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觀經義拙疑巧答研覈鈔 (No. 2208C ) in Vol. 57

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T2208C.57.0483a01:   No. 2208 C
T2208C.57.0483a02: 觀經義拙疑巧答研覈鈔
T2208C.57.0483a03:
T2208C.57.0483a04:  釋顯意述 
T2208C.57.0483a05: 頓教一乘海者。問如本
T2208C.57.0483a06: &MT10769;云。彼皆決了三一權實。今經未然。何得
T2208C.57.0483a07: 比例
T2208C.57.0483a08: 難云。若爾此輩發三心時。亦信無相不相佛
T2208C.57.0483a09: 性常住之深理耶。若不然者。不足例同。若
T2208C.57.0483a10: 言然經釋無文。又言實道小乘者出何經
T2208C.57.0483a11: 論乎
T2208C.57.0483a12: 難云。集文直言求生淨土非是小乘。未云
T2208C.57.0483a13: 發三心故是一乘教。玄義引文未全相應。
T2208C.57.0483a14: 然就此文更加一難。縱求生淨土未欣
T2208C.57.0483a15: 佛果。那忽定判是大乘心。且如有人欲生
T2208C.57.0483a16: 彼土成彼聲聞。豈言此人求淨土故即大
T2208C.57.0483a17: 乘也
T2208C.57.0483a18: 難云。經文但明聞小取悟。未有知小即大
T2208C.57.0483a19: 之文。疑端只論文相是非。判教須依其説相。
T2208C.57.0483a20: 故所述但是推義而已。豈得以是遮外難
T2208C.57.0483a21: 乎。又就推義自有參差。前説具三心者即
T2208C.57.0483a22: 非小乘。今何還言生彼以後知小即大也
T2208C.57.0483a23: 難云。此義云何爲言三心菩提心故知彼所
T2208C.57.0483a24: 修趣菩提耶。若言然者發心已趣何俟生
T2208C.57.0483a25: 後方説趣也。又上輩因別説菩提心。下輩
T2208C.57.0483a26: 到彼方發無上心。如是違文若爲會之。將
T2208C.57.0483a27: 又爲言三心非菩提心。然發此心生彼以
T2208C.57.0483a28: 後知小即大故。知其行趣菩提耶。若言
T2208C.57.0483a29: 然者其義未定。經無知小即大文。故設有
T2208C.57.0483b01: 其文此義成者只言生彼於義可足。何用
T2208C.57.0483b02: 發得三心因爲又此三心非菩提心者云
T2208C.57.0483b03: 何得入大義門耶
T2208C.57.0483b04: 難云。此義未然。群疑論中約不定定性迴心
T2208C.57.0483b05: 生者。雖作還依本習之釋會通義趣異今
T2208C.57.0483b06: 釋。故不云改習。不云轉向。云何異者。今釋
T2208C.57.0483b07: 不許生前迴心。故約果後。作轉向釋。彼許
T2208C.57.0483b08: 生前已迴心。故生彼雖可雙除二執。還依
T2208C.57.0483b09: 本習。先斷入執。斷已有何改習義也。後斷
T2208C.57.0483b10: 法執。由先迴心。後更有何轉向義也。故論
T2208C.57.0483b11: 直言還依本習先斷入執名須陀洹及阿
T2208C.57.0483b12: 羅漢。雖有此名只是菩薩。豈同今釋就小
T2208C.57.0483b13: 果後明轉向也
T2208C.57.0483b14: &MT10769;云。&T047368;中三義皆異論意。同釋此趣斯言
T2208C.57.0483b15: 定。況彼二文未許定性得生。豈得依
T2208C.57.0483b16: 彼成頓教一乘義乎
T2208C.57.0483b17: 難云。若爾今經二途不攝。未論皆成永不
T2208C.57.0483b18: 成。故至下雖出皆成之證。非明證故。如
T2208C.57.0483b19: 下難之
T2208C.57.0483b20: 難云。擧彼宗論欲合今義。甚不相應。彼且
T2208C.57.0483b21: 三一權實諍也。今乃教部判攝論也。然彼諸
T2208C.57.0483b22: 師泛諍三一。雖分二宗。至判諸經訓別千
T2208C.57.0483b23: 差。且如天台雖宗一實。今經判屬帶權時
T2208C.57.0483b24: 教。此例非一不可備擧。疑端正爲決擇此
T2208C.57.0483b25: 義。巧答全未辨此巨細矣
T2208C.57.0483b26: 難云。大師自是彌陀法王和光之身。其釋義
T2208C.57.0483b27: 則三昧正受證定之宗。本迹圓智獨達性海
T2208C.57.0483b28: 源。何看他面欲使有本宗乎
T2208C.57.0483b29: 難云。只見今偈知依一乘。何更外求徒勞
T2208C.57.0483b30: 言論乎
T2208C.57.0483c01: 難云。以彼宗來判此經爲一乘者。天台何
T2208C.57.0483c02: 故判屬三乘教部攝耶
T2208C.57.0483c03: 難云。雖不説有永不成佛者。亦未言無
T2208C.57.0483c04: 永不成佛者。又未開佛智見性。那忽定判
T2208C.57.0483c05: 一乘教也
T2208C.57.0483c06: 難云。五逆罪人不必無性。世善行者亦非定
T2208C.57.0483c07: 性。約此機法成一乘義。抑彼寶公等宗旨
T2208C.57.0483c08:
T2208C.57.0483c09: 難云。一切凡夫似簡小聖。當座道場未説
T2208C.57.0483c10: 經。將如是文證皆成者。何經非是一
T2208C.57.0483c11: 乘教耶
T2208C.57.0483c12: 難云。若爾者何故自計諸行各得往生。不
T2208C.57.0483c13: 許同一念佛義耶。所習不可出斯見者。
T2208C.57.0483c14: 改流歸本今正時也
T2208C.57.0483c15: 難云。家中伏藏未知所在。徒數他寶更有
T2208C.57.0483c16: 何益
T2208C.57.0483c17: 難云。問端只疑似非一乘。良由經無四一
T2208C.57.0483c18: 文故。何以似簡別義耶
T2208C.57.0483c19: 難云。此義云何爲存經有四一義耶。若言
T2208C.57.0483c20: 然者何不一一出其文耶。若言非謂經
T2208C.57.0483c21: 有四一文。但是愚意存四義者。疑端問經
T2208C.57.0483c22: 不問愚意。問答乖角何足言也
T2208C.57.0483c23: 難云。此亦准前徴詰可知。又出四義。有何
T2208C.57.0483c24: 所由論傍正耶
T2208C.57.0483c25: 難云。此義不可縱。有多義隨許一義。隨
T2208C.57.0483c26: 應攝其一漸故也。欲成立今經中輩雖從
T2208C.57.0483c27: 小入非漸義者。須非諸師所判漸頓之義。
T2208C.57.0483c28: 例如天台成立法華圓頓之義。不許他人
T2208C.57.0483c29: 約迴入機判漸教也。若言今雖許諸師
T2208C.57.0483c30: 義。中輩非實轉向機故。非彼所立漸教攝
T2208C.57.0484a01: 者。但可依此道理會通。何用義門非一因
T2208C.57.0484a02: 爲。況言非實轉向非極成理。前已難竟
T2208C.57.0484a03: 難云。此何反難。他宗釋義自有相違者。彼
T2208C.57.0484a04: 學者自須會通。何開疑端致此難乎。若言
T2208C.57.0484a05: 拙疑由執一義招此難者。反問功答如何
T2208C.57.0484a06: 會通彼相違耶。若言彼釋名據一義非
T2208C.57.0484a07: 相違者。其義不然。一師判教並存二義。彼
T2208C.57.0484a08: 此互奪成鉾楯。故且如觀經疏中一義。非
T2208C.57.0484a09: 直此經自有漸義。法華亦成漸教攝故
T2208C.57.0484a10: 難云。若習彼義彌増前疑。今經即彼漸教
T2208C.57.0484a11: 攝故。爾前教故。勸令習學有何益耶
T2208C.57.0484a12: 難云。此義不可全非文意。且此一文何以得
T2208C.57.0484a13: 知。次文爲證其由未顯。又設此文同諸師
T2208C.57.0484a14: 義。既許和尚存此一義。今經隨應有其一
T2208C.57.0484a15: 漸。自許中輩從小入。故何但判爲頓教攝
T2208C.57.0484a16:
T2208C.57.0484a17: 難云。此文承前。全非別義。前文總標一代
T2208C.57.0484a18: 漸頓。此下別擧其中兩經。故瓔珞經正明空
T2208C.57.0484a19: 有雙除二執。但以萬劫證不退故名漸教
T2208C.57.0484a20: 也。此漸即前所標漸。在漸既然。在頓亦爾。
T2208C.57.0484a21: 聖道淨土難易雖異。速證名頓義同歟
T2208C.57.0484a22: 難云。此亦不然門門不同。名漸教者還指
T2208C.57.0484a23: 瓔珞萬劫所修度行也。利劍即是彌陀號者
T2208C.57.0484a24: 指觀經一日七日所稱名號也。故此讃文始
T2208C.57.0484a25: 終一貫。分爲三義全非文意。文意但約行
T2208C.57.0484a26: 證遲速。於中自有與奪而已
T2208C.57.0484a27: 難云。讃有三文而唯一義。偈唯一句焉有
T2208C.57.0484a28: 二義。又於讃中若有三義。偈中何故闕初
T2208C.57.0484a29: 一義。言有言無皆無所據。無文無義誰人
T2208C.57.0484a30: 用之
T2208C.57.0484b01: 難云。此事不然。其人從來若未曾習實小
T2208C.57.0484b02: 行者。容作此解。既許愚小凡夫今發大心
T2208C.57.0484b03: 何得有非漸入機也。凡論迴入不必果
T2208C.57.0484b04: 後。如縁覺人多從因入。然如巧答此中輩
T2208C.57.0484b05: 人因中迴心。是一漸也。果後改習。是二漸
T2208C.57.0484b06: 也。此乃漸中最漸也。何由言是頓入機乎
T2208C.57.0484b07: 難云。若欲依彼大經疏云正爲凡夫遮前
T2208C.57.0484b08: 難者。還可依此觀經疏云三果迴心受
T2208C.57.0484b09: 前責也
T2208C.57.0484b10: 難云。若爾亦應有初一漸。何不言通二教
T2208C.57.0484b11: 攝也
T2208C.57.0484b12: 難云。證小果已即轉向大。解釋明文可及
T2208C.57.0484b13: 論其學者共許不共許焉
T2208C.57.0484b14: 難云。龍樹雖名一乘清淨土。而自還言有
T2208C.57.0484b15: 聲聞僧。天親雖讃大乘善根界。而未會有
T2208C.57.0484b16: 小聖文。諸師異見職而由此。何出所疑之
T2208C.57.0484b17: 文。欲遮能難之情也
T2208C.57.0484b18: 難云。如所答者諸祖譯釋義。各自精巧。宗家
T2208C.57.0484b19: 所判。失言乖理。實無證果而言證。實無
T2208C.57.0484b20: 轉向而言轉故
T2208C.57.0484b21: 難云。諸祖會通妙行各別。若依論註可言
T2208C.57.0484b22: 仍本立名。若依疑論可謂斷位同故。今依
T2208C.57.0484b23: 宗家自説先證小果。斯乃各據一義。悉爲
T2208C.57.0484b24: 妙説而分取彼兩釋行許。雷同今釋欲成
T2208C.57.0484b25: 一義。三釋相奪一義難成。未審巧答有何深
T2208C.57.0484b26:
T2208C.57.0484b27: 難云。先用疑論依本習義故。云改習名爲
T2208C.57.0484b28: 轉向。今依論註可云仍本。轉向會通如何
T2208C.57.0484b29: 同前。凡今學者論諸義門。宜依宗家釋義
T2208C.57.0484b30: 爲本。諸餘異釋隨應決了。然如巧答事事
T2208C.57.0484c01: 皆依諸師爲宗。還欲糾正一家宗義。自
T2208C.57.0484c02: 昧祖宗輒詮宗祖。未審此心有忠考否
T2208C.57.0484c03: 難云。此註論意與中輩義有何差別。會中
T2208C.57.0484c04: 輩處依群疑論。通此經論而依註釋。凡看
T2208C.57.0484c05: 巧答前後始末。但知雜集許言相似之文。
T2208C.57.0484c06: 未思簡擇毫耄千里之異。拙疑不敏所不
T2208C.57.0484c07: 欲也
T2208C.57.0484c08: 難云。此難差過。敗種還生難説難聞。何將入
T2208C.57.0484c09: 滅。況向大乎。依彼諸經。欲設難者。可言
T2208C.57.0484c10: 改説有入滅者未見説有向大人也
T2208C.57.0484c11: 難云。經文不言泥洹。玄義引文皆不相應
T2208C.57.0484c12: 難云。若爾復説有得阿惟越致者等。若爲消
T2208C.57.0484c13: 之。若言阿惟不必八地亦通地前故無
T2208C.57.0484c14: 違者。經文先説有得須陀洹者。有得阿
T2208C.57.0484c15: 羅漢者。後説有得阿惟越致者。從淺至
T2208C.57.0484c16: 深文義歴然。豈是初地名須陀洹。乃至八地
T2208C.57.0484c17: 名阿羅漢。還説初住名阿惟乎
T2208C.57.0484c18: 難云。前後似乖必有深意。所設會通未爲
T2208C.57.0484c19: 盡理。何爲經文難見之故。將不正義爲
T2208C.57.0484c20: 其義也
T2208C.57.0484c21: 難云。悲華經中願無聲聞。所設會通猶有
T2208C.57.0484c22: 前難。餘二經願聲聞無數。何由得免如前
T2208C.57.0484c23: 責也
T2208C.57.0484c24: 難云。疑端所責只在答釋。何愁未辨其新
T2208C.57.0484c25: 舊等。但如是疑未曾措心。自謂爲新亦無
T2208C.57.0484c26: 所諍。餘皆准之
T2208C.57.0484c27: 難云。所聞既非疑者所傳。其義是非不足
T2208C.57.0484c28: 糾正。反問反難自乖道理。非直此中。下去
T2208C.57.0484c29: 皆然。疑端只由釋義難見。何必爲顯如是
T2208C.57.0484c30: 等義。若不欲顯如是等義。如是等問不
T2208C.57.0485a01: 可來者。且此頓教一乘海句。古今學者曾
T2208C.57.0485a02: 無一念疑滯心耶。若言然者論中二乘種不
T2208C.57.0485a03: 生義。諸師尚爲一箇大事。末學誰無疑問
T2208C.57.0485a04: 意乎。故知反問自隨情來。非疑端中有私
T2208C.57.0485a05: 曲也
T2208C.57.0485a06: 難云。囈語アゝ音空曰アアハ刀刀
ナリ出于安樂集
言不稱實。百
T2208C.57.0485a07: 盲摩象。誰得全體。讒聞傳説。爲勿謗本
T2208C.57.0485a08: 義。本義未聞。別須一決。且止傍論。消前諸
T2208C.57.0485a09:
T2208C.57.0485a10: 難云。湛然釋疑於籤下。源信求決於海外。
T2208C.57.0485a11: 古賢所好今愚傚之。幸有知音將爲得
T2208C.57.0485a12: 意。設被謗難亦未爲傷。百解咲一醒。醒
T2208C.57.0485a13: 者豈爲辱。本心既無私。何更須斟酌
T2208C.57.0485a14: 言弘願者如大經説等者。問如本
T2208C.57.0485a15: 難云。此義參差。若言十九所願來迎爲體
T2208C.57.0485a16: 者。何爲不言十八所願往生爲體。二十所
T2208C.57.0485a17: 願果遂爲體耶。若言十八所願稱名爲體。
T2208C.57.0485a18: 二十所願諸行爲體者。何爲不云十九所願
T2208C.57.0485a19: 亦諸行爲體耶。只由此錯顯義非竟。其餘
T2208C.57.0485a20: 是非不足論歟
T2208C.57.0485a21: 難云。若所言大願業力者。但取願心名願
T2208C.57.0485a22: 業力耶。若言然者。願欲業思心所依別。二
T2208C.57.0485a23: 因感果。方可名力。豈得言唯一願心也
T2208C.57.0485a24: 難云。立空所願意者云何。如所述諸行念
T2208C.57.0485a25: 佛爲一要門。攝此定散二善行人名爲弘
T2208C.57.0485a26: 願。此願與彼諸佛發願有何所異名別意
T2208C.57.0485a27:
T2208C.57.0485a28: 難云。此亦參差。十八願中乃至十念對二十
T2208C.57.0485a29: 願殖諸徳本。句不相應。義似不類。尚取
T2208C.57.0485b01: 一要門業因。十九願中修徳功徳。對二十願
T2208C.57.0485b02: 殖諸徳本。文句相當義可類同。何故不取爲
T2208C.57.0485b03: 要門攝
T2208C.57.0485b04: 難云。此亦參差。十八・二十能願爲縁。所願
T2208C.57.0485b05: 爲因。因縁和合攝生義成。今此一願能所皆
T2208C.57.0485b06: 縁。與何因作増上縁乎
T2208C.57.0485b07: 難云。此亦參差。十九所願非要門故。業因
T2208C.57.0485b08: 故。是強縁故。異義濫觴專在此事。此言誠矣。
T2208C.57.0485b09: 抑先標云且就三願分別能所簡因縁者。
T2208C.57.0485b10: 餘皆准知。然至釋中但簡二願能所因縁。
T2208C.57.0485b11: 尚不能簡十九願中因縁差異。況餘願乎。
T2208C.57.0485b12: 且就所願云何准知其因縁耶。可定無三
T2208C.57.0485b13: 惡趣是其因耶。餘亦准之
T2208C.57.0485b14: 難云。上來所立要門弘願因縁之義。有多參
T2208C.57.0485b15: 差招前衆難。依如是義。所設答釋必亦參
T2208C.57.0485b16: 差更有多難。請且默坐自思擇之
T2208C.57.0485b17: 難云。此亦參差。善惡凡夫修定散因自語相
T2208C.57.0485b18: 違。故凝心修善名善凡夫。無善造惡名惡
T2208C.57.0485b19: 凡夫。解釋始末文義歴然。故善凡夫不可始
T2208C.57.0485b20: 言修定散因。由有二善得善名。故其惡凡
T2208C.57.0485b21: 夫亦不可言修定散因。由無二善得受
T2208C.57.0485b22: 惡名。故若言平生未有二善。雖受惡名。臨
T2208C.57.0485b23: 終非無念佛之善。故名惡凡夫修散善者。
T2208C.57.0485b24: 翻倒平生。修二善時雖得善名。爾前亦是
T2208C.57.0485b25: 無善之人。何名善凡夫修定散也。故知若
T2208C.57.0485b26: 以二善爲因。乘願爲縁者。或可直言一
T2208C.57.0485b27: 善凡夫莫不皆乘。或可但言一切惡凡
T2208C.57.0485b28: 夫修二善者莫不皆乘。何言一切善惡凡
T2208C.57.0485b29: 夫。修定散者莫不皆乘也
T2208C.57.0485c01: 難云。前言十九所願増上縁攝。爲此大願業
T2208C.57.0485c02: 力攝耶。爲當云何。若言攝者自宗相違。自
T2208C.57.0485c03: 計願力唯能願故。若不攝者理亦不可。佛
T2208C.57.0485c04: 自來迎接無能礙者。正是願力爲縁相故。凡
T2208C.57.0485c05: 言願力。願因。力果。如論註云。願以成力。力
T2208C.57.0485c06: 以就願。故知所願來迎等事成辨之位。方
T2208C.57.0485c07: 有大願業力之名。非唯願因爲強縁也
T2208C.57.0485c08: 難云。此亦參差。先言今經善惡凡夫乘彼願
T2208C.57.0485c09: 力故合兩經作此釋也。今何還依願文許
T2208C.57.0485c10: 除五逆等耶。又如先説者。今經善惡凡夫
T2208C.57.0485c11: 修定散因。莫不皆乘彼經願力。而今就彼
T2208C.57.0485c12: 十八願文顯此善惡凡夫機者。爲言今經
T2208C.57.0485c13: 善惡凡夫修定散因得生之者莫不皆乘
T2208C.57.0485c14: 彼第十八念佛往生之願力耶。若不然者自
T2208C.57.0485c15: 語相違。自言彼願顯此善惡凡夫機。故若不
T2208C.57.0485c16: 然者自宗相違。自計念佛散善隨一下輩
T2208C.57.0485c17: 因故
T2208C.57.0485c18: 難云。此亦參差。如先解者今釋一切善惡凡
T2208C.57.0485c19: 夫就彼十八願文顯竟。餘處若有衆生等
T2208C.57.0485c20: 文何言總出四十八願能願心也。又如巧
T2208C.57.0485c21: 答餘處引文總別雖異。莫非願文。何故別
T2208C.57.0485c22: 擧十八願處的言願云。總出四十八願心
T2208C.57.0485c23: 處而言此經上卷云耶。又十八願別發願故。
T2208C.57.0485c24: 先別擧者下文別擧十九・二十・三十五願。各
T2208C.57.0485c25: 有何由。彼亦各各別發願故各別擧耶
T2208C.57.0485c26: 難云。集中所載亦似非是取願文意。若其
T2208C.57.0485c27: 直取願文意者。何言若不如是四十八願便
T2208C.57.0485c28: 是徒然。以知。先取下文之意明此義竟。依
T2208C.57.0485c29: 上所説四十八願證成此義。故云若不如是
T2208C.57.0486a01: 等也。註論准之
T2208C.57.0486a02: 難云。此何反詰。誰言願文唯第十八。餘處引
T2208C.57.0486a03: 文凡有六句。引願四文的言願云。引餘二
T2208C.57.0486a04: 文。言上卷云。下卷云。故設此難勢。而今反
T2208C.57.0486a05: 難問答乖角。無記無利無益語也
T2208C.57.0486a06: 難云。傳説是非准上可知。反問反難自顯
T2208C.57.0486a07: 不可也
T2208C.57.0486a08: 難云。名字依聲是法自性。何必待修行時
T2208C.57.0486a09: 方假立乎。然名句文非唯依聲。通依六塵
T2208C.57.0486a10: 心不相應行蘊所攝。定色法者何宗義耶
T2208C.57.0486a11: 難云。此義云何爲由所願言非縁耶。若言
T2208C.57.0486a12: 然者十九所願既許縁攝。十八所願何必非
T2208C.57.0486a13: 乎。爲由稱名言非縁耶。若言然者所稱佛
T2208C.57.0486a14: 名願力所成。正是往生増上縁體。縱未能
T2208C.57.0486a15: 解十願十行之玄旨。何其不見在縁之明
T2208C.57.0486a16: 文。又先自依利劍即是彌陀號文。欲成頓
T2208C.57.0486a17: 義。而未了其頓速之功在佛名耶。鳴呼奪
T2208C.57.0486a18: 其情哉
T2208C.57.0486a19: 難云。雖説定散意在專稱非其證乎。如法
T2208C.57.0486a20: 華云。雖示種種道其實爲佛乘。佛乘豈屬
T2208C.57.0486a21: 種種道也
T2208C.57.0486a22: 難云。稱名念佛既名三昧。縱屬定善勿謂
T2208C.57.0486a23: 散善。若以散善門中説故名散善者。亦以
T2208C.57.0486a24: 定善門中説故名定善耶。若不然者許義
T2208C.57.0486a25: 不齊。自顯不可。若言然者理亦不然。眞身
T2208C.57.0486a26: 觀中念佛衆生與下三品。有何差別。彼爲
T2208C.57.0486a27: 散善。此爲定善。又彼念佛屬散善者。佛名
T2208C.57.0486a28: 是一。攝散住心。不同雜散之業等文。若爲
T2208C.57.0486a29: 消之
T2208C.57.0486b01: 難云。誰言彼猶非弘願耶。弘願行故不屬
T2208C.57.0486b02: 散善。故云不同雜散之業。明文在斯勿共
T2208C.57.0486b03: 諍矣
T2208C.57.0486b04: 難云。先所立義唯屬散善。今所引文倶許通
T2208C.57.0486b05: 定。立義引文未全相應。然此二文許通定
T2208C.57.0486b06: 散。可謂還顯非定散義。以雙是法多雙非
T2208C.57.0486b07: 故。例如中道雙遮雙照思之
T2208C.57.0486b08: 難云。總別擧者其義云何。若如下云。總對
T2208C.57.0486b09: 定善念佛諸行皆名散善。別除念佛。自餘
T2208C.57.0486b10: 諸善名散善者。此是散名之通別也。其義不
T2208C.57.0486b11: 可。如下難之。今依集意就念佛行論通
T2208C.57.0486b12: 別者可謂。此法一往誦文別被下輩無善
T2208C.57.0486b13: 之機。再往闚理通爲定散二善機。就別義
T2208C.57.0486b14: 中亦有一往攝散善義。由是集云。若准三
T2208C.57.0486b15: 福第三福中第乘意也。若言所標一往明矣。
T2208C.57.0486b16: 然如所見總攝散善爲再往義。別立一行
T2208C.57.0486b17: 爲一往義。義若如是廢立一義有名無實。何
T2208C.57.0486b18: 言隨他之前暫開二門。隨自之後還閉二
T2208C.57.0486b19: 門。一開永不閉者。唯是念佛一門。唯言所
T2208C.57.0486b20: 顯即廢立義。定散文中唯標專念即此義也。
T2208C.57.0486b21: 故集上文依此廢立付屬之文證九品之業
T2208C.57.0486b22: 唯在念佛。明知集意專存念佛非定非散而
T2208C.57.0486b23: 攝二善無善機義。全非證據。此言虚誑。止
T2208C.57.0486b24: 之止之
T2208C.57.0486b25: 難云。一乘妙旨。超絶之嘆。如來在世猶多怨
T2208C.57.0486b26: 嫉。末俗疑謗何足怪乎
T2208C.57.0486b27: 難云。法門廢立與奪多途。決擇盡理。嘲哢非
T2208C.57.0486b28: 難。釋迦要門雖説是行望佛本願屬機。
T2208C.57.0486b29: 何妨。故言善惡凡夫爲機。其善得非此定
T2208C.57.0486c01: 散乎
T2208C.57.0486c02: 聖衆莊嚴現在彼衆法界同生者如本
T2208C.57.0486c03: 難云。若爾正報有加増耶。若言然者甚爲
T2208C.57.0486c04: 不可。般舟讃云。十方衆生未曾減。彌陀佛國
T2208C.57.0486c05: 亦無増。云何解之
T2208C.57.0486c06: 難云。所言趣生處程爲屬何地。爲彼
T2208C.57.0486c07: 耶。爲他方耶。爲當不屬彼此界耶。若屬
T2208C.57.0486c08: 彼界還同彼衆生未免疑難。若屬他方何
T2208C.57.0486c09: 入淨土聖衆莊嚴。若當不屬二界分者二
T2208C.57.0486c10: 界中間有何處所。爲其程耶。設有其處但
T2208C.57.0486c11: 觀其*程不觀前後。有何由耶
T2208C.57.0486c12: 難云。此義其非。諸佛境界非凡所測。大聖
T2208C.57.0486c13: 開示尚難注想。何況如來不可説盡境。誰
T2208C.57.0486c14: 能師心得自觀乎。雖然此難非者請垂慈
T2208C.57.0486c15: 誨示其觀義。佛祖已往生經釋未得説。自
T2208C.57.0486c16: 非巧答超佛超祖。誰當開示其廣觀者」
T2208C.57.0486c17: 難云。此義參差。先言衆多不可説盡。此似
T2208C.57.0486c18: 難説故並不論。今言可同二菩薩觀。此似
T2208C.57.0486c19: 易知故略不説。然彼衆生趣生處。經一
T2208C.57.0486c20: 刹那頃。若須臾間。或坐金臺。或處華胎觀
T2208C.57.0486c21: 音攝持未授法衣。爾時身色相好威儀同
T2208C.57.0486c22: 二菩薩文理如何
T2208C.57.0486c23: 難云。既許可觀身色相好。何由不觀品位
T2208C.57.0486c24: 階降。設使但觀其身相者三輩身相同耶。若
T2208C.57.0486c25: 言同者理不可然。所坐臺等優劣既殊。能
T2208C.57.0486c26: 坐身相豈不然乎。若言異者義則不成。若
T2208C.57.0486c27: 觀身相明昧等異即知品位階降故也
T2208C.57.0486c28: 難云。此義云何。爲言普觀雜想觀境非是
T2208C.57.0486c29: 聖衆莊嚴攝耶。若言然者。此中所明依正
T2208C.57.0487a01: 莊嚴不盡十三觀門境耶
T2208C.57.0487a02: 難云。既爲劣機觀修雜想。次觀散機九品
T2208C.57.0487a03: 往生。尤得便宜。誰言不可
T2208C.57.0487a04: 難云。此不必然。如觀佛經觀佛相好威儀
T2208C.57.0487a05: 等事。或有入觀觀成等文。或有不説。非一
T2208C.57.0487a06: 准。故又以不説滅罪多少。爲散善者。下輩
T2208C.57.0487a07: 念佛具説滅罪。何自判言是散善也
T2208C.57.0487a08: 難云。傳説人情是非難知。一向不信未得
T2208C.57.0487a09: 其意。起信生西經有明文。作得生想。釋義
T2208C.57.0487a10: 炳然。變相所圖或當此類。誰言依彼方證
T2208C.57.0487a11: 此義。若是同生善知識者。聞此勝益應共
T2208C.57.0487a12: 欣慶。不信受更加非毀記損益。
T2208C.57.0487a13: 可察之矣
T2208C.57.0487a14: 出在何文者有通有別等者。問如本
T2208C.57.0487a15: 難云。若爾問端標未審言。不冠何機得受
T2208C.57.0487a16: 義耶
T2208C.57.0487a17: 難云。此義難依。解釋直言定散二善出在何
T2208C.57.0487a18: 文。只是一問。次言今既教備不虚何機得
T2208C.57.0487a19: 受。復是一問。是故答中標有二義。先答何
T2208C.57.0487a20: 機得受之問。後答出在何文之問。然如所
T2208C.57.0487a21: 解於初一問。添意加言。開爲二問。將謂
T2208C.57.0487a22: 不然。定散二善出在何文。語勢相接不可
T2208C.57.0487a23: 分。故又就前答定韋提請散佛自説。審問
T2208C.57.0487a24: 其義出在何文。似有來由。出此問前先問
T2208C.57.0487a25: 未審云何定散二善有何由耶。若言前答中
T2208C.57.0487a26: 云定善一門散善一門。由此言故此問來
T2208C.57.0487a27: 者。前問自擧定散二善問其能請。爾時何
T2208C.57.0487a28: 故無此不審後方生此不審耶
T2208C.57.0487a29: 難云。先言問初未審之辭。未審前答定韋
T2208C.57.0487b01: 提請散佛自説之義出在何文。來意可知。義
T2208C.57.0487b02: 若如是何機得受之問似不由前答來。更
T2208C.57.0487b03: 有何由起此問端。言易知者云何易知
T2208C.57.0487b04: 難云。若爾此釋應有二失。通別所求放光現
T2208C.57.0487b05: 國非請定文。引來無用。太過失也。而不
T2208C.57.0487b06: 引其散善一門佛自説文。應答不答太減
T2208C.57.0487b07: 失也
T2208C.57.0487b08: 難云。若爾此中未盡自義。那忽簡言向來
T2208C.57.0487b09: 解者不同諸師。然其散善自開之文。此中
T2208C.57.0487b10: 並引有何所妨讓後料簡而略之乎。若言
T2208C.57.0487b11: 此中並引雖無所妨。至下料簡引通別請
T2208C.57.0487b12: 證韋提請唯在定善。次引散善自開之證
T2208C.57.0487b13: 得其便故今且略者。通別二請此中雖引
T2208C.57.0487b14: 至下更引。何爲散善自開之證不再引乎。
T2208C.57.0487b15: 凡如所見出在何文之問謂問文證。甚不
T2208C.57.0487b16: 可也。且如思惟正受之請指爲定善差別之
T2208C.57.0487b17: 義出在之文。豈亦彼義文證也。若指彼文
T2208C.57.0487b18: 爲文證者指所論文。即爲證文儀可然乎。
T2208C.57.0487b19: 第七門云韋提得忍出在第七觀初亦爾。第
T2208C.57.0487b20: 七觀初若即何時得忍證者何自徴問何以
T2208C.57.0487b21: 得知引下利益分文方爲證也。故知三處
T2208C.57.0487b22: 出在何文問答別有深意。請尋思之
T2208C.57.0487b23: 難云。此義難依。如前已難。若言上問卒爾
T2208C.57.0487b24: 讀文雖似二問。細尋義意初問含有二問
T2208C.57.0487b25: 意。故成三問者。出在何文隨亦應然。語勢
T2208C.57.0487b26: 相接不可分。故何由初句許含二問而次
T2208C.57.0487b27: 句執不問二義出在文耶。又於問中文言
T2208C.57.0487b28: 雖略答初若標解有二義。至此可言文段
T2208C.57.0487b29: 隔故問驚上問。問似問二義。答亦標二義
T2208C.57.0487c01: 隨問隨答其事已訖。何言文段隔故等也又
T2208C.57.0487c02: 今問答實如解者應有二失。於上問中未
T2208C.57.0487c03: 審。云何定散二善之問依所見。即其義似顯。
T2208C.57.0487c04: 而今答中更問驚者語似繁重。學者可厭太
T2208C.57.0487c05: 過失也。定韋提請散佛自説之問雖依所見
T2208C.57.0487c06: 其意既隱。而前答初亦不牒顯上問意。故末
T2208C.57.0487c07: 學難解。太減失也。又如所見於上兩重問
T2208C.57.0487c08: 中具問三事。何故於能請義先問其義後
T2208C.57.0487c09: 問其文。於所説義及所爲義但問其義不
T2208C.57.0487c10: 問其文。若言於此三事能請一義有異論。
T2208C.57.0487c11: 故問其文證餘二不爾。故不問者甚不可
T2208C.57.0487c12: 也。解釋自言向來解者與諸師不同。何唯
T2208C.57.0487c13: 能請之一義乎。且如所説兩門之義雖自判
T2208C.57.0487c14: 言十三定善三輩散善。若無文證難可依
T2208C.57.0487c15: 定。十六觀文容異論故。又如所爲得受之
T2208C.57.0487c16: 義雖亦自簡四種非機而言此外一心信
T2208C.57.0487c17: 樂乃至十念等。若無文證亦難依定。所簡
T2208C.57.0487c18: 非機似下輩。故是機所受似念佛。故以知。
T2208C.57.0487c19: 問意非問文證。只問二善出在文也。故上
T2208C.57.0487c20: 標章云料簡定散二善通別有異。若如所見
T2208C.57.0487c21: 上文唯標料簡所説之義能請之文耶。若
T2208C.57.0487c22: 言然者義即不可。一章總標不冠三義不
T2208C.57.0487c23: 應理故。若言不然義亦不成。標章料簡
T2208C.57.0487c24: 定散二善通別有異。總標三義者問中未審
T2208C.57.0487c25: 定散二善出在何文乃至答云有通有別亦
T2208C.57.0487c26: 應然。故標釋相映義意可見。秦鏡高懸勿
T2208C.57.0487c27: 自昧矣
T2208C.57.0487c28: 難云。若爾此中亦有二失。定韋提請引文解
T2208C.57.0487c29: 義向來已竟。今更料簡。對所引文太過失
T2208C.57.0488a01: 也。散善自開若義若文向來未答。至此雖
T2208C.57.0488a02: 言立義引文而無料簡太減失也。又如先
T2208C.57.0488a03: 説就初答立定韋提請散佛自説之義。次向
T2208C.57.0488a04: 其文然至答中且答定韋請提之文未答
T2208C.57.0488a05: 散佛自説之文。若爾此中但可引文。何爲更
T2208C.57.0488a06: 須言立義也
T2208C.57.0488a07: 難云。疑端泛擧諸方異義。隨加一難。巧答自
T2208C.57.0488a08: 當其中一義。何及言無他義難乎。然如巧
T2208C.57.0488a09: 答雖自欲脱問答乖角之難。還使解釋問
T2208C.57.0488a10: 有文言不直之非。答多太過太減之失。祖訓
T2208C.57.0488a11: 言旨豈若斯乎
T2208C.57.0488a12: 難云。傳説是非亦可准前。然以兩門爲宗
T2208C.57.0488a13: 大綱。釋義炳然。誰生異見。三十六義末學口
T2208C.57.0488a14: 辨。三重六義本文自録。但此疑端只就文來。
T2208C.57.0488a15: 隨問隨答有何乖角。且止戲論消前重難
T2208C.57.0488a16: 如華嚴經説思惟正受者但是三昧異名
T2208C.57.0488a17: 者。問如本
T2208C.57.0488a18: 難云。此文似是而未明證。未分明説觀方
T2208C.57.0488a19: 便。故更有明文。説觀方便與地觀文説相
T2208C.57.0488a20: 全同。何不出彼略此文耶
T2208C.57.0488a21: 難云。論釋云何遮疑難耶。論文直言難沈
T2208C.57.0488a22: 掉。定入定觀法等。此定爲言諸觀方便耶」
T2208C.57.0488a23: 難云。若爾何言玄義彼此經論文意等也
T2208C.57.0488a24: 難云。若爾者何故還依諸師所依諸教證今
T2208C.57.0488a25: 思惟不通散善。諸師若還依彼經中三昧業
T2208C.57.0488a26: 外説思惟業。證今思惟非三昧者。豈得復
T2208C.57.0488a27: 言不通散善。又諸師意以請二句對説二
T2208C.57.0488a28: 善。然後縱容許通定善。可謂能順今經文
T2208C.57.0488a29: 義。而不卒越諸教通旨。此難且載在疑端
T2208C.57.0488b01: 中。何却不遮如是異見。妄言不領今經
T2208C.57.0488b02: 所説等也
T2208C.57.0488b03: 難云。若爾但可依地觀證。勿引華嚴招
T2208C.57.0488b04: 前衆難。由引彼經有此諸難。而言何況。況
T2208C.57.0488b05: 意不可
T2208C.57.0488b06: 難云。三惠般若體是加行。道前三惠何宗義
T2208C.57.0488b07:
T2208C.57.0488b08: 難云。如是配當非盡理説。故慈恩云從多
T2208C.57.0488b09: 増修非理實爾。理實大小内外凡位皆有三
T2208C.57.0488b10: 惠。但有事理淺深而已。然如巧答雖言且
T2208C.57.0488b11: 依一義。尋文始末但依此義欲成今義。
T2208C.57.0488b12: 豈當古今楷定宗義
T2208C.57.0488b13: 難云。立義引文未心相應。未言十信聞惠
T2208C.57.0488b14: 忍。故十信非無思修定。故見國思惟正受
T2208C.57.0488b15: 位。故又此經文未標得處。那忽定判依報
T2208C.57.0488b16: 忍也
T2208C.57.0488b17: 難云。十信當位非無思修。何自定執唯聞
T2208C.57.0488b18: 惠位待後位修論與奪義
T2208C.57.0488b19: 難云。佛力三昧理通思修。如地觀文可爲
T2208C.57.0488b20: 明證。何唯聞惠與定名乎
T2208C.57.0488b21: 難云。三福散善唯生得惠者誰所定耶。如
T2208C.57.0488b22: 菩提心體是加行。故大乘戒亦非生得。又
T2208C.57.0488b23: 如上輩慈心不殺雖名世善性是加行也。
T2208C.57.0488b24: 大心大行人位定故
T2208C.57.0488b25: 難云。上能兼下下難兼上。何以上位有劣
T2208C.57.0488b26: 品心必例下位有勝品心。雖然三惠實通
T2208C.57.0488b27: 上下七地散心體非修惠。十信定心非唯聞
T2208C.57.0488b28: 惠。若例七地散心間起可言十信非無修
T2208C.57.0488b29: 惠。何以地上聞惠散心翻例信位聞惠定
T2208C.57.0488c01:
T2208C.57.0488c02: 難云。此義不可。界地定散局而非通。何論
T2208C.57.0488c03: 傍正。位地定散雖有傍正通而非局。何同
T2208C.57.0488c04: 界地位地定散。倶欲論其傍正通局。欲界聞
T2208C.57.0488c05: 惠亦名定者且是與名。與雖名定奪則散
T2208C.57.0488c06: 心。何言是爲傍通定也。凡言與奪一法二
T2208C.57.0488c07: 義傍正通局異法相望。必如巧答界位定散
T2208C.57.0488c08: 混二門義。傍正通局濫與奪名。雖自謂是
T2208C.57.0488c09: 諸論法相。但是自所分別義耳
T2208C.57.0488c10: 難云。此皆聞惠與立定名何證欲界傍通
T2208C.57.0488c11: 定也
T2208C.57.0488c12: 難云。生得善心通定散地。方便三惠自分定
T2208C.57.0488c13: 散。諸論法相楷定可依。所説但是自所分
T2208C.57.0488c14: 別。何稱祖師之所判也
T2208C.57.0488c15: 難云。言凡位者常沒位耶。若言然者常沒
T2208C.57.0488c16: 三惠差別云何。縱有差別如是三惠何宗義
T2208C.57.0488c17:
T2208C.57.0488c18: 難云。生得道心世禪修惠前已難竟。又此下
T2208C.57.0488c19: 句與前下句有何差異爲別義耶
T2208C.57.0488c20: 難云。此亦隨増非與奪名。引例不可
T2208C.57.0488c21: 難云。雖知思修語通三惠然得其名。各有
T2208C.57.0488c22: 所主。故四勝行十方行中思惟修習名思修
T2208C.57.0488c23: 惠。此既諸論常途法相。誰諍非是共許義
T2208C.57.0488c24:
T2208C.57.0488c25: 難云。疑端本意欲立思惟不通散善義。故
T2208C.57.0488c26: 以此句配當思惠。然如巧答雖拒思惟
T2208C.57.0488c27: 配思惠義。既許通散。隨疑難竟云云
T2208C.57.0488c28: 難云。若爾何故引同今觀方便思惟。自許今
T2208C.57.0488c29: 觀十信位中聞惠定故
T2208C.57.0489a01: 難云。縱許三惠通淺深何必思惟配思惠。
T2208C.57.0489a02: 不三惠通淺深何妨思惟配思惠。又
T2208C.57.0489a03: 通淺深者其義如何
T2208C.57.0489a04: 難云。巧答自成今經思惟通散善義。生得
T2208C.57.0489a05: 思惟許散善故。三福三觀生得惠故。何推
T2208C.57.0489a06: 諸師爲彼錯也。若言自許三福三觀是生
T2208C.57.0489a07: 惠。不許夫人所請思惟是生得惠。故異
T2208C.57.0489a08: 諸師之錯解者。許與不許各有何由。無因
T2208C.57.0489a09: 横許宗豈立乎。何況今論思惟一句配思惠。
T2208C.57.0489a10: 中許凡夫思惟成得十信聞惠。何得還言
T2208C.57.0489a11: 夫人所請不通生得思惟也
T2208C.57.0489a12: 難云。傳説准前。反難不可問意深。又見者
T2208C.57.0489a13: 可知隨問隨答有何乖角
T2208C.57.0489a14: 雖有二請唯是定善者。問如本
T2208C.57.0489a15: 難云。此義云何。爲言諸師依諸論意四惠
T2208C.57.0489a16: 等持通爲定善。故立十六定善之義。今師自
T2208C.57.0489a17: 依此經説相。四惠等持分爲定散。故許三
T2208C.57.0489a18: 觀散善義耶。若然者其義不然。諸師
T2208C.57.0489a19: 的言十六正受。正受修惠非生得故。後義
T2208C.57.0489a20: 若當今釋定散兩門義是今宗骨。泛論不
T2208C.57.0489a21: 遮語參差故由斯。若言答意不然諸師雖
T2208C.57.0489a22: 依四惠等持爲定散義。思惟正受判爲定
T2208C.57.0489a23: 散。而不遮通名定之義。故云存之。今師
T2208C.57.0489a24: 雖依通名定義思惟正受總爲定善。而不
T2208C.57.0489a25: 遮分爲定散義。故云存之。答如是所難
T2208C.57.0489a26: 非者此更不可。巧答文言成不了。故然就此
T2208C.57.0489a27: 義非無難故。諸師雖言思惟散善未
T2208C.57.0489a28: 三福生得觀。故今師雖言九品散善未云
T2208C.57.0489a29: 三觀生得惠。故更有多難。恐繁略之
T2208C.57.0489b01: 難云。如解釋者以上唯請觀行證下思惟
T2208C.57.0489b02: 非散。如巧答者自定思惟唯定證上觀不
T2208C.57.0489b03: 通散。義既參差。理亦不可。依所論文證所
T2208C.57.0489b04: 論義不應理。故又言所求雖異去行不改。
T2208C.57.0489b05: 未可共許。或可如所求異去行亦改轉故
T2208C.57.0489b06:
T2208C.57.0489b07: 難云。此亦不可。以所論義證所論事故
T2208C.57.0489b08: 難云。此亦不可。首題名字不冠一部不應
T2208C.57.0489b09: 理故。餘處釋云十六觀經。違此義故
T2208C.57.0489b10: 難云。此義云何。爲言十三聞惠觀故亦定亦
T2208C.57.0489b11: 散非唯散。故名定善耶。若言然者三觀亦
T2208C.57.0489b12: 爾。自行許亦有名定義。故何不亦屬定善
T2208C.57.0489b13: 門也。若言彼雖有名定義生得惠故屬散
T2208C.57.0489b14: 善者。非唯散言。便爲無用。但可言非生
T2208C.57.0489b15: 得故名定善也。然定散義亦不如是。縱是
T2208C.57.0489b16: 生得縱是加行定自是定。散自是散。生得爲
T2208C.57.0489b17: 散加行爲定何宗義耶。又縱生得故爲散
T2208C.57.0489b18: 者。十三若有生得惠分。不應三觀獨得散
T2208C.57.0489b19: 名。若言十三唯聞惠觀非生得者其義不
T2208C.57.0489b20: 可。常沒凡夫始受此法所生闇劣。覺惠善
T2208C.57.0489b21: 心必生得故。若言十三定善之機雖生得惠
T2208C.57.0489b22: 必至聞惠。故簡三輩散善之機唯散生得名
T2208C.57.0489b23: 定善者義則參差。先言泛論觀通四惠可
T2208C.57.0489b24: 分定散。但韋提請意不然。故若彼所請許
T2208C.57.0489b25: 通生得。思惟應通三福業。故自許三福生
T2208C.57.0489b26: 得惠故
T2208C.57.0489b27: 難云。此中諸義皆非極成。於中先言序正
T2208C.57.0489b28: 相當。未可共許。諸師分文非無一義。疑難
T2208C.57.0489b29: 本從彼宗來故次言三輩説相異十三觀。
T2208C.57.0489c01: 此下多義上已難竟。取要言之縱有多義
T2208C.57.0489c02: 分十六觀爲兩門者。何以請觀證不通
T2208C.57.0489c03: 散。疑端本自責此自教相違之失。何不救
T2208C.57.0489c04: 無相違之難。還欲成此相違宗乎
T2208C.57.0489c05: 難云。若爾解釋破立未盡。巧答已伏此一難
T2208C.57.0489c06: 竟。楷定玄七日豈可然乎
T2208C.57.0489c07: 難云。諸義是非是非今可論。所推一義
T2208C.57.0489c08: 恐不然也。如所推者三輩一門亦定亦散。
T2208C.57.0489c09: 何故偏名散善門也。若言雖是亦定亦散
T2208C.57.0489c10: 非唯定。故名散善者義亦不可。先言十三
T2208C.57.0489c11: 非唯散觀名定善門。今言三輩非唯定觀
T2208C.57.0489c12: 名散善門。而實兩門互通定散定散二門有
T2208C.57.0489c13: 名無實故。若言雖互通定通散生得加行
T2208C.57.0489c14: 分兩門者如前已難。又如所推上中兩輩
T2208C.57.0489c15: 平生修善約修行時可得名散。下輩三人
T2208C.57.0489c16: 初無修時。臨終一念見佛便去。何可名定
T2208C.57.0489c17: 何名散也。更有多難。繁故略之
T2208C.57.0489c18: 難云。若爾此輩見佛之前欠無一心之内因
T2208C.57.0489c19: 耶。若言終時一心猶散心故未名三昧。亦
T2208C.57.0489c20: 未名觀。見佛一心是定心故。乃名三昧。
T2208C.57.0489c21: 及名觀者。十三觀中終時見佛亦應如
T2208C.57.0489c22: 是。何總名觀名三昧也。若言修福修觀異
T2208C.57.0489c23: 故得名別者觀名且爾。定名不然。又三福業
T2208C.57.0489c24: 自許名惠。何妨亦後得與觀名也。又此三
T2208C.57.0489c25: 輩修時都無修三昧義。但由修福見佛來
T2208C.57.0489c26: 迎者近縁増上縁既通諸行。何以佛光普
T2208C.57.0489c27: 照唯攝念佛者也
T2208C.57.0489c28: 難云。此三輩人修生得惠三福散善臨終見
T2208C.57.0489c29: 佛。所得一心生得惠定彼經名之無壅三
T2208C.57.0490a01: 昧者。有經文耶。有釋義耶。若不爾者難
T2208C.57.0490a02: 信用之
T2208C.57.0490a03: 難云。觀念法門引合上下經文總名見佛三
T2208C.57.0490a04: 昧。如文可言平生臨終時節雖異見佛三
T2208C.57.0490a05: 昧其體無二。上若加行下亦應然。下若生得
T2208C.57.0490a06: 上應然。何自分取引九品文獨證生得惠
T2208C.57.0490a07: 三昧也
T2208C.57.0490a08: 難云。定散二善名其行體。何關臨終平生
T2208C.57.0490a09: 時也
T2208C.57.0490a10: 難云。此若觀矚非觀行者想字如何
T2208C.57.0490a11: 難云。若離心眼但見者想觀之名三昧之義
T2208C.57.0490a12: 復當云何
T2208C.57.0490a13: 難云。若爾何言非觀行觀非心眼見。縱生
T2208C.57.0490a14: 得善惠是心故亦觀行故
T2208C.57.0490a15: 難云。縱有此差想觀名同。何得以是辨定
T2208C.57.0490a16: 散也
T2208C.57.0490a17: 難云。衆生見佛皆是影像。悉是本身。如鏡中
T2208C.57.0490a18: 像即本質也。今約聞惠生得惠見分別本
T2208C.57.0490a19: 影。何宗義耶
T2208C.57.0490a20: 難云。此義云何。初言雖有此異似欲成立
T2208C.57.0490a21: 同名定義。後言故非例難似欲消遮觀名
T2208C.57.0490a22: 同難。中間諸句或似成定。或似消觀名。語
T2208C.57.0490a23: 既矯亂。義亦參差。若欲成立同名定者故
T2208C.57.0490a24: 非。例難會通難成。應隨十六定善義。故雖
T2208C.57.0490a25: 不同彼十六正受他生觀義。生得等持佛力
T2208C.57.0490a26: 三昧體既定故。例如假觀眞觀思惟正受淺
T2208C.57.0490a27: 深雖異通名定善門也。若欲消遮觀名同
T2208C.57.0490a28: 者雖有此異語似無用。然以他力一念言
T2208C.57.0490a29: 非定觀者十三觀成聞惠見佛非他力耶。
T2208C.57.0490b01: 示觀一縁示此三輩生得惠觀不示十三定
T2208C.57.0490b02: 善觀耶。又引稱讃經文證此義者彼經唯
T2208C.57.0490b03: 爲三輩散善不十三定善機耶。示佛力觀
T2208C.57.0490b04: 今經所宗。閣此明文引彼爲證是非用捨
T2208C.57.0490b05: 有何由耶。又言此一心非自力者前後參
T2208C.57.0490b06: 差。先許生得惠倶等持自名定。又言此一
T2208C.57.0490b07: 心隣聞惠故得名定者。更復參差。若依他
T2208C.57.0490b08: 力成一心何用隣近聞惠義爲。若由隣聞
T2208C.57.0490b09: 立定名者何用他力一心義爲一義始末。
T2208C.57.0490b10: 轉用三義三義互奪一義難成
T2208C.57.0490b11: 難云。此亦參差。上已責竟
T2208C.57.0490b12: 難云。此似重言。若言先約三福修時名散。
T2208C.57.0490b13: 今約三觀修時名散。非重言。修時散心成
T2208C.57.0490b14: 時一心十三正觀其理同然今既自許觀是
T2208C.57.0490b15: 定類何不類例名定善門自許定類屬散
T2208C.57.0490b16: 善者豈既免自語相違責乎
T2208C.57.0490b17: 難云。此亦准前。且止傍論消前諸難
T2208C.57.0490b18: 久來通論之家不會論意等者。問如本
T2208C.57.0490b19: 難云。阿毘達磨依法相説。自是依法不依人
T2208C.57.0490b20: 也。若不依彼四依論判。自稱依法誰許了
T2208C.57.0490b21:
T2208C.57.0490b22: 難云。疑端若但募傳譯功應須此答。依論
T2208C.57.0490b23: 法相助設此難。但可消通所依論文。勿事
T2208C.57.0490b24: 多言費紙筆矣
T2208C.57.0490b25: 難云。有師所引眞諦疏文曾未見耶
T2208C.57.0490b26: 難云。百有餘年通論諸徳二師爲首有何
T2208C.57.0490b27: 所違
T2208C.57.0490b28: 難云。彼二師釋總許念佛定散諸行皆不得
T2208C.57.0490b29: 生。今文且言十聲稱佛。以後二末學展轉
T2208C.57.0490b30: 増見解也。但今釋中雖不擧彼二釋。而有
T2208C.57.0490c01: 遮彼二見之意。且如願行差別問答豈非
T2208C.57.0490c02: 遮彼初師見乎。又先自言通論之言非眞
T2208C.57.0490c03: 諦等。今何還言當前師哉。今釋所破通論
T2208C.57.0490c04: 除眞諦等。疑端所破通論取眞諦等欲遮
T2208C.57.0490c05: 疑難其意如何
T2208C.57.0490c06: 難云。別時意當章所通在下問者抑何文
T2208C.57.0490c07: 耶。設有其文會彼義者即成所破。當門所
T2208C.57.0490c08: 擧非其人者理亦如何
T2208C.57.0490c09: 難云。疑端就今釋義興。今釋專定是報土
T2208C.57.0490c10: 故。何容他義遮此難乎。若依彼釋會論
T2208C.57.0490c11: 意者還是潤色疑難者也
T2208C.57.0490c12: 難云。依彼本文義既參差。集略抄更有何
T2208C.57.0490c13: 益。古人所謂有文無義若此類歟
T2208C.57.0490c14: 難云。尋論宗旨助設此難。論家宗計理在
T2208C.57.0490c15: 絶言。新譯法相例皆然。故又縱論家未存
T2208C.57.0490c16: 義。依論來難何不通之。若不能通此一
T2208C.57.0490c17: 難者一家宗義不應立故
T2208C.57.0490c18: 難云。只依前云眞諦譯人今乃得言不退
T2208C.57.0490c19: 等也。所引論文不由唯誦之不字者正不
T2208C.57.0490c20: 即不退墮故也。若依此下云得菩提。知是
T2208C.57.0490c21: 成佛別時意者。先依本論得不退言應定
T2208C.57.0490c22: 不退別時意也
T2208C.57.0490c23: 難云。雖出此釋疑執難除。疑難本自難此
T2208C.57.0490c24: 釋故
T2208C.57.0490c25: 難云。雖無破文有會通意故言雖是一行
T2208C.57.0490c26: 乃至永不退沒故名不墮。文勢顯著。何不察
T2208C.57.0490c27: 之。以無破文即知通論同此義者。群疑
T2208C.57.0490c28: 論中約不退解而無破文。應知。亦是通論
T2208C.57.0490c29: 義。彼此倶知通論義者爲言通論兼存二
T2208C.57.0491a01: 義兩釋互出其一義耶。若不然者許義不齊
T2208C.57.0491a02: 顯義不正。成佛不退互無破文。一行兩義。
T2208C.57.0491a03: 一許彼義。一不許者。義既偏向不應理故。
T2208C.57.0491a04: 若言然者所保自破通論。縱使兼存二義
T2208C.57.0491a05: 立一義時必遮一義。不爾兩義互不立故。
T2208C.57.0491a06: 於中今釋既言成佛。必有遮彼不退義意。
T2208C.57.0491a07: 故知。雖一行等解正爲遮彼不退見也
T2208C.57.0491a08: 難云。於七部中無性釋論既許不退。無著
T2208C.57.0491a09: 本論必有此義。新釋既爾。舊釋亦爾。故群疑
T2208C.57.0491a10: 論正會舊論。約不退解者不云成佛。乍
T2208C.57.0491a11: 依眞諦作不退解不得其意。當同感
T2208C.57.0491a12: 師。若言彼且依無性論。天親釋論意不然
T2208C.57.0491a13: 者。縱有多義隨許一義未免疑難。況天親
T2208C.57.0491a14: 論其義未定也。如前料簡似不退。故世親釋
T2208C.57.0491a15: 論亦同然故。巧答隨許可依料簡。而今法
T2208C.57.0491a16: 相諸師正依世親。未有一人約成佛解可
T2208C.57.0491a17: 依料簡。依誰料簡。若言應依今師料簡今
T2208C.57.0491a18: 師見七部可同。豈許無性言不退乎
T2208C.57.0491a19: 難云。此何反難。論藏異説不關疑端。若彼
T2208C.57.0491a20: 相違由疑端者復問巧答如何會之。然後
T2208C.57.0491a21: 二論部異見別且置不論。七部攝論同宗同
T2208C.57.0491a22: 本。若如所見實有異説。此爲大失。先須
T2208C.57.0491a23: 會之。然若會彼無性釋論同餘本者義
T2208C.57.0491a24: 則不可。自許彼釋見約不退。無容曲會成
T2208C.57.0491a25: 佛義故。若復會此天親釋等同彼文者亦
T2208C.57.0491a26: 更不可於今釋義成違害。故自許此釋約
T2208C.57.0491a27: 成佛。故進退二途一無可通。巧答於斯復
T2208C.57.0491a28: 開口耶
T2208C.57.0491a29: 難云。此亦未遮難。難意且依通論宗許。見
T2208C.57.0491b01: 二所求分齊等故謂能求因可類同。設言
T2208C.57.0491b02: 唯願設言念佛懶墮善根淺行攝故由斯
T2208C.57.0491b03: 義。故群疑論中望生報土同許別時。彼釋
T2208C.57.0491b04: 亦不會論意乎
T2208C.57.0491b05: 難云。此釋只是廣今釋可何得以是遮疑
T2208C.57.0491b06: 難乎。況彼下文望生報土還許別時。若依
T2208C.57.0491b07: 彼論成今義者今釋亦應望生報土許別
T2208C.57.0491b08: 時耶
T2208C.57.0491b09: 難云。此義不然。攝論偈云。披閲決定藏以
T2208C.57.0491b10: 釋攝大乘。感師依之定彼支論。當宗學者
T2208C.57.0491b11: 誰異論之。又縱攝論非彼支論慈尊無著面
T2208C.57.0491b12: 授師資別時意即密意趣攝。誰許二論法相
T2208C.57.0491b13: 異乎
T2208C.57.0491b14: 難言。此全非義。前已責竟
T2208C.57.0491b15: 難云。傳説准前。反難何意。爲許楞伽密意
T2208C.57.0491b16: 了義瑜伽密意例同彼耶。若言然者自乖
T2208C.57.0491b17: 論意。論意自定不了義故。爲許瑜伽密意
T2208C.57.0491b18: 不了楞伽密意例同彼耶。若言然者已墮
T2208C.57.0491b19: 疑難難意欲令不了義故
T2208C.57.0491b20: 聞他説言等者。問如本
T2208C.57.0491b21: 難云。若無魏論及無性論容設此答。既有
T2208C.57.0491b22: 彼論的指經名。費此巧言實爲無用
T2208C.57.0491b23: 難云。論既指經必有其文。何自不見言無
T2208C.57.0491b24: 其説。且如大經聞名欲往生皆悉到彼國。
T2208C.57.0491b25: 是爲其文有何不可
T2208C.57.0491b26: 難云。論指無量壽經之名。雖有發願往生
T2208C.57.0491b27: 之文彼所校合可謂指掌。何有不可。非
T2208C.57.0491b28: 盡理耶。徒有虚言。未顯義實。此言還成
T2208C.57.0491b29: 理不盡矣
T2208C.57.0491c01: 難云。若爾巧答已墮疑難。難意欲令有其
T2208C.57.0491c02: 文。故縱是闕本。若有其文三部淨教非純
T2208C.57.0491c03: 了義。豈免論家之所判乎
T2208C.57.0491c04: 難云。若爾其願未引行時未可即生。若欲
T2208C.57.0491c05: 其願即得生者亦應別意。如慈恩云願行
T2208C.57.0491c06: 前後故説別時。何但更不相續願耶
T2208C.57.0491c07: 難云。此答乖問。問云頗有一願一行而不
T2208C.57.0491c08: 相續爲別時否。不云頗有願雖相續行
T2208C.57.0491c09: 不相續。爲別時否。現見世人雖稱佛名
T2208C.57.0491c10: 有不相續。准今釋者可謂一願一行具
T2208C.57.0491c11: 足而不相續。若説此人即得生者。論意可
T2208C.57.0491c12: 判別時意否進退疑難如載問端。巧答何
T2208C.57.0491c13: 都如不見也。若言一稱不相續者即是願
T2208C.57.0491c14: 不相續故名一願者。自墮願行相濫之失。
T2208C.57.0491c15: 何能對破論家錯
T2208C.57.0491c16: 難云。傳説准前。反難無由。且止傍論消前
T2208C.57.0491c17: 重難
T2208C.57.0491c18: 又無量壽經云等者。問如本
T2208C.57.0491c19: 難云。若爾自受用身應非因圓果滿之身。不
T2208C.57.0491c20: 具別願之因果故。他受用身應非酬因成
T2208C.57.0491c21: 果之身。唯願無行無成理故
T2208C.57.0491c22: 難云。身土性相隨宗不同。何必依彼成今
T2208C.57.0491c23: 宗義。且如下文無生滅義。豈言亦同彼無
T2208C.57.0491c24: 常宗。況所引文雖言自利利他未云總願
T2208C.57.0491c25: 別願。總別各有上求下化。何得依彼成己
T2208C.57.0491c26: 義乎
T2208C.57.0491c27: 難云。此義甚乖釋義。今釋爲成是報非化
T2208C.57.0491c28: 之義。引酬因證。若其報化同許酬因立義
T2208C.57.0491c29: 引證應乖角故
T2208C.57.0492a01: 難云。言諸論者何等論耶。且如攝論瑜伽
T2208C.57.0492a02: 論等以淨穢土對報化身與同性經未
T2208C.57.0492a03: 見異處。又無約對地前地上分別別願
T2208C.57.0492a04: 差異。其餘論判所所見者管見未及請爲示
T2208C.57.0492a05:
T2208C.57.0492a06: 難云。彼經直言淨土成佛悉是報身穢土成
T2208C.57.0492a07: 佛悉是應身。未見二土倶説酬別願因。若
T2208C.57.0492a08: 有其文請亦示之
T2208C.57.0492a09: 難云。若爾今釋可言淨土願所成身故報身
T2208C.57.0492a10: 也。何爲直言今既成佛即是酬因之身也
T2208C.57.0492a11: 難云。若爾以彼五百願文可證釋迦身土
T2208C.57.0492a12: 是化非報之義。亦言今既成佛即是酬因之
T2208C.57.0492a13: 身耶。若言然者其義不可。酬因報義非化
T2208C.57.0492a14: 義故。若言不然義亦不成。雖言化身有
T2208C.57.0492a15: 酬因義不似酬因證化義者。酬因之名今
T2208C.57.0492a16: 通報化之義不待他難自破敗故
T2208C.57.0492a17: 難云。先諂基公。今附藏師。自家宗徹閉而
T2208C.57.0492a18: 後塞。然彼兩宗性相水火。在中遲迴梵漂難
T2208C.57.0492a19: 救。且置此事。就所引文。全無酬因名通報
T2208C.57.0492a20: 化之義。通別二門皆以酬因成報義。故通
T2208C.57.0492a21: 別二門就本迹開不就報化論通別。故拙
T2208C.57.0492a22: 疑雖拙嘗聽彼宗。巧答雖巧未悉皆旨。請
T2208C.57.0492a23: 更思擇自改非焉
T2208C.57.0492a24: 難云。如先説者自受用身應萬行因非彌
T2208C.57.0492a25: 陀身。他受用身酬別願因。是彌陀身。而下文
T2208C.57.0492a26: 云。應萬行因爲彌陀身。於所立義甚爲相
T2208C.57.0492a27: 違。序分義中相違亦然。然言無違可思合
T2208C.57.0492a28: 者云何。無違云何。可思虚有此言。未顯其
T2208C.57.0492a29: 義。今當盡理分明答也
T2208C.57.0492b01: 難云。傳説准前且就反難。若言今家未談
T2208C.57.0492b02: 無始無終義者報身常住永無生滅義云何
T2208C.57.0492b03: 知之。乃至讃云。無生寶國永無常元來是我
T2208C.57.0492b04: 法王家等若爲解之。又如上説自許和尚
T2208C.57.0492b05: 一乘佛性宗師。今以眞常法界之理還推他
T2208C.57.0492b06: 宗。有何意也。若有眞心實無偏執努力翻
T2208C.57.0492b07: 迷還本家矣
T2208C.57.0492b08: 未審何時得忍等者。問如本
T2208C.57.0492b09: 難云。問意若爾何故答中不言非是説已時
T2208C.57.0492b10: 得而言非是光臺等耶
T2208C.57.0492b11: 難云。若爾不如彼科文放光現國屬正説
T2208C.57.0492b12: 耶。況彼疏中無所引文。有何所見依此解
T2208C.57.0492b13:
T2208C.57.0492b14: 難云。若爾何亦不許所説定散出在彼文。
T2208C.57.0492b15: 論説不説定散説何法耶。縱説何法非
T2208C.57.0492b16: 定散者應非説是語之佛説。何攝聞佛正
T2208C.57.0492b17: 説之説。故欲不許正説佛語出在彼文。亦
T2208C.57.0492b18: 勿許此身説之義。一許。一不許。有此自語
T2208C.57.0492b19: 相違之失故也
T2208C.57.0492b20: 難云。所言序正所得益者何等益耶。經家所
T2208C.57.0492b21: 結正宗得忍。在文可見。言以序益置經
T2208C.57.0492b22: 末者指何文耶
T2208C.57.0492b23: 難云。此義進退有難。若許所説住至經末
T2208C.57.0492b24: 得益何由必在現時。若定得益必在現時
T2208C.57.0492b25: 所現久住更有何用。若諸師意初現爲作請
T2208C.57.0492b26: 發之由久住爲作得益縁。如是消文。有義
T2208C.57.0492b27: 無難。誰言誦文不闚理乎
T2208C.57.0492b28: 難云。此亦參差。先言問意爲遮經末得益
T2208C.57.0492b29: 之執。今言於序正中決此何時得忍之疑。
T2208C.57.0492c01: 縱有此疑又有何由定判第七觀初。無由。
T2208C.57.0492c02: 定判似難依定。若言其由釋自徴釋其理
T2208C.57.0492c03: 未盡。初問本就下文起。故以所疑文證所
T2208C.57.0492c04: 疑事。理似不盡。巧答云何通此難耶
T2208C.57.0492c05: 難云。言此趣者是何趣耶。上來所述理趣
T2208C.57.0492c06: 未顯。但言加言誦文而已。如照公自以
T2208C.57.0492c07: 韋提獨見大衆同見消文起盡。似得一義。
T2208C.57.0492c08: 可言知趣。何都不遮異見之趣。猥出不
T2208C.57.0492c09: 足指南之言
T2208C.57.0492c10: 難云。應答不答欲破他義。何殊鷁羽之競
T2208C.57.0492c11: 鳳翼也。若自定執序中無益。何先自言以
T2208C.57.0492c12: 序正中所得之益置經末乎。又先自許放光
T2208C.57.0492c13: 現國是身輪説。何由定執無得益耶。若言
T2208C.57.0492c14: 序故無得益者其義不然。若許身輪即應
T2208C.57.0492c15: 正説。經言聞佛所説。釋言聞佛正説。故又
T2208C.57.0492c16: 縱序説何必無益。例如維摩序中寶蓋現土
T2208C.57.0492c17: 寶積等衆證無生也。若言見國故無益者
T2208C.57.0492c18: 此亦不可。上章自許依報忍故也。又如寶
T2208C.57.0492c19: 積雖言見國亦得忍故。若言彼經雖言
T2208C.57.0492c20: 現土亦現佛者今經例然。見彼國土廣長之
T2208C.57.0492c21: 相何必定執不見佛也
T2208C.57.0492c22: 我今樂生彌陀等者。問如本十一
T2208C.57.0492c23: 難云。此義未了。前科縱爲成比挍義引當
T2208C.57.0492c24: 科文。當科牒文若無別意。何由略其中間一
T2208C.57.0492c25: 句而言我今樂生彌陀。既分依正置於兩
T2208C.57.0492c26: 段。先且比挍莊嚴之精。今乃選擇本願之
T2208C.57.0492c27: 勝。何自側目不別此趣。朦朧虚言無別意
T2208C.57.0492c28:
T2208C.57.0492c29: 難云。此亦不了。夫人自唱我今樂生。誰言
T2208C.57.0493a01: 非是自選之語故上文釋云隨心自選。玄
T2208C.57.0493a02: 義亦云自選所求。巧答違文。爲失。茲甚。然
T2208C.57.0493a03: 言如來密遣等者即是上文意密密也。密言
T2208C.57.0493a04: 雖似非他所知何妨意密加力令知。若不
T2208C.57.0493a05: 爾者未聞廣説。何由自知所求名體。既以
T2208C.57.0493a06: 佛力令見果體。令知果名。何必不令識
T2208C.57.0493a07: 其本國而自選也
T2208C.57.0493a08: 難云。傳説准上。且就反難。若依凡夫定執
T2208C.57.0493a09: 不知本願因者淨土因果倶超凡境。何許
T2208C.57.0493a10: 見果不許知因。許義不齊顯義非竟。而
T2208C.57.0493a11: 今佛力大定力。大威徳定自備六通三明之
T2208C.57.0493a12: 力。故其定力加被之時令他亦有通明之用。
T2208C.57.0493a13: 即如今經佛力觀成非但得見依正淨色。
T2208C.57.0493a14: 亦説得聞説法等聲乃至得知佛心所縁。
T2208C.57.0493a15: 何獨不識宿命事也。此中更有種種深義。
T2208C.57.0493a16: 諸有知者自思察之云云
T2208C.57.0493a17: 四十八願中唯明專念等者。問如本十二
T2208C.57.0493a18: 難云。添意釋文顯義不正。曲會明文墮
T2208C.57.0493a19: 違法科。然諸經論章疏文義有了不了。直説
T2208C.57.0493a20: 略言雖有不了。廣施問答必了其義。而今
T2208C.57.0493a21: 此釋問中雖擧諸行念佛往生攝取通局不
T2208C.57.0493a22: 同以爲疑端。答中先明三縁之義正答唯
T2208C.57.0493a23: 攝念佛之由。後依三經廣顯專念無餘之
T2208C.57.0493a24: 宗。更決兩益通局之疑。兩益唯在專念宗。
T2208C.57.0493a25: 故若無攝取無生理故。増上縁中成生益。
T2208C.57.0493a26: 故故此一章問答料簡可謂一家釋義精要。
T2208C.57.0493a27: 若於此文有不了語。待人助釋方可了者
T2208C.57.0493a28: 一部文義盡爲不了。何稱古今楷定義也。
T2208C.57.0493a29: 且置此事。若如所見四十八願中亦有諸
T2208C.57.0493b01: 行往生願者酬因身光亦應攝取。何唯攝取
T2208C.57.0493b02: 念佛人耶。因中攝取。果上不攝。因非果因。
T2208C.57.0493b03: 果非因果故。如所見解願文者。不應依
T2208C.57.0493b04: 彼四十八願成今唯攝念佛之義。然既依彼
T2208C.57.0493b05: 釋成今義。以知。所見非願意也。若言願中
T2208C.57.0493b06: 雖攝諸行不爲要行故。酬因光唯攝念佛
T2208C.57.0493b07: 要行人者此亦不可。願中既攝要不要行。酬
T2208C.57.0493b08: 因光益亦應然。故由斯若言光益亦通諸
T2208C.57.0493b09: 行人者亦更不可。違經釋。故又通因果所攝
T2208C.57.0493b10: 行門若許念佛爲宗要者。即成願願唯明
T2208C.57.0493b11: 專念往生之義。凡言宗要必尊主故。若離念
T2208C.57.0493b12: 佛往生宗體別有諸行往生門者宗要尊主
T2208C.57.0493b13: 義不成故。故知四十八願中者總叙四十八
T2208C.57.0493b14: 願宗要。非但十八願中義也。抑言四十八
T2208C.57.0493b15: 願第十八願中簡去餘行等者義意云何。爲
T2208C.57.0493b16: 言於彼兩願之中總攝萬行念佛有中
T2208C.57.0493b17: 而不簡持不言唯明。今此一願簡彼餘
T2208C.57.0493b18: 行持彼念佛。以簡持故名唯明耶。若言
T2208C.57.0493b19: 然者所立自破。念佛要行通在別發總發願
T2208C.57.0493b20: 中自成願願唯明專念得生義故。然言兩
T2208C.57.0493b21: 願不論簡持此義不可。先願已顯唯明專
T2208C.57.0493b22: 念爲往生要。彼願必與此宗相應攝衆機
T2208C.57.0493b23: 故。若不爾者宗要尊主義不成故。臨終現前
T2208C.57.0493b24: 應非念佛増上縁。故聞我名號標諸行首
T2208C.57.0493b25: 成無用。故作願回向應非念佛五門攝。故
T2208C.57.0493b26: 三輩通修一向專念應非兩願所攝機。故
T2208C.57.0493b27: 故知。兩願雖攝諸行亦有唯明專念之義。
T2208C.57.0493b28: 念佛是主。諸行是伴。主勝。伴劣。劣依勝故。
T2208C.57.0493b29: 例如五會唯識之中隱劣顯勝之唯識也。嘗
T2208C.57.0493c01: 聞例彼顯勝之義通此唯明專念之文。事實
T2208C.57.0493c02: 者此義神妙。勿改轉矣
T2208C.57.0493c03: 難云。四十八願中第十八願唯明專念得生。
T2208C.57.0493c04: 即是願願唯明專念得生義也。故玄義云一
T2208C.57.0493c05: 一願言乃至十念等。法事讃云。弘誓多門四
T2208C.57.0493c06: 十八偏標念佛等乃至五會序云四十八願
T2208C.57.0493c07: 名號爲佛事等。凡知念佛爲本願宗勿事
T2208C.57.0493c08: 守株生局見矣
T2208C.57.0493c09: 難云。誰言願中總無諸行。雖有諸行非生
T2208C.57.0493c10: 因願。先願唯明專念生。故發願回向現前
T2208C.57.0493c11: 果遂皆依念佛往生宗體有故。若得此意
T2208C.57.0493c12: 第二十願異譯雖言若不生者亦無違害。
T2208C.57.0493c13: 然而欲取文理分明不如今本。所以祖師
T2208C.57.0493c14: 專依此文楷定宗義。例如法華雖有多本
T2208C.57.0493c15: 專以妙本爲定量也。又此答中自有先後
T2208C.57.0493c16: 相違之失。如上不取修諸功徳爲要門業。
T2208C.57.0493c17: 今何還許亦是諸行往生之願耶。又若願文
T2208C.57.0493c18: 有諸行句即爲諸行往生之願。遮今唯明
T2208C.57.0493c19: 專念之釋言是十八願中義者。如彼不受女
T2208C.57.0493c20: 身願亦應願其菩提心益。何故餘處爲名
T2208C.57.0493c21: 願力依十八願成其義耶。准知二十願意
T2208C.57.0493c22: 亦然。初標聞名同彼願。故若言聞名不如
T2208C.57.0493c23: 稱名釋義且約稱名解者勸進要行一往
T2208C.57.0493c24: 義者。文云一切女人。若不由彌陀名願力
T2208C.57.0493c25: 者乃至不得轉女身等。若爲消之。若言此
T2208C.57.0493c26: 皆勸進釋者一家盡爲不了。然後五縁與今
T2208C.57.0493c27: 三縁開合雖異因縁義一。三縁既成唯攝念
T2208C.57.0493c28: 佛之義。五縁豈通諸行往生門乎
T2208C.57.0493c29: 難云。傳説是非已顯前難。然自門他門元
T2208C.57.0494a01: 是一門。人我自覆涇渭分流。若言人知諸
T2208C.57.0494a02: 事皆爾。卒爾難顯。此亦無謂。人聞一言賢
T2208C.57.0494a03: 愚可察。何必多言辨是非。若能消遮如前
T2208C.57.0494a04: 難者兩義得失不略顯乎
T2208C.57.0494a05: 定散文中唯標專念等者。問如本十三
T2208C.57.0494a06: 難云。奇哉怪哉。此何義哉。且今此釋非是正
T2208C.57.0494a07: 釋定善文中佛光唯攝念佛衆生義耶。然
T2208C.57.0494a08: 下三品念佛往生在文分明。巧答偏取下下
T2208C.57.0494a09: 品者又何義哉
T2208C.57.0494a10: 難云。釋自通云上來雖説定散兩門之益望
T2208C.57.0494a11: 佛本願意在一向專稱。勿責拙疑。云何會
T2208C.57.0494a12:
T2208C.57.0494a13: 難云。釋家自言雖説定散意在專稱。豈非依
T2208C.57.0494a14: 義判文意乎
T2208C.57.0494a15: 難云。此義不可。依義之義若即了義何
T2208C.57.0494a16: 誡令依了義經。又所依義縱即了義依義
T2208C.57.0494a17: 判文。文是不了也。何以所依之了義即謂
T2208C.57.0494a18: 其語亦了教也
T2208C.57.0494a19: 難云。傳説是非上來已顯。反難無由。不足
T2208C.57.0494a20: 言之
T2208C.57.0494a21: 三輩散善一門等者。問如本十四
T2208C.57.0494a22: 難云。此等論義上已難竟。又言無觀滅罪
T2208C.57.0494a23: 者十三定觀何觀觀滅罪耶。又言無觀往
T2208C.57.0494a24: 生者生想之名若爲消之。若言生想非生
T2208C.57.0494a25: 爲境三輩生人所修想觀。故名三輩想觀
T2208C.57.0494a26: 者。三輩生人觀何境耶。若言此觀見佛三
T2208C.57.0494a27: 昧。見佛來迎。即其境者。自往生。亦應其境。
T2208C.57.0494a28: 何言非生爲觀境乎
T2208C.57.0494a29: 難云。若爾上輩讃云五門相續助三因觀佛
T2208C.57.0494b01: 行人上品往生等。乃至要集選擇集等觀念
T2208C.57.0494b02: 淺深以許分九品。皆違文耶。又如自許三
T2208C.57.0494b03: 輩生想生得惠觀縱是生得觀自是觀。然如
T2208C.57.0494b04: 上説此觀亦通平生所修。何得一向言無
T2208C.57.0494b05: 福觀雙修義也
T2208C.57.0494b06: 難云。疑端自擧此義難云。玄義非不引念
T2208C.57.0494b07: 佛文。而言無善。如何會之。巧答何都不通
T2208C.57.0494b08: 此難。若言彼即約平生説臨終還同行福
T2208C.57.0494b09: 機者。會通二乘種不生中以彼無善名不
T2208C.57.0494b10: 定機。若爲消之。又彼念佛散善攝者十一門
T2208C.57.0494b11: 之中應定判爲第六門業。然以造惡爲第
T2208C.57.0494b12: 六門。或以念佛置第九門。如是釋義云何
T2208C.57.0494b13: 解之
T2208C.57.0494b14: 難云。今文總標一門之義。下文隨標應釋
T2208C.57.0494b15: 其義。所望不同有何由乎
T2208C.57.0494b16: 難云。若爾今經所説念佛唯散非定。通定念
T2208C.57.0494b17: 佛出在何教。縱出何教在餘教者違前所
T2208C.57.0494b18: 引群疑論等。彼就今經十六觀門念佛三昧
T2208C.57.0494b19: 自作通定通散釋。故又如彼釋觀念倶許
T2208C.57.0494b20: 通定通散。巧答何意乍依彼文觀佛三昧
T2208C.57.0494b21: 偏爲定善。念佛三昧偏屬散善耶
T2208C.57.0494b22: 難云。此義云何。爲言念佛非經大乘且
T2208C.57.0494b23: 取下輩相應要行。約本願中十八願十六觀
T2208C.57.0494b24: 中第十六觀立宗名耶。若不然者義自不
T2208C.57.0494b25: 成。若言然者理亦不然。立一經宗局有一
T2208C.57.0494b26: 章。不通一部不應理故於諸經宗無
T2208C.57.0494b27: 例。故若如所見大經四十八願中第十八願
T2208C.57.0494b28: 念佛爲宗。餘願各以何法爲宗。今經十六
T2208C.57.0494b29: 觀中第十六觀念佛爲宗。餘觀各以何法爲
T2208C.57.0494c01: 宗。又如所許觀佛三昧爲今經宗。亦就定
T2208C.57.0494c02: 善第九觀文不通前後十二觀門。亦非三輩
T2208C.57.0494c03: 觀門宗耶。又言別發願者其意云何。爲言
T2208C.57.0494c04: 別爲下輩散機念佛爲宗。所發願故名別
T2208C.57.0494c05: 願耶。若不然者義自不成。若言然者理
T2208C.57.0494c06: 亦不然乃至十念乃至言中攝彼上中盡形
T2208C.57.0494c07: 念。故三輩通説一向專念。即其義故。雖説
T2208C.57.0494c08: 定散兩門之益望佛本願意在專稱。依彼
T2208C.57.0494c09: 願文及三輩文釋成今經付屬意故
T2208C.57.0494c10: 難云。念佛三昧剋體是定。依名釋義。道理
T2208C.57.0494c11: 顯然。由斯復定善攝者此亦不可。佛力三昧
T2208C.57.0494c12: 功能超絶全非隨縁二善類故
T2208C.57.0494c13: 難云。既非所存。不足言之。然彼聞經名
T2208C.57.0494c14: 雜散業。釋義明鏡。誰言非也
T2208C.57.0494c15: 難云。此義不可。凡言標釋。若經。若釋。自標。
T2208C.57.0494c16: 自釋。是常例也。然此三福標在經文序文之
T2208C.57.0494c17: 中釋在解釋正宗之内不應理故。又言
T2208C.57.0494c18: 釋正宗文借序辭者義意云何。若言正宗
T2208C.57.0494c19: 之内有三福文。而無其名。故借序辭釋其
T2208C.57.0494c20: 文者其文云何。疑端本自難無其文。若有
T2208C.57.0494c21: 其文請爲示之
T2208C.57.0494c22: 難云。此亦不可准餘處釋。正因即因。義當
T2208C.57.0494c23: 直因。直因名通善惡二業。如説十惡地獄
T2208C.57.0494c24: 正因對邪名正有何明證。又縱對邪名正
T2208C.57.0494c25: 宜就善業辨之。例如觀行辨知邪正對
T2208C.57.0494c26: 生死因辨此邪正。於義不便。自思擇之
T2208C.57.0494c27: 難云。傳説准前。且就反難眞宗性相理事
T2208C.57.0494c28: 倶融。何必定執如迷情事。又如讃云。諸佛
T2208C.57.0494c29: 大悲心無二方便化門等無殊等彼皆理耶
T2208C.57.0495a01: 言正行者專依往生經等者。問如本十五」
T2208C.57.0495a02: 難云。人法分別於義不便。若言所修行體
T2208C.57.0495a03: 能修行相。豈不宜乎
T2208C.57.0495a04: 難云。此義違文。如今釋者專心所修名爲
T2208C.57.0495a05: 正行。故云專依往生經行。行者名爲正行
T2208C.57.0495a06: 等。又由正行成專修業。故云修前正助二
T2208C.57.0495a07: 業心常親近憶念不斷等。專修正行正行專
T2208C.57.0495a08: 修相成如是。雜修雜行雜行雜修。翻之可
T2208C.57.0495a09: 知。是故二行二修雖由行體修相各異。二
T2208C.57.0495a10: 修只是二行得失。二行只是二修所依。正行
T2208C.57.0495a11: 雜修雜行專修名義自乖亦違教理。然言念
T2208C.57.0495a12: 佛不具三心四修是爲正行雜修者其義
T2208C.57.0495a13: 不然。念佛不具三心四修正由雜修雜行
T2208C.57.0495a14: 故也。何關念佛正行失乎。又言雜行具足
T2208C.57.0495a15: 三心四修是爲雜行專修者此亦不可。尚
T2208C.57.0495a16: 令念佛行人難成三心四修之業。況自能
T2208C.57.0495a17: 成專修得乎。若言專修不必專念。諸行各
T2208C.57.0495a18: 各一心專精。即是具足三心四修者此亦不
T2208C.57.0495a19: 然。如是專修若*於諸教他宗行門縱有其
T2208C.57.0495a20: 義。於今教宗不合有。故今教既以念佛
T2208C.57.0495a21: 爲宗。於此安心起行作業無外雜縁得正
T2208C.57.0495a22: 念者名爲專修。亦名正行。雜縁亂動失正
T2208C.57.0495a23: 念者名爲雜行。亦名雜修。故此二行約自
T2208C.57.0495a24: 修辨。不必一切念佛諸行總名正雜。然彼
T2208C.57.0495a25: 諸行於今教行是雜行故必墮雜修。若於
T2208C.57.0495a26: 諸教不必如是。依彼彼教修彼彼行。各
T2208C.57.0495a27: 隨其宗正念專注。應名正行亦名專修。所
T2208C.57.0495a28: 以亦非雜行專修。且如依彼彌勒三部
T2208C.57.0495a29: 率業。若欲分別二行二修。准今淨業思
T2208C.57.0495b01: 之可知。然則所言雜行專修正行雜修於
T2208C.57.0495b02: 自他宗都無其義。若更執言今此淨教雖
T2208C.57.0495b03: 宗念佛非無諸行往生之門。其諸行人各
T2208C.57.0495b04: 專已業。豈非雜行專修相者此既不可。今
T2208C.57.0495b05: 言雖可迴向得生即彼諸行。然既判言心常
T2208C.57.0495b06: 間斷名疎雜行。何由言是專修業也。但有
T2208C.57.0495b07: 行者安住正念專修業成。雖渉諸行正念
T2208C.57.0495b08: 不亂非無總名專修之業。如説念佛專持
T2208C.57.0495b09: 戒等。此專修名義在念佛故亦非是雜行
T2208C.57.0495b10: 專修。如是念佛令諸行隨順專修。豈有正
T2208C.57.0495b11: 行雜修義乎
T2208C.57.0495b12: 難云。如今釋者親疎近遠有間無間皆是得
T2208C.57.0495b13: 失。如所述者親疎近遠似非得失。有何意
T2208C.57.0495b14:
T2208C.57.0495b15: 難云。此何文意。若言今釋二行安心中辨。禮
T2208C.57.0495b16: 讃二修起行中明。故作此解者。其義未然。
T2208C.57.0495b17: 今釋二行即辨二修判得失故。禮讃二修
T2208C.57.0495b18: 亦對二行結得失故
T2208C.57.0495b19: 難云。此亦不然。且如今釋具明專修正行
T2208C.57.0495b20: 正行專修。如前料簡准知禮讃其意亦然。尋
T2208C.57.0495b21: 文可見
T2208C.57.0495b22: 難云。向者親近疎遠不爲得失。相違如何
T2208C.57.0495b23: 難云。翻倒應知。正行親近成專修得。雜行
T2208C.57.0495b24: 疎遠生雜修失。二行只由二修得失。何得
T2208C.57.0495b25: 互通成四句也
T2208C.57.0495b26: 難云。能所相從已成同義。置雖然言似無
T2208C.57.0495b27: 用矣。抑此巧答初標同異。後辨異同。然辨
T2208C.57.0495b28: 異中。能所分別二判得失。同中亦爾。有何
T2208C.57.0495b29: 差別爲兩義耶。若言異中能所分別爲義。
T2208C.57.0495c01: 同中能所相從爲義。是爲差別者。但可一
T2208C.57.0495c02: 口云能所異而相從故亦同亦異。何勞兩段
T2208C.57.0495c03: 判得失耶。若言異中開三四句爲義。同
T2208C.57.0495c04: 中不立四句爲義。是爲差別者。二行得失
T2208C.57.0495c05: 四句不成。但可存此同一義歟。又此義中
T2208C.57.0495c06: 自有亦同亦異之義。能所不濫。而相從故。若
T2208C.57.0495c07: 欲並存同異義者何不依此一義立也
T2208C.57.0495c08: 難云。所聞所推皆乖同意。准前知之
T2208C.57.0495c09: 三心既具無行不成等者。問如本十六
T2208C.57.0495c10: 難云。此事雖然。經言復有三種衆生似對
T2208C.57.0495c11: 三心明二機行。依之諸師分別四因。修心
T2208C.57.0495c12: 修業開爲其二。如是文義云何消之
T2208C.57.0495c13: 難云。當品三心後有受法。縱作此解中下
T2208C.57.0495c14: 下中間已尋生。何時有引其報行也。縱有
T2208C.57.0495c15: 其行經無其文。義者若如言應非了義教
T2208C.57.0495c16:
T2208C.57.0495c17: 難云。若爾已是別時意也。佛意雖存後當
T2208C.57.0495c18: 説行。此文既許且約發願顯其益。故知。
T2208C.57.0495c19: 此解非釋義意。釋意正爲遮此見也
T2208C.57.0495c20: 難云。若爾彼文有三節。中初二方便。後一眞
T2208C.57.0495c21: 實。然彼三節初依經説。次節依論。經論互
T2208C.57.0495c22: 嘆唯願唯行而言即生。倶非了義。後乃釋
T2208C.57.0495c23: 家自顯實義方了經所不了之義。始盡論
T2208C.57.0495c24: 所不盡之理。此是釋義之顯實也。誰許經
T2208C.57.0495c25: 論無權説乎。如是解者爲遮難耶。爲増
T2208C.57.0495c26: 疑耶。爲興宗耶。爲廢教耶。拙疑於斯迷
T2208C.57.0495c27: 是非竟
T2208C.57.0495c28: 難云。二類往生他門一義。若以此爲異義
T2208C.57.0495c29: 濫觴非今所論。不足言之
T2208C.57.0496a01:   已上十六條就巧答之精釋襲封拙之迷
T2208C.57.0496a02: 難。更迴指南。排此蒙霧。凡疑端之興不
T2208C.57.0496a03: 事執論。不欲勝他。遇有明訓必可服
T2208C.57.0496a04: 膺。爰於出答釋之人漸得兩三矣。厥中
T2208C.57.0496a05: 了阿略答。道感彈疑嘗未聞作者之號。展
T2208C.57.0496a06: 轉見其文而已。然問答多乖角。決擇或失
T2208C.57.0496a07: 義也。世有聰明人應自察其非。何費翰
T2208C.57.0496a08: 墨勞須研覈。不及再見返傳者畢。唯
T2208C.57.0496a09: 茲巧答曲示一義。仍重拙疑。實扣幽關。
T2208C.57.0496a10: 若有披詳開其玄&MT05423;。猶恨看斯標結之
T2208C.57.0496a11: 詞所述似有隔心。所憶非無疑貽。然
T2208C.57.0496a12: 而縡茲枝葉不足審決。且此文也。去年首
T2208C.57.0496a13: 夏雖令傳來。先師遺迹經營繁多不遑
T2208C.57.0496a14: 卷舒。未及鑚仰。近日疑端請主屡來勸
T2208C.57.0496a15: 進重難。欲罷不能。愸染禿筆。僻見過難
T2208C.57.0496a16: 定多參差歟。惟願以此因縁倶會彼
T2208C.57.0496a17: 界。互助佛化普利有縁。然則麁言軟語
T2208C.57.0496a18: 皆歸第一義。正見邪執同入不二門。時也
T2208C.57.0496a19: 弘安丙戌之歳春陽庚寅之日記之
T2208C.57.0496a20:   西郊清凉寺中院隱士 釋顯意 記
T2208C.57.0496a21: 觀經義拙疑巧答研覈鈔
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