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淨土宗要集 (No. 2629_ 道教顯意撰 ) in Vol. 83

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T2629_.83.0425a01:
T2629_.83.0425a02:   No.2629
T2629_.83.0425a03: 淨土宗要集卷之上目録 西山流
T2629_.83.0425a04:   教相
T2629_.83.0425a05:   一。淨土宗意。立幾教相一代之事
T2629_.83.0425a06: 一。捨聖道諸行一向專稱名號。猶可
T2629_.83.0425a07: 自力
T2629_.83.0425a08: 二。聖道淨土二門。實有難易勝劣不同之事
T2629_.83.0425a09: 三。自力他力二義者。就教法論。爲當依
T2629_.83.0425a10: 行者安心
T2629_.83.0425a11: 四。淨土教相者。限唯淨土門歎。爲當亙
T2629_.83.0425a12: 道淨土二門
T2629_.83.0425a13: 五。一代八萬教悉爲淨土一乘方便之事
T2629_.83.0425a14: 六。聖道淨土難行易行自力他力者。依何證
T2629_.83.0425a15: 立事
T2629_.83.0425a16: 七。法華一乘爲淨土方便之事
T2629_.83.0425a17: 八。淨土教相頓漸二教攝之事
T2629_.83.0425a18:   二。和尚所立淨土門。但於釋迦一佛説
T2629_.83.0425a19: 之事
T2629_.83.0425a20: 九。善導和尚意。立二尊二教義之事
T2629_.83.0425a21: 十。二尊教外立證誠教之事
T2629_.83.0425a22: 十一。彌陀教者。約彌陀所説之事
T2629_.83.0425a23: 十二。釋迦教者。亙聖道淨土一代教之事
T2629_.83.0425a24: 十三。釋迦教者。亙觀佛念佛兩三昧之事
T2629_.83.0425a25:   三。淨土所依經論有幾之事
T2629_.83.0425a26: 十四。二部經各有異譯之事
T2629_.83.0425a27: 十五。三部經説時何前之事
T2629_.83.0425a28: 十六。三部經有勝劣之事
T2629_.83.0425b01: 十七。三部經同勸三心之事
T2629_.83.0425b02: 十八。三世諸佛出世成道時。必説淨土三部
T2629_.83.0425b03: 之事
T2629_.83.0425b04: 十九。三部經同法華已前説之事
T2629_.83.0425b05: 二十。三部經首題如來自説之事
T2629_.83.0425b06: 二十一。六部往生經者何等之事
T2629_.83.0425b07: 二十二。六部往生經取般舟經之事
T2629_.83.0425b08: 二十三。六部往生經取隨願往生經之事
T2629_.83.0425b09: 二十四。三部經意同明觀佛念佛二義之事
T2629_.83.0425b10: 二十五。三部經唯限如來自説之事
T2629_.83.0425b11: 二十六。三部經正宗所被機。在世得益人爲
T2629_.83.0425b12: 正之事
T2629_.83.0425b13:   四。淨土教意立幾宗之事
T2629_.83.0425b14: 二十七。觀佛三昧者。但限正報觀之事
T2629_.83.0425b15: 二十八。念佛三昧者。廢定散十六觀門別立
T2629_.83.0425b16: 之事
T2629_.83.0425b17: 二十九。觀佛三昧意。定散十六倶名觀之事
T2629_.83.0425b18: 三十。觀佛三昧爲宗者。以觀佛念佛方
T2629_.83.0425b19: 便義上建立宗義之事
T2629_.83.0425b20: 三十一。於念佛觀名之事
T2629_.83.0425b21: 三十二。以念佛能詮。觀佛爲所詮義有
T2629_.83.0425b22: 之事
T2629_.83.0425b23: 三十三。觀佛三昧者。於念佛顯之方便
T2629_.83.0425b24: 位立之事
T2629_.83.0425b25: 三十四。觀佛念佛兩三昧者。於一機上
T2629_.83.0425b26: 之事
T2629_.83.0425b27: 三十五。觀佛念佛二種三昧。各論得益之事
T2629_.83.0425b28: 三十六。念佛三昧者。指本願名號之事
T2629_.83.0425b29: 三十七。觀佛三昧修行者。但觀佛身相好
T2629_.83.0425c01:
T2629_.83.0425c02: 三十八。觀佛念佛兩三昧。以何物體之
T2629_.83.0425c03:
T2629_.83.0425c04: 三十九。念佛三昧者。以念佛方便
T2629_.83.0425c05: 之事
T2629_.83.0425c06:   五。觀經所立定散與一代所説定散全異
T2629_.83.0425c07: 之事
T2629_.83.0425c08: 四十。今經所明定散二法。爲釋迦異方便
T2629_.83.0425c09: 爲當爲彌陀弘願中之事
T2629_.83.0425c10: 四十一。引何文定散二善證誠之事
T2629_.83.0425c11: 四十二。定散二善教法。何機受之事
T2629_.83.0425c12: 四十三。韋提希夫人請問。亙定散二善之事
T2629_.83.0425c13: 四十四。今經所明定善。亙思惟正受之事
T2629_.83.0425c14: 四十五。三福九品者。約散善中方便行成不
T2629_.83.0425c15: 之事
T2629_.83.0425c16: 四十六。序正二段所明三福。其體同之事
T2629_.83.0425c17:   六。淨土所依三部經。以實相體之事
T2629_.83.0425c18: 七。淨土所用教相。三乘一乘何之事
T2629_.83.0425c19: 四十七。頓教一乘名。亙觀佛念佛之事
T2629_.83.0425c20: 四十八。一乘教者。比挍顯勝一乘之事
T2629_.83.0425c21: 四十九。法華一乘淨土一乘同異之事
T2629_.83.0425c22: 五十。淨土事理二教所攝之事
T2629_.83.0425c23:   八。就觀經所明觀門。云何判依正二報
T2629_.83.0425c24: 通別眞假之事
T2629_.83.0425c25: 五十一。淨土宗意許眞假一體依正之旨
T2629_.83.0425c26:
T2629_.83.0425c27: 五十二。日想觀者。依正總假觀之事
T2629_.83.0425c28: 五十三。通別眞假依正二報中。取三輩觀
T2629_.83.0425c29:
T2629_.83.0426a01: 五十四。第八觀形像者。指泥木綵繪形像
T2629_.83.0426a02:
T2629_.83.0426a03: 五十五。華座觀者。依正二報中何之事
T2629_.83.0426a04: 五十六。華座者。敷寶池中央之事
T2629_.83.0426a05: 五十七。華座者。亙三尊所座之事
T2629_.83.0426a06: 五十八。華座者。酬因位別願所之事
T2629_.83.0426a07: 五十九。正報假觀亙通別二種莊嚴之事
T2629_.83.0426a08: 六十。第十三雜想觀者。眞假交雜故云
T2629_.83.0426a09: 想名
T2629_.83.0426a10: 六十一。就十三觀正宗要觀者。爲何觀
T2629_.83.0426a11:
T2629_.83.0426a12:   九。如來付屬要法。唯限念佛一法之事
T2629_.83.0426a13: 六十二。三部經同付屬名號之事
T2629_.83.0426a14: 六十三。觀經定散文中所説念佛。本願念佛
T2629_.83.0426a15: 之事
T2629_.83.0426a16: 六十四。如來出世本懷。唯限念佛一法之事
T2629_.83.0426a17: 六十五。觀經流通付屬念佛。定散外念佛之
T2629_.83.0426a18:
T2629_.83.0426a19: 六十六。付屬念佛者。唯限口稱名號之事
T2629_.83.0426a20: 六十七。比校顯勝念佛。觀佛三昧意之事
T2629_.83.0426a21: 六十八。全非比挍念佛。爲釋迦意之事
T2629_.83.0426a22: 六十九。念佛萬行相對時。以何名廣大
T2629_.83.0426a23:
T2629_.83.0426a24: 淨土宗要集卷之上目録
T2629_.83.0426a25:
T2629_.83.0426a26:
T2629_.83.0426a27: 淨土宗要集卷之上 西山流 深草義
T2629_.83.0426a28:   教相
T2629_.83.0426a29:   一。淨土宗意。立幾教相一代
T2629_.83.0426a30: 答。淨土宗中有多教相。且依安樂集意
T2629_.83.0426b01: 者。立二門教攝一代。所謂聖道門淨
T2629_.83.0426b02: 土門也
T2629_.83.0426b03: 一。捨聖道諸行。一向專稱名號猶可
T2629_.83.0426b04: 自力耶 答。既言一向專稱。更不
T2629_.83.0426b05: 自力之名。若其猶帶自力心者。亦未
T2629_.83.0426b06: 一向專稱也。宗家釋云望佛本願意在衆生
T2629_.83.0426b07: 一向專稱。即此意也
T2629_.83.0426b08: 二。聖道淨土二門。實有難易勝劣不同
T2629_.83.0426b09: 答。既分二門。必可難易等異。若無此異
T2629_.83.0426b10: 者。亦不二門教相也。但勝劣義學者
T2629_.83.0426b11: 異論。若依一義勝劣。例難易義
T2629_.83.0426b12: 知之
T2629_.83.0426b13: 三。自力他力二義者。就教法論。爲當依
T2629_.83.0426b14: 行者安心耶 答。問辭不審。言教法者。謂
T2629_.83.0426b15: 行法歟。若爾自力他力之義容心行。先約
T2629_.83.0426b16: 行者。念佛他力。本願行故。諸行自力。隨縁
T2629_.83.0426b17: 善故。次約心者。縱是念佛心住自力。亦屬
T2629_.83.0426b18: 自力諸行門攝。諸經念佛多在縱是諸
T2629_.83.0426b19: 行心歸他力。亦同念佛他力因行。淨土諸行
T2629_.83.0426b20: 正在
T2629_.83.0426b21: 四。淨土教相者。限唯淨土門歟。爲當亙
T2629_.83.0426b22: 道淨土二門耶 答。此問不審。且言淨土教
T2629_.83.0426b23: 者指何法乎。若指向説淨土宗所立二
T2629_.83.0426b24: 門教淨土教相者。何足問言二門
T2629_.83.0426b25: 乎。若指彼二門中淨土門教淨土教相
T2629_.83.0426b26: 者。復何足問言淨土門乎。雖然推問者
T2629_.83.0426b27: 。欲聖道教相亦依淨土宗義歟。若
T2629_.83.0426b28: 爾可然也。難行易行自力他力等教相。皆
T2629_.83.0426b29: 淨土宗意之。聖道諸宗未此等義
T2629_.83.0426c01: 故也。又此問意。若欲彼聖道諸教理
T2629_.83.0426c02: 實亦皆淨土教者。亦應答言。非此義。如
T2629_.83.0426c03: 宗家釋云門門見佛得生淨土。即其證也
T2629_.83.0426c04: 五。一代八萬教悉爲淨土一乘方便耶 答。
T2629_.83.0426c05: 此有異義。今且可片片之義。若依二門
T2629_.83.0426c06: 各別之義。處別・時別・對機別・利益別。故彼
T2629_.83.0426c07: 諸教必不今淨土方便。若依二教一致之
T2629_.83.0426c08: 。大悲臨化偏爲常沒。種種方便發起衆
T2629_.83.0426c09: 生無上信心。門門見佛得淨土。故一代教
T2629_.83.0426c10: 淨土成佛之門。此義已擧祖訓述竟。
T2629_.83.0426c11: 更有何疑者乎
T2629_.83.0426c12: 六。聖道淨土難行易行自力他力者。依何證
T2629_.83.0426c13: 之耶 答。安樂集意。依龍樹菩薩十住
T2629_.83.0426c14: 毘婆娑論難行易行定判。立二門教。辨其自
T2629_.83.0426c15: 力他力義也。但其自力他力名言別有出處
T2629_.83.0426c16: 歟。聖道淨土名言散在此彼諸經中云云
T2629_.83.0426c17: 七。法華一乘爲淨土方便乎 答。此與
T2629_.83.0426c18: 總別雖殊。片片之義准例可知。又彼法
T2629_.83.0426c19: 華與今淨教。同名一乘。探其實道理無
T2629_.83.0426c20: 。若爾何論彼此權實。故宗家釋常依彼經
T2629_.83.0426c21: 開示悟入。成此淨土一乘之義。故或可言。
T2629_.83.0426c22: 若望機情二教別故。有方便
T2629_.83.0426c23: 便片片之義。若望佛意。法體無殊。彼即是
T2629_.83.0426c24: 此。此即是彼。何論方便非方便也。故經云
T2629_.83.0426c25: 説修行即往安樂。法華三昧發願文。云
T2629_.83.0426c26: 臨命終心不亂正念往生安樂國等。思
T2629_.83.0426c27: 八。淨土教相頓漸二教攝耶 答。問意云何。
T2629_.83.0426c28: 若指前二門中淨土門教。於此頓慚二教之
T2629_.83.0426c29: 。隨一問其攝不攝者。宗家自判頓教攝
T2629_.83.0427a01: 也。然有難云。頓漸二教他宗所用。何以
T2629_.83.0427a02: 彼所攝。此難非也。二藏漸頓名出
T2629_.83.0427a03: 二藏名出地持論等
頓漸名出楞伽經等
南北諸宗莫通用
T2629_.83.0427a04: 且如天台自雖判五時八教。亦依此二
T2629_.83.0427a05: 教相判攝云云今意亦然。自宗雖二門教
T2629_.83.0427a06: 相二尊教義。亦依此二其判攝。此乃不
T2629_.83.0427a07: 聖道淨土。若明漸修。皆攝爲漸。若明
T2629_.83.0427a08: 。總攝名頓。非聖道先立漸頓。將
T2629_.83.0427a09: 淨教往攝於彼。故若釋彼華嚴等經。亦應
T2629_.83.0427a10: 問言二藏二教是何所攝。如是隨其經經説
T2629_.83.0427a11: 。亦應答言此是頓教攝・此是漸教攝・此
T2629_.83.0427a12: 是漸頓攝。然有人云。今言此經頓教攝者。
T2629_.83.0427a13: 今經是華嚴部攝等。此義甚非。尤足
T2629_.83.0427a14: 咲。若如所解。又以何經菩薩藏本。而
T2629_.83.0427a15: 此經是彼所攝
T2629_.83.0427a16:   二。和尚所立淨土門。但於釋迦一佛説
T2629_.83.0427a17: 之耶 答。非但釋迦一佛所説。故玄義
T2629_.83.0427a18: 云。十方恒沙佛。六通照知我。今乘二尊
T2629_.83.0427a19: 教。廣開淨土門
T2629_.83.0427a20: 九。善導和尚意。立二尊二教義耶 答。問
T2629_.83.0427a21: 辭不宜歟。初問既只言和尚。今更不
T2629_.83.0427a22: 其諱也。又就今乘二尊教文。世有二教一教
T2629_.83.0427a23: 之論。而今問端似自許二教之義。而問
T2629_.83.0427a24: 和尚立不立意。異義之徒豈受此問乎。雖
T2629_.83.0427a25: 然今且答此問者。可和尚意立二尊二
T2629_.83.0427a26: 教義也。何以知者。序題門云。娑婆化主廣
T2629_.83.0427a27: 淨土要門。安樂能人顯彰別意弘願等。
T2629_.83.0427a28: 即其證也。然有義云。釋迦廣開要門即顯
T2629_.83.0427a29: 彌陀弘願。非彌陀自顯弘願等者。甚乖
T2629_.83.0427b01: 釋義。若如所解。可顯彰彌陀弘願。何言
T2629_.83.0427b02: 彌陀顯彰弘願。知文者勿下釋
T2629_.83.0427b03: 云。其要門者。即此觀經定散二門乃至迴斯
T2629_.83.0427b04: 二行求願往生也。言弘願者。如大經説。一切
T2629_.83.0427b05: 善惡凡夫得生等。攝益分齊二教宛然。若有
T2629_.83.0427b06: 明眼請審
T2629_.83.0427b07: 十。二尊教外立證誠教耶 答。若以佛説
T2629_.83.0427b08: 通名教者。非此義。故諸文中彌陀釋迦
T2629_.83.0427b09: 十方諸佛。如次配爲大經觀經彌陀經主。但
T2629_.83.0427b10: 以諸佛證誠之説。所詮宗趣。攝益分齊不
T2629_.83.0427b11: 二尊教意。故若欲教相差別。只依二尊
T2629_.83.0427b12: 教義而已。故玄義云。十方恒沙佛。六通照知
T2629_.83.0427b13: 我。今乘二尊教。廣開淨土門。乃至序題門唯
T2629_.83.0427b14: 二尊教。不三教
T2629_.83.0427b15: 十一。彌陀教者。約彌陀所説耶 答。爾也。
T2629_.83.0427b16: 但立此義異解不同。有云。彌陀因中自説
T2629_.83.0427b17: 本願故。云彌陀所説教也。此恐不然。序題
T2629_.83.0427b18: 門意於觀經中此二教。豈指昔説
T2629_.83.0427b19: 乎。應知釋意依今經中第七觀初
T2629_.83.0427b20: 此教。彼佛應聲立空現者。顯彰本願別意
T2629_.83.0427b21: 故也云云然其所彰別意弘願。還如大經廣
T2629_.83.0427b22: 分別説。故云弘願如大經等。非謂觀經無
T2629_.83.0427b23: 此教故依彼昔説此義也。又一義云。於
T2629_.83.0427b24: 光臺中此教義云云此義意者。第七觀初
T2629_.83.0427b25: 現佛體。以爲實在光臺中故。與前義意
T2629_.83.0427b26: 終不違也。又一義云。彌陀自説出般舟經
T2629_.83.0427b27: 故觀念法門依經明念佛三昧云云若知
T2629_.83.0427b28: 義依觀經二尊教已。引彼同此明
T2629_.83.0427b29: 者。亦無違。若言觀經無此自説故。
T2629_.83.0427c01: 彼經此教者。則不可也。然有難言。第
T2629_.83.0427c02: 七觀初雖現無説。何依彼文此教耶。此
T2629_.83.0427c03: 難一往也。諸佛説法非直口音故下釋云
T2629_.83.0427c04: 六根通説相好亦然等云云
T2629_.83.0427c05: 十二。釋迦教者。亙聖道淨土一代教
T2629_.83.0427c06: 答。爾也。要門所攝定散二善。即彼一代諸教
T2629_.83.0427c07: 行故。應知三福即其人天三乘法也。思
T2629_.83.0427c08: 十三。釋迦教者。亙觀佛念佛兩三昧
T2629_.83.0427c09: 答。此應分別。若問二行者。可亙。
T2629_.83.0427c10: 若問二宗者。可亙。此教分齊雖
T2629_.83.0427c11: 念佛。未宗故。若宗念佛。即是彌陀教
T2629_.83.0427c12: 分齊故。是以釋云雖説定散兩門之益。望佛
T2629_.83.0427c13: 本願意在專稱云云又一義云。釋迦教中有
T2629_.83.0427c14: 文有義。文宗觀佛念佛。義宗念佛
T2629_.83.0427c15: 觀佛。是故應答。此教雖觀佛念佛
T2629_.83.0427c16: 而不相並以爲宗也。此與前義異而同。
T2629_.83.0427c17: 細思可
T2629_.83.0427c18:   三。淨土所依經論有幾耶 答。此宗所依
T2629_.83.0427c19: 正有傍。三經一論是其正依。傍依經論
T2629_.83.0427c20: 備擧。總而言之。一代經論莫
T2629_.83.0427c21: 是傍依攝也。然觀念法門傍正并擧。略出
T2629_.83.0427c22: 六部往生經
T2629_.83.0427c23: 十四。三部經各有異譯耶 答。依貞元録
T2629_.83.0427c24: 大經小經各有異譯。觀經無之。大經異譯現
T2629_.83.0427c25: 四本。大寶積經無量壽會・大阿彌陀經・平
T2629_.83.0427c26: 等覺經・大乘無量壽莊嚴經也。於中無量壽
T2629_.83.0427c27: 會願數文相多同今本。彌陀・平等二十四願。
T2629_.83.0427c28: 文相亦異。莊嚴願數不滿四十。定數難見。
T2629_.83.0427c29: 餘文亦異。依之而推。雖同本
T2629_.83.0428a01: 。恐是隨機見聞不同結集亦別。故今且
T2629_.83.0428a02: 今本定名正依經。小經異譯稱讃淨土
T2629_.83.0428a03: 佛攝受經。文雖多同稱名。亦言思惟
T2629_.83.0428a04: 是同異亦須斟酌。觀經首題似多本
T2629_.83.0428a05: 觀字上下佛有無。雖此異別譯
T2629_.83.0428a06:
T2629_.83.0428a07: 十五。三部經説時何前耶 答。此事難知。
T2629_.83.0428a08: 諸帥異説。大經觀經互論前後。阿彌陀經共
T2629_.83.0428a09: 最後憬興
觀經疏等
今者且依一家諸文。所
T2629_.83.0428a10: 列次第大經爲先。觀經爲次。小經爲後。何
T2629_.83.0428a11: 以然者。本願宗源義當初説。觀門方便義當
T2629_.83.0428a12: 次説。捨摧證實義當後説。依此道理
T2629_.83.0428a13: 説也。然憬興云。大佛異譯彌陀經云。佛説
T2629_.83.0428a14: 時。阿闍世王太子。與五百長老子蓋獻
T2629_.83.0428a15: 佛。同發願等。以知。闍王殺父自即王位。立
T2629_.83.0428a16: 大子已方説大經取意今會彼者。彼經雖
T2629_.83.0428a17: 大經異譯。願數不同。文相亦異。恐是機
T2629_.83.0428a18: 見自成前後。又闍王名多載昔經。或是經家
T2629_.83.0428a19: 後立名。或是機見互有早晩。若執觀經
T2629_.83.0428a20: 定在前者。阿難韋提未大經。佛何直説
T2629_.83.0428a21: 如此妙華是本法藏比丘願力所成等
T2629_.83.0428a22: 十六。三部經有勝劣耶 答。同是頓教一
T2629_.83.0428a23: 乘。有何勝劣耶。但約教門差殊。所
T2629_.83.0428a24: 以大經雖智願宗本。未韋提偏爲
T2629_.83.0428a25: 。觀經爲彼雖異方便門。亦未恒沙
T2629_.83.0428a26: 諸佛證誠。阿彌陀經正直捨權證勸凡夫
T2629_.83.0428a27: 不思議智大願名號。教門雖是差
T2629_.83.0428a28: 。莫皆以念佛宗。故無其優
T2629_.83.0428a29: 也。若有此差別其勝劣者。三
T2629_.83.0428b01: 部相望互有優劣。以互有優劣故。實是無
T2629_.83.0428b02: 勝劣
T2629_.83.0428b03: 十七。三部經同勸三心耶 答。文言雖
T2629_.83.0428b04: 意在同勸。大經至心・小經一心。至誠心也。
T2629_.83.0428b05: 信勸願在文可見。但彌陀經無迴向文
T2629_.83.0428b06: 或是言略。或有別意。其意云何。欲
T2629_.83.0428b07: 諸善也。然而不正因正行。是故讃云
T2629_.83.0428b08: 九品倶迴得不退等
T2629_.83.0428b09: 十八。三世諸佛出世成道時。必説淨土三部
T2629_.83.0428b10: 耶 答。必當之。何以知者。諸佛稱揚
T2629_.83.0428b11: 本願成故。大經・小經諸佛道同。其文明鏡。觀
T2629_.83.0428b12: 經雖別縁。而言諸佛如來有異方
T2629_.83.0428b13: 便令汝得見。又云三世諸佛淨業正因隨順
T2629_.83.0428b14: 三世諸佛教故等。明知。亦應三世同説
T2629_.83.0428b15: 十九。三部經同法華已前説耶 答。同字似
T2629_.83.0428b16: 劇。隨一在前。其義未定。何忽問言同在
T2629_.83.0428b17: 耶。然而直答此問者。可言難知。於
T2629_.83.0428b18: 。且依義推。恐是法華同時説歟。何以知
T2629_.83.0428b19: 者。律云闍王即位八年佛涅槃故。觀經必是
T2629_.83.0428b20: 法華同時。法華時長渉八年云云然法華
T2629_.83.0428b21: 序列闍王者。恐是經家從後説耳。或是機
T2629_.83.0428b22: 見參差而已。觀經既爾。餘可准知。大經雖
T2629_.83.0428b23: 觀經前。義在法華時處説故云云
T2629_.83.0428b24: 大經中略明三權一實義云云
T2629_.83.0428b25: 二十。三部經首題。如來自説耶 答。義當
T2629_.83.0428b26: 。觀經可知。大經異譯佛唱二十四願經
T2629_.83.0428b27: 。准知。今本亦有四十八願經名。然其願中
T2629_.83.0428b28: 唯明專念名號得生。故題無量壽者。義當
T2629_.83.0428b29: 佛自唱也。小經佛唱不可思議功徳等名。正
T2629_.83.0428c01: 是稱讃阿彌陀佛不可思議功徳名。故題
T2629_.83.0428c02: 彌陀。義亦當於佛自説
T2629_.83.0428c03: 二十一。六部往生經者。何等耶 答。觀念法
T2629_.83.0428c04: 門云云云此中淨土三昧經者。經文雖
T2629_.83.0428c05: 往生淨土法門。欲佛意無壅常爲
T2629_.83.0428c06: 。故下文引彼經齊戒護念文。爲專念彌
T2629_.83.0428c07: 陀之利益
T2629_.83.0428c08: 二十二。六部往生經。取般舟經耶 答。取
T2629_.83.0428c09: 之。彼經雖跋陀和請菩薩行。探佛密
T2629_.83.0428c10: 。正在一切凡夫專念彌陀名號
T2629_.83.0428c11: 西方。故彌陀自説正在彼經。即顯此玄宗
T2629_.83.0428c12:
T2629_.83.0428c13: 二十三。六部往生經。取隨願往生經耶 答。
T2629_.83.0428c14: 文雖列。意非取。淨土三昧尚入此部
T2629_.83.0428c15: 況彼經乎。思
T2629_.83.0428c16: 二十四。三部經意。同明觀佛念佛二義
T2629_.83.0428c17:  答。此應分別。若同問二行義者。大經
T2629_.83.0428c18: 小經非其義。兩經異譯其意頗見云云
T2629_.83.0428c19: 乃正助合行意也。若同問二宗義者。此
T2629_.83.0428c20: 之兩經唯宗念佛。由是首題無觀名
T2629_.83.0428c21: 二十五。三部經唯限如來自説耶 答。爾
T2629_.83.0428c22: 也。大經雖阿難惟忖彌勒領解。承佛聖
T2629_.83.0428c23: 解佛説故。觀經雖韋提請問阿難
T2629_.83.0428c24: 傳説。請問序。傳説傳佛説故。何以此教唯
T2629_.83.0428c25: 佛説者。唯有滿足大悲人常沒故。唯佛
T2629_.83.0428c26: 佛乃能明了佛智法云云
T2629_.83.0428c27: 二十六。三部經正宗所被機。在世得益人爲
T2629_.83.0428c28: 正耶 答。若佛在・世若佛滅後。一切造罪凡
T2629_.83.0428c29: 夫爲正機也。於中更復論傍正者。滅後苦
T2629_.83.0429a01: 機爲當機也。何以然者。三部但是大悲教
T2629_.83.0429a02: 故。大經序云。如來以無盡大悲哀三界
T2629_.83.0429a03: 等。觀經序云。如來今者爲未來世等。即其證
T2629_.83.0429a04: 也。阿彌陀經雖此序。證前二經大悲教
T2629_.83.0429a05: 故。諸佛稱讃。能爲難事。即其證也
T2629_.83.0429a06:   四。淨土教意立幾宗耶 答。淨土教中
T2629_.83.0429a07: 二宗也。所謂觀佛念佛兩三昧也。何以
T2629_.83.0429a08: 然者。二尊教故。教下所詮爲宗要故。非
T2629_.83.0429a09: 一教二宗
T2629_.83.0429a10: 二十七。觀佛三昧者。但限正報觀耶 答。
T2629_.83.0429a11: 正觀正報兼通依報。釋名門云。照彼彌陀正
T2629_.83.0429a12: 依等事。即此義也
T2629_.83.0429a13: 二十八。念佛三昧者。廢定散十六觀門別立
T2629_.83.0429a14: 之耶 答。觀門釋迦教。念佛弘顯宗。故彼觀
T2629_.83.0429a15: 門縱廢不廢。念佛三昧宗義常存。然廢
T2629_.83.0429a16: 專稱者。廢釋迦教弘願宗。此乃
T2629_.83.0429a17: 觀益功歸念佛。念佛益外無別觀益名爲
T2629_.83.0429a18: 廢立。非觀益外別立念佛益而廢立也。是
T2629_.83.0429a19: 故釋云。雖説定散兩門之益。望佛本願意在
T2629_.83.0429a20: 專稱此與法華云種種道其實爲
T2629_.83.0429a21: 佛乘大況相似。應
T2629_.83.0429a22: 二十九。觀佛三昧意。定散十六倶名觀耶
T2629_.83.0429a23: 答。此問不審。爲定散即十六觀此問
T2629_.83.0429a24: 耶。若言然者。何足問言倶名觀耶。爲
T2629_.83.0429a25: 定散異十六觀此問耶。若言然者。雖
T2629_.83.0429a26: 定散倶名觀。何問十六觀名觀乎。若言
T2629_.83.0429a27: 此問雖十六十六觀何作此反詰
T2629_.83.0429a28: 者。經文所列十六章段。即是觀門之次第也。
T2629_.83.0429a29: 此觀外有何法體可十六。隱其觀名
T2629_.83.0429b01: 此問乎。雖然且受此問答者。可
T2629_.83.0429b02: 名在定非散。然十六觀分兩門者。此十六
T2629_.83.0429b03: 觀佛力願力爲其義。故定散二機倶入此門
T2629_.83.0429b04: 各迴己業願往生。但十三觀酬韋提請
T2629_.83.0429b05: 正爲定機。後三輩觀是佛自開。正爲散機
T2629_.83.0429b06: 故此三觀體只十三觀佛三昧。然攝散者。或
T2629_.83.0429b07: 佛力。或因願力。非三輩所修三福九
T2629_.83.0429b08: 品因行即是觀也。此義梢隱。善思擇之。又
T2629_.83.0429b09: 一義云。今經定散證讃彌陀依正二報使
T2629_.83.0429b10: 欣慕。故總説爲觀佛門也。二義&T049271;切。學者
T2629_.83.0429b11:
T2629_.83.0429b12: 三十。觀佛三昧爲宗者。以觀佛念佛方
T2629_.83.0429b13: 便義上建立宗義耶 答。觀佛三昧釋迦教
T2629_.83.0429b14: 宗。始終有三重義。自力・佛力・願力亦名行門
觀門弘願
T2629_.83.0429b15: 此三重各有定散之義。觀佛三昧常爲
T2629_.83.0429b16: 其宗。何以故。自力・佛力・願力雖殊。福・觀二
T2629_.83.0429b17: 業觀行爲尊。於觀行中佛觀主故。於此三
T2629_.83.0429b18: 重觀佛宗中。異方便名正當第二。於前行
T2629_.83.0429b19: 此觀門。令弘願因行故。然其
T2629_.83.0429b20: 因行願力ヨリ成故。功歸念佛。弘願所宗在
T2629_.83.0429b21: 故。爾時觀佛宗義雖廢。而於當教常自
T2629_.83.0429b22: 是宗。譬如請下侯王於諸國。功由天子。故
T2629_.83.0429b23: 帝時雖臣位。而於諸國常自是王。若
T2629_.83.0429b24: 此義言。觀佛雖弘願念佛方便。於
T2629_.83.0429b25: 要門教宗名
T2629_.83.0429b26: 三十一。於念佛觀名耶 答。觀功歸念。
T2629_.83.0429b27: 念有觀功故。於念佛亦立觀名。第三重觀
T2629_.83.0429b28: 是其名也。彌陀遍照智光爲觀體故也
T2629_.83.0429b29: 三十二。以念佛能詮。觀佛爲所詮義有
T2629_.83.0429c01: 耶 答。一家教相無此義也。二尊教宗不
T2629_.83.0429c02: 相濫云云
T2629_.83.0429c03: 三十三。觀佛三昧者。於念佛顯之方便
T2629_.83.0429c04: 位立之耶 答。觀佛三昧有三重義。上已
T2629_.83.0429c05: 述竟。此與前問左右而已
T2629_.83.0429c06: 三十四。觀佛念佛兩三昧者。於一機上
T2629_.83.0429c07: 耶 答。此應分別。若從觀門弘願者。
T2629_.83.0429c08: 一機上兩宗也。若其直入弘願機上
T2629_.83.0429c09: 觀佛爲宗義也。然有人云。此二必於
T2629_.83.0429c10: 一機上立。若無諸佛咨嗟之教。無直自
T2629_.83.0429c11: 弘願云云此恐不然。觀經定散十六觀
T2629_.83.0429c12: 門。雖諸佛咨嗟之願。本願直言咨嗟稱
T2629_.83.0429c13: 。稱名之教隨機不同。故有三部等經。觀
T2629_.83.0429c14: 經兩門是其一相。大經・小經直示專念。豈
T2629_.83.0429c15: 觀經開觀門。方許念佛往生益乎。思
T2629_.83.0429c16:
T2629_.83.0429c17: 三十五。觀佛念佛二種三昧。各論得益
T2629_.83.0429c18: 答。若隨他意各論得益。若隨自意唯念佛益
T2629_.83.0429c19: 故。云雖説兩門之益意在一向專稱名
T2629_.83.0429c20: 三十六。念佛三昧者。指本願名號耶 答。
T2629_.83.0429c21: 爾也。今言念佛三昧爲宗者。指本願名
T2629_.83.0429c22:
T2629_.83.0429c23: 三十七。觀佛三昧修行者。但觀佛身相好
T2629_.83.0429c24:  答。非但身相。亦觀其心故。經云。若見
T2629_.83.0429c25: 亦見佛心。論中亦明三業等。抑此問
T2629_.83.0429c26: 意。云何但觀佛身二菩薩身及自身
T2629_.83.0429c27: 往生等。爲乃至依報中眞假境等。若言
T2629_.83.0429c28: 是簡對問者。其義已顯上問。何更問乎。故
T2629_.83.0429c29: 且對身心
T2629_.83.0430a01: 三十八。觀佛念佛兩三昧。以何物體耶
T2629_.83.0430a02:  答。所言體者。爲宗體。爲行體。若
T2629_.83.0430a03: 宗體玄義云。一心迴願往生淨土
T2629_.83.0430a04: 若問行體。如觀念法門云。定心三味
T2629_.83.0430a05: 口稱三昧此應二行體也。但推
T2629_.83.0430a06: 是宗體。言宗體者。宗所歸也云云
T2629_.83.0430a07: 三十九。念佛三昧者。以念佛方便
T2629_.83.0430a08: 耶 答。爾也。觀念法門引經云。由念佛
T2629_.83.0430a09: 故得是三昧 觀佛念佛云佛也。抑此
T2629_.83.0430a10: 問意欲何義。爲念佛即三昧義。爲
T2629_.83.0430a11: 觀佛爲方便。若欲初義者。應知非
T2629_.83.0430a12: 念佛即三昧之義。念通三慧與定散。倶
T2629_.83.0430a13: 三昧分位通淺深故。又三昧定力常加念故
T2629_.83.0430a14: 云云 若欲後義者。經文雖觀念爲
T2629_.83.0430a15: 三昧時。聞佛自説念佛三昧。理實稱念
T2629_.83.0430a16: 亦在方便故。下釋中明行相心與聲相續。
T2629_.83.0430a17: 又云。心口相應等。天台云。念念聲聲歩歩唯
T2629_.83.0430a18: 在彌陀。其意同
T2629_.83.0430a19:   五。觀經所立定散與一代所説定散。全異
T2629_.83.0430a20: 耶 答。問意云何。爲定異而問全異
T2629_.83.0430a21: 分異義耶。若言爾者。許定異誰所許耶。
T2629_.83.0430a22: 若言爾。未定異者。那忽問言
T2629_.83.0430a23: 全異耶。雖然且答此問者。此經定散有
T2629_.83.0430a24: 三重義。初自力義全同諸教。次佛力義亦
T2629_.83.0430a25: 同亦異。後願力義全異諸教。如是應
T2629_.83.0430a26: 四十。今經所明定散二法。爲釋迦異方便
T2629_.83.0430a27: 。爲當爲彌陀弘願中耶 答。此應
T2629_.83.0430a28: 。本末別論釋迦方便。推功歸本出彌陀願
T2629_.83.0430a29: 謂此二門酬彼諸佛咨嗟之願開教故。又
T2629_.83.0430b01: 此二善即彼十九二十願中所攝行故。但以
T2629_.83.0430b02: 本願念佛爲宗故。直願言諸佛稱名衆生十
T2629_.83.0430b03: 念若不生者不取正覺。釋迦稱讃善巧多門
T2629_.83.0430b04: 故。先隨他意標行門。次隨自他意開觀門
T2629_.83.0430b05: 後隨自意顯弘願。此如法華宗中爲實施
T2629_.83.0430b06: 權。開權顯實。廢權立實三重教相。思之」
T2629_.83.0430b07: 四十一。引何文定散二善證誠耶 答。此
T2629_.83.0430b08: 何處引何等文二善證此問耶。若
T2629_.83.0430b09: 玄義定散門中定散二善出在何文者有
T2629_.83.0430b10: 通有別等釋此問者。甚爲不可。彼非
T2629_.83.0430b11: 答定散二善證誠故也。當知彼門料簡今經
T2629_.83.0430b12: 定散二善三重六義出在通三別二文中。非
T2629_.83.0430b13: 五文直爲二善證誠也。故今答此問
T2629_.83.0430b14: 者。可言一家釋中。無別引定散二善證誠
T2629_.83.0430b15:
T2629_.83.0430b16: 四十二。定散二善教法何機受之耶 答。玄
T2629_.83.0430b17: 義意云謗法無信八難非人不此教。除
T2629_.83.0430b18: 已外一切衆生皆得受之。何以然者。此釋迦
T2629_.83.0430b19: 教本爲定散二善行人令其迴願往生
T2629_.83.0430b20: 也。然此教意雖其二善願生。實在
T2629_.83.0430b21: 念彌陀名號彼願力乃得往生。故言
T2629_.83.0430b22: 心信樂乃至乘佛願力等也。思
T2629_.83.0430b23: 四十三。韋提希夫人請問。亙定散二善
T2629_.83.0430b24: 答。唯定善不散善也。故玄義云云云
T2629_.83.0430b25: 四十四。今經所明定善。亙思惟正受耶 答。
T2629_.83.0430b26: 爾也。今經所説思惟正受者。定善差別也。何
T2629_.83.0430b27: 以然者。觀前方便名思惟故也。此方便觀
T2629_.83.0430b28: 者。雖是散心定方便故屬定善門也。彼三
T2629_.83.0430b29: 福業者。只要廢惡修善。不息慮凝心故。
T2629_.83.0430c01: 散善一門思惟也。若於觀門
T2629_.83.0430c02: 始終自辨散心定心位者。思惟亦應是散
T2629_.83.0430c03: 。諸教性相約三惠心定散者即此義
T2629_.83.0430c04: 也。今言思惟不散善者。不彼三
T2629_.83.0430c05: 福散善。非一向非散心也。今時學者多
T2629_.83.0430c06: 此旨。思
T2629_.83.0430c07: 四十五。三福九品者。約散善中方便行成不
T2629_.83.0430c08: 耶 答。此問復何。於散善中別方便
T2629_.83.0430c09: 行成不同。有何所據此問耶。自立義門
T2629_.83.0430c10: 他發問。於自他宗其例耶。雖然答
T2629_.83.0430c11: 此問者。可三福九品正因正行二義也。
T2629_.83.0430c12: 是答者若爲難
T2629_.83.0430c13: 四十六。序正二段所明三福其體同耶 答。
T2629_.83.0430c14: 此問復從何處來耶。若就散善從此已下三
T2629_.83.0430c15: 輩散善一門義中一明三福以爲正因二明九
T2629_.83.0430c16: 品以爲正行此問者。釋文雖一明三
T2629_.83.0430c17: 。正宗經文不三福。由此古來異論未
T2629_.83.0430c18: 息。或云。此釋提前序中三福正因。對今正
T2629_.83.0430c19: 宗九品料簡。故言一明三福等也。或云。正
T2629_.83.0430c20: 宗別有三福正因之義。故依義明不
T2629_.83.0430c21: 也。既有此諍。兩義鉾楯。今問似一義意
T2629_.83.0430c22: 。異義之徒豈許容耶。雖然且依一義
T2629_.83.0430c23: 者。可言序正三福法體雖同義分不同。何者
T2629_.83.0430c24: 序分三福自力爲義。正説三福願力爲
T2629_.83.0430c25:  又有一義云。序分亦同。而分序正者。序
T2629_.83.0430c26: 正故。但此約佛密意義也。若依教門者。
T2629_.83.0430c27: 前義爲是。故此二義或可宜。思
T2629_.83.0430c28:   六。淨土所依三部經。以實相體耶
T2629_.83.0430c29: 答。若論教體此義。然宗旨門且辨
T2629_.83.0431a01: 宗體。何以然者。教體義通諸經理同故置
T2629_.83.0431a02: 論。宗體隨經各有別故須辨釋。然
T2629_.83.0431a03: 論注云。以佛名號經體者。似
T2629_.83.0431a04: 。亦異諸經。更詳
T2629_.83.0431a05: 七。淨土所用教相。三乘一乘何耶 答。一
T2629_.83.0431a06: 乘也。故玄義云。我依菩薩藏頓數一乘海
T2629_.83.0431a07: 云云
T2629_.83.0431a08: 四十七。頓教一乘名。亙觀佛念佛耶 答。
T2629_.83.0431a09: 爾也。念佛三昧一乘體也。觀佛三昧一乘用
T2629_.83.0431a10: 也。依念佛體觀佛用。攝彼五乘三福正
T2629_.83.0431a11: 一乘體佛家
T2629_.83.0431a12: 四十八。一乘教者。比挍顯勝一乘耶 答。此
T2629_.83.0431a13: 問復有何所依耶。若依觀經流通分中釋
T2629_.83.0431a14: 比挍顯勝之言。作此問者。即應答言。非
T2629_.83.0431a15: 直比挍顯勝一義。亦有超絶無比義云云
T2629_.83.0431a16: 四十九。法華一乘淨土一乘。同異云何 答。
T2629_.83.0431a17: 上可知。機情謂異。佛智同也
T2629_.83.0431a18: 五十。淨土事理二教所攝耶 答。事理二教
T2629_.83.0431a19: 名出何處此問耶。此名目出台宗教相
T2629_.83.0431a20: 何必依彼問淨土耶。若言必依彼宗
T2629_.83.0431a21: 。只問有相無相義者。何輒自立二教名
T2629_.83.0431a22: 耶。雖然答所問者可事理相應教也。故
T2629_.83.0431a23: 玄義云。經能持法。理事相應等。言相應
T2629_.83.0431a24: 不二義也。何以然者。淨土無生亦無別故。畢
T2629_.83.0431a25: 竟逍遙離有無故。三昧無爲即涅槃故。二十
T2629_.83.0431a26: 九句入一法句生即無生故。如此等義皆
T2629_.83.0431a27: 彌陀佛願力。故永異諸教諸宗談也。應
T2629_.83.0431a28:
T2629_.83.0431b01:   八。就觀經所明觀門。云何判依正二報
T2629_.83.0431b02: 通別眞假耶 答。玄義云云云
T2629_.83.0431b03: 五十一。淨土宗意。許眞假一體依正之旨
T2629_.83.0431b04:  答。自有此義。何以然者。許皆佛心流出
T2629_.83.0431b05: 故也云云
T2629_.83.0431b06: 五十二。日想觀者。依正總假觀耶 答。爾也。
T2629_.83.0431b07: 總比依正光相故也。然言依報觀者。且就
T2629_.83.0431b08: 初説
T2629_.83.0431b09: 五十三。通別眞假依正二報中。取三輩觀
T2629_.83.0431b10:  答。有義取之。謂正報中聖衆莊嚴亦名
T2629_.83.0431b11: 正報。其中法界同生者。指三輩觀法界同
T2629_.83.0431b12: 生觀也。今謂未必然也。若此法界同生觀
T2629_.83.0431b13: 境。直是三輩觀境者。全同諸師他生觀徒衆
T2629_.83.0431b14: 觀等義。十三定善義豈得成耶。若言今師
T2629_.83.0431b15: 十六定善義者。甚爲不可。違諸文
T2629_.83.0431b16: 云云若言三輩往生。非定觀故名
T2629_.83.0431b17: 者。觀通定散。亦違下文下引教我觀
T2629_.83.0431b18: 於等文。證韋提請不散善。豈成耶。故
T2629_.83.0431b19: 今義者通別依正自於十三觀中分別。法界
T2629_.83.0431b20: 同生亦不下三輩觀也。何以然者。彼三
T2629_.83.0431b21: 輩生雖亦法界同生所攝。同生爲境十三觀
T2629_.83.0431b22: 意。三輩觀非他生故。當知。三輩散機以
T2629_.83.0431b23: 佛力故。依前十三觀門專心念佛。作得生
T2629_.83.0431b24: 名爲上輩生想等。故此觀境還是前十三
T2629_.83.0431b25: 境。非前依正境外別立三輩。爲三觀境
T2629_.83.0431b26: 法界同生境也。若爾於前十三觀中。何
T2629_.83.0431b27: 觀觀此同生境者。三尊所攝有縁衆生。是其
T2629_.83.0431b28: 法界同生者也。思云云
T2629_.83.0431b29: 五十四。第八觀形像者。指泥木綵繪形像
T2629_.83.0431c01:  答。初取木畫等形境。次第深入見
T2629_.83.0431c02: 亦名像也。故觀念法門云。畫造像等疏
T2629_.83.0431c03: 中。亦云佛像端嚴相好具足了然而現等。不
T2629_.83.0431c04: 相違
T2629_.83.0431c05: 五十五。華座觀者。依正二報中何耶 答。今
T2629_.83.0431c06: 釋屬依報。是別依故。論屬佛觀。爲佛觀
T2629_.83.0431c07: 故。各據一義
T2629_.83.0431c08: 五十六。華座者。敷寶池中央耶 答。當觀
T2629_.83.0431c09: 説相不爾。在寶池上故也。下雜觀中及龍
T2629_.83.0431c10: 樹讃中在寶池中。此乃華座非唯一種
T2629_.83.0431c11:
T2629_.83.0431c12: 五十七。華座者。亙三尊所座耶 答。言
T2629_.83.0431c13: 失。但經當觀觀佛座
T2629_.83.0431c14: 五十八。華座者。酬因位別願所成耶 答。
T2629_.83.0431c15: 爾也。是本法藏云云 然本願中無其文。故解
T2629_.83.0431c16: 者不同。有云。寶香合成願中池流華樹攝
T2629_.83.0431c17: 華座也。今謂未全然也。凡彼國土華池寶
T2629_.83.0431c18: 閣。雖皆願力所成。而今觀門特至此觀
T2629_.83.0431c19: 此説者。別有深意。謂欲示此華酬因覺
T2629_.83.0431c20: 故也。智者應
T2629_.83.0431c21: 五十九。正報假觀亙通別二種莊嚴耶 答。
T2629_.83.0431c22: 爾也。經釋倶分明也
T2629_.83.0431c23: 六十。第十三雜想觀者。眞假交雜故云
T2629_.83.0431c24: 想名耶 答。大身小身佛菩薩。正依眞假雜
T2629_.83.0431c25: 想故也
T2629_.83.0431c26: 六十一。就十三觀正宗要觀者。爲何觀
T2629_.83.0431c27:  答。疏云。寶地華座金像最爲要觀取意 但
T2629_.83.0431c28: 此初心修觀要也。若論所期眞身極要。應
T2629_.83.0431c29:
T2629_.83.0432a01:   九。如來付屬要法。唯限念佛一法
T2629_.83.0432a02: 答。爾也。觀經流通分云云云釋云云云
T2629_.83.0432a03: 六十二。三部經同付屬名號耶 答。爾也。
T2629_.83.0432a04: 大經流通佛語彌勒其有得聞彼佛名號等
T2629_.83.0432a05: 小經雖付屬之語。理在絶言。何以故。正
T2629_.83.0432a06: 宗專勸執持名號餘行故也。是以讃云。
T2629_.83.0432a07: 世尊説法時將了。慇懃付屬彌陀名等
T2629_.83.0432a08: 六十三。觀經定散文中。所説念佛本願念佛
T2629_.83.0432a09: 耶 答。爾也。若非本願念佛者。亦不
T2629_.83.0432a10: 定散文中唯標專念等也。且讃定善文中眞
T2629_.83.0432a11: 身觀云。唯有念佛蒙光照。當知本願最爲強
T2629_.83.0432a12:  又釋散善中下品上生文。云然望佛願意
T2629_.83.0432a13: 者唯勸正念稱名等。即其證也。然有義云。正
T2629_.83.0432a14: 宗念佛非本願也。流通念佛是本願也。此義
T2629_.83.0432a15: 甚非也。流通正宗。正宗念佛若非本願。流通
T2629_.83.0432a16: 念佛豈是本願。但正説定散念佛兼含説。故
T2629_.83.0432a17: 流通選要付屬而已。故言上來雖説定散兩
T2629_.83.0432a18: 門之益望佛本願意在專稱等者。上説定散
T2629_.83.0432a19: 兩門益意。即在本願專念宗
T2629_.83.0432a20: 六十四。如來出世本懷唯限念佛一法
T2629_.83.0432a21: 答。此應分別。若約機情。法華一乘・念佛一
T2629_.83.0432a22: 乘。非差別。然彼此一乘倶許本懷者。可
T2629_.83.0432a23: 唯限念佛也。若望佛意彼此無
T2629_.83.0432a24: 故。故應正答。唯限念佛一乘法也。何以
T2629_.83.0432a25: 故。法華三昧一乘宗體亦是念佛三昧一乘
T2629_.83.0432a26: 宗體故也。應
T2629_.83.0432a27: 六十五。觀經流通付屬念佛。定散外念佛歟
T2629_.83.0432a28:  答。爾也。故云上來雖説兩門之益望佛本
T2629_.83.0432a29: 願意在專稱也。但以定散念佛體用不離。總
T2629_.83.0432b01: 而言之。唯一乘也
T2629_.83.0432b02: 六十六。付屬念佛者。唯限口稱名號
T2629_.83.0432b03: 答。爾也。經釋分明。勿異論但以口稱名
T2629_.83.0432b04: 義功徳於五門。乃至萬行若能如是解
T2629_.83.0432b05: 者。不一向專稱也。經言持是語者即是
T2629_.83.0432b06: 持無量壽佛名。深須
T2629_.83.0432b07: 六十七。比挍顯勝念佛。觀佛三昧意耶。答。比
T2629_.83.0432b08: 挍觀門念佛勝。故云比挍顯勝也。經言
T2629_.83.0432b09: 但聞佛名等者。定善示觀門位觀成義也。何
T2629_.83.0432b10: 況憶念者。依觀門教專心念佛義也。思之」
T2629_.83.0432b11: 六十八。全非比挍念佛。爲釋迦教意
T2629_.83.0432b12: 答。前言比挍顯勝。今言超絶無此。於一念
T2629_.83.0432b13: 兩重義。總而言之。二教交際有此義
T2629_.83.0432b14: 耳。思
T2629_.83.0432b15: 六十九。念佛萬行相對時。以何名廣大
T2629_.83.0432b16:  答。一家宗義念佛廣大。讃云萬行倶迴皆
T2629_.83.0432b17: 得往念佛一行最爲尊。此例非一。然玄義中
T2629_.83.0432b18: 一行成佛爲方便。説萬行成佛爲眞實義
T2629_.83.0432b19: 此述攝論別時意中聖道難行自力宗義。不
T2629_.83.0432b20: 彼難此宗云云
T2629_.83.0432b21:   已上教相義問。大綱九・細目六十九。略答
T2629_.83.0432b22:
T2629_.83.0432b23: 淨土宗要與卷之上終
T2629_.83.0432b24:
T2629_.83.0432b25:
T2629_.83.0432b26: 淨土宗要集卷之中目録 西山流
T2629_.83.0432b27:   機行
T2629_.83.0432b28:   一。大經三輩・觀經九品。同異云何之事
T2629_.83.0432c01: 一。大經三輩。悉攝盡觀經九品之事
T2629_.83.0432c02: 二。阿彌陀經意。立三輩九品機之事
T2629_.83.0432c03: 三。一切往生人。攝盡兩經所説三輩九品
T2629_.83.0432c04:
T2629_.83.0432c05:   二。一切往生人。必先發菩提心之事
T2629_.83.0432c06: 四。大經所説三輩菩提心者。聖道菩提心之
T2629_.83.0432c07:
T2629_.83.0432c08: 五。上品下生但發菩提心。淨土自宗菩提心
T2629_.83.0432c09: 之事
T2629_.83.0432c10: 六。上品下生受法。但限菩提心之事
T2629_.83.0432c11: 七。上品下生菩提心者。指三心中迴向發願
T2629_.83.0432c12: 之事
T2629_.83.0432c13: 八。上品下生菩提心者。指五念門中作願門
T2629_.83.0432c14: 之事
T2629_.83.0432c15: 九。上品下生菩提心者。大經三輩菩提心同
T2629_.83.0432c16: 之事
T2629_.83.0432c17: 十。大經三輩菩提心者。安心起行中何之事
T2629_.83.0432c18: 十一。下品三類者。過去今生全不發菩提心
T2629_.83.0432c19: 之事
T2629_.83.0432c20:   三。依何義門九品別之事
T2629_.83.0432c21: 十二。九品別者。約根性利鈍不同之事
T2629_.83.0432c22: 十三。九品別者。依受法不同之事
T2629_.83.0432c23: 十四。九品別者。就修行時節命延久近
T2629_.83.0432c24: 之之事
T2629_.83.0432c25: 十五。九品別者。依煩惱厚薄・業障輕重
T2629_.83.0432c26:
T2629_.83.0432c27: 十六。九品不同者。約來迎儀式之事
T2629_.83.0432c28: 十七。九品別者。約往生以後華開遲速及得
T2629_.83.0432c29: 益淺深之事
T2629_.83.0433a01: 十八。九品不同者。依念佛多少之事
T2629_.83.0433a02: 十九。九品差別約位高下之事
T2629_.83.0433a03: 二十。淨影所判。九品義一向破之事
T2629_.83.0433a04: 二十一。九品往生人。但限一種凡夫之事
T2629_.83.0433a05: 二十二。九品者於一機上論。爲當各別九種
T2629_.83.0433a06: 根性之事
T2629_.83.0433a07: 二十三。九品行人。亙定散二機之事
T2629_.83.0433a08: 二十四。九品機。唯爲限有相欣求人。爲當
T2629_.83.0433a09: 無相離念行者之事
T2629_.83.0433a10: 二十五。九品往生人。名大小菩提直修往
T2629_.83.0433a11: 生修因之事
T2629_.83.0433a12: 二十六。九品共具念佛功徳之事
T2629_.83.0433a13: 二十七。上品上生讀誦者。心解上論之歟。但
T2629_.83.0433a14: 事相讀誦之事
T2629_.83.0433a15: 二十八。上品上生受法。唯限讀誦大乘之事
T2629_.83.0433a16: 二十九。上品上生受法。有解第一義發菩提
T2629_.83.0433a17: 之事
T2629_.83.0433a18: 三十。上品中生。有讀誦大乘行之事
T2629_.83.0433a19: 三十一。上品下生受法。有深信因果不謗大
T2629_.83.0433a20: 乘修行
T2629_.83.0433a21: 三十二。上品下生中。有或信不信類之事
T2629_.83.0433a22: 三十三。上輩三品行人。斷煩惱往生之事
T2629_.83.0433a23: 三十四。以小乘戒善三品。分中輩三人別
T2629_.83.0433a24: 之事
T2629_.83.0433a25: 三十五。中品下生世善。未佛法以前善
T2629_.83.0433a26: 根之事
T2629_.83.0433a27: 三十六。中品下生世福者。限世善中上品福
T2629_.83.0433a28: 之事
T2629_.83.0433a29: 三十七。下輩三類。有受法善根之事
T2629_.83.0433b01:   四。何名安心・起行・作業之事
T2629_.83.0433b02: 三十八。但發三心起行・作業者往生
T2629_.83.0433b03: 之事
T2629_.83.0433b04: 三十九。未三心前有作業・起行事
T2629_.83.0433b05:
T2629_.83.0433b06: 四十。立五念行之時。自然具四修之事
T2629_.83.0433b07: 四十一。三心者。一體三名心歟。爲當名體各
T2629_.83.0433b08: 別心之事
T2629_.83.0433b09: 四十二。至誠等三心。於行者心之事
T2629_.83.0433b10: 四十三。三心義者。於三業縁起之前之事
T2629_.83.0433b11: 四十四。三心具足者。有不往生事之事
T2629_.83.0433b12: 四十五。正因正行法門者。觀佛三昧意之事
T2629_.83.0433b13: 四十六。正因正行法門。但於娑婆安心修行
T2629_.83.0433b14: 之事
T2629_.83.0433b15: 四十七。三心具足行者。有退失之事
T2629_.83.0433b16: 四十八。三心者。限念佛行者之事
T2629_.83.0433b17: 四十九。三心者。限上品上生。爲當亙九品
T2629_.83.0433b18: 之事
T2629_.83.0433b19: 五十。三心者。亙定散二善之事
T2629_.83.0433b20: 五十一。三心正因與三福正因。有何別
T2629_.83.0433b21:
T2629_.83.0433b22: 五十二。三心外論往生機縁。爲當以三心
T2629_.83.0433b23: 即名機之事
T2629_.83.0433b24: 五十三。深心者。唯約信佛願邊此名
T2629_.83.0433b25:
T2629_.83.0433b26: 五十四。迴向心者。指菩提心之事
T2629_.83.0433b27: 五十五。迴向心者。與十一門中第八迴向
T2629_.83.0433b28: 體一之事
T2629_.83.0433b29: 五十六。迴向者。廣迴向三世善根之事
T2629_.83.0433c01: 五十七。安心中。立隨喜之事
T2629_.83.0433c02: 五十八。五念門者。於五門各立念稱之事
T2629_.83.0433c03: 五十九。念中迴向門與三心中迴向心其體
T2629_.83.0433c04: 一事
T2629_.83.0433c05: 六十。念必具剋所求之事
T2629_.83.0433c06: 六十一。五念門修行。但成往生一願。爲當
T2629_.83.0433c07: 往生成佛之事
T2629_.83.0433c08: 六十二。五念門各感各別果報之事
T2629_.83.0433c09: 六十三。觀察作願何前之事
T2629_.83.0433c10: 六十四。讃嘆門云何盡之事
T2629_.83.0433c11: 六十五。往生修行。立受持讀誦解説書寫行
T2629_.83.0433c12: 之事
T2629_.83.0433c13: 六十六。立稱名門之事
T2629_.83.0433c14: 六十七。四修者。出何經論之事
T2629_.83.0433c15: 六十八。長時修有別體之事
T2629_.83.0433c16: 六十九。無間・無餘二修同異云何之事
T2629_.83.0433c17: 七十。念佛行者。一形全不餘行。故名
T2629_.83.0433c18: 餘修之事
T2629_.83.0433c19: 七十一。和尚心立四修者。依攝論之事
T2629_.83.0433c20: 七十二。念佛行者一念歸命後。猶可勵
T2629_.83.0433c21: 修・五念行
T2629_.83.0433c22:   五。依何證據五種正行之事
T2629_.83.0433c23: 七十三。五種正行者。安心・起行中何之事
T2629_.83.0433c24: 七十四。五種正行與五念門同異云何之事
T2629_.83.0433c25: 七十五。五種正行與九品正行同異云何之
T2629_.83.0433c26:
T2629_.83.0433c27: 七十六。五種正行中有傍正勝劣異之事
T2629_.83.0433c28: 七十七。五種正行中隨一具之往生之事
T2629_.83.0433c29: 七十八。讀誦正行限三部經之事
T2629_.83.0434a01: 七十九。讀誦正行者。但限阿彌陀經之事
T2629_.83.0434a02: 八十。以解説書寫正行之事
T2629_.83.0434a03: 八十一。立迴向正行之事
T2629_.83.0434a04: 八十二。和尚四部具書者。依五念門
T2629_.83.0434a05: 歟。爲當顯五種正行之事
T2629_.83.0434a06: 八十三。法事讃讀誦。但限阿彌陀經之事
T2629_.83.0434a07: 八十四。般舟讃依何經之事
T2629_.83.0434a08: 八十五。觀念法門但明觀察一行之事
T2629_.83.0434a09: 八十六。觀念法門上下卷書之事
T2629_.83.0434a10: 八十七。禮讃者。五種正行中禮拜正行之事
T2629_.83.0434a11: 八十八。禮讃者。但五念中禮拜門意歟。爲當
T2629_.83.0434a12: 五念門之事
T2629_.83.0434a13:   六。何名五逆・謗法・闡提人之事
T2629_.83.0434a14: 八十九。五逆・謗法・闡提以何爲重之事
T2629_.83.0434a15: 九十。實者於三種罪實犯之耶之事
T2629_.83.0434a16: 九十一。五逆・謗法・闡提人往生之事
T2629_.83.0434a17: 九十二。三部經意。同許五逆謗法闡提往生
T2629_.83.0434a18: 之事
T2629_.83.0434a19: 九十三。於三種罪。或犯二罪或三種倶犯
T2629_.83.0434a20: 者往生事
T2629_.83.0434a21: 九十四。五逆・謗法往生者。迴心滅罪論
T2629_.83.0434a22: 之事
T2629_.83.0434a23: 九十五。抑止・攝取二義。三部經同存此意
T2629_.83.0434a24: 之事
T2629_.83.0434a25: 九十六。抑止・攝取義。二尊教共論此義
T2629_.83.0434a26:
T2629_.83.0434a27:   一。往生淨土藉宿善力之事
T2629_.83.0434a28: 九十七。往生淨土修因牽引圓滿二業有
T2629_.83.0434a29:
T2629_.83.0434b01: 九十八。無淨土宿善者。令生始聞本願往
T2629_.83.0434b02: 之事
T2629_.83.0434b03:   二。何人名善知識之事
T2629_.83.0434b04: 九十九。善知識教化亙九品臨終之事
T2629_.83.0434b05: 百。往生善知識唯勸念佛一行之事
T2629_.83.0434b06: 百一。遇善知識事依行者。宿縁之事
T2629_.83.0434b07:   三。淨土宗意。往生淨土益於三業相應臨
T2629_.83.0434b08: 之事
T2629_.83.0434b09: 百二。但聞知識教化三業行前命終
T2629_.83.0434b10: 者。往生事
T2629_.83.0434b11: 百三。念佛行者。睡眼無心位有往生事之事
T2629_.83.0434b12: 百四。念佛行者。臨命終時至心念佛後。住
T2629_.83.0434b13: 記心猶往生之事
T2629_.83.0434b14: 百五。往生人。最後一念住捨受之事
T2629_.83.0434b15:   四。依口稱念佛力重罪往生之事
T2629_.83.0434b16: 百六。念佛三昧意。論滅罪義之事
T2629_.83.0434b17: 百七。下三品念佛業。罪有多少之事
T2629_.83.0434b18: 百八。下三品念佛。爲第六受法善根之事
T2629_.83.0434b19: 百九。下三品所勸念佛者。比挍顯勝念佛之
T2629_.83.0434b20:
T2629_.83.0434b21: 百十。下品上生往生。依聞經・念佛二善力
T2629_.83.0434b22: 之事
T2629_.83.0434b23: 百十一。十二部經首題名字者。指諸大乘經
T2629_.83.0434b24: 爲當指淨土三部經之事
T2629_.83.0434b25: 百十二。下品上生念佛者。三寶通念佛之事
T2629_.83.0434b26: 百十三。下品中生往生名號力之事
T2629_.83.0434b27: 百十四。下品下生。此人苦逼不遑。念佛實失
T2629_.83.0434b28: 念之事
T2629_.83.0434b29: 百十五。具足十念者。指唱名歟。爲當呼
T2629_.83.0434c01: 稱名號之時分十念之事
T2629_.83.0434c02: 百十六。十聲稱佛位。爲心念相應。爲當限
T2629_.83.0434c03: 口業稱名
T2629_.83.0434c04: 百十七。具足十念。爲五逆重罪。爲當依
T2629_.83.0434c05: 一念力五逆罪往生之事
T2629_.83.0434c06: 百十八。下品下生者。罪障但限八十億劫
T2629_.83.0434c07:
T2629_.83.0434c08: 百十九。除八十億劫生死之罪者。爲種子
T2629_.83.0434c09: 現行倶滅
T2629_.83.0434c10: 百二十。稱名念佛力。唯爲業障。亦有
T2629_.83.0434c11: 滅煩惱
T2629_.83.0434c12: 百二十一。十念滅罪後。命延病除經多時
T2629_.83.0434c13: 往生之事
T2629_.83.0434c14: 百二十二。間斷具足十念者。又有罪滅得生
T2629_.83.0434c15: 之事
T2629_.83.0434c16: 百二十三。今經所説十念與彌勒所問經十
T2629_.83.0434c17: 同異之事
T2629_.83.0434c18:   五。九品倶預來迎之事
T2629_.83.0434c19: 百二十四。上品上生・上品中生。授手迎接相
T2629_.83.0434c20: 云何説事
T2629_.83.0434c21: 百二十五。上品三生來迎阿彌陀。有勝劣不
T2629_.83.0434c22: 之事
T2629_.83.0434c23: 百二十六。上三品行人。於來迎佛眞・化
T2629_.83.0434c24: 不同之事
T2629_.83.0434c25: 百二十七。中輩行人預報身來迎之事
T2629_.83.0434c26: 百二十八。中輩來迎三尊倶來之事
T2629_.83.0434c27: 百二十九。下輩來迎佛。有報身來迎之事
T2629_.83.0434c28: 百三十。下輩生臨終見佛。於睡眠中
T2629_.83.0434c29:
T2629_.83.0435a01: 百三十一。上品上生上品中生人。以蓮華
T2629_.83.0435a02: 座之事
T2629_.83.0435a03: 百三十二。中品中生所坐蓮華。云何論之事
T2629_.83.0435a04: 百三十三。中下二輩所坐蓮華。觀音持之事
T2629_.83.0435a05: 百三十四。九品往生人所坐。十劫正覺剋兼
T2629_.83.0435a06: 之事
T2629_.83.0435a07: 百三十五。往生人生在寶池中之時。捨
T2629_.83.0435a08: 間所座之事
T2629_.83.0435a09: 百三十六。下品下生有正報來迎之事
T2629_.83.0435a10: 百三十七。見金蓮華如日輪。來迎佛所
T2629_.83.0435a11: 坐歟。爲當往生人座耶之事
T2629_.83.0435a12: 百三十八。來迎有邪正不同。以何事
T2629_.83.0435a13:
T2629_.83.0435a14: 百三十九。臨終見佛來迎。爲未死時。已命終
T2629_.83.0435a15: 位之事
T2629_.83.0435a16: 百四十。往生人所坐蓮華。觀音・勢至共持
T2629_.83.0435a17:
T2629_.83.0435a18:   六。往生淨土時。實捨穢土色質。別受
T2629_.83.0435a19: 性身之事
T2629_.83.0435a20: 百四十一。娑婆死有心外別。有極樂生
T2629_.83.0435a21: 心之事
T2629_.83.0435a22: 百四十二。往生淨土有中有之事
T2629_.83.0435a23: 百四十三。往生淨土心。三世外心之事
T2629_.83.0435a24: 百四十四。往生之生即無生生之事
T2629_.83.0435a25: 百四十五。有現身往生者。之事
T2629_.83.0435a26: 百四十六。往生者。一往誘引義之事
T2629_.83.0435a27:   七。眞宗一乘意。往生淨土義但就最後命
T2629_.83.0435a28: 終位論事
T2629_.83.0435a29: 百四十七。即便・當得往生。約一機始終
T2629_.83.0435b01: 之事
T2629_.83.0435b02: 百四十八。即便・當得往生者。爲二種往生
T2629_.83.0435b03: 爲當一種往生之事
T2629_.83.0435b04: 百四十九。復有三種衆生往生。指
T2629_.83.0435b05: 福業三種衆生之事
T2629_.83.0435b06: 百五十。三者修行六念。前三福業行者兼
T2629_.83.0435b07: 行六念
T2629_.83.0435b08: 百五十一。住立空中三尊。即便・當得二種往
T2629_.83.0435b09: 生共顯事
T2629_.83.0435b10: 百五十二。三心不具足者。有當得往生
T2629_.83.0435b11: 益事之事
T2629_.83.0435b12: 百五十三。證得往生證者。爲衆生往生
T2629_.83.0435b13: 之證據事
T2629_.83.0435b14: 百五十四。十一門義者。即便・當得各論之事
T2629_.83.0435b15: 百五十五。證得往生者。爲衆生證得。爲當佛
T2629_.83.0435b16: 證得事
T2629_.83.0435b17:   八。攝論所立別時意。約何義門之事
T2629_.83.0435b18: 百五十六。道綽禪師何釋別時意之事
T2629_.83.0435b19: 百五十七。成佛・往生二種。別時意中以
T2629_.83.0435b20: 本之事
T2629_.83.0435b21: 百五十八。往生別時意。依何經説之事
T2629_.83.0435b22: 百五十九。下品下生十聲稱佛。爲別時意
T2629_.83.0435b23: 之事
T2629_.83.0435b24: 百六十。無著・天親意。以十聲聲佛別時
T2629_.83.0435b25: 之事
T2629_.83.0435b26: 百六十一。往生別時中。如唯願別時。亦
T2629_.83.0435b27: 唯行別時之事
T2629_.83.0435b28: 百六十二。和尚意。以願行具足別時
T2629_.83.0435b29: 之事
T2629_.83.0435c01: 百六十三。唯願別時者。爲暫時一念願
T2629_.83.0435c02: 爲當約念念相續願之事
T2629_.83.0435c03: 百六十四。和尚意。可唯願唯行往生
T2629_.83.0435c04: 事百六十五。願行具足往生者。約行者願行
T2629_.83.0435c05: 之事
T2629_.83.0435c06: 百六十六。有非願非行往生之事
T2629_.83.0435c07: 百六十七。願行相扶所。爲皆剋前後相資
T2629_.83.0435c08: 。爲當願行同時相並成相扶義之事
T2629_.83.0435c09: 百六十八。和尚意。存往生・成佛一致義
T2629_.83.0435c10:
T2629_.83.0435c11: 淨土宗要集卷之中目録
T2629_.83.0435c12:
T2629_.83.0435c13:
T2629_.83.0435c14: 淨土宗要集卷之中
T2629_.83.0435c15:   機行
T2629_.83.0435c16:   一。大經三輩・觀經九品。同異云何 答。和
T2629_.83.0435c17: 漢人師解釋不同。今依略論安樂土義。可
T2629_.83.0435c18: 開合之異也。略論云云云選擇集即依
T2629_.83.0435c19: 此意
T2629_.83.0435c20: 一。大經三輩悉攝盡觀經九品耶 答。既
T2629_.83.0435c21: 三輩・九品開合異者。亦可互相攝
T2629_.83.0435c22: 。但兩經説相互顯一邊。故大經云三輩同
T2629_.83.0435c23: 菩提心。似觀經中下二輩。觀經中
T2629_.83.0435c24: 下二輩。説是遇小遇惡凡夫。似大經
T2629_.83.0435c25: 發菩提心者。是則三輩・九品所攝機類。遍滿
T2629_.83.0435c26: 十方。行相無盡故。使兩經互顯知其義者歟
T2629_.83.0435c27: 二。阿彌陀經意。立三輩・九品機耶 答。依
T2629_.83.0435c28: 義通論非此意。所以讃云。九品倶迴得
T2629_.83.0435c29: 不退等。但經現文且據上輩上上品説。直
T2629_.83.0436a01: 一乘頓教益也。應
T2629_.83.0436a02: 三。一切往生人攝盡兩經所説三輩九品
T2629_.83.0436a03:  答。此應分別。若其至心信樂之者。可
T2629_.83.0436a04: 攝盡。故大經云。十方世界其有至心願生彼
T2629_.83.0436a05: 國凡有三輩等。若言帶惑疑生之者。古來有
T2629_.83.0436a06: 攝・不攝之論。今依略論初生不攝。後還攝
T2629_.83.0436a07: 也。略論云云云又異譯經中下二輩。雖
T2629_.83.0436a08: 類應是約其還同
T2629_.83.0436a09:   二。一切往生人必先發菩提心耶 答。往
T2629_.83.0436a10: 生人者願生人歟。菩提心者行福初句所
T2629_.83.0436a11: 勸心歟。若然者願往生之人中。亦有
T2629_.83.0436a12: 此心。觀經中下二輩是也。但此義者宗
T2629_.83.0436a13: 家所許。自餘諸師非異説。然玄義初
T2629_.83.0436a14: 先勸大衆無上心者。解有多義。一云。
T2629_.83.0436a15: 三心名無上心。餘處所言無上信心是也。
T2629_.83.0436a16: 一云。就勝且勸大心。非
T2629_.83.0436a17: 云云
T2629_.83.0436a18: 四。大經所説三輩菩提心者。聖道菩提心耶
T2629_.83.0436a19:  答。應二門菩提心也。若約直入淨土
T2629_.83.0436a20: 之機。可直求淨土成佛。若約迴入淨土
T2629_.83.0436a21: 之類。可先求聖道故也。然註論中。依
T2629_.83.0436a22: 簡善巧攝化義者。迴入・直入二種道心。
T2629_.83.0436a23: 功歸如實功徳故也。詳
T2629_.83.0436a24: 五。上品下生但發菩提心。淨土自宗菩提心
T2629_.83.0436a25: 耶 答。准前可知。三福義通聖道淨土。何
T2629_.83.0436a26: 唯淨土菩提心也。但言厭苦樂生等者。且
T2629_.83.0436a27: 自宗而還合序行福初句。許諸教
T2629_.83.0436a28: 顯然也
T2629_.83.0436a29: 六。上品下生受法但限菩提心耶 答。解釋
T2629_.83.0436b01: 二義也。若許亦信因果之句。亦同前品
T2629_.83.0436b02: 深信因果。可菩提心也。若言亦信
T2629_.83.0436b03: 亦不信者。可但此一業而已。於此二義
T2629_.83.0436b04: 何爲正者。既言但發。後義爲正釋意可見。
T2629_.83.0436b05: 但不一切上品下生受法唯此一種。九
T2629_.83.0436b06: 品行相實無量故云云
T2629_.83.0436b07: 七。上品下生菩提心者。指三心中迴向發願
T2629_.83.0436b08: 耶 答。不爾。經釋分明也。但言還入生
T2629_.83.0436b09: 死等者。正因・正行相順修行。故使行相相
T2629_.83.0436b10: 而已
T2629_.83.0436b11: 八。上品下生菩提心者。指五念門中作願門
T2629_.83.0436b12: 耶 答。不必然也。准前可知。安樂集釋亦
T2629_.83.0436b13: 知之
T2629_.83.0436b14: 九。上品下生菩提心者。大經三輩菩提心同
T2629_.83.0436b15: 耶 答。言同無失。但至大經三輩通發。觀
T2629_.83.0436b16: 經唯在上下生者。兩經互顯一相而已。又
T2629_.83.0436b17: 一義云。可異也。大經正因菩提心故三輩
T2629_.83.0436b18: 通發。如三心通九品也。觀經正行ナレハ
T2629_.83.0436b19: 上下品。故言受法不同等
T2629_.83.0436b20: 十。大經三輩菩提心者。安心起行中何耶
T2629_.83.0436b21: 答。可起行。三福攝故。淨土安心在三心
T2629_.83.0436b22: 故。經言至心願生乃至當發菩提心等即其
T2629_.83.0436b23: 義也。但就行福自論心行。發菩提心深信
T2629_.83.0436b24: 因果可安心。讀誦大乘勸近行者可
T2629_.83.0436b25: 起行。諸師所見唯在此義而已
T2629_.83.0436b26: 十一。下品三類者。過去・今生全不菩提
T2629_.83.0436b27: 耶 答爾也。經釋分明也。但不
T2629_.83.0436b28: 切下品三類必不菩提心。何以故。九品行
T2629_.83.0436b29: 相無盡故也
T2629_.83.0436c01:   三。依何義門九品別耶 答。依遇縁
T2629_.83.0436c02: 不同・根行差別等
T2629_.83.0436c03: 十二。九品別者。約根性利鈍不同耶 答。
T2629_.83.0436c04: 此義。故讃云。上輩上行上根人等
T2629_.83.0436c05: 十三。九品別者。依受法不同耶 答。爾也。
T2629_.83.0436c06: 釋義分明也。簡機堪不堪利鈍也。受法不同
T2629_.83.0436c07: 行差別也
T2629_.83.0436c08: 十四。九品別者。就修行時節命延久近
T2629_.83.0436c09: 之耶 答。亦有此義。但正約銀行差別也。
T2629_.83.0436c10: 下品上生一念往生。下品下生十念往生。念
T2629_.83.0436c11: 時雖然約根行耳
T2629_.83.0436c12: 十五。九品別者。依煩惱厚薄業障輕重
T2629_.83.0436c13: 答。非此義。下品三生即此義也。是則九
T2629_.83.0436c14: 品義相非一途做也
T2629_.83.0436c15: 十六。九品不同者。約來迎儀式之耶
T2629_.83.0436c16: 答。九品不同正約簡機受法。依其機行不
T2629_.83.0436c17: 來迎等異地。釋云二明九品以爲正
T2629_.83.0436c18: 。即此意也
T2629_.83.0436c19: 十七。九品別者。約往生以後華開遲速及得
T2629_.83.0436c20: 益淺深之耶 答。准前可
T2629_.83.0436c21: 十八。九品不同者。依念佛多少耶 答。亦
T2629_.83.0436c22: 此義。故觀念法門云云云凡知九品分別
T2629_.83.0436c23: 義門多途竟者。上來諸問是非之意自可
T2629_.83.0436c24: 之。若是一義一義者。可釋義通旨
T2629_.83.0436c25: 者也
T2629_.83.0436c26: 十九。九品差別。約位高下耶 答。所問位
T2629_.83.0436c27: 者。道位歟。人位歟。若問道位。非其高下
T2629_.83.0436c28: 也。若問人位。是約其高下
T2629_.83.0436c29: 二十。淨影所判九品義。一向破之耶 答。
T2629_.83.0437a01: 宗正意者。一向破之也。觀經本意但爲
T2629_.83.0437a02: 常沒衆生所開淨土門故。但彼賢聖亦非
T2629_.83.0437a03: 生。生後地位有九品。依此而説ケハ
T2629_.83.0437a04: 許。故初縱容言未必然云云
T2629_.83.0437a05: 二十一。九品往生人。但限一種凡夫
T2629_.83.0437a06: 答。此義先答已顯竟。可一種凡夫
T2629_.83.0437a07: 二十二。九品者於一機上之。爲當各別
T2629_.83.0437a08: 九種根性耶 答。二義倶有之。經文多約
T2629_.83.0437a09: 別根性。釋義隨然。但以三福九品定散二善
T2629_.83.0437a10: 教門雖廣佛意無二。欲衆生依此教門
T2629_.83.0437a11: 一心信樂求願往生。且如韋提。蒙佛告勅
T2629_.83.0437a12: 此法時。必應一一品下自當身心
T2629_.83.0437a13: 生想。豈非一機成九章益。若不爾者大乘極
T2629_.83.0437a14: 善上品凡夫。何由深信自身現是罪惡生死
T2629_.83.0437a15: 耶。思云云
T2629_.83.0437a16: 二十三。九品行人亙定散二機耶 答。正
T2629_.83.0437a17: 散機。兼攝定機。故玄義中雖三福九
T2629_.83.0437a18: 品名爲散善。依文亦云三輩散善一門義
T2629_.83.0437a19: 。餘處則許觀佛行人上品往生。乃至要集
T2629_.83.0437a20: 亦説觀念淺深以分九品
T2629_.83.0437a21: 二十四。九品機唯爲有相欣求人。爲當
T2629_.83.0437a22: 無相離念行者耶 答。有相欣求・無相離
T2629_.83.0437a23: 念二行分齊云何定之。而作此問耶。若取
T2629_.83.0437a24: 聞解大乘空義深行亦名無相離念
T2629_.83.0437a25: 者。上品中生即其人也。若此衆生雖聞不
T2629_.83.0437a26: 疑而於空理心未深入。故名有相欣求人
T2629_.83.0437a27: 者。可唯限此機類也。起信論中。爲彼未
T2629_.83.0437a28: 眞如觀者恐畏信心難成就。示修多
T2629_.83.0437a29: 羅中專念方便。即此意也。然第八觀中。他人
T2629_.83.0437b01: 今此觀門如來勝異方便爲義。還令
T2629_.83.0437b02: 其眞加法身佛性觀。故破言絶無少分
T2629_.83.0437b03: 相似
T2629_.83.0437b04: 二十五。九品往生人各以大小善根。直修
T2629_.83.0437b05: 生修因歟 答。九品行人本所修善。必須
T2629_.83.0437b06: 往生因也。然其迴向願於三心中
T2629_.83.0437b07: 第三心。於五念中是後二門。故彼諸善
T2629_.83.0437b08: 必入念佛心行得生也。釋義明鏡不
T2629_.83.0437b09: 之。抑此問辭髣髴。直備之言詮何義
T2629_.83.0437b10:
T2629_.83.0437b11: 二十六。九品共具念佛功徳耶 答。實義爾
T2629_.83.0437b12: 也。此與前問表裏而已。但觀經中定散爲
T2629_.83.0437b13: 門詮念佛故。文有隱顯。大經三輩直示
T2629_.83.0437b14: 故。皆勸專念無量壽佛名
T2629_.83.0437b15: 二十七。上品上生讀誦者。心解上論之歟。但
T2629_.83.0437b16: 事相讀誦耶 答。經文且以行・解・心
T2629_.83.0437b17: 上三品。然依義推上能兼下。此品必有
T2629_.83.0437b18: 心解也。若不爾者。修慈持戒豈得直爲
T2629_.83.0437b19: 品業耶。准之可知。但大乘經功妙難測。或
T2629_.83.0437b20: 可誦文直入此品。何況念佛乘佛願耶。更
T2629_.83.0437b21:
T2629_.83.0437b22: 二十八。上品上生受法唯限讀誦大乘
T2629_.83.0437b23: 答。經説此品有三種人。非唯讀誦大乘行
T2629_.83.0437b24: 也。抑言唯限者。簡對何法此問云云
T2629_.83.0437b25: 二十九。上品上生受法有解第一義發菩提
T2629_.83.0437b26: 耶 答。總而言之。非此法。但非簡機
T2629_.83.0437b27: 所受法也。思
T2629_.83.0437b28: 三十。上品中生有讀誦大乘行耶 答。雖
T2629_.83.0437b29: 不必全無之。以不定故。玄義判
T2629_.83.0437c01: 但言善解未論其行
T2629_.83.0437c02: 三十一。上品下生受法有深信因果不謗大
T2629_.83.0437c03: 乘修行耶 答。深信因果有無不定。不謗大
T2629_.83.0437c04: 乘許必有之。釋義分明也。雖信謗相違
T2629_.83.0437c05: 之法。然信因果世出世・大乘小乘。不謗
T2629_.83.0437c06: 大乘唯信大乘。故此品人雖一切
T2629_.83.0437c07: 因果。而不大乘深教。今時行人多此
T2629_.83.0437c08: 輩也
T2629_.83.0437c09: 三十二。上品下生中有或信不信類耶 答。
T2629_.83.0437c10: 爾也。先答顯竟
T2629_.83.0437c11: 三十三。上輩三品行人斷煩惱往生耶 答。
T2629_.83.0437c12: 爾。往生之後方斷惑也。但言求生淨土
T2629_.83.0437c13: 斷貪瞋者。制斷十惡業道而已。若其斷惑セハ
T2629_.83.0437c14: 何信自身具足煩惱凡夫等耶。然有人云。
T2629_.83.0437c15: 臨終斷惑證理方生報佛淨土。故言斷貪
T2629_.83.0437c16: 。或云横超斷四流者。恐不然也。上讃不
T2629_.83.0437c17: 臨終。故下文別云畢命乘臺出六塵
T2629_.83.0437c18: 故。横超斷者亦異上輩斷貪嗔義。横超斷義
T2629_.83.0437c19: 九品。故大經横截五惡趣文。總嘆三輩往
T2629_.83.0437c20: 生益故。故此横斷不斷斷也。如論註云
T2629_.83.0437c21: 煩惱涅槃分。即其義也云云
T2629_.83.0437c22: 三十四。以小乘戒善三品中輩三人別
T2629_.83.0437c23: 耶 答。容此義。行福既分三品。戒福例
T2629_.83.0437c24: 然故。三福正因・九品正行。顯示三福各
T2629_.83.0437c25: 三品アルコトヲ故。釋義雖然經文不爾。欲無善
T2629_.83.0437c26: 凡夫下三品故也。抑此問端亦似自存
T2629_.83.0437c27: 義意對他發問。戒善三品未明文故也」
T2629_.83.0437c28: 三十五。中品下生世善未佛法以前善根
T2629_.83.0437c29: 耶 答。爾也。釋義分明也。經説此人行世
T2629_.83.0438a01: 仁慈。臨終方遇善故也。但前序云欲生彼國
T2629_.83.0438a02: 者當修三福等者。未弘願義故。不
T2629_.83.0438a03: 行世福人
T2629_.83.0438a04: 三十六。中品下生世福者。限世善中上品福
T2629_.83.0438a05: 耶 答。問意云何爲餘善此問耶。爲
T2629_.83.0438a06: 世善其中此問耶。且置此事。釋
T2629_.83.0438a07: 世善上福人也。如是答者如何難之。若
T2629_.83.0438a08: 經文但説一品何言是上品善者。此
T2629_.83.0438a09: 難不前問端。似世福多品。今何還難
T2629_.83.0438a10: 多品耶。又若難戒福下善應此品
T2629_.83.0438a11: 何説世福上善人者。與上論議何別耶。
T2629_.83.0438a12: 上問戒善三品爲中三品。此義已顯故
T2629_.83.0438a13: 也。雖然且述此釋意者。欲世福亦有
T2629_.83.0438a14: 下輩三品行故作是釋也。思
T2629_.83.0438a15: 三十七。下輩三類有受法善根耶 答。非
T2629_.83.0438a16: 此義。故言三輩散善一門義也。但此三
T2629_.83.0438a17: 品含有二義。一散善義。二無善義。此乃兼
T2629_.83.0438a18: 含二教義也。故亦釋言下輩善惡二行文前
T2629_.83.0438a19: 十一門。乃至六明受苦樂二法不同
T2629_.83.0438a20: 也。然無善義在文可見。其散善義於文不
T2629_.83.0438a21: 顯。故論此義解者不同。一云。世善三品爲
T2629_.83.0438a22: 其正行。如上説也。一云。臨終念佛爲其散
T2629_.83.0438a23: 。念佛雖是定散之外弘願一行。而有
T2629_.83.0438a24: 定通散義。故簡機堪不。亦當下輩堪受行
T2629_.83.0438a25: 選擇集意且
此義
一云。臨終聞經爲其散善。此義雖
T2629_.83.0438a26: 下上品文。義准容下二品故。又廣讃
T2629_.83.0438a27: 佛徳爲説妙法。亦其聞經之流類故。一云。
T2629_.83.0438a28: 此三品人所造十惡破戒五逆。念佛之時還
T2629_.83.0438a29: 成十善持戒孝順。取此滅罪生善之用
T2629_.83.0438b01: 散善。一云。下上品人不大乘。故知。行福
T2629_.83.0438b02: 賊害相也。下中破戒下下造逆。亦是戒福世
T2629_.83.0438b03: 福賊害相也。此三品人念佛罪滅&MT06279;三福還生
T2629_.83.0438b04: 其散善。如此多義雖不同。各據一義
T2629_.83.0438b05: 悉爲妙説。又有義云。臨終念佛定爲此輩受
T2629_.83.0438b06: 法不同。口稱意念散善攝故。此義不定散
T2629_.83.0438b07: 之外弘願一行。故違釋義。非今所用。若其
T2629_.83.0438b08: 執念佛散善。三昧名義如何解之。上來雖
T2629_.83.0438b09: 説兩門之益等文。爲消之。又執此行定是
T2629_.83.0438b10: 第六門受法者。釋指造罪第六門。云何
T2629_.83.0438b11: 之。智者詳
T2629_.83.0438b12:   四。何名安心・起行・作業耶 答。問意云
T2629_.83.0438b13: 何爲安心等名義耶。爲問安心等法
T2629_.83.0438b14: 耶。若問名義者。願心決定名爲安心
T2629_.83.0438b15: 次進修名爲起行。心行不懈名爲
T2629_.83.0438b16: 也。若問法體者。三心・五念・四修。如
T2629_.83.0438b17: 次安心・起行・作業體也。故禮讃序云云云
T2629_.83.0438b18: 三十八。但發三心起行・作業者往生
T2629_.83.0438b19: 耶 答。此應斟酌。若有但發三心
T2629_.83.0438b20: 行・作業者。可生也。然宗家所判都
T2629_.83.0438b21: 此義。三心既具無&MT06279;成。願行既成。若
T2629_.83.0438b22: 生者無是處
T2629_.83.0438b23: 三十九。未發三心前有作業・起業
T2629_.83.0438b24:  答。若於隨縁起行其作業之名。非
T2629_.83.0438b25: 此義。但今所勸念佛行業。必須先發三心
T2629_.83.0438b26: 耳。故禮讃云。一一門與上三心云云
T2629_.83.0438b27: 云。勸四修法以勵三心・五門之行云云
T2629_.83.0438b28: 四十。立五念行之時。自然具四修耶 答。
T2629_.83.0438b29: 一一門與上三心合。亦有自然具四修
T2629_.83.0438c01: 然別勸四修法者。欲學者知
T2629_.83.0438c02: 。古人云。法在一心説必次第。蓋此例也
T2629_.83.0438c03: 四十一。三心者一體三名心歟。爲當名體各
T2629_.83.0438c04: 別心耶 答。設言トモ一體三名何過也。所
T2629_.83.0438c05: 言體者。信心是也。謂聞彼佛本願名號。信
T2629_.83.0438c06: 心歡喜乃至一念。於此信心體上立三心
T2629_.83.0438c07: 名義。故論註名三種信心云云宗家釋中
T2629_.83.0438c08: 或云淨信心手ヲ以テ智慧輝彼彌陀依正
T2629_.83.0438c09: 等事。或云但使信心求念上盡一形下至十
T2629_.83.0438c10: 聲等。亦皆此意也。但此信心必有一聚相應
T2629_.83.0438c11: 心數故。或可言。至誠心者信心相應懃心數
T2629_.83.0438c12: 也。深心者。是信心相應勝解數也。迴願心者。
T2629_.83.0438c13: 信心相應善欲數也。如是思
T2629_.83.0438c14: 四十二。至誠等三心於行者心之耶
T2629_.83.0438c15: 答。爾也。經言衆生發三種心。釋云三心爲
T2629_.83.0438c16: 内因。但此問意欲至誠等三名義在
T2629_.83.0438c17: 心・在縁之二義歟。若爾可言。此三心名依
T2629_.83.0438c18: 佛徳立。此信佛心離虚假過至誠心。此
T2629_.83.0438c19: 信佛心離不定過名爲深心。此信佛心離
T2629_.83.0438c20: 退失過迴願心。得此大旨文見之。且
T2629_.83.0438c21: 二河白道喩中。初以白道自願心。後
T2629_.83.0438c22: 乘彼願力之道。即其證也。又論註云。彼佛
T2629_.83.0438c23: 功徳如實故。修行者亦得如實功徳等亦此
T2629_.83.0438c24: 義也云云
T2629_.83.0438c25: 四十三。三心義者。於三業縁起之前
T2629_.83.0438c26: 耶 答。三業縁起前者何耶。若指起行
T2629_.83.0438c27: 縁起者。安心起行有横竪義。先心後行爲
T2629_.83.0438c28: 竪。心行互具爲横。三心既具無行不成。心
T2629_.83.0438c29: 行也。此心相續與行倶轉レハ行具心也
T2629_.83.0439a01: 四十四。三心具足者有往生耶 答。
T2629_.83.0439a02: 爾。經言具三心者必生彼國。釋云若不
T2629_.83.0439a03: 生者無有是處。何以然者。彌陀如來本誓重
T2629_.83.0439a04: 願不虚故也。但言佛恐行者懷疑不
T2629_.83.0439a05: 故言我來迎汝等者。此顯如來慇懃悲
T2629_.83.0439a06: 。恐衆生疑讃勸加祐。非其人實有リト
T2629_.83.0439a07: 生。故著恐言。義意可
T2629_.83.0439a08: 四十五。正因正行法門者。觀佛三昧意耶
T2629_.83.0439a09: 答。此義雖願力成。仍是釋迦要門所
T2629_.83.0439a10: 攝。故云散善一門義中一明正因二明正行
T2629_.83.0439a11: 然則可亦是觀佛三昧意也。但知此意
T2629_.83.0439a12: 而以願力所成益故。亦云念佛三昧意者。
T2629_.83.0439a13:
T2629_.83.0439a14: 四十六。正因正行法門但於娑婆安心修行
T2629_.83.0439a15: 之耶 答。三輩散善一門義中。一明
T2629_.83.0439a16: 以爲正因。二明九品以爲正行。故約
T2629_.83.0439a17: 婆所修因行。勿異論三福既言
T2629_.83.0439a18: 諸佛淨業正因。道理應淨土菩提二果之
T2629_.83.0439a19: 。正因既爾。正行例之。淨業即其正行故
T2629_.83.0439a20: 也。故應答言。非但娑婆安心起行。亦通
T2629_.83.0439a21: 上所修心行也。但此問意欲此義亦於
T2629_.83.0439a22: 淨土果上歟。若爾應答。凡言因行
T2629_.83.0439a23: 果報立名也。然生淨土果有報。正因
T2629_.83.0439a24: 果。正行感報。其果其報雖因行。果中
T2629_.83.0439a25: カハ因非此名。依此而言正因正行名
T2629_.83.0439a26: 果報亦無妨矣
T2629_.83.0439a27: 四十七。三心具足行者有退失耶 答。此
T2629_.83.0439a28: 異義。今謂無退失也。何以知者。若有退
T2629_.83.0439a29: 。經言即便往生必得往生。成虚説故。釋
T2629_.83.0439b01: 若不生者無有是處。亦妄談耶。又若退
T2629_.83.0439b02: セハ。何得名爲金剛志耶。但言造罪退失
T2629_.83.0439b03: 者。彼明三心所對治過。非能治三心
T2629_.83.0439b04: 退也。又一義云。彼明行退&MT06279;心退也。或
T2629_.83.0439b05: 是暫退非永失也。又餘處云專專指授歸
T2629_.83.0439b06: 西路。爲他破壞セラレテ還如者。亦是三心未
T2629_.83.0439b07: 具故也。言專專者能化意耳
T2629_.83.0439b08: 四十八。三心者限念佛行者之耶 答。
T2629_.83.0439b09: 總而言之。通諸行法。別而言之。在往生行
T2629_.83.0439b10: 往生行者念佛是也。何以然者。今此三心本
T2629_.83.0439b11: 彼佛別意願故。願言至心信樂欲生
T2629_.83.0439b12: 此心也。若爾何言總而言之通諸行者。此心
T2629_.83.0439b13: 念佛宗。而攝定散萬行故也。又今
T2629_.83.0439b14: 觀經先隨他意廣開二門。後隨自意立專念
T2629_.83.0439b15: 。然此三心既在定散文中故。存總別二
T2629_.83.0439b16: 者也。然有人云。此心不必念佛爲宗。只
T2629_.83.0439b17: 諸行法中。念佛是其一也。若如所解
T2629_.83.0439b18: 行立信若爲
T2629_.83.0439b19: 四十九。三心者限上品上生。爲當亘九品
T2629_.83.0439b20: 耶 答。九品通因也。釋義分明。宗意可知。
T2629_.83.0439b21: 但經在初冠後八品。解釋依義別爲通因
T2629_.83.0439b22: 諸師封セラレテ文失此義
T2629_.83.0439b23: 五十三。心者亙定散二善耶 答。問意云
T2629_.83.0439b24: 何。爲此心亦定亦散通二善耶。爲
T2629_.83.0439b25: 通爲二行之安心耶。若如是問。皆非釋意
T2629_.83.0439b26: 釋意何者。今此三心雖散善一門之義。亦
T2629_.83.0439b27: 是定善一門之義。故云又此三心亦通攝定
T2629_.83.0439b28: 善之義也。言意者。定散文中唯標專念爲
T2629_.83.0439b29: 義。此三心即其義故也
T2629_.83.0439c01: 五十一。三心正因與三福正因。有何別
T2629_.83.0439c02:  答。問意云何。似自己許必有差別而問
T2629_.83.0439c03: 其差別相者。何以知必應別耶。若言
T2629_.83.0439c04: 心・三福異故知別者。既自知已更何問
T2629_.83.0439c05: 耶。若言三心・三福是各別法而未
T2629_.83.0439c06: 其正因別相故作此問者。此問不可。心・福
T2629_.83.0439c07: 異同名正因。未判其義別。故何不
T2629_.83.0439c08: 問言同耶異耶。自定必異何別耶。雖
T2629_.83.0439c09: 然且答所問者可言。此二正因但知同義
T2629_.83.0439c10: 別義也。三心・三福既是別法。其正因
T2629_.83.0439c11: 義何知同者。且以三心・三福雖是別法
T2629_.83.0439c12: 正因故知同也。又見文初明三福正因
T2629_.83.0439c13: 中。一一福下皆言迴生。後釋三心正因
T2629_.83.0439c14: 中。亦言過去今生世出世善迴願往生
T2629_.83.0439c15: 故知。兩處所明正因其義無二。思之思之」
T2629_.83.0439c16: 五十二。三心外論往生機縁爲當三心
T2629_.83.0439c17: 即名機耶 答。凡言機者可發爲義。故經
T2629_.83.0439c18: 擧衆生是機。此機發心名三心也。抑此
T2629_.83.0439c19: 問意若欲簡有縁簡機同異者。問辭
T2629_.83.0439c20: 頗似不了。雖然若欲答者。可有縁類外
T2629_.83.0439c21: 別簡機。但是總別不同而已
T2629_.83.0439c22: 五十三。深心者。唯約佛願此名
T2629_.83.0439c23:  答。言爾無過。二種信心信本願中所爲
T2629_.83.0439c24: 能爲トノ機法故也。故禮讃序直勸信機セシム
T2629_.83.0439c25: 本願行。思
T2629_.83.0439c26: 五十四。迴向心者。指菩提心耶 答。指言
T2629_.83.0439c27: 云何。且置此事。隨意答者。可迴向心中
T2629_.83.0439c28: 菩提心義也。言意者。此心中有自利利
T2629_.83.0439c29: 他・上求下化義。故離菩提障菩提門
T2629_.83.0440a01: 也。但以此義念佛所生如實徳故。不
T2629_.83.0440a02: 散三福業中菩提心也。思
T2629_.83.0440a03: 五十五。迴向心者。與十一門中第八迴向
T2629_.83.0440a04: 體一耶 答。體一義異也。正因・正行。體一義
T2629_.83.0440a05: 異故。故迴向心總迴過去今生自他諸善。第
T2629_.83.0440a06: 八迴向別迴現在所修正行善
T2629_.83.0440a07: 五十六。迴向者。廣迴向三世善根耶 答。
T2629_.83.0440a08: 此義。但今釋中且。言過去今生善也。
T2629_.83.0440a09: 何以然者。未來善根在淨土身。因行所向果
T2629_.83.0440a10: 報攝故。要集等言三際善者。兼向菩提遠
T2629_.83.0440a11: 故也云云
T2629_.83.0440a12: 五十七。安心中立隨喜耶 答。不爾。隨喜
T2629_.83.0440a13: 心者起行攝也。眞實心中勤修自他善者即
T2629_.83.0440a14: 其義也云云
T2629_.83.0440a15: 五十八。五念門者。於五門各立念稱
T2629_.83.0440a16: 答。言念稱者念佛名歟。若爾可然也。所
T2629_.83.0440a17: 謂禮拜念佛門乃至迴向念佛門也。但是隨
T2629_.83.0440a18: 門立五念名。念體無二唯一念也。故論註意
T2629_.83.0440a19: 皆許名義相應如實修行云云
T2629_.83.0440a20: 五十九。五念中迴向門與三心中迴向心。其
T2629_.83.0440a21: 體一耶 答。安心・起行位分雖異。其體是
T2629_.83.0440a22: 一。亦如正因・正行迴向義
T2629_.83.0440a23: 六十。五念必具剋所求耶 答。言所求
T2629_.83.0440a24: 淨土生歟。若爾論中亦許身業禮拜一門作
T2629_.83.0440a25: 往生意即得生也。又禮讃云。一一門與
T2629_.83.0440a26: 三心合不多少。皆名眞實業也。既許
T2629_.83.0440a27: 少皆名眞實業者。亦應多少皆得生也
T2629_.83.0440a28: 六十一。五念門修行但成往生一願。爲當亙
T2629_.83.0440a29: 往生成佛耶 答。非但往生亦亙成佛。故
T2629_.83.0440b01: 論云菩薩如是修五門行自利利他疾得阿
T2629_.83.0440b02: 耨菩提。何以然者。註家即出三願誠此
T2629_.83.0440b03: 也。又觀經云。若念佛者當座道場亦其證
T2629_.83.0440b04: 也。若難萬徳圓滿果酬萬行因。豈唯五念
T2629_.83.0440b05: 力以所ナランヤト成者。應答。此論宗旨菩薩萬行
T2629_.83.0440b06: 此五門。故言如是修五門行自利利他疾
T2629_.83.0440b07: 得菩提。當知菩薩諸自利行前四門攝。諸利
T2629_.83.0440b08: 他行後一門攝。又菩薩萬行定惠爲主。作願
T2629_.83.0440b09: 觀察定惠門故。亦得成彼萬行云云
T2629_.83.0440b10: 六十二。五念門各感各別果報耶 答。問辭
T2629_.83.0440b11: 云云 若欲答者可言非此義。故論
T2629_.83.0440b12: 亦明漸次五門云云 故知五門亦有横竪義
T2629_.83.0440b13: 也。思
T2629_.83.0440b14: 六十三。觀察・作願何前耶 答。前後無在。
T2629_.83.0440b15: 本論作願在觀察前。禮讃等引在觀察後。何
T2629_.83.0440b16: 以然者。論以止觀二門次。禮讃等以
T2629_.83.0440b17: 次。互顯一義。非相違也。又論非
T2629_.83.0440b18: 觀察次第。故觀國土莊嚴竟。云故我願生
T2629_.83.0440b19: 彼阿彌陀佛國。即其文也
T2629_.83.0440b20: 六十四。讃嘆門云何釋之耶 答。爲
T2629_.83.0440b21: 。爲註釋。爲宗家釋耶。但推問意
T2629_.83.0440b22: 宗家釋。故應禮讃釋云云
T2629_.83.0440b23: 論云稱彼如來名等。今何言依正
T2629_.83.0440b24: 者。依正是其名義故也。又論以佛名
T2629_.83.0440b25: 業門。今以稱名正業。故亦是論釋互顯
T2629_.83.0440b26: 意也
T2629_.83.0440b27: 六十五。往生修行立受持讃誦解説書寫行
T2629_.83.0440b28: 耶 答。爾也。但釋且擧讀誦餘受持等
T2629_.83.0440b29: 也。大經云。受持讀誦如説修行等。思
T2629_.83.0440c01: 六十六。立稱名門耶 答。不別門。五念
T2629_.83.0440c02: 體故。論順口業讃嘆門。若群疑論正爲
T2629_.83.0440c03: 此故言口業念佛門
T2629_.83.0440c04: 六十七。四修者。出何經論耶 答。四修名出
T2629_.83.0440c05: 攝論。今淨土論亦有其義。念佛鏡云
T2629_.83.0440c06: 無量壽經明四修者指此論也。經論故。
T2629_.83.0440c07: 論中何文明此義者。觀察菩薩四修正修行
T2629_.83.0440c08: 文是也。無間・長時・無餘・恭敬如次配釋應
T2629_.83.0440c09:
T2629_.83.0440c10: 六十八。長時修有別體耶 答。非別體
T2629_.83.0440c11: 長時義異三修義故。然禮讃中不別説者。
T2629_.83.0440c12: 三修不止名長時。故依此而言。無別體也」
T2629_.83.0440c13: 六十九。無間・無餘二修。同異云何 答。既
T2629_.83.0440c14: 四修。何問同異。可何差別歟。
T2629_.83.0440c15: 然且答所問者可異也。云何異者。一
T2629_.83.0440c16: 心念佛不餘業無餘修。念念相續心
T2629_.83.0440c17: 間斷無間修。是則無餘簡餘業名。無
T2629_.83.0440c18: 間簡異念名。簡餘業者簡餘善也。簡
T2629_.83.0440c19: 者通簡善惡無記念云云 又無餘是對
T2629_.83.0440c20: 他立名。無間自對念念名。如是辨之。
T2629_.83.0440c21: 釋意可見。餘義止
T2629_.83.0440c22: 七十。念佛行者一形全不餘行。故名
T2629_.83.0440c23: 餘修耶 答。爾也。故釋無餘修中云畢命
T2629_.83.0440c24: 爲期誓不中止也。但有隨縁諸善生者。隨
T2629_.83.0440c25: 生隨迴常令專心。例如無間修中隨犯隨懺
T2629_.83.0440c26: 也。禮讃下文其意見矣 云云
T2629_.83.0440c27: 七十一。和尚心立四修者依攝論耶 答。
T2629_.83.0440c28: 爾無過。攝論・往生論同明四修故。但今
T2629_.83.0440c29: 釋意非隨義轉用。故彼無餘修萬行無
T2629_.83.0441a01: 義。今則簡餘善義。彼長時修遠至
T2629_.83.0441a02: 義。今則畢命爲期爲義。但無餘義雖
T2629_.83.0441a03: 餘業。非迴向。以爲正因・正行
T2629_.83.0441a04: 之意。依此而言。亦有萬行無餘義
T2629_.83.0441a05: 七十二。念佛行者一念歸命後。猶可四修
T2629_.83.0441a06: 五念行耶 答。爾也。勿異論若其不
T2629_.83.0441a07: 念相續畢命爲期者。非眞歸命。非眞一念
T2629_.83.0441a08: 也。經言一念往生者。畢命爲期之一念也。
T2629_.83.0441a09: 故釋上品上生時節中云云云
T2629_.83.0441a10:   五。依何證據五種正行耶 答。宗家
T2629_.83.0441a11: 釋中雖正雜二行。無別引其證據。又
T2629_.83.0441a12: 五種正行。只是依義略擧正行種
T2629_.83.0441a13: 而已。若爾此事不大綱問端
T2629_.83.0441a14: 七十三。五種正行者。安心起行中何耶 答。
T2629_.83.0441a15: 既言正行。起行勿論。就此正行所立信心是
T2629_.83.0441a16: 安心也。於此有何論議
T2629_.83.0441a17: 七十四。五種正行與五念門。同異云何 答。
T2629_.83.0441a18: 同有異。對見可知。但以五種正行
T2629_.83.0441a19: 五念門者。讀誦稱名是其口業讃嘆門
T2629_.83.0441a20: 攝。若開讃嘆供養トヲ二。供養通攝三業
T2629_.83.0441a21: 云云
T2629_.83.0441a22: 七十五。五種正行與九品正行。同異云何
T2629_.83.0441a23: 答。五種九品寛狹等異。正行義同。言
T2629_.83.0441a24: 寛狹者。九品正行三福爲體。總攝大小世
T2629_.83.0441a25: 出世善。五種正行從彼讀誦大乘意義
T2629_.83.0441a26: 故。又彼九品從レハ本所修或名雜行。歸スレハ
T2629_.83.0441a27: 正因體或名正行。五種正行無此與奪。一
T2629_.83.0441a28: 向名正。此爲異也。然其九品得正行名。同
T2629_.83.0441a29: 此五種正行位。故正行名言其義同也。有云。
T2629_.83.0441b01: 正有多種。有邪正正。有雜正正。有傍正正
T2629_.83.0441b02: 助正正。五種正行雜正正也。九品正行邪
T2629_.83.0441b03: 正正也。故雖雜行亦名正行云云此恐不
T2629_.83.0441b04: 然。於淨土行何法邪因邪行。對
T2629_.83.0441b05: 此三福正因・九品正行。若言淨土
T2629_.83.0441b06: 門中邪因邪行。簡彼立此正因・正行。只
T2629_.83.0441b07: 是對彼生死因業此淨業此名者。雜
T2629_.83.0441b08: 正義亦如是耶。又置此事。且如上品讀誦
T2629_.83.0441b09: 六念名正行者。邪正正耶。雜正正耶。若言
T2629_.83.0441b10: 邪正正者。般舟讃云持戒念佛誦經專等
T2629_.83.0441b11: 是專修正行義耶。若言雜正正者。上品
T2629_.83.0441b12: 正行既許雜正之正。何言九品正行邪正之
T2629_.83.0441b13: 者耶。故知。九品正行亦是專修正行正也
T2629_.83.0441b14: 云云
T2629_.83.0441b15: 七十六。五種正行中有傍正勝劣異耶 答。
T2629_.83.0441b16: 解釋自辨正助二業。即其義也。何以稱名爲
T2629_.83.0441b17: 正業者。亦如釋言順彼佛願故云云
T2629_.83.0441b18: 七十七。五種正行中隨一具之往生耶 答。
T2629_.83.0441b19: 此應分別。若是稱名雖餘行得生
T2629_.83.0441b20: 本願行故。若餘四行ナラハ必須稱名合行得生
T2629_.83.0441b21: 是助業故。若於四行自對論者。隨一具之。
T2629_.83.0441b22: 皆得生也云云
T2629_.83.0441b23: 七十八。讀誦正行限三部經耶 答。釋意然
T2629_.83.0441b24: 也。是正依經故。餘皆傍依。故渉雜行也。一
T2629_.83.0441b25: 義云。非直三部。如十往生・鼓音聲王・彌陀
T2629_.83.0441b26: 大呪同儀軌等。專念彌陀偏勸往生。亦是
T2629_.83.0441b27: 讀誦正行所攝。釋置等言。即顯此意。但眞
T2629_.83.0441b28: 言部多是新譯故。於今釋之耳。兩義
T2629_.83.0441b29: &T049271;切。學者詳
T2629_.83.0441c01: 七十九。讀誦正行者。但限阿彌陀經
T2629_.83.0441c02: 答。不爾。通三部經也。若論日日讀誦。阿彌
T2629_.83.0441c03: 陀經爲最。觀念法門・往生要集等。其意見
T2629_.83.0441c04: 何以然者。文簡義顯。直示正業。佛所護念故
T2629_.83.0441c05:
T2629_.83.0441c06: 八十。以解説書寫正行耶 答。五種法
T2629_.83.0441c07: 師讀誦爲本。故今且擧一以攝餘耳。大經
T2629_.83.0441c08: 云。受持讀誦諷誦持説等。以知。必攝五種法
T2629_.83.0441c09:
T2629_.83.0441c10: 八十一。立迴向正行耶 答。何不作願
T2629_.83.0441c11: 耶。然五念門雖皆起行。作願迴向體是願故。
T2629_.83.0441c12: 還與第三迴向心合。故今略不立爲行也
T2629_.83.0441c13: 八十二。和尚四部具書者。依五念門
T2629_.83.0441c14: 歟。爲當顯五種正行耶 答。二義倶得。文
T2629_.83.0441c15: 皆可見。雖然且以對四種助業。法事讃
T2629_.83.0441c16: 讀誦助業。觀念法門主觀察助業。禮
T2629_.83.0441c17: 讃即主禮拜助業。般舟讃主讃嘆助業。通
T2629_.83.0441c18: 論互具。思之可
T2629_.83.0441c19: 八十三。法事讃讀誦但限阿彌陀經耶 答。
T2629_.83.0441c20: 爾也。此有何論議耶。縱有論議。上已顯竟」
T2629_.83.0441c21: 八十四。般舟讃依何經耶 答。前題題
T2629_.83.0441c22: 觀經云云是則觀經自有佛立三昧義故也」
T2629_.83.0441c23: 八十五。觀念法門但明觀察一行耶 答。所
T2629_.83.0441c24: 主雖觀察助業。理實兼明兩三昧行。文
T2629_.83.0441c25: 相分明。又非但明兩三昧行。亦通五種正
T2629_.83.0441c26: 行等
T2629_.83.0441c27: 八十六。觀念法門上下二卷書耶 答。若取
T2629_.83.0441c28: 五縁義別爲一卷。雖兩卷。以文不廣調
T2629_.83.0441c29: 一卷
T2629_.83.0442a01: 八十七。禮讃者。五種正行中禮拜正行耶
T2629_.83.0442a02: 答。所主然也。如上可
T2629_.83.0442a03: 八十八。禮讃者。但五念中禮拜門意歟。爲當
T2629_.83.0442a04: 五念門耶 答。以此若對五念門者。可
T2629_.83.0442a05: 言正以禮拜・讃嘆・作願三門主。而兼
T2629_.83.0442a06: 察・迴向二門意也。何以知者。首題所標在
T2629_.83.0442a07: 三門。故文内非後二門。故如是思
T2629_.83.0442a08:   六。何名五逆・謗法・闡提人耶 答。五逆
T2629_.83.0442a09: 云云謗法者。以邪見心三寶等
T2629_.83.0442a10: 也。註論云云云闡提者。具名一闡提。此
T2629_.83.0442a11: 信不具足。即是斷善人也
T2629_.83.0442a12: 八十九。五逆・謗法・闡提。以何爲重耶 答
T2629_.83.0442a13: 次第相望後後爲重。法事讃云。十惡・五逆・
T2629_.83.0442a14: 謗法・闡提即此意也。又逆謗輕重如註論辨
T2629_.83.0442a15: 然涅槃云。謗法名爲趣向闡提。故知。謗法邪
T2629_.83.0442a16: 見爲因。趣向斷善闡提果也。若自分別各
T2629_.83.0442a17: 輕重。如常所説云云
T2629_.83.0442a18: 九十。實三種罪實犯之耶 答。可
T2629_.83.0442a19: 犯歟。但有大乘論中破僧害佛大權所作
T2629_.83.0442a20:
T2629_.83.0442a21: 九十一。五逆・謗法・闡提人往生耶 答。爾
T2629_.83.0442a22: 也。法事讃云云云但註論中謗法罪不
T2629_.83.0442a23: 者。一往抑止意歟。何以知者。下文還言諸佛
T2629_.83.0442a24: 莊嚴清淨口業治衆生謗法等故。然則
T2629_.83.0442a25: 言。二祖解釋終不相違
T2629_.83.0442a26: 九十二。三部經意同許五逆・謗法・闡提往
T2629_.83.0442a27: 耶 答。同可許也。抑止・攝取意通大經・
T2629_.83.0442a28: 觀經。阿彌陀經意亦應一轍故也
T2629_.83.0442a29: 九十三。於三種罪或犯二罪。或三種倶犯
T2629_.83.0442b01: 者往生耶 答。依宗家意皆生也。觀
T2629_.83.0442b02: 經下下品云五逆・十惡具諸不善云云亦含
T2629_.83.0442b03: 此意歟。群疑論依此義觀經攝謗也
T2629_.83.0442b04: 九十四。五逆謗法往生者。迴心滅罪論此益
T2629_.83.0442b05: 耶 答。爾也。法事讃云云云但殘殃未盡。花
T2629_.83.0442b06: 中合耳。故若問云除盡生者。可必然
T2629_.83.0442b07:
T2629_.83.0442b08: 九十五。抑止・攝取二義。三部經同存此意
T2629_.83.0442b09: 耶 答。依義通論可同存。然彌陀經直
T2629_.83.0442b10: 宗要。無此等權方便義。大經・觀經互
T2629_.83.0442b11: 抑・攝。釋義可云云
T2629_.83.0442b12: 九十六。抑止・攝取義二尊教共論此義
T2629_.83.0442b13: 答。未造業。攝已造業。雖是釋迦一化教
T2629_.83.0442b14: 。推功歸本彌陀願中非此義。但非
T2629_.83.0442b15: 願之別意也。應
T2629_.83.0442b16:   一。往生淨土藉宿善力耶 答。一家義意
T2629_.83.0442b17: 必一切皆藉宿善。所以不諸師曾
T2629_.83.0442b18: 修大乘義也。何以然者。欲弘願別
T2629_.83.0442b19: 故也。但遇此教聞即信者多因宿善
T2629_.83.0442b20: 故大經云云云安樂集云云云此等諸文無
T2629_.83.0442b21: 違害
T2629_.83.0442b22: 九十七。往生淨土修因牽引圓滿二業有
T2629_.83.0442b23: 耶 答。雖明判義准有之。正因・正行即
T2629_.83.0442b24: 其類也云云
T2629_.83.0442b25: 九十八。無淨土宿善者。今生始聞本願
T2629_.83.0442b26: 生耶 答。容此類。衆生機根無盡故也。
T2629_.83.0442b27: 彼聖道宗尚許内薫自悟之佛。況今易行何
T2629_.83.0442b28: 他力冥薫益耶。然言今得重聞等者約
T2629_.83.0442b29: 多分。又是撃發勸勵語也
T2629_.83.0442c01:   二。何人名善知識耶 答。傳二尊教
T2629_.83.0442c02: 進行者。是其人也。故中品下生文云。遇善
T2629_.83.0442c03: 知識爲説阿彌陀佛國土樂事亦説法藏比
T2629_.83.0442c04: 丘四十八願
T2629_.83.0442c05: 九十九。善知識教化亙九品臨終耶 答。非
T2629_.83.0442c06: 此義。觀念法門其意見但經且從中
T2629_.83.0442c07: 品下生此事者。欲中下品人平生未
T2629_.83.0442c08: 佛法。下三品人一生唯知作惡故也
T2629_.83.0442c09: 百。往生善知識唯勸念佛一行耶 答。本意
T2629_.83.0442c10: 必然。唯除方便安慰之教。何以然者。乘
T2629_.83.0442c11: 尊教勸進故也
T2629_.83.0442c12: 百一。遇善知識事依行者宿縁耶 答。多
T2629_.83.0442c13: 分爾也。安樂集等依此説也。但今經意不
T2629_.83.0442c14: 其有縁無縁。直示本顯不思議益
T2629_.83.0442c15:   三。淨土宗意往生淨土益。於三業相應臨
T2629_.83.0442c16: 之耶 答。問意云何。爲聖道諸
T2629_.83.0442c17: 宗之意淨士宗之所談耶。爲但自於
T2629_.83.0442c18: 淨土宗中平生業臨終耶。爲只就
T2629_.83.0442c19: 其臨終三業不相應問相應耶。又言
T2629_.83.0442c20: 三業者。爲但念佛三業。爲當云何。問意
T2629_.83.0442c21: 是難知。不卒爾答之。雖然且約
T2629_.83.0442c22: 念佛往生總答此義者。若其平生如説行
T2629_.83.0442c23: 者。發三種心即便往生。不臨終方論
T2629_.83.0442c24: 其益。又其發心業成之後。隨三業
T2629_.83.0442c25: 相應。一一與前三心合故。乃至臨終
T2629_.83.0442c26: 必住正念。三業專心無雜亂也。上上品
T2629_.83.0442c27: 人即此類也。若其平生未聞未信。臨終
T2629_.83.0442c28: 善方發心者。時節雖久近不同。發
T2629_.83.0442c29: 心即生准前可知。中下品人即其類也。此
T2629_.83.0443a01: 人不身口二業。聞解迴心業成生耳。下
T2629_.83.0443a02: 上品人合掌叉手一聲即生。此人亦有
T2629_.83.0443a03: 心意業。可三業相應業成即生也。下
T2629_.83.0443a04: 中品人聞佛名一念即生。此唯三心意
T2629_.83.0443a05: 業相應即得生也。又解。此品示聞名益。前
T2629_.83.0443a06: 中下品示安心益云云 下下品人聞已失
T2629_.83.0443a07: 念十聲而生。此但口業合三心生。教説如
T2629_.83.0443a08: 是。宗意可
T2629_.83.0443a09: 百二。但聞知識教化。未三業行前命終
T2629_.83.0443a10: 者往生耶 答。可生。中品下生是也。但三心
T2629_.83.0443a11: 既具無行不成故也
T2629_.83.0443a12: 百三。念佛行者睡眠無心位有往生事
T2629_.83.0443a13: 答。且言睡眠無心位者。五位無心中睡眠無
T2629_.83.0443a14: 心位歟。若爾彼者六識都滅無記心也。於
T2629_.83.0443a15: 位中何論往生。但問睡眼中命終者生否
T2629_.83.0443a16: 者。乘前念佛得生也。其人生時必有
T2629_.83.0443a17: 念心現前
T2629_.83.0443a18: 百四。念佛行者臨命終時。至心念佛後住
T2629_.83.0443a19: 記心。猶往生耶 答。群疑論意許之也。論云
T2629_.83.0443a20: 云云
T2629_.83.0443a21: 百五。往生人最後一念住捨受耶 答。群
T2629_.83.0443a22: 疑論中出二義云云但今問云最後一念。似
T2629_.83.0443a23: 本有末心。論中所決死有一刹那心。故此問
T2629_.83.0443a24: 端應問之云云雖然問意其正命終一念
T2629_.83.0443a25: 心也。故依論判之也
T2629_.83.0443a26:   四。依口稱念佛力重罪往生耶 答。
T2629_.83.0443a27: 爾也。下品下生文云云云
T2629_.83.0443a28: 百六。念佛三昧意論滅罪義耶 答。爾也。
T2629_.83.0443a29: 經釋分明也。有云。滅罪等事觀佛意也。此義
T2629_.83.0443b01: 不可。宗家意者觀佛滅罪益其功猶歸念佛
T2629_.83.0443b02: 故云或想或觀除罪障皆是彌陀本願力
T2629_.83.0443b03: 百七。下三品念佛滅罪有多少耶 答。有
T2629_.83.0443b04: 之。群疑論云云云
T2629_.83.0443b05: 百八。下三品念佛爲第六受法善根耶 答。
T2629_.83.0443b06: 此義。如上述竟
T2629_.83.0443b07: 百九。下三品所勸念佛者。比校顯勝念佛耶
T2629_.83.0443b08:  答。比校顯勝・超絶無比。只是一法兩重義
T2629_.83.0443b09: 也。且如下品上生念佛。初對聞經量滅
T2629_.83.0443b10: 罪多少。比挍顯勝義也。次言化讃唯述念佛
T2629_.83.0443b11: 之功聞經善者。超絶無比意也。此品
T2629_.83.0443b12: 既爾。下二准知
T2629_.83.0443b13: 百十。下品上生往生依聞經念佛二善力
T2629_.83.0443b14:  答。此應分別。若隨他意如所問也。若隨
T2629_.83.0443b15: 自意念佛力也云云
T2629_.83.0443b16: 百十一。十二部經首題名字者。指諸大乘經
T2629_.83.0443b17: 爲當指淨土三部經耶 答。釋云聞經十二
T2629_.83.0443b18: 部等。不別指三部經也。何以然者。經云
T2629_.83.0443b19: 云云抑此論議或可多經一經對論。或可
T2629_.83.0443b20: 經觀經對論。今問諸經三經對者一片疑難。
T2629_.83.0443b21: 如何設之。不審不審
T2629_.83.0443b22: 百十二。下品上生念佛者。三寶通念念佛耶
T2629_.83.0443b23:  答。非此義故。下經云云云釋云云云
T2629_.83.0443b24: 初簡法嘆佛名者。欲宗本還攝末也
T2629_.83.0443b25: 百十三。下品中生往生名號力歟 答。爾也。
T2629_.83.0443b26: 釋云。罪人既聞彌陀名號即除罪多劫等
T2629_.83.0443b27: 是則廣讃十力五分功徳。莫名流所攝萬
T2629_.83.0443b28: 故也
T2629_.83.0443b29: 百十四。下品下生此人苦逼不念佛
T2629_.83.0443c01: 念耶 答。爾也。釋云念不
T2629_.83.0443c02: 也。但言失念者。行間斷也。若論
T2629_.83.0443c03: 都不失也。經言如是至心。即其證也。故
T2629_.83.0443c04: 失念者。聞知識教念佛。死苦來逼不
T2629_.83.0443c05: 念也
T2629_.83.0443c06: 百十五。具足十念者指所唱名歟。爲當呼
T2629_.83.0443c07: 名號之時分十念歟 答。問意云何
T2629_.83.0443c08: 所唱名號者。問十聲十念
T2629_.83.0443c09: 。若爾應答。正指十聲十念也。念者念
T2629_.83.0443c10: 誦稱義故也。例如誦經名念經。其例玆
T2629_.83.0443c11: 多。故引本願乃至十念。毎言下至十聲。念
T2629_.83.0443c12: 聲是一義也。但指是經十聲時十念之
T2629_.83.0443c13: 亦無妨也
T2629_.83.0443c14: 百十六。十聲稱佛位爲心念相應。爲當限
T2629_.83.0443c15: 口業稱名耶 答。若取至心心念者。可
T2629_.83.0443c16: 相應。若論起行。意念不必相應。初多不
T2629_.83.0443c17: 相應。後應漸相應。佛名除罪。病者身心漸
T2629_.83.0443c18: 醒悟故。臨終正念金華來應者。即此義也
T2629_.83.0443c19: 百十七。具足十念五逆重罪。爲當依
T2629_.83.0443c20: 一念力五逆罪往生耶 答。此有
T2629_.83.0443c21: 。今存一義。念念消除五逆障也。既許
T2629_.83.0443c22: 念能除罪者。亦可隨許念念得生。何以知
T2629_.83.0443c23: 者。三心既具無行不成。願行既成若不
T2629_.83.0443c24: 者無是處故也
T2629_.83.0443c25: 百十八。下品下生者。罪障但限八十億劫
T2629_.83.0443c26:  答。不爾。經言具諸不善受苦無窮。釋云
T2629_.83.0443c27: 然此品人命延不久經十念頃。故念念中
T2629_.83.0443c28: 八十億劫生死之罪。所除尚有十箇八十
T2629_.83.0443c29: 億劫之罪。況其殘殃未盡者耶。應
T2629_.83.0444a01: 百十九。除八十億劫生死之罪者。爲種子現
T2629_.83.0444a02: 行倶滅之耶 答。群疑論云云云現行耳。
T2629_.83.0444a03: 其種子者。聖位方斷故也。勿異論
T2629_.83.0444a04: 百二十。稱名念佛力唯爲業障。亦有
T2629_.83.0444a05: 滅煩惱耶 答。念佛三昧。或深或淺。通
T2629_.83.0444a06: 定通散。若其散稱及淺定位伏滅業障或現
T2629_.83.0444a07: 。若深定位亦能斷滅其種子也。讃云。門
T2629_.83.0444a08: 門不同八萬四云云
T2629_.83.0444a09: 百二十一。十念滅罪後。命延病除經多時
T2629_.83.0444a10: 往生耶 答。爾也。願行既成。若不生者無
T2629_.83.0444a11: 是處
T2629_.83.0444a12: 百二十二。間斷具足十念者。又有罪滅得
T2629_.83.0444a13: 生義耶 答。問意云何。若問不具無間修者
T2629_.83.0444a14: 生不生者。可不定。雜修人故。若其安心
T2629_.83.0444a15: 作業雖餘念間起。隨犯隨懺令相續
T2629_.83.0444a16: 必得生也
T2629_.83.0444a17: 百二十三。今經所説十念與彌勒所問經十
T2629_.83.0444a18: 。同異云何 答。雖諸師異釋。今則可
T2629_.83.0444a19: 異也。若能具彼十念佛名者。不
T2629_.83.0444a20: 説言教令念佛不違念佛云云
T2629_.83.0444a21:   五。九品倶預來迎耶 答。爾也。十一門
T2629_.83.0444a22: 義通九品故。文有隱顯。義必存故。故中
T2629_.83.0444a23: 下品不之者。別有深意隱不説也。謂
T2629_.83.0444a24: 此品正行世福上善。義當次下下上品業
T2629_.83.0444a25: 前中中品戒福下善義。當此品正行故也
T2629_.83.0444a26: 云云 又此品知識傳二尊教。行者聞已迴
T2629_.83.0444a27: 心即往。且示有縁得生益故。隱正行來
T2629_.83.0444a28: 而已。思
T2629_.83.0444a29: 百二十四。上品上生・上品中生。授手迎接相
T2629_.83.0444b01: 云何説之耶 答。解釋中云上品上生與
T2629_.83.0444b02: 數化佛授手迎攝。上品中生與千化佛一時
T2629_.83.0444b03: 授手等也。然經文説上品上生無數
T2629_.83.0444b04: 化佛。而言諸菩薩迎攝者。具足應與無
T2629_.83.0444b05: 數化佛諸菩薩等授手迎攝。文言略也。若不
T2629_.83.0444b06: 爾者上中尚有化佛授手。上上豈唯菩薩授
T2629_.83.0444b07: ノミナランヤ。解釋之意依此義
T2629_.83.0444b08: 百二十五。上品三生來迎阿彌陀有勝劣不
T2629_.83.0444b09: 耶 答。經文但説化佛多少。不化主
T2629_.83.0444b10: 身勝劣也。但准華開見佛明昧。容了了
T2629_.83.0444b11: 不了了
T2629_.83.0444b12: 百二十六。上三品行人。於來迎佛眞化
T2629_.83.0444b13: 不同耶 答。可知歟。經文所説多是行者
T2629_.83.0444b14: 知見事所聞事等也
T2629_.83.0444b15: 百二十七。中輩行人預報身來迎耶 答。可
T2629_.83.0444b16: 化身歟。般舟讃云云云但經文不化身
T2629_.83.0444b17: 者。當品行人不別報化故歟。大經云云
T2629_.83.0444b18: 百二十八。中輩來迎三尊倶來耶 答。可
T2629_.83.0444b19: 倶來歟。但以聲聞形來歟。釋云。比丘持華
T2629_.83.0444b20: 即是也
T2629_.83.0444b21: 百二十九。下輩來迎佛。有報身來迎
T2629_.83.0444b22: 答。經文直云遣化佛等。但淨土化身體亦酬
T2629_.83.0444b23: 因。約此義邊九品皆有報身義云云
T2629_.83.0444b24: 百三十。下輩生臨終見佛。於睡眠中
T2629_.83.0444b25: 耶 答。大經云。夢見彼佛。異譯云。臥睡夢
T2629_.83.0444b26: 云云 觀經不爾。聞知識教佛名故。是
T2629_.83.0444b27: 則下輩所攝機類萬品。兩經互擧一種而已」
T2629_.83.0444b28: 百三十一。上品上生・上品中生人。以蓮華
T2629_.83.0444b29: 座耶 答。言爾無失。金剛臺・紫金臺亦
T2629_.83.0444c01: 是華實高出相也
T2629_.83.0444c02: 百三十二。中品中生所坐蓮華。云何説之耶
T2629_.83.0444c03:  答。説七賓蓮華也。上品下生坐金蓮華。
T2629_.83.0444c04: 何故此品坐七寶蓮華者。莊嚴所表實以難
T2629_.83.0444c05: 知。且推一義。上下金寶雖是一寶。光相等
T2629_.83.0444c06: 勝。中中七寶雖是多寶。其相劣歟
T2629_.83.0444c07: 百三十三。中下二輩所坐蓮華。觀音持之耶
T2629_.83.0444c08:  答。經無明文。雖知言觀音持
T2629_.83.0444c09: 也。中輩聲聞衆中持華來者應觀音故。
T2629_.83.0444c10: 下輩三生中。下上品既感三尊來迎。觀音持
T2629_.83.0444c11: 華理在絶言。般舟讃云云云
T2629_.83.0444c12: 百三十四。九品往生人所坐。十劫正覺剋兼
T2629_.83.0444c13: 之耶 答。問辭不宜歟云云且答此義
T2629_.83.0444c14: 者。九品蓮華言正覺同時成之。且無
T2629_.83.0444c15: 。論云正覺華化生者。即此義歟。五會讃
T2629_.83.0444c16: 此界一人念佛名西方便有一蓮生者。約
T2629_.83.0444c17: 能生者所感説之亦無違妨。例如本覺始
T2629_.83.0444c18: 覺之體無二
T2629_.83.0444c19: 百三十五。往生人生在寶池中之時。捨中間
T2629_.83.0444c20: 所座耶 答。且言中間所坐者何耶。何不
T2629_.83.0444c21: 前所坐華耶。但答此義者。准前可知。
T2629_.83.0444c22: 觀音所持華・寶池所坐華。一異不可思議故也」
T2629_.83.0444c23: 百三十六。下品下生有正報來迎耶 答。群
T2629_.83.0444c24: 疑論中有二義云云又金蓮華即正覺華。故
T2629_.83.0444c25: 別説正報來云云
T2629_.83.0444c26: 百三十七。見金蓮華猶如日輪 來迎佛所
T2629_.83.0444c27: 坐歟。爲當往生人座耶 答。群疑論二義如
T2629_.83.0444c28: 云云又一義云。佛座人座非一非異不可
T2629_.83.0444c29: 思議也
T2629_.83.0445a01: 百三十八。來迎有邪正不同。以何事
T2629_.83.0445a02: 耶 答。此問從彼群疑論中火華來迎決疑
T2629_.83.0445a03: 來歟。若爾其差別相論主細判云云
T2629_.83.0445a04: 百三十九。臨終見佛來迎爲未死時。已命終
T2629_.83.0445a05: 位耶 答。既言臨終見佛。何足此問耶。
T2629_.83.0445a06: 若欲此問者。可臨終言歟。雖然釋
T2629_.83.0445a07: 所疑者。容未終及終後歟。何以知者。上
T2629_.83.0445a08: 八品文皆言臨終。臨終猶是未終位也。下品
T2629_.83.0445a09: 下生異本經云命終之後見金蓮華。故知。亦
T2629_.83.0445a10: 終後也。又群疑論中。將命終見・正命
T2629_.83.0445a11: 終見二義云云
T2629_.83.0445a12: 百四十。往生人所坐蓮華。觀音・勢至共持
T2629_.83.0445a13: 耶 答。聖化隨宜或有共持。但以觀音・勢至
T2629_.83.0445a14: 。以此菩薩正爲開花三昧主
T2629_.83.0445a15: 故。上上品云。觀世音菩薩執金剛臺。與
T2629_.83.0445a16: 勢至菩薩行者前然讃中云觀音・勢至
T2629_.83.0445a17: 持華現者。言總意別歟。若不爾者。如經中
T2629_.83.0445a18: 阿彌陀佛與觀世音大勢至無量大衆持
T2629_.83.0445a19: 紫金臺等。豈言佛亦自持華耶。亦執無量
T2629_.83.0445a20: 大衆皆持此華
T2629_.83.0445a21:   六。往生淨土時。實捨穢土色質。別受
T2629_.83.0445a22: 性身耶 答。謂捨謂受。是生者情。不
T2629_.83.0445a23: 法性。若論法性生即無生。所以讃云。
T2629_.83.0445a24: 一到彌陀安養國。元來是我法王家。註論
T2629_.83.0445a25: 又云。穢土假名人。淨土假名人。非一非異
T2629_.83.0445a26: 云云
T2629_.83.0445a27: 百四十一。娑婆死有心外別有極樂生有心
T2629_.83.0445a28: 耶 答。註論云。前心後心亦如
T2629_.83.0445a29: 百四十二。往生淨土有中有耶 答。群疑論
T2629_.83.0445b01: 云云
T2629_.83.0445b02: 百四十三。往生淨土心三世外心耶 答。三
T2629_.83.0445b03: 世外心者何耶。但群疑論云云云
T2629_.83.0445b04: 百四十四。往生之生即無生生耶 答。爾也。
T2629_.83.0445b05: 前可
T2629_.83.0445b06: 百四十五。有現身往生者耶 答。有之。如
T2629_.83.0445b07: 志法尊者等。即其類也。但三經等不
T2629_.83.0445b08: 者。但爲常沒凡夫故也。又大經中不退菩
T2629_.83.0445b09: 薩。多是現身往生者歟
T2629_.83.0445b10: 百四十六。往生者。一往誘引義耶 答。問意
T2629_.83.0445b11: 云何。爲法性無生之理此問耶。爲
T2629_.83.0445b12: 事相彼攝論師等所許作此問耶。若
T2629_.83.0445b13: 法性此問者。理雖無生事必有生。
T2629_.83.0445b14: 眞際立諸法。業果法然無錯失故。
T2629_.83.0445b15: 今問似此義。故答之耶
T2629_.83.0445b16:   七。眞宗一乘意。往生淨土義。但就最後命
T2629_.83.0445b17: 終位之歟 答。上問答中義意顯竟。不
T2629_.83.0445b18: 別篇歟。但就此問更答者。可
T2629_.83.0445b19: 即便當得二義有之也
T2629_.83.0445b20: 百四十七。即便當得往生者。約一機始終
T2629_.83.0445b21: 之耶 答。此有異論。今義者約一機始終
T2629_.83.0445b22:
T2629_.83.0445b23: 百四十八。即便當得往生者。爲二種往生。爲
T2629_.83.0445b24: 當一種往生耶 答。於一種生。義分有二。
T2629_.83.0445b25: 當得故即便往生。即便生故必當生也。思
T2629_.83.0445b26: 云云
T2629_.83.0445b27: 百四十九。復有三種衆生當得往生 指
T2629_.83.0445b28: 福業三種衆生耶 答。此有異論。今者
T2629_.83.0445b29: 云。經列三種行相。雖三福次第。行體
T2629_.83.0445c01: 三福業。故有三福正因意云云
T2629_.83.0445c02: 百五十。三者修行六念前三福業行者。兼
T2629_.83.0445c03: 行六念耶 答。前三福行者者指何文
T2629_.83.0445c04: 云云但總答之者。三福行中含六念義也。
T2629_.83.0445c05: 故釋云。合上第三福大乘之意義
T2629_.83.0445c06: 百五十一。住立空中三尊。即便・當得二種往
T2629_.83.0445c07: 生共顯之耶 答。爾也。即便・當得體一故
T2629_.83.0445c08:
T2629_.83.0445c09: 百五十二。三心不具足者。有當得往生
T2629_.83.0445c10: 耶 答。二種往生體一之義。前巳成竟
T2629_.83.0445c11: 更作委釋 但當得名若遠生
T2629_.83.0445c12: 此義。而今當得非遠生。故此問端
T2629_.83.0445c13: 義也
T2629_.83.0445c14: 百五十三。證得往生證者。爲衆生得往生
T2629_.83.0445c15: 之證據耶 答。問辭不審。凡言證據。多名
T2629_.83.0445c16: 文理。今作此問。有何意耶。但就此釋古來
T2629_.83.0445c17: 論。有云。證者韋提自證得生益也。有云。
T2629_.83.0445c18: 證者彼佛應現證明韋提必得生也。今謂。此
T2629_.83.0445c19: 論恐偏諍也。佛若不證韋提證。韋提不
T2629_.83.0445c20: 證佛證爲。故此二義隨一成者隨
T2629_.83.0445c21: 也。觀念法門證生縁中其意見
T2629_.83.0445c22: 百五十四。十一門義者。即便・當得各論之耶
T2629_.83.0445c23:  答。即便名言出第三門。當得名言出第五
T2629_.83.0445c24: 。但此二義成一往生。正因・正行不相離
T2629_.83.0445c25: 故。各論之義亦非之。思之
T2629_.83.0445c26: 百五十五。證得往生者。爲衆生證得。爲當佛
T2629_.83.0445c27: 證得耶 答。此亦不審。於前問外此篇
T2629_.83.0445c28: 者。有何意耶。前言證據。縱異此問二證之
T2629_.83.0445c29: 。若答前問。此義自顯何爲別問耶。又言
T2629_.83.0446a01: 佛證得者。得義亦約佛作問耶。若言然者。
T2629_.83.0446a02: 今釋文言豈渉此義者耶
T2629_.83.0446a03:   八。攝論所立別時意。約何義門耶 答。
T2629_.83.0446a04: 上品功徳顯淺行中嬾墮機。名別時
T2629_.83.0446a05: 。故天親釋論云云云
T2629_.83.0446a06: 百五十六。道綽禪師何釋別時意耶 答。安
T2629_.83.0446a07: 樂集云云云 此釋約往因現果。宗家約前願
T2629_.83.0446a08: 後行。各據一義。不和會。於中文且似
T2629_.83.0446a09: 本論之意。十住論中有此義。故亦非
T2629_.83.0446a10: 其所據云云
T2629_.83.0446a11: 百五十七。成佛・往生二種別時意中。以何爲
T2629_.83.0446a12: 本耶 答。此問爲本論意耶。爲玄義
T2629_.83.0446a13: 會通意耶。若問本論意者。彼總顯了一切
T2629_.83.0446a14: 佛教。故不何爲本。若問玄義會通
T2629_.83.0446a15: 者。會通往生別時本。爲此一會通
T2629_.83.0446a16: 。故先述成佛別時意
T2629_.83.0446a17: 百五十八。往生別時意。依何經説耶 答。此
T2629_.83.0446a18: 事難知。眞諦攝論不經名。扇多攝論雖
T2629_.83.0446a19: 無量壽經。恐是譯者私加言歟。又縱論
T2629_.83.0446a20: 主言無量壽經。於三經中是何。有人
T2629_.83.0446a21: 阿彌陀經已今當願文。此亦難依。
T2629_.83.0446a22: 異譯經云如説行故。故旦應知而已」
T2629_.83.0446a23: 百五十九。下品下生十聲稱佛。爲別時意
T2629_.83.0446a24: 耶 答。不爾。通論之家雖此解。今家
T2629_.83.0446a25: 之也。論言唯願往生是別時意。十聲
T2629_.83.0446a26: 稱佛即有十願十行具足故也云云
T2629_.83.0446a27: 百六十。無著天親意。以十聲稱佛別時
T2629_.83.0446a28: 耶 答。不爾。論文直言唯願往生別時
T2629_.83.0446a29: 故。但言菩薩論者。旦約通論
T2629_.83.0446b01: 所見言耳
T2629_.83.0446b02: 百六十一。往生別時中。如唯願別時。亦
T2629_.83.0446b03: 唯行別時耶 答。本論今釋未此義
T2629_.83.0446b04: 然有人言。論雖説今釋存之。故問云何
T2629_.83.0446b05: 起行而言往生。答言今此論中但言
T2629_.83.0446b06: 發願行。乃至引經願虚行孤之文
T2629_.83.0446b07: 立此義也。今謂。不然。所言云何。起行等
T2629_.83.0446b08: 者。爲本論唯願別時。乘通論情假設
T2629_.83.0446b09: 。故答中言不論有行者。不發願有
T2629_.83.0446b10: 亦不生。又引經願孤行孤者。爲願行差
T2629_.83.0446b11: 別義也。既言願虚無所至行孤無所至。何
T2629_.83.0446b12: 唯願唯行別時之證
T2629_.83.0446b13: 百六十二。和尚意以願行具足。有別時
T2629_.83.0446b14: 耶 答。不爾。願行既成若不生者無
T2629_.83.0446b15: 是處也。若是凡夫自力願行。亦未
T2629_.83.0446b16: 足成。故有一聲稱佛相續者。亦非至心
T2629_.83.0446b17: 稱名。故未願行具足者
T2629_.83.0446b18: 百六十三。唯願別時者。爲暫時一念願
T2629_.83.0446b19: 爲當約念念相續願耶 答。釋云更不相
T2629_.83.0446b20: 也。何以然者。若其相續必具行。故三心既
T2629_.83.0446b21: 具無行不成故也
T2629_.83.0446b22: 百六十四。和尚意可唯願唯行往生
T2629_.83.0446b23: 答。不之。若許此義者。會通之宗應
T2629_.83.0446b24: 成。故又無生道理故也
T2629_.83.0446b25: 百六十五。願行具足往生者。約行者願行
T2629_.83.0446b26: 答。爾也。但指自力願行行者願行
T2629_.83.0446b27: 非也。今所用者他力所成之願行也。故言南
T2629_.83.0446b28: 無者。即是歸命等云云是願行内因外縁
T2629_.83.0446b29: 和合成故。雖是他力行者願行
T2629_.83.0446c01: 百六十六。有願非行往生耶 答。一家
T2629_.83.0446c02: 釋義都無此言
T2629_.83.0446c03: 百六十七。願行相扶所爲皆剋前後相
T2629_.83.0446c04: 資義。爲當願行同時相並成相扶義歟 答。
T2629_.83.0446c05: 二義倶得。且所引文未他力。故當前後
T2629_.83.0446c06: 相資之義。今經所明念佛願行。能歸願心
T2629_.83.0446c07: 所歸佛行一會相應。成相扶義。思
T2629_.83.0446c08: 百六十八。和尚意存往生・成佛一致義
T2629_.83.0446c09: 答。可之。且如讃云。淨土無生亦無別。
T2629_.83.0446c10: 究竟解脱金剛身。即其證也。但言正報難
T2629_.83.0446c11: 依報易求者。且分二門其難易。一重義
T2629_.83.0446c12:
T2629_.83.0446c13:   已上機行義問。大綱十四・綱目百六十八。
T2629_.83.0446c14: 略答竟
T2629_.83.0446c15: 淨土宗要集卷之中
T2629_.83.0446c16:
T2629_.83.0446c17:
T2629_.83.0446c18: 淨土宗要集卷之下目録 西山流
T2629_.83.0446c19:   身土
T2629_.83.0446c20:   一。阿彌陀佛因位昔。於何佛所今日
T2629_.83.0446c21: 正覺願之事
T2629_.83.0446c22: 一。世自在王佛者。大通佛前之事
T2629_.83.0446c23: 二。過去空王佛者。世自在王佛前之事
T2629_.83.0446c24: 三。世自在王佛國土。淨穢中何之事
T2629_.83.0446c25: 四。悲華經所説無諍念王者。爲法藏比丘出
T2629_.83.0446c26: 家已前尊號之事
T2629_.83.0446c27: 五。具足五劫思惟攝取。一生中送此時分
T2629_.83.0446c28:
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