禪師于
J21nB110_p0662c26║常寂光中相與論儒釋之一貫也哉獨視霄漢悠然
J21nB110_p0662c27║遐思者久之。
J21nB110_p0662c28║   旃檀大愛妙色三經小弓
J21nB110_p0662c29║先佛所說旃檀香身大愛妙色三陀羅尼經皆西天
J21nB110_p0662c30║譯經三藏朝散大夫試光祿卿明教大師法賢奉詔
J21nB110_p0663a01║所譯其在法藏與瑜伽大教王經凡二十七等同車
J21nB110_p0663a02║輦字函中功德所被或療惡疾或救海難或出生際
J21nB110_p0663a03║諸鬼趣資以解脫誠心求之靡不應感蓋我如來大
J21nB110_p0663a04║誓願故神通力故慈憫有情故一彈指頃即能成就
J21nB110_p0663a05║無邊殊勝經言可信真實不虛天界沙門太初肇公
J21nB110_p0663a06║信之為尤力於是命工鍥梓以廣流通介其同袍一
J21nB110_p0663a07║林桂公徵濂引其首夫佛法廣如虛空然無始無終
J21nB110_p0663a08║無內無外苟欲繪畫而贊詠之非愚則惑矣姑書其
J21nB110_p0663a09║概以起讀者之信心云。
J21nB110_p0663a10║宋文憲公護法錄卷第六
J21nB110_p0663a11║
J21nB110_p0663a12║
J21nB110_p0663a13║
J21nB110_p0663a14║
J21nB110_p0663a15║ (丹陽居士賀學仁男賀烺賀[火*介]賀焜施貲共刻
J21nB110_p0663a16║ 護法錄第六卷 計字一萬零二百六十六箇
J21nB110_p0663a17║ 該銀五兩一錢三分三厘
J21nB110_p0663a18║ 桐城釋在定對句容潘省耕書進賢陳叔道刻
J21nB110_p0663a19║ 天啟辛酉元年春四月徑山化城識)
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