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淨土宗要集 (No. 2629_ 道教顯意撰 ) in Vol. 83

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T2629_.83.0446a01: 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:
T2629_.83.0447a01: 六 五劫思惟者。方便假説之事
T2629_.83.0447a02: 七。發四十八願事。五劫思惟前之事
T2629_.83.0447a03: 八。五劫思惟者。思惟願歟。爲當思惟成佛之
T2629_.83.0447a04:
T2629_.83.0447a05: 九。五劫思惟者。名號一法之事
T2629_.83.0447a06: 十。思惟攝取者。如來所説二百一十億國土。
T2629_.83.0447a07: 皆悉攝取爲發願體歟。爲當彼諸佛國外別
T2629_.83.0447a08: 發攝取佛國願之事
T2629_.83.0447a09: 十一。彌陀如來本願。定四十八願之事
T2629_.83.0447a10: 十二。我建超世願。超三世諸佛願故立此
T2629_.83.0447a11: 名之事
T2629_.83.0447a12: 十三。四十八願於何位發之事
T2629_.83.0447a13: 十四。兆載永劫中間修行者。行佛果之事
T2629_.83.0447a14: 十五。同本異譯二十四願者。悉攝盡四十八
T2629_.83.0447a15: 願之事
T2629_.83.0447a16: 十六。四十八願攝盡不可説不可量願之事
T2629_.83.0447a17: 十七。四十八願悉成就願之事
T2629_.83.0447a18: 十八。釋迦・阿彌陀發願同時之事
T2629_.83.0447a19:   二。阿彌陀如來本願廣爲亙念佛餘行。爲
T2629_.83.0447a20: 當唯以念佛爲往生本願之事
T2629_.83.0447a21: 十九。第十八願十方衆生者。意取十方衆生
T2629_.83.0447a22: 中乃至十念一類歟。爲當不殘一衆生悉
T2629_.83.0447a23: 攝之事
T2629_.83.0447a24: 二十。乃至十念機廣亙六道之事
T2629_.83.0447a25: 二十一。攝中有眞道機之事
T2629_.83.0447a26: 二十二。乃至十念者。前至心信樂外顯往生
T2629_.83.0447a27: 行文之事
T2629_.83.0447a28: 二十三。乃至言者。下從一念上至十念文
T2629_.83.0447a29: 之事
T2629_.83.0447b01: 二十四。乃至十念者。爲凡愚十念之事
T2629_.83.0447b02: 二十五。乃至十念者。指意地憶念之事
T2629_.83.0447b03: 二十六。乃至十念者。指名號歟。爲當指時
T2629_.83.0447b04: 節之事
T2629_.83.0447b05: 二十七。乃至十念者。臨終十念之事
T2629_.83.0447b06: 二十八。乃至十念者。亙九品機之事
T2629_.83.0447b07: 二十九。第十八願攝乃至一念機之事
T2629_.83.0447b08: 三十。十八願攝但聞知識教不念機之事
T2629_.83.0447b09: 三十一。十八願往生人預來迎之事
T2629_.83.0447b10: 三十二。十八願攝五種正行之事
T2629_.83.0447b11: 三十三。若不生者不取正覺。亙即便・當得往
T2629_.83.0447b12: 生之事
T2629_.83.0447b13: 三十四。下卷初所載三輩往生者。第十八願
T2629_.83.0447b14: 成就文之事
T2629_.83.0447b15: 三十五。第十九願十方衆生者。第十八願十
T2629_.83.0447b16: 方衆生其體異之事
T2629_.83.0447b17: 三十六。發菩提心者。指三心立菩提心名
T2629_.83.0447b18: 之事
T2629_.83.0447b19: 三十七。修諸功徳者。擧往生生因歟之事
T2629_.83.0447b20: 三十八。修諸功徳中有念佛善之事
T2629_.83.0447b21: 三十九。來迎願亙念佛諸善之事
T2629_.83.0447b22: 四十。聖衆來迎願限順次往生一類之事
T2629_.83.0447b23: 四十一。來迎願亙即便・當得二種往生之事
T2629_.83.0447b24: 四十二。來迎引攝願亙九品往生之事
T2629_.83.0447b25: 四十三。二十願十方衆生者。次上二願中。十
T2629_.83.0447b26: 方衆生其體一之事
T2629_.83.0447b27: 四十四。殖諸徳本者。與十九願修諸功徳其
T2629_.83.0447b28: 體同之事
T2629_.83.0447b29: 四十五。殖諸徳本中。有念佛功徳之事
T2629_.83.0447c01: 四十六。殖諸徳本者。出往生修因之事
T2629_.83.0447c02: 四十七。殖諸徳本者。三心具足行者之事
T2629_.83.0447c03: 四十八。殖諸徳本往生預來迎之事
T2629_.83.0447c04: 四十九。至心迴向者。與上係念我國一體心
T2629_.83.0447c05: 之事
T2629_.83.0447c06: 五十。至心迴向者。三心中迴向心耶。爲當正
T2629_.83.0447c07: 行迴向之事
T2629_.83.0447c08: 五十一。不果遂者約順次往生歟。爲當指
T2629_.83.0447c09: 二生・三生乃至無量生之事
T2629_.83.0447c10: 五十二。第二十願者。十八・十九願外有別
T2629_.83.0447c11: 體之事
T2629_.83.0447c12:   三。阿彌陀如來成佛已來經幾劫之事
T2629_.83.0447c13: 五十三。三世諸佛正覺皆依念彌陀三昧之
T2629_.83.0447c14:
T2629_.83.0447c15: 五十四。十劫正覺久遠實成本之事
T2629_.83.0447c16: 五十五。形像觀所説法界身佛者。十劫正覺
T2629_.83.0447c17: 阿彌陀之事
T2629_.83.0447c18: 五十六。十劫正覺阿彌陀者。四弘圓滿佛之
T2629_.83.0447c19:
T2629_.83.0447c20: 五十七。十劫正覺者。妙覺極果成道之事
T2629_.83.0447c21: 五十八。十劫正覺者。但爲限報身。爲當亙
T2629_.83.0447c22: 三身成道之事
T2629_.83.0447c23:   四。淨土宗意立幾身土之事
T2629_.83.0447c24: 五十九。阿彌陀三身中何之事
T2629_.83.0447c25: 六十。依何證據立極樂世界報身報土義
T2629_.83.0447c26: 之事
T2629_.83.0447c27: 六十一。阿彌陀報身者。自他受用中何之事
T2629_.83.0447c28: 六十二。阿彌陀報身者。三身別論報之事
T2629_.83.0447c29: 六十三。阿彌陀佛有入滅時之事
T2629_.83.0448a01: 六十四。眞身觀佛極樂本身之事
T2629_.83.0448a02: 六十五。阿彌陀佛報身者。亙觀佛念佛佛之
T2629_.83.0448a03:
T2629_.83.0448a04: 六十六。和尚會報身入涅槃義。引何經説
T2629_.83.0448a05: 之事
T2629_.83.0448a06: 六十七。報身者。但限教主論之事
T2629_.83.0448a07: 六十八。法界身者。衆生界即彌陀身之事
T2629_.83.0448a08: 六十九。觀音・勢至可有成佛時之事
T2629_.83.0448a09: 七十。和尚意報身報土義之外。有立化身他
T2629_.83.0448a10: 土義之事
T2629_.83.0448a11:   五。十二光佛同體異名佛之事
T2629_.83.0448a12: 七十一。阿彌陀翻名亙十二光之事
T2629_.83.0448a13: 七十二。十二光佛者。各別身相威儀示現之
T2629_.83.0448a14:
T2629_.83.0448a15: 七十三。無量壽佛威神光明。但限十二光佛
T2629_.83.0448a16: 之事
T2629_.83.0448a17: 七十四。有不蒙阿彌陀佛光照者之事
T2629_.83.0448a18: 七十五。十二光中無量與無邊無礙。與無
T2629_.83.0448a19: 對有差別之事
T2629_.83.0448a20: 七十六。無邊光者。三身中何之事
T2629_.83.0448a21:   六。阿彌陀相好光明有際限之事
T2629_.83.0448a22: 七十七。阿彌陀佛有常光・神通二種光明之
T2629_.83.0448a23:
T2629_.83.0448a24: 七十八。八萬四千光明色光之事
T2629_.83.0448a25: 七十九。光明攝取利益。唯限念佛者之事
T2629_.83.0448a26: 八十。阿彌陀佛光明量。天親論主云何釋之
T2629_.83.0448a27:
T2629_.83.0448a28:   七。三世諸佛名號有勝劣不同之事
T2629_.83.0448a29: 八十一。具光明壽命功徳。限彌陀一佛名
T2629_.83.0448b01: 號之事
T2629_.83.0448b02: 八十二。名號者呼佛體之名歟之事
T2629_.83.0448b03: 八十三。稱名行者有不滿所願之類之事
T2629_.83.0448b04: 八十四。十住毘婆沙易行品所列百七佛中。
T2629_.83.0448b05: 有阿彌陀之事
T2629_.83.0448b06: 八十五。文殊般若説一行三昧者。指稱名
T2629_.83.0448b07: 行之事
T2629_.83.0448b08: 八十六。般舟三昧所説所授跋陀和菩薩念
T2629_.83.0448b09: 佛者。稱名念佛歟。爲當觀念念佛之事
T2629_.83.0448b10: 八十七。稱名念佛行。以行者口業爲所依
T2629_.83.0448b11: 歟之事
T2629_.83.0448b12: 八十八。阿彌陀經中行此難事得阿耨菩提。
T2629_.83.0448b13: 所難事者。指彌陀名號之事
T2629_.83.0448b14:   八。三身各有來迎義之事
T2629_.83.0448b15: 八十九。最初正覺教主出極樂來迎之事
T2629_.83.0448b16: 九十。來迎引攝如來方便假説歟之事
T2629_.83.0448b17: 九十一。念佛三昧論佛來迎之事
T2629_.83.0448b18: 九十二。來迎佛四威儀中何之事
T2629_.83.0448b19: 九十三。來迎引攝之時。佛身國土倶來之事
T2629_.83.0448b20: 九十四。酬因本身坐立二佛中何之事
T2629_.83.0448b21:   九。三尊身量云何之事
T2629_.83.0448b22: 九十五。佛眼量云何説之事
T2629_.83.0448b23: 九十六。二菩薩身量光明云何之事
T2629_.83.0448b24: 九十七。觀音勢至二菩薩者。彌陀成佛時自
T2629_.83.0448b25: 他方便之事
T2629_.83.0448b26: 九十八。雜想觀三尊身有大小之事
T2629_.83.0448b27: 九十九。眞身觀所觀身者。阿彌陀本身之事
T2629_.83.0448b28: 百。二菩薩所座如何。分別佛左右之事
T2629_.83.0448b29: 百一。住立空中三尊光明。有不同之事
T2629_.83.0448c01: 百二。三尊所坐蓮華。有大小之事
T2629_.83.0448c02:   十。名極樂世界有何故之事
T2629_.83.0448c03: 十一 極樂十方相對。有勝劣不同之事
T2629_.83.0448c04: 百三。極樂世界上品淨土之事
T2629_.83.0448c05: 百四。如極樂世界攝十方佛土。十方佛土又
T2629_.83.0448c06: 攝西方極樂之事
T2629_.83.0448c07: 百五。凡聖所見極樂。有勝劣不同之事
T2629_.83.0448c08: 百六。極樂世界有方域分齊之事
T2629_.83.0448c09: 百七。過幾國土有極樂之事
T2629_.83.0448c10: 百八。西方極樂者。四州共可用此説之事
T2629_.83.0448c11: 百九。法藏比丘卜西方成佛。有何故之事
T2629_.83.0448c12: 百十。極樂西猶有國土之事
T2629_.83.0448c13: 百十一。在娑婆望西方之時。如云過十
T2629_.83.0448c14: 萬億士。到淨土已還見娑婆。又有此界別
T2629_.83.0448c15: 里數之事
T2629_.83.0448c16:   十二。西方極樂心外淨土之事
T2629_.83.0448c17: 百十二。極樂世界十劫正覺之時。始建立之
T2629_.83.0448c18:
T2629_.83.0448c19:   十三。極樂世界三界内之事
T2629_.83.0448c20: 百十三。極樂世界有三界建立之事
T2629_.83.0448c21: 百十四。極樂世界有四季轉變之事
T2629_.83.0448c22: 百十五。西方淨土依正。具六道依正之事
T2629_.83.0448c23: 百十六。水鳥樹林説法方便化現事歟之事
T2629_.83.0448c24: 百十七。極樂國有幾寶池之事
T2629_.83.0448c25: 百十八。極樂世界蓮華量。云何説之事
T2629_.83.0448c26: 百十九。七重寶樹者。七行重列義之事
T2629_.83.0448c27:   十四。安養都率往生。有難易勝劣之事
T2629_.83.0448c28: 百二十。五逆・十惡人。都率上生之事
T2629_.83.0448c29: 百二十一。但稱名號者。都率上生之事
T2629_.83.0449a01: 百二十二。都率上生有來迎之儀之事
T2629_.83.0449a02:   十五。何名邊地胎生之事
T2629_.83.0449a03: 百二十三。邊地胎生者。報土内之事
T2629_.83.0449a04: 百二十四。邊地胎生者。三輩・九品所攝之事
T2629_.83.0449a05: 百二十五。邊地胎生者。三心具足行人之事
T2629_.83.0449a06: 百二十六。同本異譯所説中悔疑惑者。大經
T2629_.83.0449a07: 疑惑胎生者一體之事
T2629_.83.0449a08: 百二十七。觀經下輩三生者。大經邊地胎生
T2629_.83.0449a09: 者之事
T2629_.83.0449a10: 百二十八。邊地胎生者。預來迎之事
T2629_.83.0449a11: 百二十九。邊地胎生者。依本願力受此報
T2629_.83.0449a12: 之事
T2629_.83.0449a13: 百三十。菩薩處胎經所説懈慢國者。大經所
T2629_.83.0449a14: 説邊地之事
T2629_.83.0449a15: 百三十一。邊地胎生者。以宮殿譬胎生。爲
T2629_.83.0449a16: 當以蓮華譬胎之事
T2629_.83.0449a17:   十六。極樂世界有女人之事
T2629_.83.0449a18: 百三十二。女人往生之事
T2629_.83.0449a19: 百三十三。女人往生者。轉男子生之事
T2629_.83.0449a20: 百三十四。第三十五願成女人往生益。爲當
T2629_.83.0449a21: 又願轉女爲男益之事
T2629_.83.0449a22:   十七。安養世界有二乘之事
T2629_.83.0449a23: 百三十五。於極樂世界。證二乘果之事
T2629_.83.0449a24: 百三十六。住果二乘往生之事
T2629_.83.0449a25: 百三十七。安養世界二乘者。法華論所列四
T2629_.83.0449a26: 種聲聞中何之事
T2629_.83.0449a27: 百三十八。證果二乘往生者。迴心向大後論
T2629_.83.0449a28: 此益之事
T2629_.83.0449a29:   十八。極樂世界菩薩聖衆。實於三賢十地
T2629_.83.0449b01: 階位次第之經之事
T2629_.83.0449b02: 百三十九。極樂聖衆唯限一生補處之事
T2629_.83.0449b03:   十九。極樂世界有九品別之事
T2629_.83.0449b04: 百四十。往生人華開有遲速事。依善根多
T2629_.83.0449b05: 少之事
T2629_.83.0449b06: 百四十一。於蓮華中所經日月劫數。約娑
T2629_.83.0449b07: 婆時節之事
T2629_.83.0449b08: 百四十二。於極樂世界。於蓮華中實送多
T2629_.83.0449b09: 塵劫之事
T2629_.83.0449b10: 百四十三。於蓮華中。皆悉見佛聞法之事
T2629_.83.0449b11: 百四十四。下品生人在蓮華中不見佛聞
T2629_.83.0449b12: 法者。方便假説之事
T2629_.83.0449b13: 百四十五。往生人所宿蓮華。凡夫往生之時
T2629_.83.0449b14: 始出生之事
T2629_.83.0449b15: 百四十六。中品上生華開相云何之事
T2629_.83.0449b16: 百四十七。中品下生華開相。云何釋之耶之
T2629_.83.0449b17:
T2629_.83.0449b18: 百四十八。下品上生華開文。云何引釋之事
T2629_.83.0449b19: 百四十九。往生人所坐蓮華者。悉如來正覺
T2629_.83.0449b20: 華歟爲當行者功徳所生蓮華之事
T2629_.83.0449b21:   二十。極樂世界三賢十聖報土歟。爲當究
T2629_.83.0449b22: 竟果滿報土之事
T2629_.83.0449b23: 百五十。極樂世界報士者。一時化現報土之
T2629_.83.0449b24:
T2629_.83.0449b25:   二十一。極樂世界果報。無明所感報之事
T2629_.83.0449b26: 百五十一。於極樂世界立生死有漏名之
T2629_.83.0449b27:
T2629_.83.0449b28: 百五十二。於極樂世界。有惑漏智生義之
T2629_.83.0449b29:
T2629_.83.0449c01: 百五十三。極樂初生菩薩。與衣倶生之事
T2629_.83.0449c02: 百五十四。極樂世界衆生身内有八萬戸虫
T2629_.83.0449c03: 之事
T2629_.83.0449c04:   雜
T2629_.83.0449c05:   一。恒沙諸佛證誠亙三部經耶。但限阿
T2629_.83.0449c06: 彌陀經之事
T2629_.83.0449c07: 一。證誠佛者。但限六方之事
T2629_.83.0449c08: 二。十方諸佛中。有不證誠佛之事
T2629_.83.0449c09: 三。證誠諸佛者。悉來集此土之事
T2629_.83.0449c10: 四。證誠但限現在佛之事
T2629_.83.0449c11: 五。證誠佛中。有西方阿彌陀之事
T2629_.83.0449c12: 六。十方諸佛同説阿彌陀經之事
T2629_.83.0449c13: 七。十方證誠法。但限名號法之事
T2629_.83.0449c14: 八。十方諸佛證誠。一念十念往生之事
T2629_.83.0449c15:   二。觀無量壽經頻婆娑羅王及韋提希夫
T2629_.83.0449c16: 人得何益之事
T2629_.83.0449c17: 九。大王被幽閉已經幾日死之事
T2629_.83.0449c18: 十。夫人得益序正流通中。何得之事
T2629_.83.0449c19: 十一。夫人得益聞經見佛中。何益之事
T2629_.83.0449c20: 十二。夫人得見國益之事
T2629_.83.0449c21: 十三。韋提見佛。但限第七觀之事
T2629_.83.0449c22: 十四。夫人光臺現國之時。見彌陀因位發願
T2629_.83.0449c23: 事之事
T2629_.83.0449c24: 十五。夫人欣淨縁時。見住立空中三尊之事
T2629_.83.0449c25: 十六。夫人光臺見國之時。見九品往生人之
T2629_.83.0449c26:
T2629_.83.0449c27: 十七。韋提見光臺所現國之時。即住所現
T2629_.83.0449c28: 極樂歟。在國外見之耶之事
T2629_.83.0449c29: 十八。韋提所得無生忍者。入位無生歟之事
T2629_.83.0450a01: 十九。夫人者權者歟之事
T2629_.83.0450a02: 二十。侍女諸天得益與夫人益同異云何之
T2629_.83.0450a03:
T2629_.83.0450a04: 二十一。所所得益者。亙觀佛念佛之事
T2629_.83.0450a05: 二十二。阿難・目連共預無生益之事
T2629_.83.0450a06: 二十三。耆闍大衆蒙念佛三昧利益之事
T2629_.83.0450a07:   三。念佛三昧利益但限往生一益之事
T2629_.83.0450a08: 二十四。念佛利益亙往生成佛之事
T2629_.83.0450a09: 二十五。五種増上縁利益限三心發得行者
T2629_.83.0450a10: 之事
T2629_.83.0450a11: 二十六。滅罪増上縁者。約臨終念佛之事
T2629_.83.0450a12: 二十七。華座觀滅罪文云何引之耶之事
T2629_.83.0450a13: 二十八。二十五菩薩者。來迎佛助伴歟之事
T2629_.83.0450a14: 二十九。三心具足行者。有横病横死難之事
T2629_.83.0450a15: 三十。念佛行者六方恒沙證誠佛來守護之
T2629_.83.0450a16:
T2629_.83.0450a17: 三十一。見佛増上縁者。名見阿彌陀佛之
T2629_.83.0450a18:
T2629_.83.0450a19: 三十二。依三念願力見佛者。一向指佛力
T2629_.83.0450a20: 之事
T2629_.83.0450a21: 三十三。以佛力故見彼國土。釋迦佛力歟之
T2629_.83.0450a22:
T2629_.83.0450a23: 三十四。依但口稱力有見佛事之事
T2629_.83.0450a24: 三十五。攝生・證生二種。有何異之事
T2629_.83.0450a25: 三十六。攝生・増上縁。引第九觀攝取不捨
T2629_.83.0450a26: 文之事
T2629_.83.0450a27: 三十七。攝生・増上縁。引大經邊地胎生文
T2629_.83.0450a28: 之事
T2629_.83.0450a29: 三十八。攝生・増上縁。十三觀中引何文爲
T2629_.83.0450b01: 證誠之事
T2629_.83.0450b02: 三十九。親・近・増上三縁。但限念佛具足之
T2629_.83.0450b03:
T2629_.83.0450b04:   四。依念佛迴向功力存亡預利益之事
T2629_.83.0450b05: 四十。迴向善普爲有縁・無縁衆生之事
T2629_.83.0450b06: 四十一。如依自迴向他人得道。酬他迴向
T2629_.83.0450b07: 自往生之事
T2629_.83.0450b08: 淨土宗要集卷之下目録
T2629_.83.0450b09:
T2629_.83.0450b10:
T2629_.83.0450b11: 淨土宗要集卷之下
T2629_.83.0450b12:   身土
T2629_.83.0450b13:   一。阿彌陀佛因位昔。於何佛所發今日
T2629_.83.0450b14: 正覺願耶 答。大經云。在世自在王佛
T2629_.83.0450b15: 所發願。悲化經云。在寶藏佛所發願也
T2629_.83.0450b16: 一。世自在王佛者。大通佛前耶 答。雖難
T2629_.83.0450b17: 測可言大通後。何以知者。大通劫數意過
T2629_.83.0450b18: 三千塵點。世自在王但言久遠無量不可思
T2629_.83.0450b19: 議阿僧祇劫故云云
T2629_.83.0450b20: 二。過去空王佛者。世自在王佛前耶 答。雖
T2629_.83.0450b21: 亦難定可言空王佛在前歟。何以知者。觀
T2629_.83.0450b22: 佛經云。空王佛滅後犯法比丘。是今彌陀。大
T2629_.83.0450b23: 經云。法藏菩薩其心寂靜志無所著。依行相
T2629_.83.0450b24: 推其階位故云云
T2629_.83.0450b25: 三。世自在王佛國土淨穢中何耶 答。既是
T2629_.83.0450b26: 娑婆往事。而佛壽四十二劫。可言體穢相淨
T2629_.83.0450b27: 云云 又淨影意以爲穢土。而言佛壽四十
T2629_.83.0450b28: 二劫者。如法華云衆生見劫盡我此土安
T2629_.83.0450b29: 穩也云云又私檢華嚴有亦淨亦穢士。蓋
T2629_.83.0450c01: 此類歟
T2629_.83.0450c02: 四。悲華經所説無諍念王者。爲法藏比丘出
T2629_.83.0450c03: 家已前尊號耶 答。聖跡難思雖難定判
T2629_.83.0450c04: 兩經説相似別人也。何以知者。略有三異。
T2629_.83.0450c05: 一教主異。彼法藏佛此繞王佛。二王位異。彼
T2629_.83.0450c06: 云輪王此言國王。三發願異。彼在家發此
T2629_.83.0450c07: 出家發。更有多別。對文可見。但如此事或
T2629_.83.0450c08: 隨機見同事異説。故一義云。一體異名歟
T2629_.83.0450c09: 五。具足五劫思惟攝取一生中送此時分
T2629_.83.0450c10: 耶 答。爾也。其國土等亦長壽故
T2629_.83.0450c11: 六。五劫思惟者。方便假説耶 答。對何實
T2629_.83.0450c12: 義設此問耶。且置此事。答所問者。經釋
T2629_.83.0450c13: 都不見假説也
T2629_.83.0450c14: 七。發四十八願事。五劫思惟前耶 答。此
T2629_.83.0450c15: 有異論。今存一義。可言五劫思惟攝取願
T2629_.83.0450c16: 行時也。是故經云。具足五劫思惟。攝取莊
T2629_.83.0450c17: 嚴佛國清淨之行。如是修已。詣彼佛所。而
T2629_.83.0450c18: 白佛言。我已攝取莊嚴佛土清淨之行。佛
T2629_.83.0450c19: 告比丘。汝今可説。比丘白佛。如我所願
T2629_.83.0450c20: 當具説之。明文如此。不須共諍。但此文
T2629_.83.0450c21: 前言超發無上殊勝之願者。略標五劫所攝
T2629_.83.0450c22: 願行。非謂五劫前已發也
T2629_.83.0450c23: 八。五劫思惟者。思惟願歟。爲當思惟成佛
T2629_.83.0450c24: 耶 答。先答己顯。思惟攝取清淨行。云願
T2629_.83.0450c25: 願皆發増上勝因故言行也
T2629_.83.0450c26: 九。五劫思惟者。名號一法耶 答。言爾無
T2629_.83.0450c27: 失。所攝願行雖言無量。總攝六八超世願
T2629_.83.0450c28: 因。四十八願一一願意唯標念佛以爲宗
T2629_.83.0450c29: 故應知
T2629_.83.0451a01: 十。思惟攝取者。如來所説二百一十億國土
T2629_.83.0451a02: 皆悉攝取爲發願體歟。爲當彼諸佛國外別
T2629_.83.0451a03: 發攝取佛國願耶 答。二義倶得。攝取諸
T2629_.83.0451a04: 佛淨土行中殊勝之願。建超世悲願故也。
T2629_.83.0451a05: 且彼二百一十億土無三惡趣雖是勝相。而
T2629_.83.0451a06: 不必爲無善凡夫得生之處。乃至縱有念佛
T2629_.83.0451a07: 生處。而亦未爲無善凡夫得生之行。唯我彌
T2629_.83.0451a08: 陀攝取若干佛土勝行。而爲無善凡夫乃至
T2629_.83.0451a09: 十念生處故言二義倶得也。若不爾者。何
T2629_.83.0451a10: 名超世別意願耶。思之云云
T2629_.83.0451a11: 十一。彌陀如來本願定四十八願耶 答。問
T2629_.83.0451a12: 意云何爲對異譯二十四願作此問耶。爲
T2629_.83.0451a13: 問更有於餘佛所而發餘願耶 且置此
T2629_.83.0451a14: 事。直述宗意者。一家宗義正依三經。應以
T2629_.83.0451a15: 此數爲定量也。異譯經中縱有増減存沒
T2629_.83.0451a16: 之異。譯人既異所見各別。如來説教亦逗
T2629_.83.0451a17: 衆機。不必一一須會通也。又此本願擧要
T2629_.83.0451a18: 雖言四十八願。既攝二百一十億土諸佛願
T2629_.83.0451a19: 行。而復超發別意勝願故。既其所攝勝因理
T2629_.83.0451a20: 實無量。是以世自在王佛言。菩薩聞已修行
T2629_.83.0451a21: 此法。縁致滿足無量大願。明文在斯。不須
T2629_.83.0451a22:
T2629_.83.0451a23: 十二。我建超世願超三世諸佛願故立
T2629_.83.0451a24: 此名耶 答。言爾何過カアラン。於彼二百一十
T2629_.83.0451a25: 億土選釋攝取超勝願故。又言名聲超十方
T2629_.83.0451a26: 等即是證也。但諸師意超世間位三賢
T2629_.83.0451a27: 發願故名超世者。未必然也。若如所執
T2629_.83.0451a28: 者。前文亦言法藏比丘與世超異イスト
T2629_.83.0451a29: 消之
T2629_.83.0451b01: 十三。四十八願於何位發耶 答。此事難
T2629_.83.0451b02: 知。諸師異説。今依註論群疑論意。可言地
T2629_.83.0451b03: 上願也。故註論云聖種性中發此願等。群
T2629_.83.0451b04: 疑論云。法藏菩薩十地聖人云云但於十地
T2629_.83.0451b05: 未如何地。凡諸菩薩發淨土願。或於初地
T2629_.83.0451b06: 八地。如華嚴説。准知今願。或可初地。或可
T2629_.83.0451b07: 八地。難定判也。但此等義且順常途。自宗
T2629_.83.0451b08: 別意更有深義。所謂彌陀智願故也云云
T2629_.83.0451b09: 十四。兆載永劫中間修行者。行佛果耶 答。
T2629_.83.0451b10: 行佛果者。何義耶。言爲成佛果行故名
T2629_.83.0451b11: 行佛果者。可言中間修行爲成佛果也。五
T2629_.83.0451b12: 劫思惟修滿大願。願因滿已一向專志莊嚴
T2629_.83.0451b13: 妙土。即是修行其勝行。依行成果。依果感
T2629_.83.0451b14: 報。感成極樂之次第也
T2629_.83.0451b15: 十五。同本異譯二十四願者。悉攝盡四十八
T2629_.83.0451b16: 願耶 答。准上可知
T2629_.83.0451b17: 十六。四十八願攝盡不可説不可量願耶
T2629_.83.0451b18: 答。亦如上説
T2629_.83.0451b19: 十七。四十八願悉成就願耶 答。爾也。一一
T2629_.83.0451b20: 願言若不爾者不取正覺。今既成佛。故知
T2629_.83.0451b21: 悉是成就願也
T2629_.83.0451b22: 十八。釋迦・阿彌陀發願同時耶 答。悲化經
T2629_.83.0451b23: 中同時發願。然釋迦佛在十劫後者。機宜別
T2629_.83.0451b24: 故。意樂異故。彼千太子諸梵志等。雖亦同時
T2629_.83.0451b25: 發願成佛有前後者。皆此義也
T2629_.83.0451b26:   二。阿彌陀如來本願廣爲亙念佛餘行。爲
T2629_.83.0451b27: 當唯以念佛爲往生本願耶 答。此有
T2629_.83.0451b28: 異論。今則可言。唯以念佛爲往生業。更
T2629_.83.0451b29: 無諸行往生願也。故宗家釋云。如無量壽
T2629_.83.0451c01: 經四十八願中唯明專念彌陀名號得生
T2629_.83.0451c02: 是則六八願中第十八願。正願十方衆生
T2629_.83.0451c03: 往生定其正因。直言至心信樂欲生乃至
T2629_.83.0451c04: 十念故也。然有人云。此願雖願念佛往
T2629_.83.0451c05: 生。第十九願・第二十願。攝諸行人。故本願
T2629_.83.0451c06: 中亦有諸行往生願也。來迎・果遂。皆是
T2629_.83.0451c07: 往生之義故也。但前釋言唯明專念等者。
T2629_.83.0451c08: 唯有多義。此是隱劣顯勝唯也。今謂不
T2629_.83.0451c09: 然。既許隱劣顯勝唯者。勝必攝劣。劣必
T2629_.83.0451c10: 依勝。若不爾者。勝劣不成。勝劣若成。勝
T2629_.83.0451c11: 不自勝。攝劣故勝。劣不自劣。依勝故劣。
T2629_.83.0451c12: 故彼所解還成今義。如唯識觀五重雖
T2629_.83.0451c13: 殊皆成唯識無境義也。又言來迎諸行
T2629_.83.0451c14: 益者。念佛豈言無此益耶。宗家所判攝
T2629_.83.0451c15: 取三縁唯在念佛。若爲通之。由斯有云。
T2629_.83.0451c16: 第十八願念佛往生。第二十願諸行往生。
T2629_.83.0451c17: 十九來迎通攝前後。故在兩楹示此意
T2629_.83.0451c18: 也。此亦不可。第二十願既言聞名係念我
T2629_.83.0451c19: 國殖諸徳本。念佛宗家所攝諸行在文分
T2629_.83.0451c20: 明。誰許偏攝諸行願耶。凡此一義自宗
T2629_.83.0451c21: 大事。今擧一端。學者詳之
T2629_.83.0451c22: 十九。第十八願十方衆生者。意取十方衆生
T2629_.83.0451c23: 中乃至十念一類歟。爲當不殘一衆生悉
T2629_.83.0451c24: 攝之耶 答。十方衆生者。普攝法界也。至
T2629_.83.0451c25: 心信樂者。定其生因也。是故十方法界衆生
T2629_.83.0451c26: 盡是可發此心之機。若不爾者。何名大乘
T2629_.83.0451c27: 廣智願海。何名頓教一乘海也。思之
T2629_.83.0451c28: 二十。乃至十念機廣亙六道耶 答。爾也
T2629_.83.0451c29: 宗家云。五趣齊生群疑論同之。經云。乃至三
T2629_.83.0452a01: 途見光解脱。若不念佛何由見也
T2629_.83.0452a02: 二十一。攝中有冥道機耶 答。爾也。群疑
T2629_.83.0452a03: 論定判。但惡趣中有往生者。多分宿習開發
T2629_.83.0452a04: 機也
T2629_.83.0452a05: 二十二。乃至十念者。前至心信樂外顯往生
T2629_.83.0452a06: 行文耶 答。至心信樂稱名安心也。乃至十
T2629_.83.0452a07: 念者。稱名遍數也。故宗家云。稱我名號下至
T2629_.83.0452a08: 十聲。是其義也
T2629_.83.0452a09: 二十三。乃至言者。下從一念上至十念文
T2629_.83.0452a10: 耶 答。宗家意者。以言下至十聲爲正義
T2629_.83.0452a11: 也。群疑論中雖言一念乃至十念。恐是且
T2629_.83.0452a12: 存一義而已。理實師資釋義不令違失。宗
T2629_.83.0452a13: 家釋中亦全非不許上至義。散善義中其意
T2629_.83.0452a14:
T2629_.83.0452a15: 二十四。乃至十念者爲凡愚十念耶 答。凡
T2629_.83.0452a16: 愚十念是何法耶。故應答言。非是凡愚十
T2629_.83.0452a17: 念。何以故。教中無名凡愚十念法故。彌勒
T2629_.83.0452a18: 問經所説十念雖言非凡愚念。未説別有
T2629_.83.0452a19: 凡愚十念。設言對彼非凡愚念假説此問
T2629_.83.0452a20: 者。今此十念若彼十念ナラハ可論是凡愚念非
T2629_.83.0452a21: 凡愚念。彼此十念同異未定。諸師異釋。今
T2629_.83.0452a22: 依感師彼此各別。以此十念同彼十念。假
T2629_.83.0452a23: 設此問。豈應理耶云云
T2629_.83.0452a24: 二十五。乃至十念者。指意地憶念耶 答。
T2629_.83.0452a25: 宗家毎言下至十聲。但非不許意地十念。
T2629_.83.0452a26: 如禮讃等。尋文可見
T2629_.83.0452a27: 二十六。乃至十念者。指名號歟。爲當指時
T2629_.83.0452a28: 節耶 答。指名號者其義云何云云但此十
T2629_.83.0452a29: 念十聲爲數。於中非無十聲時分爲時節
T2629_.83.0452b01: 義。如上具足十念義也
T2629_.83.0452b02: 二十七。乃至十念者。臨終十念耶 答。願意
T2629_.83.0452b03: 正在臨終十念。故安樂集云云云但於平生
T2629_.83.0452b04: 非無或時須十念法。如禮讃等。此乃十是
T2629_.83.0452b05: 滿數故也。又此問意若問平生但稱十念更
T2629_.83.0452b06: 不相續亦乘此願可得生者。此應斟酌。
T2629_.83.0452b07: 若應相續之十念者。初念業成即便往生。若
T2629_.83.0452b08: 其不應相續念ナラハ樅至十聲業亦未成。如
T2629_.83.0452b09: 是思之
T2629_.83.0452b10: 二十八。乃至十念者。亙九品機耶 答。此
T2629_.83.0452b11: 願雖攝三輩九品。十念且被下輩之三品。
T2629_.83.0452b12: 大經觀經説相可見。宗家毎言上盡一形下
T2629_.83.0452b13: 至十聲乘佛願力莫不皆往。即此意也
T2629_.83.0452b14: 二十九。第十八願攝乃至一念機耶 答。可
T2629_.83.0452b15: 言攝也。此有二義。群疑論中乃至十念爲
T2629_.83.0452b16: 上至。故許攝一念。宗家釋中雖言下至十
T2629_.83.0452b17: 念而兼下至一念。何以然者。願文雖言乃
T2629_.83.0452b18: 至十念。成就文云乃至一念故。是則二文互
T2629_.83.0452b19: 顯故也云云
T2629_.83.0452b20: 三十。十八願攝但聞知識教不念機耶
T2629_.83.0452b21: 答。問意云何爲許聞教不念之機之得往
T2629_.83.0452b22: 生而問此願攝不攝耶。爲欲論其生不生
T2629_.83.0452b23: 義依此問耶。且置此事。直答可言。若其
T2629_.83.0452b24: 雖聞如不聞故。名不念者未可攝之。若
T2629_.83.0452b25: 其聞即至心信樂。非不念故不足問之
T2629_.83.0452b26: 三十一。十八願往生人預來迎耶 答。第十
T2629_.83.0452b27: 八願往生人外。更有何人預來迎耶。當知
T2629_.83.0452b28: 次願臨終現前爲乘前願往生人也。三縁
T2629_.83.0452b29: 唯爲念佛益者。宗家定判。勿異論但次
T2629_.83.0452c01: 願言發菩提心修諸功徳者。爲顯三輩來
T2629_.83.0452c02: 迎不同。由其根行義別故耳
T2629_.83.0452c03: 三十二。十八願攝五種正行耶 答。此願所
T2629_.83.0452c04: 宗正定之業。後二願中隨應攝餘助業等
T2629_.83.0452c05: 也。更有餘義。今且略之
T2629_.83.0452c06: 三十三。若不生者不取正覺 亙即便・當得
T2629_.83.0452c07: 往生耶 答。可言然也。於一往生開二
T2629_.83.0452c08: 義故。但此之問端亦應斟酌。此二往生人
T2629_.83.0452c09: 多不許。不必應受此問故也
T2629_.83.0452c10: 三十四。下卷初所載三輩往生者。第十八願
T2629_.83.0452c11: 成就文耶 答。第十八願成就文者。在三輩
T2629_.83.0452c12: 前。三輩正是後之兩願成就文也。然此三輩
T2629_.83.0452c13: 根行雖殊。皆言一向專念等者。正明簡機
T2629_.83.0452c14: 受法雖異莫不皆乘前願生也
T2629_.83.0452c15: 三十五。第十九願十方衆生者。第十八願十
T2629_.83.0452c16: 方衆生。其體異耶 答。其體不異。准前可
T2629_.83.0452c17: 知。更有餘義。今且略之
T2629_.83.0452c18: 三十六。發菩提心者。指三心立菩提心名
T2629_.83.0452c19: 耶 答。不爾。是三福中菩提心也。後言至
T2629_.83.0452c20: 心是三心也。但此心與後至心等終成一
T2629_.83.0452c21: 心。思之可知
T2629_.83.0452c22: 三十七。修諸功徳者。擧往生生因歟 答。
T2629_.83.0452c23: 言爾無失。此願所攝當彼觀經三輩散善正因
T2629_.83.0452c24: 正行。但此因行念佛所成。故願生因已在前
T2629_.83.0452c25: 願。非前念佛往生願外別立諸行往生願也
T2629_.83.0452c26: 三十八。修諸功徳中。有念佛善耶 答。言
T2629_.83.0452c27: 有無過。如六念義。應知
T2629_.83.0452c28: 三十九。來迎願亙念佛諸善耶 答。感來
T2629_.83.0452c29: 迎因正在念佛。諸善成其機差別相也
T2629_.83.0453a01: 四十。聖衆來迎願限順次往生一類耶 答。
T2629_.83.0453a02: 爾也。若不生者有何來迎云云
T2629_.83.0453a03: 四十一。來迎願亙即便・當得二種往生耶
T2629_.83.0453a04: 答。言亙無妨。當得之外無即便故。但十八
T2629_.83.0453a05: 願願即便往生益。此願願其臨終現前。相資
T2629_.83.0453a06: 成一益耳
T2629_.83.0453a07: 四十二。來迎引攝願亙九品往生耶 答。爾
T2629_.83.0453a08: 也。亙三輩故。九品中文有隱顯耳
T2629_.83.0453a09: 四十三。第二十願十方衆生者。次上二願中
T2629_.83.0453a10: 十方衆生。其體一耶 答。其體應一。如上
T2629_.83.0453a11: 可知。更有餘義。今且略之
T2629_.83.0453a12: 四十四。殖諸徳本者。與十九願修諸功徳。其
T2629_.83.0453a13: 體同耶 答。雖異而同。何以然者。前願攝
T2629_.83.0453a14: 彼三輩散善。此願攝彼十三定善。故言聞名
T2629_.83.0453a15: 係念等也。然既泛言殖諸徳本。諸言所表
T2629_.83.0453a16: 必總攝故。故亦可言。前願攝從諸教來者。
T2629_.83.0453a17: 此願攝依今教行者。故言聞我名號等也」
T2629_.83.0453a18: 四十五。殖諸徳本中。有念佛功徳耶 答。
T2629_.83.0453a19: 言有無失。准上可知。又此徳本正當五種
T2629_.83.0453a20: 正行等故。思之
T2629_.83.0453a21: 四十六。殖諸徳本者。出往生修因耶 答。
T2629_.83.0453a22: 言爾無過。如上可知
T2629_.83.0453a23: 四十七。殖諸徳本者。三心具足行者耶 答。
T2629_.83.0453a24: 爾也。故云至心迴向等也
T2629_.83.0453a25: 四十八。殖諸徳本往生預來迎耶 答。問意
T2629_.83.0453a26: 云何爲前念佛往生之外別立殖諸徳本往
T2629_.83.0453a27: 生作此問耶。且置此事。直答應言。殖諸徳
T2629_.83.0453a28: 本往生來迎盡是念佛増上縁也
T2629_.83.0453a29: 四十九。至心迴向者。與上係念我國一體心
T2629_.83.0453b01: 耶 答。爾也。行願異也云云
T2629_.83.0453b02: 五十。至心迴向者。三心中迴向心耶。爲當正
T2629_.83.0453b03: 行迴向也 答。二義倶得。正因・正行不相
T2629_.83.0453b04: 離故
T2629_.83.0453b05: 五十一。不果遂者。約順次往生歟。爲當指
T2629_.83.0453b06: 二生・三生乃至無量生耶 答。此有異釋。
T2629_.83.0453b07: 故立願名。或名係念定生。或名三生果遂。
T2629_.83.0453b08: 今且可存順次果遂。然言果遂不云生者。
T2629_.83.0453b09: 欲顯聞名係念殖徳必不唐捐。故不直言
T2629_.83.0453b10: 若不生者。若其直言若不生者。應成諸行
T2629_.83.0453b11: 往生願故。但異譯中譯言若不生者。譯人既
T2629_.83.0453b12: 異所見各別。不須和會。又縱言若不生者。
T2629_.83.0453b13: 既言聞我名號。念佛爲宗攝諸行耳。又果
T2629_.83.0453b14: 遂者非直言生。係念果遂亦通現身見佛。
T2629_.83.0453b15: 徳本果遂亦通生後得益。故前往生來迎願
T2629_.83.0453b16: 外有此願也
T2629_.83.0453b17: 五十二。第二十願者。十八・十九願外有別
T2629_.83.0453b18: 體耶 答。有別體也。如前思之
T2629_.83.0453b19:   三。阿彌陀如來成佛已來經幾劫耶 答。
T2629_.83.0453b20: 大小兩經同説經十劫也。大經異譯言十
T2629_.83.0453b21: 八劫者。人師釋云。八者小脱中點也。
T2629_.83.0453b22: 今謂何必小字脱中點耶。豈非大
T2629_.83.0453b23: 銷耶
T2629_.83.0453b24: 五十三。三世諸佛正覺皆依念彌陀三昧耶
T2629_.83.0453b25: 答。爾也。觀念法門引般舟經云云云 本經
T2629_.83.0453b26: 直言念佛三昧。而以彌陀爲其主。故彌陀
T2629_.83.0453b27: 正覺雖言十劫而攝三世。亦無妨故。無量
T2629_.83.0453b28: 壽法三世常存。覺此法人三世常在。是故讃
T2629_.83.0453b29: 云一到彌陀安養國元來是我法王家也。更
T2629_.83.0453c01: 有多義。今且略之
T2629_.83.0453c02: 五十四。十劫正覺久遠實成本耶 答。問辭
T2629_.83.0453c03: 不審。久遠之上脱有字歟。若爾應答。非無
T2629_.83.0453c04: 此義。但是法華一教門耳。涅槃常住華嚴法
T2629_.83.0453c05: 界教門非一。勿執一途。今宗通許彼彼諸
T2629_.83.0453c06: 宗。故應答言。非無此義。隨問諸義皆准
T2629_.83.0453c07:
T2629_.83.0453c08: 五十五。形像觀所説法界身佛者。十劫正覺
T2629_.83.0453c09: 阿彌陀耶 答。爾也。三經所説是一佛故。是
T2629_.83.0453c10: 以讃云正坐已來經十劫心縁法界照慈光
T2629_.83.0453c11:
T2629_.83.0453c12: 五十六。十劫正覺阿彌陀者。四弘圓滿佛耶
T2629_.83.0453c13:  答。爾也。若其不滿圓果不成故也。以其
T2629_.83.0453c14: 度生願圓滿故。所證圓果名法界身云云
T2629_.83.0453c15: 五十七。十劫正覺者。妙覺極果成道耶 答。
T2629_.83.0453c16: 爾也。釋迦正覺極果故也。同性經云初地佛
T2629_.83.0453c17: 者。彼於三乘乃以佛地各立十地。此是佛
T2629_.83.0453c18: 地中初地也云云
T2629_.83.0453c19: 五十八。十劫正覺者。但爲限報身。爲當亙
T2629_.83.0453c20: 三身成道耶 答。淨土成佛三身圓果總名
T2629_.83.0453c21: 報身。故亦得言是報非化。言非化者非八
T2629_.83.0453c22: 相化。八相化者穢土身故。彼化是此三身圓
T2629_.83.0453c23: 報之化用故云云
T2629_.83.0453c24:   四。淨土宗意立幾身土耶 答。或立二
T2629_.83.0453c25: 身二土。或立三身三土。註論云法性法身
T2629_.83.0453c26: 方便法身。安樂集云眞身應身等。皆立二
T2629_.83.0453c27: 身意也。安樂集又云三身三土。群疑論同
T2629_.83.0453c28: 之。宗家亦云三身化用皆立淨土等。是其
T2629_.83.0453c29: 三身三土義也。但此且擧常途所用。若欲
T2629_.83.0454a01: 廣明開合廢立。諸經論中所説一身四身
T2629_.83.0454a02: 乃至十身等義。莫不用之
T2629_.83.0454a03: 五十九。阿彌陀三身中何耶 答。宗家定判
T2629_.83.0454a04: 是報身也
T2629_.83.0454a05: 六十。依何證據立極樂世界報身報土義
T2629_.83.0454a06: 耶 答。依同性經無量壽經觀經誠證立此
T2629_.83.0454a07: 義也。同性經云。淨土中成佛悉是報身。穢土
T2629_.83.0454a08: 中成佛悉是應身取意又出淨土佛中。即擧
T2629_.83.0454a09: 阿彌陀如來・蓮華開敷星王如來等。故引此
T2629_.83.0454a10: 經以爲教證。大經酬因・觀經兼化。是理證
T2629_.83.0454a11: 也。又同性經證報身名。無量壽經證酬因
T2629_.83.0454a12: 義。觀經會成前二證也。言總意者。凡欲引
T2629_.83.0454a13: 證先出ヘシ明文。故引同性以爲教證。然此
T2629_.83.0454a14: 同性非往生經。恐有疑者難言ハン。諸佛各有
T2629_.83.0454a15: 三身。彼經雖説報身報土。何妨三經説其
T2629_.83.0454a16: 化身化土之邊。故引大經證酬因義。雖有
T2629_.83.0454a17: 此證恐更難言ハン。願所成身何必報身ナラン。縱
T2629_.83.0454a18: 有報義何必同セン彼第二報身。同性報身十
T2629_.83.0454a19: 地所見。此願既攝凡夫故也。欲遮此難故
T2629_.83.0454a20: 引觀經阿彌陀佛與化身來。別願所成豈
T2629_.83.0454a21: ランヤ報身。又豈異ンヤ彼同性報身。應知。彼佛
T2629_.83.0454a22: 雖是報身酬別願因攝凡夫來。今此三經
T2629_.83.0454a23: 共成一證。永除異見之疑執者也。思之
T2629_.83.0454a24: 六十一。阿彌陀報身者。自他受用中何耶
T2629_.83.0454a25: 答。此有異論云云且一義云。今此別願所成
T2629_.83.0454a26: 報身。異彼諸教自他受用。而還攝彼自他受
T2629_.83.0454a27: 用。何以然者。今此報身正覺智海以攝常
T2629_.83.0454a28: 沒爲自證。故異彼自受用身内應眞理。他
T2629_.83.0454a29: 受用身外應大機。而此報身尚攝凡夫爲
T2629_.83.0454b01: 自證體。況不與彼眞理冥合。況復不攝彼
T2629_.83.0454b02: 大機耶。故言還攝彼二身也
T2629_.83.0454b03: 六十二。阿彌陀報身者。三身別論報身耶
T2629_.83.0454b04: 答。初言是報非化。乍似三身別論之報。後
T2629_.83.0454b05: 言報身兼化有顯三身圓報之義云云
T2629_.83.0454b06: 六十三。阿彌陀佛有入滅時耶 答。入・不
T2629_.83.0454b07: 入義凡慮難測。如來善巧非無此説。如彼
T2629_.83.0454b08: 觀音授記經也云云
T2629_.83.0454b09: 六十四。眞身觀佛極樂本身耶 答。宗意然
T2629_.83.0454b10: 也。故名眞身。眞身者是眞報身也。法事讃云
T2629_.83.0454b11: 一坐無移亦不動徹窮後際放身光者。謂此
T2629_.83.0454b12: 事也。但即此身隨機變現大小不同。故下文
T2629_.83.0454b13: 云或現大身或現小身。明知此身是常身也。
T2629_.83.0454b14: 然他宗人以文六身爲彼常身。會此經云。
T2629_.83.0454b15: 觀心轉タタナレハ見大身者。恐不可也。違下文
T2629_.83.0454b16: 云如前所説阿彌陀佛身量無邊非是凡夫
T2629_.83.0454b17: 心力所及然彼如來宿願力故有憶想者必得
T2629_.83.0454b18: 成就等故。思之
T2629_.83.0454b19: 六十五。阿彌陀佛報身者。亙觀佛念佛佛耶
T2629_.83.0454b20:  答。爾也。觀佛念佛佛體無二。體雖無二
T2629_.83.0454b21: 觀念異者以事從名持之名念。以名從事
T2629_.83.0454b22: 名觀。然而名只是事。事只是名。故言願力
T2629_.83.0454b23: 故憶想必成也。又若細辨觀佛始終有三
T2629_.83.0454b24: 重義。初重未顯如前玄旨。雖觀彼佛捨
T2629_.83.0454b25: 名取事。望情非無二佛異也。詳之
T2629_.83.0454b26: 六十六。和尚會報身入涅槃義。引何經説
T2629_.83.0454b27: 耶 答。引大品經涅槃非化品文也。彼文初
T2629_.83.0454b28: 説五陰乃至一切種智。皆悉如化生滅法故。
T2629_.83.0454b29: 唯大涅槃一法ノミ非化無生滅故。後明諸法
T2629_.83.0454c01: 性空。即大涅槃平等無二。有佛無佛性常涅
T2629_.83.0454c02: 槃。佛言。諸法性常涅槃。爲新發意菩薩作
T2629_.83.0454c03: 分別説。故言諸法如化涅槃非化等。以斯
T2629_.83.0454c04: 驗知。授記經中縱後説彌陀有生滅相。理實
T2629_.83.0454c05: 永無生滅身也。此是例證非直證也
T2629_.83.0454c06: 六十七。報身者。但限教主論之耶 答。問
T2629_.83.0454c07: 意云何爲簡觀音・勢至等身作此問耶。爲
T2629_.83.0454c08: 簡彼國所有分身作此問耶。縱依何意。通
T2629_.83.0454c09: 答應言。指教主身名報身也。分身雖通
T2629_.83.0454c10: 報・化二身。二菩薩觀雖亦云眞觀。今論報
T2629_.83.0454c11: 化約教主故。若於教主成報身義。通別依
T2629_.83.0454c12: 正莫非酬因實徳攝也。思之
T2629_.83.0454c13: 六十八。法界身者。衆生界即彌陀身耶 答。
T2629_.83.0454c14: 法界所化。身能化。故名法界身。然言是心
T2629_.83.0454c15: 是佛。離法界外無別佛身也
T2629_.83.0454c16: 六十九。觀音勢至可有成佛時耶 答。爾
T2629_.83.0454c17: 也。彌陀壽量雖窮後際。隨機所樂示隱沒
T2629_.83.0454c18: 故。觀音等雖闡提菩薩。因果功徳無闕減
T2629_.83.0454c19: 云云
T2629_.83.0454c20: 七十。和尚意報身報土義之外。有立化身化
T2629_.83.0454c21: 土義耶 答。宗家直依如前三經定立是
T2629_.83.0454c22: 報非化之義。鼓音聲經所説身土雖可會通。
T2629_.83.0454c23: 其義已在安樂集中。或可推彼不別説之。
T2629_.83.0454c24: 但群疑論非無其別義。故知彼文未可定
T2629_.83.0454c25: 判。諸餘諸論縱有如是種種異説。皆知隨
T2629_.83.0454c26: 宜。不勞會通。凡諸教中有辨三身三土義
T2629_.83.0454c27: 中。雖有明説報身報土。未見的言化身化
T2629_.83.0454c28: 土故也
T2629_.83.0454c29:   五。十二光佛同體異名佛耶 答。依大經
T2629_.83.0455a01: 説。無量壽佛異名而已。首楞嚴經雖言過
T2629_.83.0455a02: 去十二如來相繼出世等。恐彼異佛同此
T2629_.83.0455a03: 名歟。彼既新譯雖無祖判經文分明。勿
T2629_.83.0455a04: 共諍
T2629_.83.0455a05: 七十一。阿彌陀翻名亙十二光耶 答。言
T2629_.83.0455a06: 爾何過アラン。無量・無邊・無礙等名既見タルカ彌陀
T2629_.83.0455a07: 翻名故也
T2629_.83.0455a08: 七十二。十二光佛者各別身相威儀示現耶
T2629_.83.0455a09: 答。言爾何妨アラン。雖是一佛異名徳義既別。
T2629_.83.0455a10: 隨徳現相無違害故。眞言教中存其印明
T2629_.83.0455a11: 差別之相。即此意也
T2629_.83.0455a12: 七十三。無量壽佛威神光明。但限十二光佛
T2629_.83.0455a13: 耶 答。言爾無失。彼佛威光雖言晝夜一
T2629_.83.0455a14: 劫説不能盡。擧此十二攝盡故也
T2629_.83.0455a15: 七十四。有不蒙阿彌陀佛光照者耶 答。
T2629_.83.0455a16: 光無不照。機有不蒙。故註論云。礙屬衆生
T2629_.83.0455a17: 非光礙也
T2629_.83.0455a18: 七十五。十二光中無量與無邊無礙與無
T2629_.83.0455a19: 對有差別耶 答。無數量・無邊際・無障礙・
T2629_.83.0455a20: 無敵對。是其差別。讃彌陀偈云云云
T2629_.83.0455a21: 七十六。無邊光者。三身中何耶 答。此十二
T2629_.83.0455a22: 光皆是報佛智光差別。然其報佛備三身徳。
T2629_.83.0455a23: 此十二光徳義亦然。雖然別配三身等者亦
T2629_.83.0455a24: 無方也。且如讃中。於三徳中對解脱光。此
T2629_.83.0455a25: 亦一往勿定執
T2629_.83.0455a26:   六。阿彌陀相好光明有齊限耶 答。無
T2629_.83.0455a27: 際限也。經中雖説三十二相八十種好八
T2629_.83.0455a28: 萬四千相好光明。皆是麁相。理實ニハ塵數ナリ
T2629_.83.0455a29: 故經言其光明相好及與化佛不可其説
T2629_.83.0455b01: 云云釋云結少顯多等也
T2629_.83.0455b02: 七十七。阿彌陀佛有常光・神通二種光明耶
T2629_.83.0455b03:  答。言爾何過アラン。觀經所説遍照光者。是其
T2629_.83.0455b04: 常光。大經中云口光現瑞者。是其神通光也」
T2629_.83.0455b05: 七十八。八萬四千光明色光耶 答。爾也。智
T2629_.83.0455b06: 色光也。故言心光無妨
T2629_.83.0455b07: 七十九。光明攝取利益唯限念佛者耶 答。
T2629_.83.0455b08: 爾也。經釋分明。勿異論何以然者。此有
T2629_.83.0455b09: 二義。一三縁義。二本願義云云此乃念佛一
T2629_.83.0455b10: 法體備タリ三縁。彼佛選爲別願宗故云云
T2629_.83.0455b11: 八十。阿彌陀佛光明量天親論主云何釋之
T2629_.83.0455b12: 耶 答。或云盡十方無礙光。或云相好光一
T2629_.83.0455b13: 尋也。一尋光者項背圓光。若對經文。或可
T2629_.83.0455b14: 像觀三十二相中之一相。或可眞身八萬四
T2629_.83.0455b15: 千相中一相。於此諸相衆好之上。各有八萬
T2629_.83.0455b16: 四千光明。遍照十方。無所障礙。故言盡十
T2629_.83.0455b17: 方無礙光也
T2629_.83.0455b18:   七。三世諸佛名號有勝劣不同耶 答。若
T2629_.83.0455b19: 以願行來收非無勝劣。釋迦諸佛擧稱
T2629_.83.0455b20: 彌陀名者。即此義也
T2629_.83.0455b21: 八十一。具光明壽命功徳。限彌陀一佛名號
T2629_.83.0455b22: 耶 答。此事難知。經釋未有簡別故也。但
T2629_.83.0455b23: 諸佛名縱有具足光壽功徳。於中彌陀名號
T2629_.83.0455b24: 最尊。爲今一宗之所貴也
T2629_.83.0455b25: 八十二。名號者呼佛體之名歟 答。名以召
T2629_.83.0455b26: 事。呼體必然。諸法之名有即體者。有異
T2629_.83.0455b27: 體者。如論註解。尋文可見
T2629_.83.0455b28: 八十三。稱名行者有不滿所願之類耶 答。
T2629_.83.0455b29: 如實稱名無不滿者。不如名義有不滿者。
T2629_.83.0455c01: 亦如論注。但其如實不如實義。學者異見。今
T2629_.83.0455c02: 謂直是信・不信耳
T2629_.83.0455c03: 八十四。十住毘婆娑易行品所列百十佛中。
T2629_.83.0455c04: 有阿彌陀耶 答。爾也。最初列之。但彼第
T2629_.83.0455c05: 二世自在王佛非今彌陀因位所値世饒王
T2629_.83.0455c06: 佛。何以然者。論擧現在十方佛故
T2629_.83.0455c07: 八十五。文殊般若説一行三昧者。指稱名
T2629_.83.0455c08: 行耶 答。爾也。稱一佛名。見一切佛入一
T2629_.83.0455c09: 法界名一行也
T2629_.83.0455c10: 八十六。般舟三昧所説所授跋陀和菩薩念
T2629_.83.0455c11: 佛者。稱名念佛歟。爲當觀念念佛耶 答。二
T2629_.83.0455c12: 義倶得。但貴得意。觀念念意在稱念故。觀
T2629_.83.0455c13: 念法門意在斯
T2629_.83.0455c14: 八十七。稱名念佛行以行者口業爲所依
T2629_.83.0455c15: 歟 答。言爾何過アラン。群疑論云。口業念佛門
T2629_.83.0455c16: 即此意也。但偏執爲口業一行非宗正意。正
T2629_.83.0455c17: 意總爲三業本也。眞身觀中釋義在斯云云
T2629_.83.0455c18: 八十八。阿彌陀經中行此難事得阿耨菩提
T2629_.83.0455c19: 所云難事者。指彌陀名號耶 答。爾也。此
T2629_.83.0455c20: 經所説唯此一法也。行此之言更指何行。況
T2629_.83.0455c21: 次下言ヲヤ説是難信之法。故知本師自覺覺
T2629_.83.0455c22: 他。唯此一法無餘乘也。若不爾者。何言三
T2629_.83.0455c23: 世諸佛皆因念彌陀三昧成正覺耶。故知
T2629_.83.0455c24: 此義非直出自念佛鏡中。宗家祕懷元在
T2629_.83.0455c25: 此也
T2629_.83.0455c26:   八。三身各有來迎義耶 答。經文且説報
T2629_.83.0455c27: 身兼化。依義通論スレハ。必兼法身。三身圓果
T2629_.83.0455c28: 名報身故。但問各有來迎義耶。似問三
T2629_.83.0455c29: 身各別而來ルカト。若爾應言無此義歟云云
T2629_.83.0456a01: 八十九。最初正覺教主出極樂來迎耶 答。
T2629_.83.0456a02: 此問似許彌陀正覺非啻一世。問其最初
T2629_.83.0456a03: 正覺彌陀來不來義。有何所據作此問耶。
T2629_.83.0456a04: 設有所據作此問者。答言來迎有何難
T2629_.83.0456a05: 耶。若言此問意不如是。只問今日現在彌
T2629_.83.0456a06: 陀十劫初坐道場之時。即出極樂來迎セル
T2629_.83.0456a07: 者。問辭不宜。應言彌陀初成道時即出極
T2629_.83.0456a08: 樂來迎スル耶歟。又言出者爲言出スルト于極
T2629_.83.0456a09: 樂耶。爲言出スト自極樂耶。且置此事。今總
T2629_.83.0456a10: 答者最初成道時。即來迎スルニント何過也。若
T2629_.83.0456a11: 難爾時十方衆生應未聞知修行遊諸佛
T2629_.83.0456a12: 國。與メニ物結縁スルニ彼彼衆生得生時至
T2629_.83.0456a13: 道揚成正覺故。或可答言。彌陀正覺實無
T2629_.83.0456a14: 始終。三世諸佛皆説十劫。故無初成來迎
T2629_.83.0456a15: 義也云云
T2629_.83.0456a16: 九十。來迎引攝如來方便假説歟 答。問意
T2629_.83.0456a17: 云何。爲望理性作此問耶。爲於事相作
T2629_.83.0456a18: 此問耶。若望理性作此問者。可言不來
T2629_.83.0456a19: 而來也。何以故。如衆生性不生不滅ナレ&MT01302;相中
T2629_.83.0456a20: 而有往生故也。群疑論云云云若於事相
T2629_.83.0456a21: 作此問者。亦應答言。如有往生必有來
T2629_.83.0456a22: 迎。若許往生言ハハ無來迎。六八弘誓皆實不
T2629_.83.0456a23: 虚。豈言一實一虚者ナラン耶。而今學人多有
T2629_.83.0456a24: 來迎爲假説者。恐是臆度妄談而已
T2629_.83.0456a25: 九十一。念佛三昧論佛來迎耶 答。來迎正
T2629_.83.0456a26: 在念佛三昧。唯此法有三縁故也
T2629_.83.0456a27: 九十二。來迎佛四威儀中何耶 答。既言來
T2629_.83.0456a28: 迎。行威儀也。若取暫住通行住也。但此問
T2629_.83.0456a29: 意欲問坐立歟。若爾可言多用立也。第七
T2629_.83.0456b01: 觀初住立空中即其事也。釋云云云雖然泛
T2629_.83.0456b02: 論非無坐來。禪林變相顯此義也
T2629_.83.0456b03: 九十三。來迎引攝之時。佛身國土倶來耶
T2629_.83.0456b04: 答。倶來無妨。例如宮殿隨衆來也。又有明
T2629_.83.0456b05: 云云
T2629_.83.0456b06: 九十四。酬因本身坐立二佛中何耶 答。佛
T2629_.83.0456b07: 具四儀。何非本身。於中坐儀特表尊特。故
T2629_.83.0456b08: 言一坐無移等也。或可四儀總名一坐。安
T2629_.83.0456b09: 住常寂涅槃故也云云
T2629_.83.0456b10:   九。三尊身量云何 答。觀經云云云佛身
T2629_.83.0456b11: 脇士甚者。聖境超情表難量耳
T2629_.83.0456b12: 九十五。佛眼量云何説之 答。觀經云云云
T2629_.83.0456b13: 身量甚大眼量最小者。如前可知。諸師准
T2629_.83.0456b14: 眼減身量者。非今所用。不須會之
T2629_.83.0456b15: 九十六。二菩薩身量光明云何 答。觀經云
T2629_.83.0456b16: 云云光明似不應身量者。如前可知
T2629_.83.0456b17: 九十七。觀音・勢至二菩薩者。彌陀成佛時自
T2629_.83.0456b18: 他方來耶 答。大經云。此二菩薩於此修行。
T2629_.83.0456b19: 命終轉化生彼佛國。此乃宿願縁重助佛行
T2629_.83.0456b20: 化故也
T2629_.83.0456b21: 九十八。雜想觀三尊身量有大小耶 答。
T2629_.83.0456b22: 如佛身量有大小。二菩薩亦有大小也。但
T2629_.83.0456b23: 此問意欲問ハント佛身菩薩身大小不等歟。若
T2629_.83.0456b24: 爾可言難定。聖化無方故也。釋中雖言佛
T2629_.83.0456b25: 大侍者亦大。佛小侍者亦小。若欲會通可
T2629_.83.0456b26: 言。隨佛大小侍者亦隨現大小身。其大身
T2629_.83.0456b27: 者如前三尊觀中所説。其小身者假令佛現
T2629_.83.0456b28: 丈六八尺身者。菩薩隨應現所應身。或現
T2629_.83.0456b29: 八尺四尺等故。雖然此釋似言等同。禪林
T2629_.83.0456c01: 變相亦圖等身故。今且應言難定耳
T2629_.83.0456c02: 九十九。眞身觀所觀身者。阿彌陀本身耶
T2629_.83.0456c03: 答。上已答竟
T2629_.83.0456c04: 百。二菩薩所座如何分別佛左右耶 答。依
T2629_.83.0456c05: 觀經説觀音・勢至如次左右。陀羅尼集經
T2629_.83.0456c06: 翻此説者各有所表。非相違也云云
T2629_.83.0456c07: 百一。住立空中三尊光明有不同耶 答。經
T2629_.83.0456c08: 文總説光明熾盛不可具見。雖不辨其同
T2629_.83.0456c09: 不同相。准下觀門言有不同。有何過耶
T2629_.83.0456c10: 百二。三尊所坐蓮華有大小耶 答。隨其
T2629_.83.0456c11: 身量座量應知。但經指言如前所説等無
T2629_.83.0456c12: 異者。衆寶莊嚴等無異耳。或可説其華座
T2629_.83.0456c13: 量等。影現身量亦齊等也
T2629_.83.0456c14:   十。名極樂世界有何故耶 答。阿彌陀
T2629_.83.0456c15: 經云。無有衆苦但受諸樂故名極樂
T2629_.83.0456c16: 觀經云分身來集度苦衆生者。宗家釋
T2629_.83.0456c17: 云云群疑論中又有異義云云
T2629_.83.0456c18: 十一。極樂十方相對ルニ有勝劣不同耶
T2629_.83.0456c19: 答。大經觀經許有勝劣。宗家所判隨亦然
T2629_.83.0456c20: 也。此乃諸佛法海平等一味。本國他方
T2629_.83.0456c21: 雖復無二。願行來テハルカ無因縁故。
T2629_.83.0456c22: 使諸佛推功歸本。讃曰。四十八願莊嚴
T2629_.83.0456c23: 起超諸佛刹最爲精云云
T2629_.83.0456c24: 百三。極樂世界上品淨土耶 答。三經所説
T2629_.83.0456c25: 諸佛土中上品淨土。如前已述。若依華嚴
T2629_.83.0456c26: 淨土初門。安樂集中略引其文。二經相違云
T2629_.83.0456c27: 何會者。此有二義。一云。佛土優劣對望多
T2629_.83.0456c28: 重。華嚴對餘勝土爲劣。三經對餘劣土爲
T2629_.83.0456c29: 勝。故此二經非相違也。二云。諸佛淨土理
T2629_.83.0457a01: 實平等。互説優劣各逗機宜。若聞初門ナリト
T2629_.83.0457a02: スルニハ易往想爲説下品。安樂集意依此勸
T2629_.83.0457a03: 進。若聞上品ナリト起勝欣心爲説無比。宗家
T2629_.83.0457a04: 讃勸意在於斯。故此二經各逗一縁互存
T2629_.83.0457a05: 利益。無違害耳。二義&T049271;切學人知之
T2629_.83.0457a06: 百四。如極樂世界攝十方佛土。十方佛土又
T2629_.83.0457a07: 攝西方極樂耶 答。言爾無過。諸佛淨土
T2629_.83.0457a08: 如帝網故。推功歸本セハ如上可知
T2629_.83.0457a09: 百五。凡聖所見極樂有勝劣不同耶 答。此
T2629_.83.0457a10: 應分別。依正因門應無勝劣。依正行門
T2629_.83.0457a11: 非無優劣。且如三輩所生蓮華。體是一種
T2629_.83.0457a12: 正覺淨華ナレ&MT01302;。其相非無九品不同。即此事也」
T2629_.83.0457a13: 百六。極樂世界有方域分齊耶 答。於彼
T2629_.83.0457a14: 世界實無邊際。故論讃曰云云然望此土
T2629_.83.0457a15: 必須指方。故經説言云云此乃方即無方故
T2629_.83.0457a16:
T2629_.83.0457a17: 百七。過幾國土有極樂耶 答。阿彌陀經
T2629_.83.0457a18: 云。過十萬億佛土云云稱讃淨土經云。過百
T2629_.83.0457a19: 千倶胝那庾多佛刹云云譯人既異所見各別。
T2629_.83.0457a20: 不須和會。餘經有説過恒沙刹。部異
T2629_.83.0457a21: ナリ。亦不須會。今用正依三經説耳
T2629_.83.0457a22: 百八。西方極樂者。四州共可用此説耶
T2629_.83.0457a23: 答。可言然歟。盡十方界無非極樂。隨方指
T2629_.83.0457a24: 西。必須日觀故也
T2629_.83.0457a25: 百九。法藏比丘卜西方成佛。有何故耶
T2629_.83.0457a26: 答爲今觀日送想故歟。更有多義。今且略
T2629_.83.0457a27:
T2629_.83.0457a28: 百十。極樂西猶有國土耶 答。可言有之。
T2629_.83.0457a29: 且如無勝淨土是也。但依宗説十方諸佛讃
T2629_.83.0457b01: 彼國。皆言從是西方過十萬佛土者也
T2629_.83.0457b02: 百十一。在娑婆望西方之時。如云過十
T2629_.83.0457b03: 萬億土。到淨土已還見娑婆。又有此界別
T2629_.83.0457b04: 里數耶 答。言有無失。供養他方十萬億
T2629_.83.0457b05: 佛。即其事也。雖然彼國云無方域。亦無妨
T2629_.83.0457b06: 礙。思之
T2629_.83.0457b07:   十二。西方極樂心外淨土耶 答。此問似
T2629_.83.0457b08: 許心外淨土而問極樂是耶非耶。若問ハハ
T2629_.83.0457b09: 西方極樂可許心外法ナリト耶。豈不宜耶。
T2629_.83.0457b10: 故安樂集云。若攝縁從本。即是心外無
T2629_.83.0457b11: 法。若分二諦明義。淨土無妨是心外
T2629_.83.0457b12: 法也
T2629_.83.0457b13: 百十二。極樂世界十劫正覺之時始建立之
T2629_.83.0457b14: 耶 答。言爾無過。故言依報感成極樂也。
T2629_.83.0457b15: 但悲華經云昔時尊音王佛國爲今彌陀佛
T2629_.83.0457b16: 國者。且隨機宜指處所耳。理實諸佛相繼
T2629_.83.0457b17: 出世。各住&MT06279;自所感成淨土故。大經云。所修
T2629_.83.0457b18: 佛國恢廓廣大超勝特妙等云云
T2629_.83.0457b19:   十三。極樂世界三界内耶 答。群疑論中
T2629_.83.0457b20: 廣論此義。有攝・不攝二釋。註論安樂集
T2629_.83.0457b21: 直言非三界攝。宗家爾。故言極樂莊嚴
T2629_.83.0457b22: 出三界。人天雜類等無爲。良由本論云勝
T2629_.83.0457b23: 過三界故也。何以然者。阿彌陀佛願心莊
T2629_.83.0457b24: 嚴勝報故也云云
T2629_.83.0457b25: 百十三。極樂世界有三界建立耶 答。大經
T2629_.83.0457b26: 只立四天乃至色究竟天不立四空。其諸
T2629_.83.0457b27: 天人實非天人。皆受自然虚無之身無極之
T2629_.83.0457b28: 體。但因順餘方故假立人天名耳
T2629_.83.0457b29: 百十四。極樂世界有四季轉變耶 答。大經
T2629_.83.0457c01: 云。亦無四時春秋冬夏但准晝夜十二時
T2629_.83.0457c02: 等。依華開合建立時分。何必全無假立四
T2629_.83.0457c03: 季。經言無者言無寒暑青黄等相歟
T2629_.83.0457c04: 百十五。西方淨土依正具六道依正耶 答。
T2629_.83.0457c05: 有天人無三惡趣。若取觀音光中所現。無
T2629_.83.0457c06: 不具足云云
T2629_.83.0457c07: 百十六。水鳥樹林説法方便化現事歟 答。
T2629_.83.0457c08: 爾也。阿彌陀經云。變化所作讃曰。爲引他
T2629_.83.0457c09: 方凡聖類故。佛現此不思議但此化事即
T2629_.83.0457c10: 事而カモナリ。理相應。故言見色皆眞色聞
T2629_.83.0457c11: 音悉法音也。又法事讃云云云
T2629_.83.0457c12: 百十七。極樂國有幾寶池耶 答。國界無邊
T2629_.83.0457c13: 莊嚴遍滿。誰測其數。經言有八池水。且擧
T2629_.83.0457c14: 一界莊嚴而已
T2629_.83.0457c15: 百十八。極樂世界蓮華量云何説之耶 答。
T2629_.83.0457c16: 阿彌陀經云。大如車輪。觀經云。十二由旬。理
T2629_.83.0457c17: 實大小無定相也
T2629_.83.0457c18: 百十九。七重寶樹者。七行重列義耶 答。不
T2629_.83.0457c19: 爾。宗家釋意七寶重接。間錯莊嚴根莖枝條
T2629_.83.0457c20: 葉華菓。故名七重樹。如是寶樹七行列立。
T2629_.83.0457c21: 故言七重行樹七七四十九重也。但此釋文
T2629_.83.0457c22: 頗以難見。更思擇之
T2629_.83.0457c23:   十四。安養都率トノ往生有難易勝劣耶
T2629_.83.0457c24: 答。爾也。群疑論中廣明此義。顯其優劣
T2629_.83.0457c25: 有十二義。主處眷屬壽命等。辨其難易
T2629_.83.0457c26: 有八種異。本願光明守護等也云云
T2629_.83.0457c27: 百二十。五逆十惡人都率上生スル耶 答。群
T2629_.83.0457c28: 疑論意不許此義。但造十惡不造五逆
T2629_.83.0457c29: 者應許生也。謂彼八種異中第七重惡異者。
T2629_.83.0458a01: 且言五逆生不生耳
T2629_.83.0458a02: 百二十一。但稱名號者都率上生スル耶 答。
T2629_.83.0458a03: 群疑論意許此義也。故彼十五同中第七稱
T2629_.83.0458a04: 念同ト云ハ。引上生經若一念頃稱彌勒名。同一
T2629_.83.0458a05: 念頃稱彌陀名。但有本願・非本願異成難
T2629_.83.0458a06: 易耳。抑此問端可言但稱彌勒名號者歟」
T2629_.83.0458a07: 百二十二。都率上生有來迎之儀耶 答。有
T2629_.83.0458a08: 之群疑論云。六聖迎同者。上生經云。彌勒
T2629_.83.0458a09: 菩薩與諸天子來迎此人
T2629_.83.0458a10:   十五。何ナルヲ名邊地胎生耶 答。大經云
T2629_.83.0458a11: 略論云。邊言其難。胎言其闇云云
T2629_.83.0458a12: 百二十三。邊地胎生者。報土内耶 答。此有
T2629_.83.0458a13: 異論。今存一義報土内也。雖是報土彌
T2629_.83.0458a14: 陀悲願普攝群機故。令帶惑疑者&MT06279;見此事
T2629_.83.0458a15:
T2629_.83.0458a16: 百二十四。邊地胎生者。三輩九品所攝耶
T2629_.83.0458a17: 答。此有異説。大經不爲三輩所攝。異譯經
T2629_.83.0458a18: 説中下輩攝。略論云。復有一類不入三輩
T2629_.83.0458a19: 又云。識其本罪深自悔責メ求離彼處還同
T2629_.83.0458a20: 三輩云云此乃初生不攝後還攝也。三輩既
T2629_.83.0458a21: 爾。九品例然。九品華合別有所由。上六品
T2629_.83.0458a22: 由善行強弱。下三品由惡行輕重。而皆三心
T2629_.83.0458a23: 具足人故。非帶惑疑生者也云云
T2629_.83.0458a24: 百二十五。邊地胎生者。三心具足行人耶
T2629_.83.0458a25: 答。不爾。雜疑人也。但至臨終見佛悔過。爾
T2629_.83.0458a26: 時或有具三心義。雖然一生疑謗心多。故
T2629_.83.0458a27: 隨宮胎償其罪也
T2629_.83.0458a28: 百二十六。同本異譯所説中悔疑惑者。大經
T2629_.83.0458a29: 疑惑胎生者一體耶 答。爾也。但異譯經雖
T2629_.83.0458b01: 名邊地不云胎生。雖説宮殿不云在内。
T2629_.83.0458b02: 言邊地二千里城七寶池中蓮華ヨリ化生。譯人
T2629_.83.0458b03: 既異所見各別。不須和會也
T2629_.83.0458b04: 百二十七。觀經下輩三生者。大經邊地胎生
T2629_.83.0458b05: 者耶 答。此義已顯前問者耶。但釋華内
T2629_.83.0458b06: 有三種障。同彼胎生之行相者。業因雖殊
T2629_.83.0458b07: 果相相似。借彼顯此有何妨也。故或可言。
T2629_.83.0458b08: 下品三生雖非邊地亦名胎生。上中輩中
T2629_.83.0458b09: 華合例之
T2629_.83.0458b10: 百二十八。邊地胎生者預來迎耶 答。此事
T2629_.83.0458b11: 難定。大經一向不説來迎。異譯經云其人
T2629_.83.0458b12: 臨終見佛形像等悔過故。更可詳之
T2629_.83.0458b13: 百二十九。邊地胎生者。依本願力受此報
T2629_.83.0458b14: 耶 答。受此報者由疑惑也。生極樂者本
T2629_.83.0458b15: 願力也。此人乘何願力生ルトナラハ者。亦乘念佛
T2629_.83.0458b16: 往生願力。雖不如説至心信樂。亦非全無
T2629_.83.0458b17: 信佛因。故又義云。第二十願攝此類也云云
T2629_.83.0458b18: 今謂。第二十願縱攝此類。得生必乘第十
T2629_.83.0458b19: 八願。生因正在彼願故也
T2629_.83.0458b20: 百三十。菩薩處胎經所説懈慢國者。大經所
T2629_.83.0458b21: 説邊地耶 答。雖難定判。且存一義二處
T2629_.83.0458b22: 別也。懈慢未至極樂界故。此乃雜疑雜修
T2629_.83.0458b23: 二類生處也云云
T2629_.83.0458b24: 百三十一。邊地胎生者。以宮殿譬胎生。爲
T2629_.83.0458b25: 當以蓮華譬胎耶 答。大經宮殿也。十住
T2629_.83.0458b26: 論云若人種善根疑則華不開。此華胎也。有
T2629_.83.0458b27: 師會云華内似宮非相違也。今師似許有
T2629_.83.0458b28: 二胎生。故云雖得往生含華末出。或隨
T2629_.83.0458b29: 宮胎或生邊界也
T2629_.83.0458c01:   十六。極樂世界有女人耶 答。無之。若
T2629_.83.0458c02: 有女人違本願故。有譏謙故。鼓音聲經
T2629_.83.0458c03: 説有佛母。安樂集・群疑論互擧一義會
T2629_.83.0458c04: 云云授記經中觀音・勢至欲來此土。於
T2629_.83.0458c05: 彼莊嚴華臺之上有化王女。既言化女。
T2629_.83.0458c06: 不俟釋
T2629_.83.0458c07: 百三十二。女人往生耶 答。但能念佛莫不
T2629_.83.0458c08: 皆往。阿彌陀經云善男善女執持名號得
T2629_.83.0458c09: 往生。故韋提侍女得忍得記。皆已生故不
T2629_.83.0458c10: 須疑之。觀念法門云云云
T2629_.83.0458c11: 百三十三。女人往生者。轉男子生耶 答爾
T2629_.83.0458c12: 也。觀念法門云云云轉女成佛經云云云此皆
T2629_.83.0458c13: 正命終時轉捨女身。變成男子乘華生也」
T2629_.83.0458c14: 百三十四。第三十五願成女人往生益。爲當
T2629_.83.0458c15: 又願轉女爲男益耶 答。願轉女成男益
T2629_.83.0458c16: 也。然其後身必在淨土。故約初生解此義
T2629_.83.0458c17: 云云
T2629_.83.0458c18:   十七。安養世界有二乘耶 答。畢竟言
T2629_.83.0458c19: 之無二乘也。論云。二乘種不生云云
T2629_.83.0458c20: 百三十五。於極樂世界證二乘果耶 答。
T2629_.83.0458c21: 中品三人先證小果。但不保證即向大也」
T2629_.83.0458c22: 百三十六。住果二乘往生耶 答。若論小聖
T2629_.83.0458c23: 去亦無妨。故大經云。菩薩比丘皆得生也」
T2629_.83.0458c24: 百三十七。安養世界二乘者。法華論所列四
T2629_.83.0458c25: 種聲聞中何耶 答。彼四種名約此土立。淨
T2629_.83.0458c26: 土必無上慢決定退大三名。彼國聲聞皆信
T2629_.83.0458c27: 大乘。亦無退大趣小心故。但此土中四種聲
T2629_.83.0458c28: 聞。若能念佛莫不皆往。又上慢人迴心可
T2629_.83.0458c29: 生。決定性人無餘後生。退大得記可生無
T2629_.83.0459a01: 疑。應化往來不足論之也
T2629_.83.0459a02: 百三十八。證果二乘往生者。迴心向大後論
T2629_.83.0459a03: 此益耶 答。退大往生多在迴心之後。定性
T2629_.83.0459a04: 往生必在無餘之後。通論倶有迴心必生義。
T2629_.83.0459a05: 如正法華云臨滅度時佛在前立勸發無上
T2629_.83.0459a06: 正眞道意。但此臨滅度者。定性不定性諸宗
T2629_.83.0459a07: 異論。今且置之
T2629_.83.0459a08:   十八。極樂世界菩薩聖衆。實於三賢十地
T2629_.83.0459a09: 階位次第經耶 答。言爾何過。頓教一乘
T2629_.83.0459a10: 海不失淺深。故註論云云云
T2629_.83.0459a11: 百三十九。極樂聖衆唯限一生補處耶 答。
T2629_.83.0459a12: 衆生生者皆是阿鞞跋致。其中多有一生補
T2629_.83.0459a13: 處。畢竟論之。皆當究竟至補處也
T2629_.83.0459a14:   十九。極樂世界有九品別耶 答。此有
T2629_.83.0459a15: 異論云云今謂。正因感果可言無品。正
T2629_.83.0459a16: 行感報可言有品。品即無品。無品而品
T2629_.83.0459a17: 也。論註云云
T2629_.83.0459a18: 百四十。往生人華開有遲速事。依善根多
T2629_.83.0459a19: 少耶 答。依善根多少。或依惡業輕重。或
T2629_.83.0459a20: 依疑障淺深。非只一途者也
T2629_.83.0459a21: 百四十一。於蓮華中所經日月劫數約娑婆
T2629_.83.0459a22: 時節耶 答。宗家意然也。往生要集以四
T2629_.83.0459a23: 義助成之云云 群疑論約彼土且存隨他
T2629_.83.0459a24: 義歟
T2629_.83.0459a25: 百四十二。於極樂世界於蓮華中實送多
T2629_.83.0459a26: 塵劫耶 答。經言六劫十二大劫。何多塵劫
T2629_.83.0459a27: 耶。然此劫數未必定量。經文且擧一相而
T2629_.83.0459a28: 已。縱是不定。且就六劫十二大劫答前問
T2629_.83.0459a29: 者。一念多劫長短無礙。故讃云十劫須臾不
T2629_.83.0459b01: 覺盡。可以例知
T2629_.83.0459b02: 百四十三。於蓮華中皆悉見佛聞法耶 答。
T2629_.83.0459b03: 宗家雖言内受法樂。未分明説見佛聞法。
T2629_.83.0459b04: 他宗人師雖言下品生人在蓮華中常聞
T2629_.83.0459b05: 彌陀・觀音説法。末學亦爲難義。今案此事。
T2629_.83.0459b06: 應有深意。宗家既言内受法樂。若不聞法
T2629_.83.0459b07: 有何法樂。荊溪妙解與此玄會。豈非依正
T2629_.83.0459b08: 因門華中常聞。依正行門華開方聞耶
T2629_.83.0459b09: 百四十四。下品生人在蓮華中不見佛聞
T2629_.83.0459b10: 法者。方便假説耶 答。准前可知。又一義
T2629_.83.0459b11: 云。此亦抑止方便説歟。下下品釋似有此
T2629_.83.0459b12: 云云
T2629_.83.0459b13: 百四十五。往生人所宿蓮華。凡夫往生之時
T2629_.83.0459b14: 始出生耶 答。本有始生無妨礙也
T2629_.83.0459b15: 百四十六。中品上生華開相云何 答。經云。
T2629_.83.0459b16: 蓮華尋開華開遲於此者。彼雖遇
T2629_.83.0459b17: 大正行緩故。此雖遇小戒行精故。開クコト
T2629_.83.0459b18: 早晩得益小大頻迦在卵。聲超衆鳥。蓋此
T2629_.83.0459b19: 謂也
T2629_.83.0459b20: 百四十七。中品下生華開相云何釋之耶
T2629_.83.0459b21: 答。釋云開・不開作異。言意者。此品行人位
T2629_.83.0459b22: 未定故。若以戒福下善爲此品人。經七日
T2629_.83.0459b23: 者華開時也。若以世善上福爲下品人。此
T2629_.83.0459b24: 七日者不開時也。爲顯此義經文直言生
T2629_.83.0459b25: 經七日。不説華開・不開之相。故言此明華
T2629_.83.0459b26: 開・不開作異者歟
T2629_.83.0459b27: 百四十八。下品上生華開文。云何引釋之
T2629_.83.0459b28: 耶 答。言引釋者謂牒釋歟。若爾牒經文
T2629_.83.0459b29: 云經七日也。何以然者。前中下品世善上
T2629_.83.0459c01: 福。若爲此品正行。彼七日聞法或作此品華
T2629_.83.0459c02: 開時分故也
T2629_.83.0459c03: 百四十九。往生人所坐蓮華者。悉如來正覺
T2629_.83.0459c04: 華歟。爲當行者功徳所生蓮華耶 答。悉是
T2629_.83.0459c05: 如來正覺淨華。亦即行者無上功徳所生華
T2629_.83.0459c06: 也。應知
T2629_.83.0459c07:   二十。極樂世界三賢十聖報土歟。爲當究
T2629_.83.0459c08: 竟果滿報土歟 答。彌陀如來究竟果滿
T2629_.83.0459c09: 眞報土也。仁王經云三賢十聖住果報唯
T2629_.83.0459c10: 佛一人居淨土者。應是漸教自力門説。今
T2629_.83.0459c11: 此他力頓教宗義十地三賢人天雜類齊
T2629_.83.0459c12: 入報法高妙土也。抑彼經言住果報者
T2629_.83.0459c13: 住異就識有漏土也。居淨土者純淨無漏
T2629_.83.0459c14: 眞報土也。而台宗意住果報土爲實報土。
T2629_.83.0459c15: 唯佛淨土名寂光土。與今宗義有此參
T2629_.83.0459c16: 差。問答必有乖角之失。應思擇之
T2629_.83.0459c17: 百五十。極樂世界報土者。一時化現報土耶
T2629_.83.0459c18:  答。不爾。建立常然無衰無變眞報土也」
T2629_.83.0459c19:   二十一。極樂世界果報無明所感報耶
T2629_.83.0459c20: 答。上答顯竟。衆生生者亦乘佛願爲縁
T2629_.83.0459c21: 也。群疑論云。愛ヲ以潤生者且存法相耳
T2629_.83.0459c22: 百五十一。於極樂世界立生死有漏名耶
T2629_.83.0459c23:  答。不立此名。佛果無漏無生界故。群疑
T2629_.83.0459c24: 論中雖許亦有分段生死有漏名義。彼且
T2629_.83.0459c25: 附謗法相而已
T2629_.83.0459c26: 百五十二。於極樂世界有惑滅智生義耶
T2629_.83.0459c27:  答。言有何過アラン。不滅而滅。不生而生故也。
T2629_.83.0459c28: 讃云微塵故業隨智滅不覺轉入眞如門即
T2629_.83.0459c29: 此義也
T2629_.83.0460a01: 百五十三。極樂初生菩薩與衣倶生耶 答。
T2629_.83.0460a02: 上輩有衣。慚愧相故。下輩無衣。表無慚故。
T2629_.83.0460a03: 中輩准知。在中容故。禪林變相現此義也。
T2629_.83.0460a04: 讃云法侶將衣著者標法衣耳。非内衣也」
T2629_.83.0460a05: 百五十四。極樂世界衆生身内有八萬戸蟲
T2629_.83.0460a06: 耶 答。不可有之。無三惡趣故。群疑論云
T2629_.83.0460a07: 云云
T2629_.83.0460a08:   雜
T2629_.83.0460a09:   一。恒沙諸佛證誠亙三部經耶。但限阿
T2629_.83.0460a10: 彌陀經耶 答。文在小經。義通三部。所
T2629_.83.0460a11: 證誠法通三經故云云
T2629_.83.0460a12: 一。證誠佛者。但限六方耶 答。言爾無失。
T2629_.83.0460a13: 六方即攝十方故也。以此義故新舊兩譯
T2629_.83.0460a14: 不相違也
T2629_.83.0460a15: 二。十方諸佛中有不證誠佛耶 答。不可
T2629_.83.0460a16: 有之。諸佛稱揚願不虚故。故言十方恒沙
T2629_.83.0460a17: 佛者。擧十恒沙表無盡也
T2629_.83.0460a18: 三。證誠諸佛者。悉來集此土耶 答。各於
T2629_.83.0460a19: 本國出廣長舌。遍覆三千作證明耳。其神
T2629_.83.0460a20: 變相及誠實言。舍衞大衆見聞・不見聞義。難
T2629_.83.0460a21: 可定判。若依群疑論意。覩相聽言斷疑生
T2629_.83.0460a22: 信也云云
T2629_.83.0460a23: 四。證誠但限現在佛耶 答。言爾無失。但
T2629_.83.0460a24: 此諸佛三世常住。彌陀正覺無始終故。釋迦
T2629_.83.0460a25: 稱讃古今然。故大經云云云
T2629_.83.0460a26: 五。證誠佛中有西方阿彌陀耶 答。此事
T2629_.83.0460a27: 難定。或可言有。經言西方無量壽佛是也。
T2629_.83.0460a28: 或可言無無量壽者應是同名異體佛也。稱
T2629_.83.0460a29: 讃經云云云
T2629_.83.0460b01: 六。十方諸佛同説阿彌陀經耶 答。言爾
T2629_.83.0460b02: 何過アラン。但説經佛應出穢土。證明佛應出
T2629_.83.0460b03: 淨土歟。思之
T2629_.83.0460b04: 七。十方證誠法。但限名號法耶 答。爾也。
T2629_.83.0460b05: 諸佛咨嗟稱名爲宗故也。下方讃云一切福
T2629_.83.0460b06: 業皆迴向者。念佛爲宗攝諸善耳
T2629_.83.0460b07: 八。十方諸佛證誠一念十念往生耶 答。理
T2629_.83.0460b08: 在絶言。故禮讃云云云依何道理作是釋
T2629_.83.0460b09: 者。所證念佛本願宗故云云
T2629_.83.0460b10:   二。觀無量燾經頻婆娑羅王及韋提希夫
T2629_.83.0460b11: 人得何益耶 答。頻婆娑羅成阿那含。
T2629_.83.0460b12: 夫人大悟得無生忍。但頻娑者聖道機故。
T2629_.83.0460b13: 序中傍益。非正宗也。雖是傍益功歸佛
T2629_.83.0460b14: 力。玄スル表散善顯行宗也
T2629_.83.0460b15: 九。大王被幽閉已經幾日死耶 答。准經
T2629_.83.0460b16: 可言三七有餘。律論異説不勞會之
T2629_.83.0460b17: 十。夫人得益。序正流通中何時得耶 答。玄
T2629_.83.0460b18: 義云。韋提得忍出在第七觀初云云故知得
T2629_.83.0460b19: 益在正宗也
T2629_.83.0460b20: 十一。夫人得益。聞經見佛中何益耶 答。聞
T2629_.83.0460b21: 佛正説得益分齊在見佛也
T2629_.83.0460b22: 十二。夫人得見國益耶 答。見國益者何
T2629_.83.0460b23: 耶。可言見國得益耶歟。若爾應答。夫人得
T2629_.83.0460b24: 益在見佛時。非見國時。何以然者。見國猶
T2629_.83.0460b25: 是觀門分齊。見佛方入弘願故也云云
T2629_.83.0460b26: 十三。韋提見佛但限第七觀耶 答。此有
T2629_.83.0460b27: 異論。有義但在第七觀初。有義亦在序光臺
T2629_.83.0460b28: 中。今謂縱在光臺論其分齊亦是見佛時
T2629_.83.0460b29: 故。爾時光臺即是正宗也
T2629_.83.0460c01: 十四。夫人光臺現國之時。見彌陀因位發願
T2629_.83.0460c02: 事耶 答。此有異論云云今存一義言見
T2629_.83.0460c03: 無失。夫人請言我今樂生彌陀佛所。釋云
T2629_.83.0460c04: 此明彌陀本國四十八願等。就夫人請作此
T2629_.83.0460c05: 釋故。又以佛力令了了見。何必不見此因
T2629_.83.0460c06: 縁耶
T2629_.83.0460c07: 十五。夫人欣淨縁時見住立空中三尊耶
T2629_.83.0460c08: 答。此事難測。禪林變相於光臺上。雖圖三
T2629_.83.0460c09: 尊非立像故。依義推之。如來四儀不可思
T2629_.83.0460c10: 議。即座而立。即立而座。顯現隨宜。不可局
T2629_.83.0460c11: 執歟
T2629_.83.0460c12: 十六。夫人光臺見國之時。見九品往生人耶
T2629_.83.0460c13:  答。言見何過アラン。雖見三福九品往生。隱
T2629_.83.0460c14: 其所見起後教。故雖有二請唯是定善也。
T2629_.83.0460c15: 釋云。選得生處還修別行。蓋此意歟
T2629_.83.0460c16: 十七。韋提見光臺所現國之時。即住所現
T2629_.83.0460c17: 極樂歟。在國外見之耶 答。光臺既言在
T2629_.83.0460c18: 佛頂上。在下仰觀可謂勿論。但以聖境不
T2629_.83.0460c19: 可思議。若許爾時證無生者。何無即住彼
T2629_.83.0460c20: 國義也。普觀云云云
T2629_.83.0460c21: 十八。韋提所得無生忍者。入位無生歟 答。
T2629_.83.0460c22: 入位無生者何耶。若初住已上名入位者。宗
T2629_.83.0460c23: 家所判不許此義故。釋示觀中無生忍多是
T2629_.83.0460c24: 十信中忍。非解行已上忍也。群疑論云。無
T2629_.83.0460c25: 生忍有六位云云
T2629_.83.0460c26: 十九。夫人者權者歟 答。於諸教中。縱言權
T2629_.83.0460c27: 者。今經可言實是凡夫。故解釋云。是凡非
T2629_.83.0460c28: 聖。又云。實是垢凡女質。何以然者。縱是大
T2629_.83.0460c29: ナレ&MT01302;既同凡愚。同凡愚。已實是凡愚。論其
T2629_.83.0461a01: 本迹非教本意故也。安樂集云韋提大士
T2629_.83.0461a02: 假詫苦縁者。又是一義。兩祖所判各逗機
T2629_.83.0461a03: 宜。非相違也
T2629_.83.0461a04: 二十。侍女諸天得益。與夫人益同異云何
T2629_.83.0461a05: 答。雖異而同。淺深雖異同得往生。往生即
T2629_.83.0461a06: 是無生故也云云
T2629_.83.0461a07: 二十一。所云得益者。亙觀佛念佛耶 答。
T2629_.83.0461a08: 雖説觀益意在念佛。會宗知之
T2629_.83.0461a09: 二十二。阿難・目連共預無生益耶 答。二
T2629_.83.0461a10: 聖既是聖道人故。雖非今經正宗所爲。耆闍
T2629_.83.0461a11: 傳説既爲二衆。豈無皆入淨土門耶
T2629_.83.0461a12: 二十三。耆闍大衆蒙念佛三昧利益耶 答。
T2629_.83.0461a13: 先答已顯。可知
T2629_.83.0461a14:   三。念佛三昧利益。但限往生一益歟
T2629_.83.0461a15: 答。略説則有五種増上縁之勝益。廣説乃
T2629_.83.0461a16: 至成佛マテ莫非此法益也
T2629_.83.0461a17: 二十四。念佛利益亙往生成佛耶 答。如
T2629_.83.0461a18: 前可知。故經云。若念佛者當坐道場生諸佛
T2629_.83.0461a19: 釋云云云
T2629_.83.0461a20: 二十五。五種増上縁利益。限三心發得行者
T2629_.83.0461a21: 耶 答。可在三心發得行者。故言除不至
T2629_.83.0461a22: 心也。但論冥利可通未發心前。思之
T2629_.83.0461a23: 二十六。滅罪増上縁者。約臨終念佛耶
T2629_.83.0461a24: 答。何唯臨終。上盡一形下至十念皆得往生。
T2629_.83.0461a25: 滅罪例然。不須疑之。但所引文在臨終者。
T2629_.83.0461a26: 擧一例諸義無傷害。況引觀經滅罪之文。
T2629_.83.0461a27: 莫非念佛三昧益耶
T2629_.83.0461a28: 二十七。華座觀滅罪文。云何引之耶 答。文
T2629_.83.0461a29: 云。現生念念除滅五十億劫生死之罪
T2629_.83.0461b01: 文雖無念念之言。准下下品念念滅罪。如
T2629_.83.0461b02: 是引歟
T2629_.83.0461b03: 二十八。二十五菩薩者。來迎佛助伴歟 答。
T2629_.83.0461b04: 言爾無失。十往生經同聞衆列此菩薩名。
T2629_.83.0461b05: 佛勅令護淨土行人。豈限平生非臨終耶。
T2629_.83.0461b06: 況以觀音・勢至爲其上首。故知。本是淨土
T2629_.83.0461b07: 菩薩也。是以禮讃云。彼佛即遣二十五菩薩
T2629_.83.0461b08: 云ヘリ。其中山海惠顧雖似未生淨土。准觀
T2629_.83.0461b09: 音等盡衆生願。言不生者約悲門説。若依
T2629_.83.0461b10: 智門非不生也
T2629_.83.0461b11: 二十九。三心具足行者有横病横死難耶
T2629_.83.0461b12: 答。不可有之。於此行者所有横死皆可
T2629_.83.0461b13: 知是宿業報也。十住論引般舟經云唯除
T2629_.83.0461b14: 業報必應受者故也
T2629_.83.0461b15: 三十。念佛行者六方恆沙證誠佛來守護耶
T2629_.83.0461b16:  答。或云遙加。或云來護。隨宜無方也
T2629_.83.0461b17: 三十一。見佛増上縁者。名見阿彌陀佛歟
T2629_.83.0461b18:  答。彌陀爲主亦見諸佛。立此宗已一代
T2629_.83.0461b19: 見佛莫非彌陀三念願力。故引厭苦縁韋提
T2629_.83.0461b20: 見佛乃至月燈三昧經中見諸佛文盡爲此
T2629_.83.0461b21: 縁者也
T2629_.83.0461b22: 三十二。依三念願力見佛者。一向指佛力
T2629_.83.0461b23: 耶 答。宗意然也。大誓願力四十八願力也。
T2629_.83.0461b24: 三昧定力佛果念佛三昧力也。本功徳力
T2629_.83.0461b25: 中萬行諸波羅蜜力也。若諸師意願力佛力。
T2629_.83.0461b26: 定力法力。本功徳力行者自力。非今所用。
T2629_.83.0461b27: 不勞會之
T2629_.83.0461b28: 三十三。以佛力故見彼國土釋迦佛力歟
T2629_.83.0461b29:  答。言爾無失。但此佛力含有兩重。序分
T2629_.83.0461c01: 且示釋迦佛力。故言諸佛如來有異方便令
T2629_.83.0461c02: 汝得見。正宗畢竟歸彼願力故。言然彼如
T2629_.83.0461c03: 來宿願力故有億想者必得成就。見佛縁中
T2629_.83.0461c04: 直取願力。故引示觀縁文而言佛願力也」
T2629_.83.0461c05: 三十四。依但口稱力有見佛事耶 答。必
T2629_.83.0461c06: 有此事。見佛本由願力故也。一行三昧即
T2629_.83.0461c07: 此宗也云云
T2629_.83.0461c08: 三十五。攝生證生トノ二種有何異耶 答。攝
T2629_.83.0461c09: 得往生名攝生縁。證得往生名證生縁。然
T2629_.83.0461c10: 證生義世有異論。有義佛證衆生往生。有義
T2629_.83.0461c11: 衆生自證往生。今謂。此義不可偏執。若無
T2629_.83.0461c12: 佛證衆生不證。衆生不證佛證何爲。得此
T2629_.83.0461c13: 大義臨文可見
T2629_.83.0461c14: 三十六。攝生増上縁引第九觀攝取不捨文
T2629_.83.0461c15: 耶 答。不引之也。攝取不捨雖有三縁。護
T2629_.83.0461c16: 念縁中已引用故。非謂此非攝生文也
T2629_.83.0461c17: 三十七。攝生増上縁引大經邊地胎生文耶
T2629_.83.0461c18:  答。不引之也。今明專念五縁故也
T2629_.83.0461c19: 三十八。攝生増上縁十三觀中引何文爲證
T2629_.83.0461c20: 誠耶 答。文云。又如觀經第十一觀等
T2629_.83.0461c21: 此有二義。一云。第十一觀勢至觀也。此觀中
T2629_.83.0461c22: 説分身來集度苦衆生。是即九品來迎三尊。
T2629_.83.0461c23: 故引此觀及下九品。同爲攝生増上縁也。一
T2629_.83.0461c24: 云。第十一者恐寫誤歟。可言第十二觀及下
T2629_.83.0461c25: 九品等。普觀文云阿彌陀佛化身無數與觀
T2629_.83.0461c26: 世音至行人所。亦與九品來迎義同故也
T2629_.83.0461c27: 三十九。親・近・増上三縁。但限念佛具足耶
T2629_.83.0461c28:  答。宗意然也。若不爾者。不應以此三義
T2629_.83.0461c29: 成立唯攝念佛益也。經中縱有説通諸行。
T2629_.83.0462a01: 推功歸本盡是念佛益也。例如觀念法門五
T2629_.83.0462a02: 増上縁廣引諸經齊戒等益以爲專念阿彌
T2629_.83.0462a03: 陀佛益。此乃雖説兩門之益。望佛本願意
T2629_.83.0462a04: 在專稱故也
T2629_.83.0462a05:   四。依念佛迴向功力。存亡共預利益耶
T2629_.83.0462a06: 答。爾也。存亡利益難思議也。群疑論引隨
T2629_.83.0462a07: 願往生經文爲證云云
T2629_.83.0462a08: 四十。迴向善普爲有縁無縁衆生耶 答。爾
T2629_.83.0462a09: 也。平等施一切也。又法界衆生望佛願智無
T2629_.83.0462a10: 非有縁也
T2629_.83.0462a11: 四十一。如依自迴向他人得道。酬他迴向
T2629_.83.0462a12: 自往生耶 答。此何問耶。既許依自迴向
T2629_.83.0462a13: 他人得道。何疑酬他迴向自往生耶。以
T2629_.83.0462a14: ルニ他。以他望自自他他
T2629_.83.0462a15: 自。雖然且答所問者可言爾也。互相扶助
T2629_.83.0462a16: 成大利益。我等今日願生淨土。皆由諸佛
T2629_.83.0462a17: 菩薩法界凡聖迴向力也。但有發心早晩利
T2629_.83.0462a18: 益淺深者。自他三障輕重故耳云云
T2629_.83.0462a19:   已上身土義。大綱二十一・綱目百五十四。
T2629_.83.0462a20: 雜義。大綱四・細目四十一。略答畢
T2629_.83.0462a21: 淨土宗要集卷之下終
T2629_.83.0462a22: 已上大綱四十八蓋寄本願之頭數。綱目四
T2629_.83.0462a23: 百餘擬生末學之慧解留贈於劫末共期
T2629_.83.0462a24: 往生矣。弘安四暦辛巳歳冬十月上旬。於西
T2629_.83.0462a25: 山北尾往生院本淨房記之
T2629_.83.0462a26:   西方行者然空四十六
T2629_.83.0462a27: 件問者故海已講回心淨土之後所集也。然
T2629_.83.0462a28: 彼山門之學侶。其才被人知焉。愚者郊外之
T2629_.83.0462a29: 隱士。其名不顯矣。爰奉嚴命愗注管見。問
T2629_.83.0462b01: 端多不審加以致反質。已講若存或容承諾。
T2629_.83.0462b02: 遺弟見者恐謂不然。伏乞一經高覽早埋
T2629_.83.0462b03: 壁底。必有紕繆。潜垂糺正。顯意恐惶謹言
T2629_.83.0462b04:   弘安七年二月上旬記之
T2629_.83.0462b05: 今此宗要一部三卷者。故海已講發起問端。
T2629_.83.0462b06: 記主上入施設答釋。依扣彼雷門既發斯
T2629_.83.0462b07: 蟄戸。可謂同氣相求同聲相應矣。蓋以初
T2629_.83.0462b08: 自教相終至雜部。大綱四十八。以極其規
T2629_.83.0462b09: 模之大綱。目四百餘。以盡其節目之詳。門門
T2629_.83.0462b10: 掣開幽關顯示深奧。條條捃摭精華結成
T2629_.83.0462b11: 至實。文撮簡要義明宗致。樹名宗要。豈唐
T2629_.83.0462b12: 捐乎。因玆後學者講習討論。無不斯書之
T2629_.83.0462b13: 成功。所謂霧海南針。夜途北斗者哉。近頃
T2629_.83.0462b14: 門學徒將鏤梓行于世。携舊本來請
T2629_.83.0462b15: 正。輒披覽之數審祥之。文字之脱増惟夥。
T2629_.83.0462b16: 訓點之錯誤不少。遂添削餘闕以充其志
T2629_.83.0462b17: 願。庶幾遠流法水普潤後昆。大悲傳化眞
T2629_.83.0462b18: 報佛恩而已
T2629_.83.0462b19: 惟時貞享三年龍集丙寅仲春十九日
T2629_.83.0462b20:   西山流深草派本山圓福現住行空誌之
T2629_.83.0462b21:
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