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淨土宗要集 (No. 2629_ 道教顯意撰 ) in Vol. 83

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T2629_.83.0432a01:   九。如來付屬要法。唯限念佛一法耶
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: 小經雖無付屬之語。理在絶言。何以故。正
T2629_.83.0432a06: 宗專勸執持名號無餘行故也。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。亦不可言
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。即在本願專念宗也
T2629_.83.0432a20: 六十四。如來出世本懷唯限念佛一法耶
T2629_.83.0432a21: 答。此應分別。若約機情。法華一乘・念佛一
T2629_.83.0432a22: 乘。非無差別。然彼此一乘倶許本懷者。可
T2629_.83.0432a23: 言非唯限念佛也。若望佛意彼此無差
T2629_.83.0432a24: 別故。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。應知
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。唯限口稱名號耶
T2629_.83.0432b03: 答。爾也。經釋分明。勿異論但以口稱名
T2629_.83.0432b04: 義功徳開於五門。乃至萬行若能如是解
T2629_.83.0432b05: 者。不乖一向專稱也。經言持是語者即是
T2629_.83.0432b06: 持無量壽佛名。深須思之
T2629_.83.0432b07: 六十七。比挍顯勝念佛。觀佛三昧意耶。答。比
T2629_.83.0432b08: 挍觀門顯念佛勝。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。爲釋迦教意耶
T2629_.83.0432b12: 答。前言比挍顯勝。今言超絶無此。於一念
T2629_.83.0432b13: 佛立兩重義。總而言之。二教交際有此義
T2629_.83.0432b14: 耳。思之
T2629_.83.0432b15: 六十九。念佛萬行相對時。以何名廣大耶
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: 應依彼難此宗義云云
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之
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: 心之事
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。依何義門立九品別之事
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論
T2629_.83.0432c24: 之之事
T2629_.83.0432c25: 十五。九品別者。依煩惱厚薄・業障輕重之
T2629_.83.0432c26:
T2629_.83.0432c27: 十六。九品不同者。約來迎儀式論之事
T2629_.83.0432c28: 十七。九品別者。約往生以後華開遲速及得
T2629_.83.0432c29: 益淺深論之事
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: 亙無相離念行者之事
T2629_.83.0433a10: 二十五。九品往生人。名以大小菩提直修往
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: 取事相讀誦之事
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: 心之事
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: 乘修行事
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。未入佛法以前善
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。但發三心不具起行・作業者往生
T2629_.83.0433b03: 之事
T2629_.83.0433b04: 三十九。未發三心前有用作業・起行事之
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。於行者心論之事
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: 論之事
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。限念佛行者論之事
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。有何別之
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。唯約信佛願邊立此名之
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其
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。一形全不交餘行。故名無
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。猶可勵四
T2629_.83.0433c21: 修・五念行事
T2629_.83.0433c22:   五。依何證據立五種正行之事
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。以解説書寫立正行之事
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。依五念門造之
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: 亙五念門之事
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。迴心滅罪論此
T2629_.83.0434a22: 益之事
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。二尊教共論此義之
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之
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: 生之事
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: 終論之事
T2629_.83.0434b09: 百二。但聞知識教化未出三業行前命終
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。住無
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。依口稱念佛力滅重罪往生之事
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。指所唱名歟。爲當呼
T2629_.83.0434c01: 稱名號之時分名十念之事
T2629_.83.0434c02: 百十六。十聲稱佛位。爲心念相應。爲當限
T2629_.83.0434c03: 口業稱名事
T2629_.83.0434c04: 百十七。具足十念。爲滅五逆重罪。爲當依
T2629_.83.0434c05: 一念力滅五逆罪得往生之事
T2629_.83.0434c06: 百十八。下品下生者。罪障但限八十億劫之
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: 現行倶滅事
T2629_.83.0434c10: 百二十。稱名念佛力。唯爲滅業障。亦有斷
T2629_.83.0434c11: 滅煩惱義事
T2629_.83.0434c12: 百二十一。十念滅罪後。命延病除經多時人
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: 義之事
T2629_.83.0434c16: 百二十三。今經所説十念與彌勒所問經十
T2629_.83.0434c17: 念同異之事
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: 同之事
T2629_.83.0434c23: 百二十六。上三品行人。於來迎佛知眞・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。於睡眠中論之
T2629_.83.0434c29:
T2629_.83.0435a01: 百三十一。上品上生上品中生人。以蓮華爲
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: 設之事
T2629_.83.0435a07: 百三十五。往生人生在寶池中之時。捨中
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。見金蓮華猶如日輪。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。以何事知之
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・勢至共持之
T2629_.83.0435a17:
T2629_.83.0435a18:   六。往生淨土時。實捨穢土色質。別受法
T2629_.83.0435a19: 性身之事
T2629_.83.0435a20: 百四十一。娑婆死有心外別。有極樂生有
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。約一機始終論
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。復有三種衆生當得往生。指三
T2629_.83.0435b05: 福業名三種衆生之事
T2629_.83.0435b06: 百五十。三者修行六念。前三福業行者兼修
T2629_.83.0435b07: 行六念事
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。有成當得往生
T2629_.83.0435b11: 益事之事
T2629_.83.0435b12: 百五十三。證得往生證者。爲衆生得往生
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。別時意中以何
T2629_.83.0435b20: 爲本之事
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: 攝之事
T2629_.83.0435b24: 百六十。無著・天親意。以十聲聲佛名別時
T2629_.83.0435b25: 意之事
T2629_.83.0435b26: 百六十一。往生別時中。如有唯願別時。亦
T2629_.83.0435b27: 立唯行別時之事
T2629_.83.0435b28: 百六十二。和尚意。以願行具足有名別時
T2629_.83.0435b29: 意之事
T2629_.83.0435c01: 百六十三。唯願別時者。爲指暫時一念願。
T2629_.83.0435c02: 爲當約念念相續願之事
T2629_.83.0435c03: 百六十四。和尚意。可許唯願唯行往生之
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。爲皆剋約前後相資
T2629_.83.0435c08: 義。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・成佛一致義之
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: 存開合之異也。略論云云云選擇集即依
T2629_.83.0435c19: 此意也
T2629_.83.0435c20: 一。大經三輩悉攝盡觀經九品耶 答。既
T2629_.83.0435c21: 許三輩・九品開合異者。亦可得言互相攝
T2629_.83.0435c22: 盡。但兩經説相互顯一邊。故大經云三輩同
T2629_.83.0435c23: 發菩提心。似不攝觀經中下二輩。觀經中
T2629_.83.0435c24: 下二輩。説是遇小遇惡凡夫。似不攝大經
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: 義通論非無此意。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: 示一乘頓教益也。應知
T2629_.83.0436a02: 三。一切往生人攝盡兩經所説三輩九品耶
T2629_.83.0436a03:  答。此應分別。若其至心信樂之者。可言
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。雖攝此
T2629_.83.0436a08: 類應是約其還同攝耳
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。亦有不
T2629_.83.0436a12: 發此心。觀經中下二輩是也。但此義者宗
T2629_.83.0436a13: 家所許。自餘諸師非無異説。然玄義初
T2629_.83.0436a14: 先勸大衆發無上心者。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。非謂不攝不發
T2629_.83.0436a17: 者也云云
T2629_.83.0436a18: 四。大經所説三輩菩提心者。聖道菩提心耶
T2629_.83.0436a19:  答。應通二門菩提心也。若約直入淨土
T2629_.83.0436a20: 之機。可言直求淨土成佛。若約迴入淨土
T2629_.83.0436a21: 之類。可言先求聖道故也。然註論中。依此
T2629_.83.0436a22: 料簡善巧攝化義者。迴入・直入二種道心。
T2629_.83.0436a23: 功歸如實功徳故也。詳之
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: 約自宗而還合序行福初句。許通諸教意
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: 存二義也。若許亦信因果之句。亦同前品
T2629_.83.0436b02: 深信因果。可言不限菩提心也。若言亦信
T2629_.83.0436b03: 亦不信者。可言但此一業而已。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: 但不可執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: 心耶 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: 似而已
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: 准知之
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。可言異也。大經正因菩提心故三輩
T2629_.83.0436b18: 通發。如許三心通九品也。觀經正行ナレハ
T2629_.83.0436b19: 上下品。故言受法不同等也
T2629_.83.0436b20: 十。大經三輩菩提心者。安心起行中何耶
T2629_.83.0436b21: 答。可言起行。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: 因果可言安心。讀誦大乘勸近行者可言
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・今生全不發菩提
T2629_.83.0436b27: 心耶 答爾也。經釋分明也。但不可執一
T2629_.83.0436b28: 切下品三類必不發菩提心。何以故。九品行
T2629_.83.0436b29: 相無盡故也
T2629_.83.0436c01:   三。依何義門立九品別耶 答。依遇縁
T2629_.83.0436c02: 不同・根行差別等也
T2629_.83.0436c03: 十二。九品別者。約根性利鈍不同耶 答。
T2629_.83.0436c04: 非無此義。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論
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耶
T2629_.83.0436c13: 答。非無此義。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。約來迎儀式論之耶
T2629_.83.0436c16: 答。九品不同正約簡機受法。依其機行不
T2629_.83.0436c17: 同有來迎等異地。釋云二明九品以爲正
T2629_.83.0436c18: 行。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: 益淺深論之耶 答。准前可知
T2629_.83.0436c21: 十八。九品不同者。依念佛多少耶 答。亦
T2629_.83.0436c22: 有此義。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知
T2629_.83.0436c24: 之。若是一義非一義者。可乖釋義通旨
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。非約其高下
T2629_.83.0436c28: 也。若問人位。是約其高下也
T2629_.83.0436c29: 二十。淨影所判九品義。一向破之耶 答。
T2629_.83.0437a01: 望宗正意者。一向破之也。觀經本意但爲
T2629_.83.0437a02: 常沒衆生所開淨土門故。但彼賢聖亦非不
T2629_.83.0437a03: 生。生後地位有同九品。依此而説ケハ非無
T2629_.83.0437a04: 所許。故初縱容言未必然也云云
T2629_.83.0437a05: 二十一。九品往生人。但限一種凡夫耶
T2629_.83.0437a06: 答。此義先答已顯竟。可言一種凡夫也
T2629_.83.0437a07: 二十二。九品者於一機上論之。爲當各別
T2629_.83.0437a08: 九種根性耶 答。二義倶有之。經文多約各
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。欲令衆生依此教門
T2629_.83.0437a11: 一心信樂求願往生。且如韋提。蒙佛告勅
T2629_.83.0437a12: 聞此法時。必應一一品下自當身心作往
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: 等耶。思之云云
T2629_.83.0437a16: 二十三。九品行人亙定散二機耶 答。正
T2629_.83.0437a17: 在散機。兼攝定機。故玄義中雖言三福九
T2629_.83.0437a18: 品名爲散善。依文亦云三輩散善一門義
T2629_.83.0437a19: 等。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也
T2629_.83.0437a21: 二十四。九品機唯爲限有相欣求人。爲當
T2629_.83.0437a22: 亙無相離念行者耶 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: 聞解大乘空義未有深行亦名無相離念
T2629_.83.0437a25: 行者。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。可言唯限此機類也。起信論中。爲彼未
T2629_.83.0437a28: 成眞如觀者恐畏信心難可成就。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: 不知今此觀門如來勝異方便爲義。還令
T2629_.83.0437b02: 修其眞加法身佛性觀。故破言絶無少分
T2629_.83.0437b03: 相似也
T2629_.83.0437b04: 二十五。九品往生人各以大小善根。直修往
T2629_.83.0437b05: 生修因歟 答。九品行人本所修善。必須迴
T2629_.83.0437b06: 願作往生因也。然其迴向願於三心中是
T2629_.83.0437b07: 第三心。於五念中是後二門。故彼諸善
T2629_.83.0437b08: 必入念佛心行可得生也。釋義明鏡不須
T2629_.83.0437b09: 諍之。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。大經三輩直示宗
T2629_.83.0437b14: 本故。皆勸專念無量壽佛名也
T2629_.83.0437b15: 二十七。上品上生讀誦者。心解上論之歟。但
T2629_.83.0437b16: 取事相讀誦耶 答。經文且以行・解・心配
T2629_.83.0437b17: 上三品。然依義推上能兼下。此品必有其
T2629_.83.0437b18: 心解也。若不爾者。修慈持戒豈得直爲當
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: 詳之
T2629_.83.0437b22: 二十八。上品上生受法唯限讀誦大乘耶
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。簡對何法作此問耶云云
T2629_.83.0437b25: 二十九。上品上生受法有解第一義發菩提
T2629_.83.0437b26: 心耶 答。總而言之。非無此法。但非簡機
T2629_.83.0437b27: 所受法也。思之
T2629_.83.0437b28: 三十。上品中生有讀誦大乘行耶 答。雖
T2629_.83.0437b29: 言不必非全無之。以不定故。玄義判之
T2629_.83.0437c01: 但言善解未論其行也
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。雖知信謗相違
T2629_.83.0437c05: 之法。然信因果通世出世・大乘小乘。不謗
T2629_.83.0437c06: 大乘唯信大乘。故此品人雖不能信一切
T2629_.83.0437c07: 因果。而不得謗大乘深教。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: 不爾。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: 嗔。或云横超斷四流者。恐不然也。上讃不
T2629_.83.0437c17: 約臨終説。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: 通九品。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。如論註云不
T2629_.83.0437c21: 斷煩惱得涅槃分。即其義也云云
T2629_.83.0437c22: 三十四。以小乘戒善三品分中輩三人別
T2629_.83.0437c23: 耶 答。容有此義。行福既分三品。戒福例
T2629_.83.0437c24: 應然故。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。欲以無善
T2629_.83.0437c26: 凡夫爲下三品故也。抑此問端亦似自存
T2629_.83.0437c27: 義意對他發問。戒善三品未有明文故也」
T2629_.83.0437c28: 三十五。中品下生世善未入佛法以前善根
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。未顯弘願義故。不攝但
T2629_.83.0438a03: 行世福人耳
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。問意云何爲簡餘善作此問耶。爲
T2629_.83.0438a06: 於世善簡其中作此問耶。且置此事。釋
T2629_.83.0438a07: 言世善上福人也。如是答者如何難之。若
T2629_.83.0438a08: 難經文但説一品對何言是上品善者。此
T2629_.83.0438a09: 難不順前問端。似許世福多品。今何還難
T2629_.83.0438a10: 無多品耶。又若難言戒福下善應爲此品。
T2629_.83.0438a11: 何説世福上善人者。與上論議有何別耶。
T2629_.83.0438a12: 上問戒善三品爲中三品耶。此義已顯故
T2629_.83.0438a13: 也。雖然且述此釋意者。欲示世福亦有三
T2629_.83.0438a14: 品應爲下輩三品行故作是釋也。思之
T2629_.83.0438a15: 三十七。下輩三類有受法善根耶 答。非
T2629_.83.0438a16: 無此義。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: 作十一門。乃至六明受苦樂二法不同等
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: 善。念佛雖是定散之外弘願一行。而有通
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
依此義
一云。臨終聞經爲其散善。此義雖
T2629_.83.0438a26: 出下上品文。義准容通下二品故。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。取此滅罪生善之用爲其
T2629_.83.0438b01: 散善。一云。下上品人不謗大乘。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: 爲其散善。如此多義雖有不同。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。此義不許定散
T2629_.83.0438b07: 之外弘願一行。故違釋義。非今所用。若其
T2629_.83.0438b08: 定執念佛散善。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。釋指造罪爲第六門。云何
T2629_.83.0438b11: 會之。智者詳之
T2629_.83.0438b12:   四。何名安心・起行・作業耶 答。問意云
T2629_.83.0438b13: 何爲問安心等名義耶。爲問安心等法
T2629_.83.0438b14: 體耶。若問名義者。願心決定名爲安心。
T2629_.83.0438b15: 如次進修名爲起行。心行不懈名爲作
T2629_.83.0438b16: 業也。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。但發三心不具起行・作業者往生
T2629_.83.0438b19: 耶 答。此應斟酌。若有但發三心不具起
T2629_.83.0438b20: 行・作業者者。可言難生也。然宗家所判都
T2629_.83.0438b21: 無此義。三心既具無行&MT06279;不成。願行既成。若
T2629_.83.0438b22: 不生者無有是處也
T2629_.83.0438b23: 三十九。未發三心前有用作業・起業事耶
T2629_.83.0438b24:  答。若於隨縁起行與其作業之名。非無
T2629_.83.0438b25: 此義。但今所勸念佛行業。必須先發三心
T2629_.83.0438b26: 修耳。故禮讃云。一一門與上三心合云云
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。亦有自然具四修義。
T2629_.83.0438c01: 然別勸修四修法者。欲令學者知有此
T2629_.83.0438c02: 義。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。設言トモ一體三名有何過也。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。於此信心體上辨立三心
T2629_.83.0438c07: 名義。故論註名三種信心也云云宗家釋中
T2629_.83.0438c08: 或云淨信心手ヲ以テ持智慧輝照彼彌陀依正
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。如是思之
T2629_.83.0438c14: 四十二。至誠等三心於行者心論之耶
T2629_.83.0438c15: 答。爾也。經言衆生發三種心。釋云三心爲
T2629_.83.0438c16: 内因等。但此問意欲問至誠等三名義在
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。此信佛心離虚假過名至誠心。此
T2629_.83.0438c19: 信佛心離不定過名爲深心。此信佛心離
T2629_.83.0438c20: 退失過名迴願心。得此大旨臨文見之。且
T2629_.83.0438c21: 二河白道喩中。初以白道喩自願心。後
T2629_.83.0438c22: 言乘彼願力之道。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。於三業縁起之前論之
T2629_.83.0438c26: 耶 答。三業縁起前者何耶。若指起行名
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: 具行也。此心相續與行倶轉レハ行具心也
T2629_.83.0439a01: 四十四。三心具足者有不往生事耶 答。
T2629_.83.0439a02: 不爾。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得往
T2629_.83.0439a05: 生故言我來迎汝等者。此顯如來慇懃悲
T2629_.83.0439a06: 願。恐衆生疑讃勸加祐。非謂其人實有リト
T2629_.83.0439a07: 不生。故著恐言。義意可見
T2629_.83.0439a08: 四十五。正因正行法門者。觀佛三昧意耶
T2629_.83.0439a09: 答。此義雖歸願力所成。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: 然則可言亦是觀佛三昧意也。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: 無所妨
T2629_.83.0439a14: 四十六。正因正行法門但於娑婆安心修行
T2629_.83.0439a15: 論之耶 答。三輩散善一門義中。一明三
T2629_.83.0439a16: 福以爲正因。二明九品以爲正行。故約娑
T2629_.83.0439a17: 婆所修因行。勿異論三福既言
T2629_.83.0439a18: 諸佛淨業正因。道理應通淨土菩提二果之
T2629_.83.0439a19: 因。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。亦通淨
T2629_.83.0439a21: 上所修心行也。但此問意欲問此義亦於
T2629_.83.0439a22: 淨土果上論歟。若爾應答。凡言因行對望
T2629_.83.0439a23: 果報所立名也。然生淨土有果有報。正因
T2629_.83.0439a24: 感果。正行感報。其果其報雖非因行。果中
T2629_.83.0439a25: カハ因非無此名。依此而言正因正行名
T2629_.83.0439a26: 通果報亦無妨矣
T2629_.83.0439a27: 四十七。三心具足行者有退失耶 答。此
T2629_.83.0439a28: 有異義。今謂無退失也。何以知者。若有退
T2629_.83.0439a29: 失。經言即便往生必得往生。成虚説故。釋
T2629_.83.0439b01: 言若不生者無有是處。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: 等者。彼明三心所對治過。非謂能治三心
T2629_.83.0439b04: 退也。又一義云。彼明行退&MT06279;非心退也。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。三心者限念佛行者論之耶 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: 出彼佛別意願故。願言至心信樂欲生即
T2629_.83.0439b12: 此心也。若爾何言總而言之通諸行者。此心
T2629_.83.0439b13: 雖以念佛爲宗。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: 宗。然此三心既在定散文中故。存總別二
T2629_.83.0439b16: 義者也。然有人云。此心不必念佛爲宗。只
T2629_.83.0439b17: 通諸行法中。念佛是其一也。若如所解就
T2629_.83.0439b18: 行立信若爲消之
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也
T2629_.83.0439b23: 五十三。心者亙定散二善耶 答。問意云
T2629_.83.0439b24: 何。爲問此心亦定亦散通二善耶。爲問此
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。今此三心雖言散善一門之義。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。有何別耶
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。何以知必應有別耶。若言三
T2629_.83.0439c04: 心・三福異故知有別者。既自知已更何問
T2629_.83.0439c05: 耶。若言雖知三心・三福是各別法而未知
T2629_.83.0439c06: 其正因別相故作此問者。此問不可。心・福
T2629_.83.0439c07: 雖異同名正因。未可定判其義別。故何不
T2629_.83.0439c08: 問言同耶異耶。自定必異問有何別耶。雖
T2629_.83.0439c09: 然且答所問者可言。此二正因但知同義
T2629_.83.0439c10: 未知別義也。三心・三福既是別法。其正因
T2629_.83.0439c11: 義何知同者。且以三心・三福雖是別法同
T2629_.83.0439c12: 名正因故知同也。又見文初明三福正因
T2629_.83.0439c13: 義中。一一福下皆言迴生。後釋三心正因
T2629_.83.0439c14: 義中。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。爲當以三心
T2629_.83.0439c17: 即名機耶 答。凡言機者可發爲義。故經
T2629_.83.0439c18: 所擧衆生是機。此機發心名三心也。抑此
T2629_.83.0439c19: 問意若欲料簡有縁簡機同異義者。問辭
T2629_.83.0439c20: 頗似不了。雖然若欲答者。可言有縁類外
T2629_.83.0439c21: 無別簡機。但是總別不同而已
T2629_.83.0439c22: 五十三。深心者。唯約信佛願邊立此名耶
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。故禮讃序直勸信機信セシム
T2629_.83.0439c25: 本願行。思之
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。可言迴向心中
T2629_.83.0439c28: 攝菩提心義也。言意者。此心中有自利利
T2629_.83.0439c29: 他・上求下化義。故離菩提障順菩提門故
T2629_.83.0440a01: 也。但以此義念佛所生如實徳故。不同雜
T2629_.83.0440a02: 散三福業中菩提心也。思之
T2629_.83.0440a03: 五十五。迴向心者。與十一門中第八迴向其
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也
T2629_.83.0440a07: 五十六。迴向者。廣迴向三世善根耶 答。
T2629_.83.0440a08: 非無此義。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: 果故也云云
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。於五門各立念稱耶
T2629_.83.0440a16: 答。言念稱者念佛名歟。若爾可云然也。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也云云
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・正行迴向義也
T2629_.83.0440a23: 六十。五念必具剋所求耶 答。言所求者
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。一一門與上
T2629_.83.0440a26: 三心合不問多少。皆名眞實業也。既許多
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。註家即出三願證誠此
T2629_.83.0440b03: 義也。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: 攝此五門。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。亦得攝成彼萬行也云云
T2629_.83.0440b10: 六十二。五念門各感各別果報耶 答。問辭
T2629_.83.0440b11: 不宜云云 若欲答者可言非無此義。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。思之
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。論以止觀二門爲次。禮讃等以行
T2629_.83.0440b17: 願爲次。互顯一義。非相違也。又論非無
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。爲問論
T2629_.83.0440b21: 釋。爲問註釋。爲問宗家釋耶。但推問意。
T2629_.83.0440b22: 應問宗家釋。故應答以禮讃釋也云云
T2629_.83.0440b23: 難論云稱彼如來名等。今何言讃依正等
T2629_.83.0440b24: 者。依正是其名義故也。又論以佛名寄口
T2629_.83.0440b25: 業門。今以稱名爲正業。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。但釋且擧讀誦攝餘受持等
T2629_.83.0440b29: 也。大經云。受持讀誦如説修行等。思之
T2629_.83.0440c01: 六十六。立稱名門耶 答。不立別門。五念
T2629_.83.0440c02: 體故。論順口業寄讃嘆門。若群疑論正爲
T2629_.83.0440c03: 此故言口業念佛門也
T2629_.83.0440c04: 六十七。四修者。出何經論耶 答。四修名出
T2629_.83.0440c05: 自攝論。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。非無別體。
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: 分四修。何問同異。可言有何差別等歟。
T2629_.83.0440c15: 雖然且答所問者可言異也。云何異者。一
T2629_.83.0440c16: 心念佛不雜餘業名無餘修。念念相續心
T2629_.83.0440c17: 不間斷名無間修。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。簡異
T2629_.83.0440c19: 念者通簡善惡無記念也云云 又無餘是對
T2629_.83.0440c20: 他立名。無間自對念念立名。如是辨之。
T2629_.83.0440c21: 釋意可見。餘義止之
T2629_.83.0440c22: 七十。念佛行者一形全不交餘行。故名無
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: 義也。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: 言爾無過。攝論・往生論同明四修故。但今
T2629_.83.0440c29: 釋意非無隨義轉用。故彼無餘修萬行無遺
T2629_.83.0441a01: 爲義。今則簡餘善爲義。彼長時修遠至佛
T2629_.83.0441a02: 果爲義。今則畢命爲期爲義。但無餘義雖
T2629_.83.0441a03: 言不雜餘業。非無迴向。以爲正因・正行
T2629_.83.0441a04: 之意。依此而言。亦有萬行無餘義也
T2629_.83.0441a05: 七十二。念佛行者一念歸命後。猶可勵四修
T2629_.83.0441a06: 五念行耶 答。爾也。勿異論若其不念
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。依何證據立五種正行耶 答。宗家
T2629_.83.0441a11: 釋中雖辨正雜二行。無別引其證據。又
T2629_.83.0441a12: 未言五種正行。只是依義略擧正行種
T2629_.83.0441a13: 類而已。若爾此事不足爲大綱問端歟
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。於此有何論議耶
T2629_.83.0441a17: 七十四。五種正行與五念門。同異云何 答。
T2629_.83.0441a18: 有同有異。對見可知。但以五種正行欲
T2629_.83.0441a19: 攝五念門者。讀誦稱名是其口業讃嘆門
T2629_.83.0441a20: 攝。若開讃嘆供養トヲ爲二。供養通攝三業
T2629_.83.0441a21: 門也云云
T2629_.83.0441a22: 七十五。五種正行與九品正行。同異云何
T2629_.83.0441a23: 答。五種九品雖有寛狹等異。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所開
T2629_.83.0441a26: 出故。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: 有助正正。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。於淨土行以何法爲邪因邪行。對彼
T2629_.83.0441b05: 立此三福正因・九品正行。若言非於淨土
T2629_.83.0441b06: 門中有邪因邪行。簡彼立此正因・正行。只
T2629_.83.0441b07: 是對彼生死因業嘆此淨業立此名者。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: 非是專修正行義耶。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: 正者耶。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也云云
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。若是稱名雖無餘行可言得生。
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。於今釋未論之耳。兩義
T2629_.83.0441b29: &T049271;切。學者詳之
T2629_.83.0441c01: 七十九。讀誦正行者。但限阿彌陀經耶
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。以解説書寫立正行耶 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: 師也
T2629_.83.0441c10: 八十一。立迴向正行耶 答。何不問作願
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。依五念門造之
T2629_.83.0441c14: 歟。爲當顯五種正行耶 答。二義倶得。文
T2629_.83.0441c15: 皆可見。雖然且以相對四種助業。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。思之可知
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。前題題依
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: 主雖存觀察助業。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: 行等也
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。雖可兩卷。以文不廣調
T2629_.83.0441c29: 爲一卷耳
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。如上可知
T2629_.83.0442a03: 八十八。禮讃者。但五念中禮拜門意歟。爲當
T2629_.83.0442a04: 亙五念門耶 答。以此若對五念門者。可
T2629_.83.0442a05: 言正以禮拜・讃嘆・作願三門爲主。而兼觀
T2629_.83.0442a06: 察・迴向二門意也。何以知者。首題所標在
T2629_.83.0442a07: 三門。故文内非無後二門。故如是思之
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。以邪見心説無三寶等
T2629_.83.0442a10: 也。註論云云云闡提者。具名一闡提。此
T2629_.83.0442a11: 云信不具足。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: 有輕重。如常所説云云
T2629_.83.0442a18: 九十。實於三種罪實犯之耶 答。可言
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得生
T2629_.83.0442a23: 者。一往抑止意歟。何以知者。下文還言諸佛
T2629_.83.0442a24: 莊嚴清淨口業對治衆生謗法等故。然則
T2629_.83.0442a25: 可言。二祖解釋終不相違也
T2629_.83.0442a26: 九十二。三部經意同許五逆・謗法・闡提往
T2629_.83.0442a27: 生耶 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。依宗家意可許皆生也。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。群疑論依此義云觀經攝謗也
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。可言未必然
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。依義通論可言同存。然彌陀經直
T2629_.83.0442b10: 示宗要。無論此等權方便義。大經・觀經互
T2629_.83.0442b11: 顯抑・攝。釋義可見云云
T2629_.83.0442b12: 九十六。抑止・攝取義二尊教共論此義耶
T2629_.83.0442b13: 答。未造業。攝已造業。雖是釋迦一化教
T2629_.83.0442b14: 門。推功歸本彌陀願中非無此義。但非弘
T2629_.83.0442b15: 願之別意也。應知
T2629_.83.0442b16:   一。往生淨土藉宿善力耶 答。一家義意
T2629_.83.0442b17: 不必一切皆藉宿善。所以不許諸師曾
T2629_.83.0442b18: 修大乘義也。何以然者。欲顯弘願別
T2629_.83.0442b19: 意故也。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: 所違害也
T2629_.83.0442b22: 九十七。往生淨土修因牽引圓滿二業有之
T2629_.83.0442b23: 耶 答。雖無明判義准有之。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。今生始聞本願往
T2629_.83.0442b26: 生耶 答。容有此類。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: 無他力冥薫益耶。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。傳二尊教勸
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: 無此義。觀念法門其意見但經且從中
T2629_.83.0442c07: 品下生明此事者。欲明中下品人平生未
T2629_.83.0442c08: 聞佛法。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。乘二
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: 欲論其有縁無縁。直示本顯不思議益耳
T2629_.83.0442c15:   三。淨土宗意往生淨土益。於三業相應臨
T2629_.83.0442c16: 終論之耶 答。問意云何。爲對聖道諸
T2629_.83.0442c17: 宗之意問淨士宗之所談耶。爲但自於
T2629_.83.0442c18: 淨土宗中對平生業問臨終耶。爲只就
T2629_.83.0442c19: 其臨終三業對不相應問相應耶。又言
T2629_.83.0442c20: 三業者。爲但念佛三業。爲當云何。問意
T2629_.83.0442c21: 如是難知。不可卒爾答之。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。不待臨終方論
T2629_.83.0442c24: 其益。又其發心業成之後。隨起三業莫
T2629_.83.0442c25: 不相應。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: 遇善方發心者。時節雖有久近不同。發
T2629_.83.0442c29: 心即生准前可知。中下品人即其類也。此
T2629_.83.0443a01: 人不待身口二業。聞解迴心業成生耳。下
T2629_.83.0443a02: 上品人合掌叉手一聲即生。此人亦有三
T2629_.83.0443a03: 心意業。可言三業相應業成即生也。下
T2629_.83.0443a04: 中品人聞讃佛名一念即生。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。宗意可知
T2629_.83.0443a09: 百二。但聞知識教化。未出三業行前命終
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耶
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。於其
T2629_.83.0443a15: 位中何論往生。但問睡眼中命終者生否
T2629_.83.0443a16: 者。乘前念佛有得生也。其人生時必有正
T2629_.83.0443a17: 念心現前也
T2629_.83.0443a18: 百四。念佛行者臨命終時。至心念佛後住無
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: 端應反問之云云雖然問意其正命終一念
T2629_.83.0443a25: 心也。故依論判可答之也
T2629_.83.0443a26:   四。依口稱念佛力滅重罪往生耶 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也
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: 非無此義。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。初對聞經挍量滅
T2629_.83.0443b10: 罪多少。比挍顯勝義也。次言化讃唯述念佛
T2629_.83.0443b11: 之功不論聞經善者。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耶
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。不見別指三部經也。何以然者。經云
T2629_.83.0443b19: 云云抑此論議或可多經一經對論。或可諸
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。非無此義故。下經云云云釋云云云
T2629_.83.0443b24: 初簡法嘆佛名者。欲立宗本還攝末也
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。莫非名流所攝萬
T2629_.83.0443b28: 徳故也
T2629_.83.0443b29: 百十四。下品下生此人苦逼不遑念佛
T2629_.83.0443c01: 失念耶 答。爾也。釋云失念不能念佛
T2629_.83.0443c02: 名也。但言失念者。行間斷也。若論安
T2629_.83.0443c03: 心都不失也。經言如是至心。即其證也。故
T2629_.83.0443c04: 言失念者。聞知識教欲念佛。死苦來逼不
T2629_.83.0443c05: 遑念也
T2629_.83.0443c06: 百十五。具足十念者指所唱名歟。爲當呼
T2629_.83.0443c07: 稱名號之時分名十念歟 答。問意云何
T2629_.83.0443c08: 言指所唱名號歟者。問指十聲名十念
T2629_.83.0443c09: 歟。若爾應答。正指十聲名十念也。念者念
T2629_.83.0443c10: 誦稱義故也。例如誦經名念經等。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。但指如是經十聲時十念之
T2629_.83.0443c13: 時亦無妨也
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。若取至心爲心念者。可
T2629_.83.0443c16: 言相應。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。具足十念爲滅五逆重罪。爲當依
T2629_.83.0443c20: 一念力滅五逆罪得往生耶 答。此有異
T2629_.83.0443c21: 論。今存一義。念念消除五逆障也。既許念
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。願行既成若不生
T2629_.83.0443c24: 者無有是處故也
T2629_.83.0443c25: 百十八。下品下生者。罪障但限八十億劫耶
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: 除八十億劫生死之罪。所除尚有十箇八十
T2629_.83.0443c29: 億劫之罪。況其殘殃未盡者耶。應知
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。群疑論云云云滅現行耳。
T2629_.83.0444a03: 其種子者。聖位方斷故也。勿異論
T2629_.83.0444a04: 百二十。稱名念佛力唯爲滅業障。亦有斷
T2629_.83.0444a05: 滅煩惱義耶 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: 行。若深定位亦能斷滅其種子也。讃云。門
T2629_.83.0444a08: 門不同八萬四云云思之
T2629_.83.0444a09: 百二十一。十念滅罪後。命延病除經多時人
T2629_.83.0444a10: 往生耶 答。爾也。願行既成。若不生者無
T2629_.83.0444a11: 有是處也
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。可答不定。雜修人故。若其安心
T2629_.83.0444a15: 作業雖在餘念間起。隨犯隨懺令相續者
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: 念。同異云何 答。雖有諸師異釋。今則可
T2629_.83.0444a19: 言異也。若能具彼十念稱佛名者。不應
T2629_.83.0444a20: 説言教令念佛不違念佛故云云
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: 下品不説之者。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: 迎而已。思之
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無
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。然經文説上品上生雖擧無數
T2629_.83.0444b04: 化佛。而言諸菩薩迎攝者。具足應云與無
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。解釋之意依此義也
T2629_.83.0444b08: 百二十五。上品三生來迎阿彌陀有勝劣不
T2629_.83.0444b09: 同耶 答。經文但説化佛多少。不辨化主
T2629_.83.0444b10: 身勝劣也。但准華開見佛明昧。容有了了
T2629_.83.0444b11: 不了了歟
T2629_.83.0444b12: 百二十六。上三品行人。於來迎佛知眞化
T2629_.83.0444b13: 不同耶 答。可知歟。經文所説多是行者
T2629_.83.0444b14: 所知見事所聞事等也
T2629_.83.0444b15: 百二十七。中輩行人預報身來迎耶 答。可
T2629_.83.0444b16: 感化身歟。般舟讃云云云但經文不云化身
T2629_.83.0444b17: 者。當品行人不分別報化故歟。大經云云
T2629_.83.0444b18: 百二十八。中輩來迎三尊倶來耶 答。可云
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。有報身來迎耶
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。於睡眠中論之
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。聞知識教稱佛名故。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: 爲座耶 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。雖難知言觀音持有何
T2629_.83.0444c09: 過也。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: 設之耶 答。問辭不宜歟云云且答此義
T2629_.83.0444c14: 者。九品蓮華言與正覺同時成之。且無所
T2629_.83.0444c15: 違。論云正覺華化生者。即此義歟。五會讃
T2629_.83.0444c16: 云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: 覺之體無二也
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: 云前所坐華耶。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: 不別説正報來也云云
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。以何事知之
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。何足作此問耶。
T2629_.83.0445a06: 若欲作此問者。可略臨終言歟。雖然釋
T2629_.83.0445a07: 所疑者。容通未終及終後歟。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: 有通終後也。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・勢至共持之
T2629_.83.0445a13: 耶 答。聖化隨宜或有共持。但以觀音・勢至
T2629_.83.0445a14: 應爲當。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。與大
T2629_.83.0445a16: 勢至菩薩至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: 云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: 大衆皆持此華耶
T2629_.83.0445a21:   六。往生淨土時。實捨穢土色質。別受法
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。前心後心亦如是思之
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: 如前可知
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。但三經等不説之
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。爲望法性無生之理作此問耶。爲
T2629_.83.0445b12: 於事相依彼攝論師等所許作此問耶。若
T2629_.83.0445b13: 望法性作此問者。理雖無生事必有生。
T2629_.83.0445b14: 不動眞際建立諸法。業果法然無錯失故。
T2629_.83.0445b15: 今問似論此義。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: 終位論之歟 答。上問答中義意顯竟。不
T2629_.83.0445b18: 可立別篇歟。但就此問更答者。可言
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。約一機始終論
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: 願當得故即便往生。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 指三
T2629_.83.0445b28: 福業名三種衆生耶 答。此有異論。今者
T2629_.83.0445b29: 應云。經列三種行相。雖異三福次第。行體
T2629_.83.0445c01: 不出三福業。故有表三福正因意歟云云
T2629_.83.0445c02: 百五十。三者修行六念前三福業行者。兼
T2629_.83.0445c03: 修行六念耶 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也
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。有成當得往生
T2629_.83.0445c10: 益事耶 答。二種往生體一之義。前巳成竟
T2629_.83.0445c11: 不足更作委釋 但當得名若遠生
T2629_.83.0445c12: 非無此義。而今當得非謂遠生。故此問端
T2629_.83.0445c13: 不當義也
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: 有論。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: 門。但此二義成一往生。正因・正行不相離
T2629_.83.0445c25: 故。各論之義亦非無之。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。於前問外立此篇
T2629_.83.0445c28: 者。有何意耶。前言證據。縱異此問二證之
T2629_.83.0445c29: 義。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: 上品功徳顯淺行中引嬾墮機。名別時
T2629_.83.0446a05: 意。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。不須和會。於中文且似不
T2629_.83.0446a09: 順本論之意。十住論中有此義。故亦非全
T2629_.83.0446a10: 無其所據也云云
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。此問爲問本論意耶。爲問玄義
T2629_.83.0446a13: 會通意耶。若問本論意者。彼總顯了一切
T2629_.83.0446a14: 佛教。故不足論以何爲本。若問玄義會通
T2629_.83.0446a15: 意者。會通往生別時爲本。爲成此一會通
T2629_.83.0446a16: 義。故先述成佛別時意耳
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。眞諦攝論不指經名。扇多攝論雖
T2629_.83.0446a19: 言無量壽經。恐是譯者私加言歟。又縱論
T2629_.83.0446a20: 主言無量壽經。於三經中未知是何。有人
T2629_.83.0446a21: 雖云指阿彌陀經已今當願文。此亦難依。
T2629_.83.0446a22: 異譯經云如説行故。故旦應言難知而已」
T2629_.83.0446a23: 百五十九。下品下生十聲稱佛。爲別時意
T2629_.83.0446a24: 攝耶 答。不爾。通論之家雖作此解。今家
T2629_.83.0446a25: 不許之也。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。以十聲稱佛名別時
T2629_.83.0446a28: 意耶 答。不爾。論文直言唯願往生別時
T2629_.83.0446a29: 意故。但言不應執菩薩論者。旦約通論
T2629_.83.0446b01: 所見言耳
T2629_.83.0446b02: 百六十一。往生別時中。如有唯願別時。亦
T2629_.83.0446b03: 立唯行別時耶 答。本論今釋未明此義。
T2629_.83.0446b04: 然有人言。論雖未説今釋存之。故問云何
T2629_.83.0446b05: 起行而言不得往生。答言今此論中但言
T2629_.83.0446b06: 發願不論存行。乃至引經願虚行孤之文
T2629_.83.0446b07: 成立此義也。今謂。不然。所言云何。起行等
T2629_.83.0446b08: 者。爲會本論唯願別時。乘通論情假設此
T2629_.83.0446b09: 問。故答中言不論有行者。不論發願有行
T2629_.83.0446b10: 亦不生。又引經願孤行孤者。爲證願行差
T2629_.83.0446b11: 別義也。既言願虚無所至行孤無所至。何
T2629_.83.0446b12: 爲唯願唯行別時之證也
T2629_.83.0446b13: 百六十二。和尚意以願行具足。有名別時
T2629_.83.0446b14: 意耶 答。不爾。願行既成若不生者無有
T2629_.83.0446b15: 是處也。若是凡夫自力願行。亦未可名具
T2629_.83.0446b16: 足成。故有一聲稱佛不相續者。亦非至心
T2629_.83.0446b17: 稱名。故未許願行具足者歟
T2629_.83.0446b18: 百六十三。唯願別時者。爲指暫時一念願。
T2629_.83.0446b19: 爲當約念念相續願耶 答。釋云更不相
T2629_.83.0446b20: 續也。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。和尚意可許唯願唯行往生耶
T2629_.83.0446b23: 答。不可許之。若許此義者。會通之宗應
T2629_.83.0446b24: 不成。故又無可生道理故也
T2629_.83.0446b25: 百六十五。願行具足往生者。約行者願行耶
T2629_.83.0446b26: 答。爾也。但指自力願行言行者願行者
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。即是歸命等云云如是願行内因外縁
T2629_.83.0446b29: 和合成故。雖是他力可名行者願行也
T2629_.83.0446c01: 百六十六。有非願非行往生耶 答。一家
T2629_.83.0446c02: 釋義都無此言也
T2629_.83.0446c03: 百六十七。願行相扶所爲皆剋約前後相
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。且所引文未顯他力。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。思之
T2629_.83.0446c08: 百六十八。和尚意存往生・成佛一致義耶
T2629_.83.0446c09: 答。可言存之。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。但言正報難期
T2629_.83.0446c11: 依報易求者。且分二門辨其難易。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。於何佛所發今日
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。一生中送此時分之
T2629_.83.0446c28:
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