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觀經義賢問愚答鈔 (No. 2208B ) in Vol. 57

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T2208B.57.0472c05:
T2208B.57.0472c06:   No. 2208 B
T2208B.57.0472c07: 觀經義賢問愚答鈔
T2208B.57.0472c08:
T2208B.57.0472c09:  郊北九品寺末學證忍記 
T2208B.57.0472c10: 近曾一人禪客來示云。就和尚觀經疏
T2208B.57.0472c11: 二十條疑端。此乃爲破邪顯正也。答之否
T2208B.57.0472c12: 云云然間披閲彼問題。隨所應之旨返
T2208B.57.0472c13: 答之處。百二十條皆悉領状者余不披見
T2208B.57.0472c14: 還歸畢。唯聞其名彼文其後或所彼
T2208B.57.0472c15: 疑卒爾加一見畢。其奧書云。以朱墨點
T2208B.57.0472c16: 第略之。朱點四十八件。墨點一十六條云云
T2208B.57.0472c17: 間彼本無朱墨點傳寫脱歟。又了阿上人
T2208B.57.0472c18: 對面云。西山道教上人有百二十疑端。可
T2208B.57.0472c19: 之由有縁同侶頻有勸進。然於老耄之身
T2208B.57.0472c20: 皆悉答之旨答之。仍抽最要之疑
T2208B.57.0472c21: 即説彼十六之報文。因茲任所存趣
T2208B.57.0472c22: 之略彼之揩定。今此十六門者若彼墨點疑
T2208B.57.0472c23: 歟。即加愚見略答之趣聊違愚意。仍述
T2208B.57.0472c24: 其差異之處。聞法之義遙隔日。終日之談
T2208B.57.0472c25: 時定有違。依頃記所存其用捨
T2208B.57.0472c26: 之先日記進一卷之愚答記。而愚記以前
T2208B.57.0472c27: 既送略答。是故今更不再治。須別卷
T2208B.57.0472c28: 行之。即乞清書返賜草本。然愚記志
T2208B.57.0472c29: 成略答。別卷流行全非所樂。仍抛之机
T2208B.57.0473a01: 。爰同朋等或掴裂端而用指燭。或倒
T2208B.57.0473a02: 而作手習。而今貴命&MT10769;背補破失悋惜
T2208B.57.0473a03: 恐。加某清書。乞經一覽外見
T2208B.57.0473a04:
T2208B.57.0473a05: 頓教一乘海者。問。今經中輩遇小凡夫。生
T2208B.57.0473a06: 彼亦住自乘小果。何以總名一乘教耶。若
T2208B.57.0473a07: 彼後轉向大者。准諸師意是漸教。何
T2208B.57.0473a08: 頓耶。況今經中何處有其向大文
T2208B.57.0473a09: 答。以小乘益一乘教者。無量
T2208B.57.0473a10: 義經涅槃經等非一乘經乎。若言彼信
T2208B.57.0473a11: 一法萬法。信知常住佛性義故。雖
T2208B.57.0473a12: 小果。非實道小乘故。猶是一乘
T2208B.57.0473a13: 者。今中輩亦然。遇小凡夫若不三心
T2208B.57.0473a14: 者。不往生。具三心者。即非實道小乘
T2208B.57.0473a15: 安樂集云。破淨土是小乘。問
T2208B.57.0473a16: 曰。或有人言。求淨土便是小乘。何須
T2208B.57.0473a17: 之。答曰。此亦不然。何以故。但小乘之教一
T2208B.57.0473a18: 向不淨土故也彼以後知小即
T2208B.57.0473a19: 。雖小果是非實道。何不一乘教
T2208B.57.0473a20: 乎 若爾何云轉向大乘乎。通云發得三
T2208B.57.0473a21: 淨土後所修行業雖是趣求無上菩
T2208B.57.0473a22:  依其本習先斷煩惱障。依之雖
T2208B.57.0473a23: 。全非實道。改彼本習所知障
T2208B.57.0473a24: 也 群疑論五龍興&T047368;下委釋此趣。繁故
T2208B.57.0473a25: 之 已上隨順問端且陳此義。分別一
T2208B.57.0473a26: 乘與三乘者非是義問。衆生之中説
T2208B.57.0473a27: 不成佛經名三乘教。始暫雖乃至
T2208B.57.0473a28: 灰身滅智終説一切畢竟皆成佛經名一乘
T2208B.57.0473a29: 也 此事古來諍也。東晋道生法師 與
T2208B.57.0473b01: 智證法師屡從此義以來。大唐佛授&T047368;
T2208B.57.0473b02: 寺沙門法寶造六卷章。名一乘佛性究竟
T2208B.57.0473b03: 。破三乘五性義。大唐淄州大雲寺沙門惠
T2208B.57.0473b04: 沼造四卷章。名能顯中道惠日論。破寶公
T2208B.57.0473b05: 一乘佛性三乘五性。當朝沙門徳溢亦名
徳一
T2208B.57.0473b06: 三卷章。名惠日習足論。破寶義
T2208B.57.0473b07: 。叡山傳教大師製三卷章。名守護國界章
T2208B.57.0473b08: 其中廣破一師三乘五性義。助成寶公一乘
T2208B.57.0473b09: 佛性義。叡山惠心先徳撰一乘要決
T2208B.57.0473b10: 乘眞實義。如此相論不今。其三乘五
T2208B.57.0473b11: 性義者。依深密瑜伽等。成定性無性有情
T2208B.57.0473b12: 定不成佛義。而會一切衆生皆成佛道
T2208B.57.0473b13: 論皆密意説。其一乘佛性義者。依法華涅槃
T2208B.57.0473b14: 有性無性凡有心者悉皆成佛義。而通
T2208B.57.0473b15: 定性無性定不成佛經論悉權教意。諸家教
T2208B.57.0473b16: 相雖異。不此二義。諸師意樂雖區。各存
T2208B.57.0473b17: 其一義歟。和尚本宗雖&MT10769;知之。倩案
T2208B.57.0473b18: 。當一乘佛性宗義歟。何以得知。法事
T2208B.57.0473b19: 讃云。灰身滅智無餘燈。二萬劫盡復生心。生
T2208B.57.0473b20: 心覺動身還現。諸佛先教發大乘彼三乘
T2208B.57.0473b21: 五性宗義全不無餘還生。若許之者不
T2208B.57.0473b22: 定性二乘故。然和尚已許無餘還生
T2208B.57.0473b23: 故知和尚一乘佛性宗祖師也。以彼宗義
T2208B.57.0473b24: 此經説相全不永不成佛者。所
T2208B.57.0473b25: 被機者常沒凡夫。輕次重惡遂往生。能爲法
T2208B.57.0473b26: 者定散二善世戒行善悉預來迎。五逆定業
T2208B.57.0473b27: 猶生。況餘人乎。世善輕微尚往生。況餘善乎
T2208B.57.0473b28:  既説一切凡夫。而無所簡。終宣當座道
T2208B.57.0473b29: 而期成佛一乘經。誠有由哉。縱中
T2208B.57.0473c01: 輩暫實證小果。終當成佛蓋名一乘。又
T2208B.57.0473c02: 一乘名有多義歟。如淨影云。乘是行用。行
T2208B.57.0473c03: 能運通。故名爲乘。隨他就實不殊是以言
T2208B.57.0473c04: 一。一義不同。汎解有四簡別名一。如來於
T2208B.57.0473c05: 彼三乘教中。隨他分三。求聲聞者爲説
T2208B.57.0473c06: 。求縁覺者爲説因縁。求大乘者爲説
T2208B.57.0473c07: 説菩薩三阿僧祇。修行有漏六波羅蜜
T2208B.57.0473c08: 最後身之中結成佛。簡別彼三。是以
T2208B.57.0473c09: 一。二破別名一。如來隨他宜三乘
T2208B.57.0473c10: 世人定執以爲眞實。破別彼三。是以言一。
T2208B.57.0473c11: 故經説言唯一。是實餘非者猶如化城
T2208B.57.0473c12: 眞實處。三會別名一。如來根本分一爲三。
T2208B.57.0473c13: 之歸本是以言一。如勝鬘説。四無別名
T2208B.57.0473c14: 一。就實論乘。由來無別故名爲私曰。
T2208B.57.0473c15: 今問端似簡別義 愚意所存四義皆用
T2208B.57.0473c16: 中論傍正者無別爲云云次分別漸
T2208B.57.0473c17: 。義門非一。大從小入爲漸不小爲頓。
T2208B.57.0473c18: 是淨影天台等之一義歟。如淨影師大經疏
T2208B.57.0473c19: 。菩薩藏中所爲亦二。一漸二頓。言漸入
T2208B.57.0473c20: 是人過去曾學大乘。中間習小證得小果
T2208B.57.0473c21: 後還入大。從小來稱之爲乃至頓悟
T2208B.57.0473c22: 者。有諸衆生久習大乘應善根。今始見
T2208B.57.0473c23: 佛即能入大。不小。因之爲
T2208B.57.0473c24: 此義今經猶是頓教攝也。如同師觀經疏云
T2208B.57.0473c25: 二須教局漸及頓。小教名局大從小入
T2208B.57.0473c26: 之爲漸。大不小謂之爲頓。此經是其
T2208B.57.0473c27: 頓教法輪。何以得知。此經正爲韋提希
T2208B.57.0473c28: 下。説韋提是凡夫。爲凡夫説不小入
T2208B.57.0473c29: 知是頓天台觀經疏意同也 若偏執
T2208B.57.0474a01: 一義者。即有法華圓頓還成漸教之過。天
T2208B.57.0474a02: 台一家解釋除觀經疏外皆成虚設 爾前
T2208B.57.0474a03: 諸經名爲漸教。以法華經頓。義同別可
T2208B.57.0474a04: 之 今和尚意。分別漸頓。且有三義。或
T2208B.57.0474a05: 漸或頓明空有者可淨影 次下文云
T2208B.57.0474a06: 法二障遣雙除故 又瓔珞經中説漸教乃至
T2208B.57.0474a07: 觀經彌陀經等説即是頓教等者。是就修行
T2208B.57.0474a08: 時節長短以判漸教。説十信十千劫中
T2208B.57.0474a09: 行六度位不退名爲漸教。常沒凡夫
T2208B.57.0474a10: 一日七日專稱佛名。命斷生彼得處不退
T2208B.57.0474a11: 故名頓教 又有此土入聖得果之教爲漸。
T2208B.57.0474a12: 淨土不斷煩惱涅槃分頓意歟。門門
T2208B.57.0474a13: 不同名漸教又云門門不同八萬四爲滅
T2208B.57.0474a14: 無明果業因利劍即是彌陀號一聲稱念罪皆
T2208B.57.0474a15: 故今於已上三義之中。問端依初。今
T2208B.57.0474a16: 頓教者後二義也 又從小入名爲漸者。名
T2208B.57.0474a17: 實道人證小果後始入大者。今中輩人於
T2208B.57.0474a18: 凡夫地得三心。三心非小如上釋。生
T2208B.57.0474a19: 之後雖證果。全非實道。凡夫修入即名
T2208B.57.0474a20: 頓教 如淨影大經疏云。正爲凡夫人中
T2208B.57.0474a21: 畏生死正定。教發心於淨
T2208B.57.0474a22: 。不小入故知是頓若依此義今頓
T2208B.57.0474a23: 教者宜三義 次中輩生人。彼土得益定
T2208B.57.0474a24: 實小乘求向大文歟。學者所共許
T2208B.57.0474a25: 龍樹菩薩釋一乘清淨土。天親菩薩讃大乘
T2208B.57.0474a26: 善根界。生小乘心者豈名體機嫌
T2208B.57.0474a27: 鸞師引法華釋云。釋迦牟尼如來以
T2208B.57.0474a28: 濁世故分一説三。淨土既非五濁二乘
T2208B.57.0474a29: 明矣。本自無二乘何有向大文乎 但至
T2208B.57.0474b01: 須陀洹阿羅漢名字。斷位同故借且名之。非
T2208B.57.0474b02: 實初果第四果也。群疑論第五委曲。欲知可
T2208B.57.0474b03: 彼 和尚轉向釋者會釋如先 又可聲
T2208B.57.0474b04: 聞無數願。同願成就文。阿彌陀經。十住論。智
T2208B.57.0474b05: 度論等聲聞無數文者。准註論釋之。
T2208B.57.0474b06: 繁故略之 難云。悲華經平等覺經大阿彌
T2208B.57.0474b07: 陀經同云般泥洹去者無央數得阿羅漢者
T2208B.57.0474b08: 亦無央數文 取意彼土聲聞有實道羅漢灰
T2208B.57.0474b09: 身滅智況無迴小向大者乎 答。此難難
T2208B.57.0474b10: 會。且試會之。見悲華經本願文云。國中有
T2208B.57.0474b11: 聲聞正覺。其成就國何有實道聲聞
T2208B.57.0474b12: 乎。於菩薩此義也。到隨縁國
T2208B.57.0474b13: 佛者云般泥洹去者。亦云得阿羅漢。法事讃
T2208B.57.0474b14: 云彌陀妙果號曰無上涅槃 始得第八地
T2208B.57.0474b15: 名爲得阿羅漢。八地已上亦阿羅漢故。唯識
T2208B.57.0474b16: 論曰。又不動地已上菩薩此亦説彼名阿羅
T2208B.57.0474b17: 若不爾者悲華經文。前後乖角如何會
T2208B.57.0474b18: 之 平等覺經大阿彌陀經准之可知 抑
T2208B.57.0474b19: 此疑端新舊假實淺深未辨 或傳説云。若
T2208B.57.0474b20: 常途小乘故非一乘教。可向大
T2208B.57.0474b21: 是頓教。頓教一乘義永難成。然今所
T2208B.57.0474b22: 頓教一乘即經文云即便往生現身頓生
T2208B.57.0474b23: 報佛淨土故名頓教。釋下文云。一切善惡凡
T2208B.57.0474b24: 夫得生者莫不皆成阿彌陀佛大願業力爲増
T2208B.57.0474b25: 上縁一切善惡凡夫皆乘弘願一法故名
T2208B.57.0474b26: 一乘。斯乃諸師所解釋。諸方學者所
T2208B.57.0474b27: 料簡云云 取意爲顯此義此疑來歟 傳説。
T2208B.57.0474b28: 用之此傳説諸方學侶疑難
T2208B.57.0474b29: 多端 自唱。雖彼等見此警策
T2208B.57.0474c01: 正路。彼學侶等見疑端彌増偏執益吐
T2208B.57.0474c02: 。殆此疑端似招鬪諍。尤可斟酌
T2208B.57.0474c03: 弘願者如大經説等者 問。如上文
T2208B.57.0474c04: 者顯彰弘願。亦此經事。今何還言如大經
T2208B.57.0474c05: 。況大經中都無一切善惡等文。若是取意
T2208B.57.0474c06: 何文意。云何若其言願文意者。餘處釋
T2208B.57.0474c07: 願文之外指言上卷文云等云何 答。
T2208B.57.0474c08: 先且料簡要門弘願後當答之。四十八願
T2208B.57.0474c09: 各有能所。無三惡趣乃至得三法忍皆是所
T2208B.57.0474c10: 願。誓約此事法藏菩薩心是能願。且就十八
T2208B.57.0474c11: 十九二十三箇本願。分別能所簡因縁
T2208B.57.0474c12: 者。餘皆准知。十八稱名爲所願體。十九來迎
T2208B.57.0474c13: 所願體。二十諸行爲所願體。依所願異
T2208B.57.0474c14: 能願樂欲雖差。然論其體法藏菩薩
T2208B.57.0474c15: 大悲樂欲心也。願者欲也好也志也。彼能
T2208B.57.0474c16: 願心名曰弘願。法事讃云。悲智之心廣弘四
T2208B.57.0474c17: 十八願是也。此即往生増上縁也 文曰
T2208B.57.0474c18: 樂能人顯彰別意之弘願者。意云安樂國土
T2208B.57.0474c19: 能化聖人第七觀初住立空中彰別意。可
T2208B.57.0474c20: 一切善惡凡夫往生之増上縁。別意弘願
T2208B.57.0474c21: 爲言十八所願乃至十念。二十所願殖諸
T2208B.57.0474c22: 徳本名曰要門。即今經所説定散二善念佛
T2208B.57.0474c23: 諸行是也。此乃往生業因也。十九所願現
T2208B.57.0474c24: 其人前増上縁攝。要門所願。弘願能願。要
T2208B.57.0474c25: 門業因。弘願強縁。能所已異。因縁亦別。異義
T2208B.57.0474c26: 濫觴專在此事。仍粗注之 次正答問者。
T2208B.57.0474c27: 彰弘願正在今經。上文依之弘願相貎
T2208B.57.0474c28: 委説大經故云如大經説等也。今經所説
T2208B.57.0474c29: 善惡凡夫。修釋迦開定散要門之業因而得
T2208B.57.0475a01: 生彼者 大經所説法藏菩薩悲智廣大弘
T2208B.57.0475a02: 願業力以莫増上縁。故得兩經
T2208B.57.0475a03: 此釋也。今弘願者總指四十八能願心也矣
T2208B.57.0475a04:  四十八所願之中要須顯機。然十八中及
T2208B.57.0475a05: 願成就文云唯除五逆誹謗正法其餘十惡
T2208B.57.0475a06: 破戒聞可往生。故云善惡凡夫亦得。況
T2208B.57.0475a07: 又彼除抑止門乎 餘處釋者。指觀念法門
T2208B.57.0475a08: 先引第十八。次又此經上卷云。若有衆生
T2208B.57.0475a09: 西方無量壽國者。皆乘彌陀佛大願業
T2208B.57.0475a10: 増上縁之文。與彼先別擧第十八願
T2208B.57.0475a11: 別發願故。況總於四十八能願心也 和尚
T2208B.57.0475a12: 兩處釋正依綽和尚釋。故安樂集上卷釋
T2208B.57.0475a13: 力他力異中。引他力證云。故大經曰。一切
T2208B.57.0475a14: 人天欲彼國者。莫皆以阿彌陀如來
T2208B.57.0475a15: 願業力増上縁也。若不是四十八願
T2208B.57.0475a16: 便徒設。語後學者況有他力可乘。不
T2208B.57.0475a17: 自局已分徒在火宅此釋亦以鸞師
T2208B.57.0475a18: 依憑。故註論下卷釋速證阿耨菩提義
T2208B.57.0475a19: 云論言五念門行。以自利利他成就故。
T2208B.57.0475a20: 然覈求其本阿彌陀如來爲増上縁。乃至凡
T2208B.57.0475a21: 是生彼淨土。及彼菩薩人天所起諸行皆縁
T2208B.57.0475a22: 阿彌陀如來本願力。故何以言之。若非
T2208B.57.0475a23: 四十八願便是徒設次下引十八十一
T2208B.57.0475a24: 二十二願而證速義。又引例示自力他力。然
T2208B.57.0475a25: 彼結云。愚哉後之學者聞他力可成當
T2208B.57.0475a26: 自局分此乃師資相承之釋尤可
T2208B.57.0475a27: 貴之。所依兩師解釋況云四十八願。能依
T2208B.57.0475a28: 之師釋義何得願文之外乎。然若其言
T2208B.57.0475a29: 願文意者。餘處釋於願文之外指言上卷
T2208B.57.0475b01: 者 唯限第十八一願計願文歟。餘
T2208B.57.0475b02: 四十七非願文者何故經云四十八願
T2208B.57.0475b03: 或傳説云。定散是機非往生因。弘願是法。即
T2208B.57.0475b04: 稱名是一切定散善惡之機。得彼者莫
T2208B.57.0475b05: 皆乘阿彌陀佛稱名大願業力之法
T2208B.57.0475b06: 増上縁。爲言稱名即是非定非散弘願體也。
T2208B.57.0475b07: 此弘願體此經顯之。然而因縁發願相貎大
T2208B.57.0475b08: 經説之故云如大經説等也。凡定散弘願之
T2208B.57.0475b09: 三門者。一家大概自門綱要也云云 取意
T2208B.57.0475b10: 此義此疑歟。初心傳説定有謬歟。今
T2208B.57.0475b11: 此義稱名所願。名字即是不相應法。修
T2208B.57.0475b12: 行之時依聲假立是色法也。願是心法信欲
T2208B.57.0475b13: 勝解爲其體故色與心異。若爲稱名稱
T2208B.57.0475b14: 乎 若言所願故名願者。所願稱名我等
T2208B.57.0475b15: 業因。何故名爲増上縁乎 弘願稱名非散
T2208B.57.0475b16: 非定者有何證 今經既説散善往生下輩
T2208B.57.0475b17: 之中。何非散乎 若言彼猶非弘願者。何
T2208B.57.0475b18: 望佛本願意乎 感師論云。或深或淺通
T2208B.57.0475b19: 定散惠心集云。有相業無相業定業散業
T2208B.57.0475b20: 但選擇集云 一定散二□念佛許乞彼總
T2208B.57.0475b21: 別擧。全非證據 凡其非定散之義。諸方學
T2208B.57.0475b22: 者皆驚耳乎 又定散是其機根學者嘲之。
T2208B.57.0475b23: 難勢往生繁故略
T2208B.57.0475b24: 聖衆莊嚴現在彼衆法界同生者 問。既言
T2208B.57.0475b25: 同生亦應彼。分爲二衆何意云何。若
T2208B.57.0475b26: 舊住新往異者。現在彼言不相應也。又
T2208B.57.0475b27: 問。言同生者。爲三輩。爲當云何。若言
T2208B.57.0475b28: 三輩者。三輩爲境既同諸師。何不
T2208B.57.0475b29: 其十六定善義云何。若言彼者。既言
T2208B.57.0475c01: 十方法界同生。三輩豈非同生類。如何。況
T2208B.57.0475c02: 十三觀中何觀觀此同生境。云何。雖
T2208B.57.0475c03: 普觀作往生想。彼是自生。未同生。其餘
T2208B.57.0475c04: 何觀觀此境。云何 答。先所以分爲二衆
T2208B.57.0475c05: 依報莊嚴頓起無加増故歟 況差別者
T2208B.57.0475c06: 舊住新往之異。現在彼國聖衆中名
T2208B.57.0475c07: 現在彼衆。只今始從十方法界同如駃雨
T2208B.57.0475c08: 往生者趣生處程名同生者。到差生處
T2208B.57.0475c09: 又即可現在彼衆 聖衆數多可説
T2208B.57.0475c10: 。是故經文略而令觀音勢至二菩薩計
T2208B.57.0475c11: 上首故。若廣欲現在彼衆同生者之
T2208B.57.0475c12: 行人者。勢至觀次可察之。彼所觀境勝
T2208B.57.0475c13: 雖異大都可二菩。故略不説 彼
T2208B.57.0475c14: 同生類假有三輩往生之人唯可彼身色
T2208B.57.0475c15: 相好光明等相。不其九品階降。一一
T2208B.57.0475c16: 品中十一門等。其故同諸師義難矣 聖衆
T2208B.57.0475c17: 觀境次觀自生 又爲劣機雜想觀。然
T2208B.57.0475c18: 彼亦還觀同生 何況三輩入觀觀成邪正
T2208B.57.0475c19: 滅罪一不之。何三輩機爲所觀境耶。如
T2208B.57.0475c20: 此存者問辭雖繁無通歟 傳説今言
T2208B.57.0475c21: 十方法界同生者即便往生之行者也。身雖
T2208B.57.0475c22: 此娑婆穢國況復入彼報土聖衆莊嚴。
T2208B.57.0475c23: 即當麻寺曼陀羅中黒衣僧形以之爲云云
T2208B.57.0475c24: 取意此趣此疑來歟。但此傳説定庀謬。
T2208B.57.0475c25: 若事實者不信用。智人察
T2208B.57.0475c26: 出在何文者有通有別等者 問。此通別文
T2208B.57.0475c27: 皆是序中夫人請問如來放光現國。尚未
T2208B.57.0475c28: 。況爲所説定散出在文云何。若言此文
T2208B.57.0475c29: 所説由故言出者。可出自。何言在云
T2208B.57.0476a01: 何。若言韋提唯請定善此文故言出在
T2208B.57.0476a02: 者問答乖角。前問二善出在何文。至答豈
T2208B.57.0476a03: 定文如何。若言如來放光現國異方
T2208B.57.0476a04: 便體。故定散在此文者。標釋不合。前標
T2208B.57.0476a05: 善出文有通有別。上標亦定散二善通
T2208B.57.0476a06: 別有異。至釋豈指通三文中第三一句。獨爲
T2208B.57.0476a07: 二善出在文云何 答。先料簡文後答此問
T2208B.57.0476a08: 上文曰。問曰未審定散二善出在何文
T2208B.57.0476a09: 者未審。何次上定善一門韋提致請散善
T2208B.57.0476a10: 一門是佛自説之答也 故此問云。未審何定
T2208B.57.0476a11: 散二善定韋提請。散佛自説出在何文。如
T2208B.57.0476a12: 問也 次何機得受問答易知之 次二出在
T2208B.57.0476a13: 何文已下答上定韋提請散佛自説出在何
T2208B.57.0476a14: 文之問也 然引定善韋提請文散善
T2208B.57.0476a15: 佛自説文者。讓下料簡而略之歟 次從
T2208B.57.0476a16: 此已下次答定散兩門義。下文段隔故。問
T2208B.57.0476a17: 以前云何。定散二善之問出定善體。於
T2208B.57.0476a18: 定善中問答差別。是終爲答請自説差異
T2208B.57.0476a19: 也 次又向來已下立破次向來下料
T2208B.57.0476a20: 先所引文。而令定韋提唯請定之義。又
T2208B.57.0476a21: 散善下散善自開立義引文愚意如此。次
T2208B.57.0476a22: 問者以通別文。不定散。出在文故。無
T2208B.57.0476a23: 初難。不此文作所説由。故脱
T2208B.57.0476a24: 出自之難。上問出在之言。是非二善出在
T2208B.57.0476a25: 故。問答乖角之難不來。如來放光現國異
T2208B.57.0476a26: 方便體故。云定散在此文事。今始聞之驚
T2208B.57.0476a27: 耳者乎。全所不及何難勢來乎。無難可
T2208B.57.0476a28: 手而已 傳説此定散門淨土宗之大綱
T2208B.57.0476a29: 善導家之性相也。定散即有三重差異。重名
T2208B.57.0476b01: 二義。名之六義。六義亦各具六義。故三十
T2208B.57.0476b02: 六義。宛如天台六即亦各具六即故三十六
T2208B.57.0476b03: 。以之辨教理之權實。以之定往生之得
T2208B.57.0476b04: 。以後類猶暗深奧。初心之輩爭辨階級
T2208B.57.0476b05: 自非師資相承口傳爭知佛祖印。可意致
T2208B.57.0476b06: 云云此傳説此疑定有深奧義歟。他門末
T2208B.57.0476b07: 學爭彼意定問答乖角歟。料簡文不問答
T2208B.57.0476b08: 只欲深義
T2208B.57.0476b09: 嚴説思惟正受但是三昧異名者
T2208B.57.0476b10: 問。彼經何處有此文云何。戒度雖菩薩
T2208B.57.0476b11: 入善思惟三昧等文。未明證。若以經有
T2208B.57.0476b12: 思惟三昧之名執思惟但是三昧異名者。
T2208B.57.0476b13: 經中亦有慈心三昧等名。當三福中之慈
T2208B.57.0476b14: 亦爲三昧異名云何。故知彼是菩薩所入
T2208B.57.0476b15: 深三昧中一三昧名。豈同今言觀前方便
T2208B.57.0476b16: 思惟如何。又彼所引新譯經文。今文所
T2208B.57.0476b17: 指豈當彼云何。又縱彼經有思惟三昧
T2208B.57.0476b18: 異名何妨此名亦通散善。故諸師意兼存
T2208B.57.0476b19: 二義。一云三淨葉散心思量名曰思惟
T2208B.57.0476b20: 二云十六觀中初二想觀名曰思惟。此釋縱
T2208B.57.0476b21: 容似通旨。今言豈通散善偏論
T2208B.57.0476b22: 何。又思惟者既言觀前方便。應是三惠中思
T2208B.57.0476b23: 惠心。若爾諸論性相思惠唯散修惠唯定。依
T2208B.57.0476b24: 之而判可定善。何言豈通散善
T2208B.57.0476b25: 何 答。彼經何處有此文耶者是舊疑也。大
T2208B.57.0476b26: 智律師天台宗人。四明孫弟神悟門人也。然
T2208B.57.0476b27: 觀經新疏之時。違背本宗天台師疏韋提
T2208B.57.0476b28: 請定散之義依用今釋。此外多背天台
T2208B.57.0476b29: 。依之道公造扶石決智疏。中出此疑
T2208B.57.0476c01: 。戒度律師作正觀記并扶新論道公難
T2208B.57.0476c02: 智師義。彼等難答繁故略之。今且取
T2208B.57.0476c03: 戒公正觀記云華嚴異名。人以檢文不獲。尚
T2208B.57.0476c04: 或遲疑今謂不可。就往求其異名之文。但據
T2208B.57.0476c05: 彼經明三昧處。而作思惟説者即是異名
T2208B.57.0476c06: 之私披六十華嚴處處三昧前方便有
T2208B.57.0476c07: 思惟。且引一文。經曰諸菩薩甚深三
T2208B.57.0476c08: 昧。於諸法中。思惟分別。安住諸禪正受。悟
T2208B.57.0476c09: 一切法又繁故略餘 次戒公所引善思
T2208B.57.0476c10: 惟文爲明證者難勢誠巧誰會通之。但非
T2208B.57.0476c11: 今釋難之失。律師門人多之定可
T2208B.57.0476c12: 之。然誠通之戒公引彼文。次下引合論釋
T2208B.57.0476c13: 論釋分明。何隱彼釋。只就經文此難乎。
T2208B.57.0476c14: 今論明故不別救 次戒公所引新譯經
T2208B.57.0476c15: 説。不今文者。戒度本意救智公釋。引
T2208B.57.0476c16: 譯文彼釋義何失乎 次縱彼經説
T2208B.57.0476c17: 思惟定名不妨通散者。此事誠爾。泛論
T2208B.57.0476c18: 。通定散條實是通旨。今師意全不
T2208B.57.0476c19: 之。今以教我思惟經文。諸師釋韋提請
T2208B.57.0476c20: 辭。此乃只諸經通旨今經所説定
T2208B.57.0476c21: 散之差異。依之今師爲彼解例華
T2208B.57.0476c22: 。釋今思惟豈通散善。全非偏論。盡諸義
T2208B.57.0476c23: 時思惟之言非定 又今師意華嚴經中
T2208B.57.0476c24: 異名意。就此經文唯可定善
T2208B.57.0476c25: 也。何者如扶新論云。凡論修觀必先起
T2208B.57.0476c26: 思惟決擇境觀不謬方入正觀。但心境未
T2208B.57.0476c27: 猶屬思惟前方便也。心境一分觀成理顯名
T2208B.57.0476c28: 正受。作此釋者。蓋本經文。疏引地觀文
T2208B.57.0476c29: 云。如此想者名爲粗見極樂國地即思惟也。
T2208B.57.0477a01: 若得三昧見彼國地了了分明不可具説即正
T2208B.57.0477a02: 受也故設使無華嚴例證亦只可請定
T2208B.57.0477a03: 也。何況華嚴明有此説故引用之 次
T2208B.57.0477a04: 當三惠。思惟是思惠分別定散。思惠唯散
T2208B.57.0477a05: 何云豈通散善耶等者。此難誠爾。就世間
T2208B.57.0477a06: 別三惠定散異者。欲界一地有聞與
T2208B.57.0477a07: 思無修惠是名散地。未已上聞與
T2208B.57.0477a08: 修無思惠是名定地。又修道人借彼依地
T2208B.57.0477a09: 觀法時。配當次位宗宗義門非一途歟。
T2208B.57.0477a10:  且依一義。若二乘位五停心聞。二念處思。
T2208B.57.0477a11: 暖已後修。若菩薩位十信聞惠三賢思惠明
T2208B.57.0477a12: 得已上皆是修惠。然猶七地以前散心數數
T2208B.57.0477a13: 間起。八地以上都無散心。聞惠爲散修惠爲
T2208B.57.0477a14: 定。是諸論意 和尚亦全不其趣。是故依
T2208B.57.0477a15: 報觀成就者。所得無生釋十信中忍非解行
T2208B.57.0477a16: 已上忍此十信聞惠相應。於四善根
T2208B.57.0477a17: 已上修惠奪而名散。和尚亦全不
T2208B.57.0477a18:  但任今經説相宗旨。常沒凡夫爲能觀機
T2208B.57.0477a19: 彼凡夫人思惟分別作意功勞。以佛三力
T2208B.57.0477a20: 増上縁。而得一心。見彼國土極妙樂事。雖
T2208B.57.0477a21: 是聞惠。心眼得開見所觀境故與名定 此
T2208B.57.0477a22: 乃相對唯生得惠三福散善行之故也 聞
T2208B.57.0477a23: 惠爲散。思惠爲散。修惠爲定諸論性相然。
T2208B.57.0477a24: 七地以前屡許散心間起。何妨十信雖
T2208B.57.0477a25: 散位亦立定名。教有傍正亦有通局。欲界
T2208B.57.0477a26: 散上界爲定。十信三賢名爲散位。暖法
T2208B.57.0477a27: 已上名定。位者止也局也談傍論。通欲界
T2208B.57.0477a28: 聞思亦得定名 故慈恩云。深住聞惠
T2208B.57.0477a29: 。又感師云。多是聞思相應三昧名
T2208B.57.0477b01: 必修惠又云十六觀與念佛三昧
T2208B.57.0477b02: 淺有深。深即於四靜慮未至中間禪
T2208B.57.0477b03: 修惠中十六觀及念佛三昧。淺即依欲界
T2208B.57.0477b04: 聞思惠心攝念作意亦得十六妙觀
T2208B.57.0477b05: 佛三昧三昧定名即通聞惠。是故和尚於
T2208B.57.0477b06: 四惠中生得善即爲散善。聞惠已上名
T2208B.57.0477b07: 定善也。定散分別義門已異。猥莫
T2208B.57.0477b08: 又凡夫位分別三惠。剩生得善分立三惠
T2208B.57.0477b09: 又發道心生得分加行善。世善修惠
T2208B.57.0477b10: 還收生得 又於地上修惠行相。分施戒
T2208B.57.0477b11: 。如此差異義門非一。不一非餘者
T2208B.57.0477b12: 乎 又配思惠。事所共許 凡夫生得
T2208B.57.0477b13: 思惟成得十信聞惠。十信終心思惟成得
T2208B.57.0477b14: 住思惠。第十迴向思惟成得煗位修惠 如
T2208B.57.0477b15: 上所引華嚴經者。於惠中猶有思惟。通
T2208B.57.0477b16: 淺深。前方便位名爲思惟。非必思惠 若
T2208B.57.0477b17: 三惠通淺深者。配思惟於思惠。亦得
T2208B.57.0477b18: 今經所説定前方便思惟經文。諸師釋
T2208B.57.0477b19: 之辭。是故今經思惟之文。釋成豈通
T2208B.57.0477b20: 也。盡諸義時非思惟唯定非散。
T2208B.57.0477b21: 此存者無相違歟 傳聞定善之義。又此
T2208B.57.0477b22: 經定散文中唯標專念名號得生之釋以爲
T2208B.57.0477b23: 依憑。定散二善爲名號。所標名號是往生
T2208B.57.0477b24: 因。能標定散全非正因。若知定散名號具
T2208B.57.0477b25: 。定散即名號也。如淨名云。但除其執
T2208B.57.0477b26: 其法。名號之外無法可得。一色一香無
T2208B.57.0477b27: 名號。修行定散即往生因。若迷定散異
T2208B.57.0477b28: 名號。雖名號往生業。此乃解誤異途
T2208B.57.0477b29: 自分美醜何。由定散念佛以論難易勝劣
T2208B.57.0477c01: 取意彼義勢。今此釋文即標名號。名號即
T2208B.57.0477c02: 是定散之義。定有之歟。爲此義此問來
T2208B.57.0477c03: 者。問答乖角。然彼傳説定有錯謬。若事定者
T2208B.57.0477c04: 義勢雖巧不經釋。疑多之。學者可知」
T2208B.57.0477c05: 雖有二請唯是定善者 問。若以前言
T2208B.57.0477c06: 教我觀於清淨業處彼思惟正受唯是
T2208B.57.0477c07: 定善者。何得自分十六觀門兩門云何。
T2208B.57.0477c08: 若言十六想觀雖其名同義別者。何妨
T2208B.57.0477c09: 上請雖總言觀。第二請中分爲思惟正受二
T2208B.57.0477c10: 。其思惟觀通散善也。凡欲他須
T2208B.57.0477c11: 。今雖他思惟爲散。未己義三觀屬
T2208B.57.0477c12: 散。破立未盡。諍論爭息哉 答。定是專住
T2208B.57.0477c13: 體。三摩地此云等持。即此等持四惠相應觀。
T2208B.57.0477c14: 是簡擇體即惠數。惠有四重。生得聞惠思惠
T2208B.57.0477c15: 修惠。與生得聞思惠相應等持名定。諸論
T2208B.57.0477c16: 性相諸師存之。又與相應之等持名
T2208B.57.0477c17: 散。與聞思修相應等持名爲定者亦是一
T2208B.57.0477c18: 義。今師存之。故論觀通定散。條條師資全
T2208B.57.0477c19: 之也。但今所言教我觀於清淨業
T2208B.57.0477c20: 處之觀之字。所以得是定善觀者。於所求
T2208B.57.0477c21: 者通別雖異。去行不改。通去行觀即別去行
T2208B.57.0477c22: 思惟正受 佛説十三定善觀法。答彼思惟
T2208B.57.0477c23: 正受之問 題之名觀極樂國土無量壽佛
T2208B.57.0477c24: 觀世音菩薩大勢至菩薩。擧正攝依。擧主收
T2208B.57.0477c25: 伴。故略云觀無量壽經。此經題目起
T2208B.57.0477c26: 此教我觀於觀字 非是唯散生得惠觀。故
T2208B.57.0477c27: 定也 分十六觀兩門者。任經説相
T2208B.57.0477c28: 日觀已上是見序分。正宗分中必可
T2208B.57.0477c29: 定散文段。而序分中韋提希請教我思惟正
T2208B.57.0478a01: 。如來即許我今爲汝廣説衆譬。又如來爲
T2208B.57.0478a02: 散善機。標置亦令未來世一切凡夫欲生
T2208B.57.0478a03: 彼國者當修三福。正宗分中日觀已下十三
T2208B.57.0478a04: 觀已來説上所許廣説衆譬之定善。上輩已
T2208B.57.0478a05: 下説上所標當修三福之散善。序正相當。又
T2208B.57.0478a06: 三輩中不入觀觀成之相。又辨觀邪正得
T2208B.57.0478a07: 失滅罪多少。説相大異。上十三觀若他生觀
T2208B.57.0478a08: 者。置三輩於勢至觀下。聖衆類故。然觀
T2208B.57.0478a09: 。又爲劣機。勸雜想異。又還不觀他
T2208B.57.0478a10: 哉。依此等理十六觀兩門也 但
T2208B.57.0478a11: 三輩中之觀之字者和尚無釋 是故學者
T2208B.57.0478a12: 異義非一。或云三福當體是觀。或云
T2208B.57.0478a13: 十三定善。或云其功於定善。或云三輩
T2208B.57.0478a14: 上定善所觀依正。爲所求境三輩觀
T2208B.57.0478a15: 或云分別答請自説。雖諸師其十六定
T2208B.57.0478a16: 善義者全同諸師。彼皆推義。今又推云。三輩
T2208B.57.0478a17: 散者約修行時生得善。若約臨終分與
T2208B.57.0478a18: 定義也。散善功成時。將命終時。
T2208B.57.0478a19: 佛爲現前。奉佛時必得一心 悲華經
T2208B.57.0478a20: 之名無壅三昧。是故和尚餘處釋中。引
T2208B.57.0478a21: 品人臨終見佛即爲見佛三昧證據 對
T2208B.57.0478a22: 十三差異者。彼平生也。此臨終也 彼
T2208B.57.0478a23: 觀行觀。彼觀矚觀 彼心眼也。此眼見也
T2208B.57.0478a24: 彼聞惠也。此生得也 彼從所觀日觀
T2208B.57.0478a25: 。此從能行三輩觀 彼見影像。此見
T2208B.57.0478a26: 本身 雖此異。然見佛位一心不亂。非
T2208B.57.0478a27: 是自力一心。稱讃經曰。慈悲加祐令心不亂
T2208B.57.0478a28: 此一心即隣於聞惠故得定名。故非
T2208B.57.0478a29:  又破他思惟爲散者。且破今經思惟
T2208B.57.0478b01: 散。非一切思惟限定 又三輩觀屬
T2208B.57.0478b02: 散善者。且約平生修行時。若據臨終
T2208B.57.0478b03: 見佛一心觀是定類也。如是存者無其難
T2208B.57.0478b04: 歟 傳聞今經觀解觀也。觀解定散諸善不
T2208B.57.0478b05: 生。只是機分稱名獨生。是弘願故。序正流
T2208B.57.0478b06: 通咸標弘願。文文句句併詮稱名此經
T2208B.57.0478b07: 。永異諸經云云 取意此義此問來歟。
T2208B.57.0478b08: 今謂十三定觀非觀行。而示稱名義叶
T2208B.57.0478b09: 否智者察
T2208B.57.0478b10: 久來通論之家不論意等者 問。眞諦
T2208B.57.0478b11: 譯人。智愷筆授。造疏通論。豈昧論宗。然論
T2208B.57.0478b12: 文云。淨土唯有不退菩薩下行下意
T2208B.57.0478b13: 菩薩及二乘等。故通論家得此大宗。往生不
T2208B.57.0478b14: 退同其所求。發願念佛例爲遠因。誰言
T2208B.57.0478b15: 義不論意也。又攝論是瑜伽支論。然瑜
T2208B.57.0478b16: 伽云三地菩薩方生淨土。菩薩教中説異生
T2208B.57.0478b17: 是密意趣也云云以知攝論別時意中必
T2208B.57.0478b18: 凡夫往生教者。此難尤重如何消之 答。
T2208B.57.0478b19: 依法不依人之教誡是法四依之隨一也。縱
T2208B.57.0478b20: 論主無著天親。若違佛説道理者不
T2208B.57.0478b21: 依用。故云知何意凡小之論乃加
T2208B.57.0478b22: 諸佛誠言返將妄語然論主實不
T2208B.57.0478b23: 佛説道理故。云直言發願不論有行
T2208B.57.0478b24: 乃至與遠生作因者其義實也 縱雖譯者
T2208B.57.0478b25: 眞諦三藏筆授智愷。若違論文者背經意
T2208B.57.0478b26: 者不依用。故云通論之家不論意
T2208B.57.0478b27: 淨影天台號佛使也。製觀經疏經文
T2208B.57.0478b28: 然違經旨。莫破。彼眞諦智愷稱論家也。
T2208B.57.0478b29: 攝論疏論文。若背論意何不
T2208B.57.0478c01: 之 然通論言非必指於眞諦智愷 群疑
T2208B.57.0478c02: 論云。自攝論至此百有餘年。諸徳咸見
T2208B.57.0478c03: 論文西方淨業又云古來諸徳咸以
T2208B.57.0478c04: 此文證是別時之意況諸徳非必指譯
T2208B.57.0478c05: 者筆授者。又云有釋者言念佛修十六觀等
T2208B.57.0478c06: 則是發願。又有釋言諸師雖願言。意亦
T2208B.57.0478c07: 其念佛亦是別時之意此二釋中。今師
T2208B.57.0478c08: 所破當後師意。眞諦智愷當前師哉 會
T2208B.57.0478c09: 後師者至下二乘門之中。學者可知 淨土
T2208B.57.0478c10: 無有下行菩薩及二乘等者。准群疑論之。
T2208B.57.0478c11: 瑜伽三地菩薩方生淨土可此文 群疑
T2208B.57.0478c12: 論云。諸經論文説淨土。各據一義。取捨
T2208B.57.0478c13: 同。或上人下人義論淨土。況有麁妙勝
T2208B.57.0478c14: 劣種種殊異不同。得生亦有種種上下階降
T2208B.57.0478c15: 次往生不退同其所求者通論家未
T2208B.57.0478c16: 得之。何師釋耶 又前既云眞諦譯人智愷
T2208B.57.0478c17: 筆授云云今何還云不退等耶。眞諦譯天親
T2208B.57.0478c18: 攝論云。不唯稱佛名。即不隨決定得
T2208B.57.0478c19: 無上菩提之和尚凡言菩提。乃是佛果
T2208B.57.0478c20: 之名亦是正報道理。成佛之法要須萬行圓備
T2208B.57.0478c21: 方乃剋成。豈將念佛一行即望成者。無
T2208B.57.0478c22: 是處又云。論中稱佛唯欲自成佛又云
T2208B.57.0478c23: 久來論中稱多寶佛。爲佛果即是正報
T2208B.57.0478c24: 若通論家言念佛不退遠因。和尚何不
T2208B.57.0478c25: 乎 本釋七部攝論之中。無性攝論見約
T2208B.57.0478c26: 不退言不退初住不退。出群疑論。眞諦
T2208B.57.0478c27: 所譯釋論達磨笈多所譯見佛果。其餘四本
T2208B.57.0478c28: 不退佛果可料簡。學者思擇。然乍
T2208B.57.0478c29: 眞諦所譯不退事。未其意 何況念
T2208B.57.0479a01: 佛得不退事。十住毘婆娑論菩提資糧論誠
T2208B.57.0479a02: 説也。與無性攝論相違。如何會之 次發
T2208B.57.0479a03: 願念佛例爲遠因者。言發願者唯願無行。
T2208B.57.0479a04: 念佛者願行具。通論家錯偏在此事。誰
T2208B.57.0479a05: 此義會論意乎 群疑論云。唯由發願
T2208B.57.0479a06: 者是簡持義。簡去念佛之行。持取唯言
T2208B.57.0479a07: 。更無行。孤有此願。故曰唯由發願。若唯
T2208B.57.0479a08: 發願而得生者。此即是別時意也又云
T2208B.57.0479a09: 有願言未曾修淨行。雖生淨土。此願
T2208B.57.0479a10: 遠是生因乃至即有遠生之義。故經説歎
T2208B.57.0479a11: 。爲得生西方也。愚人將將即得不
T2208B.57.0479a12: 修因。論師釋此經文此是別時之意。非
T2208B.57.0479a13: 唯由發願而即得生。後人讀論不解。即言
T2208B.57.0479a14: 行不往生此深錯也次攝論是瑜伽支
T2208B.57.0479a15: 論者所共許。玄奘所譯入其支論。眞諦
T2208B.57.0479a16: 所譯明眞如受熏之義。故不支論。又十
T2208B.57.0479a17: 支論相除攝論理門論一義有之歟。故
T2208B.57.0479a18: 必可瑜伽論。難不來歟 次三地菩
T2208B.57.0479a19: 薩方生淨土等者。先引群疑論并往生要集
T2208B.57.0479a20: 之會釋畢。不私會通矣 傳聞楞伽經十
T2208B.57.0479a21: 方諸刹土衆生菩薩中所有法報佛化身及變
T2208B.57.0479a22: 化皆從無量壽極樂界中出於方廣經中應
T2208B.57.0479a23: 知密意説密意者如來祕密深奧意趣
T2208B.57.0479a24: 終窮究竟極説也云云 取意然今引瑜伽密意
T2208B.57.0479a25: 方便辭。密意言同何彼爲終窮説
T2208B.57.0479a26: 方便説
T2208B.57.0479a27: 他説言等者 問。何經説此不相續願
T2208B.57.0479a28: 即得往生。論主往判作別時耶。若言今此
T2208B.57.0479a29: 淨土經中有此文者。是何文乎。縱何文若
T2208B.57.0479b01: 今教有此説者。經中非不了之言。爭
T2208B.57.0479b02: 通論家所判耶。若言是今經等説者。
T2208B.57.0479b03: 餘教中是何經耶。又如佛陀扇多攝論
T2208B.57.0479b04: 指言無量壽經説者。若爲通之。又問若言
T2208B.57.0479b05: 更不相續名唯願者。相續願爲即有行耶。
T2208B.57.0479b06: 若許然者願行無別。上來所立義豈成耶。又
T2208B.57.0479b07: 問頗有一願一行。而不相續別時。否。若
T2208B.57.0479b08: 此亦別時因者。今釋何唯簡一願耶。若
T2208B.57.0479b09: 此非別時例者。縱具願行既不相續。豈
T2208B.57.0479b10: 即生如何 答。西天所有經教廣多。論藏所
T2208B.57.0479b11: 指難何經。翻譯將來經文狹少多闕本
T2208B.57.0479b12: 纔見現行流布經文。不疑論指經説
T2208B.57.0479b13:  佛陀扇多所譯攝論雖無量壽經説等
T2208B.57.0479b14: 今所流布大經五本。觀經一本。小經二本。
T2208B.57.0479b15: 八部無量壽經中。全無其説 迦才法師阿
T2208B.57.0479b16: 彌陀經已今當之三種發願判爲別時。然非
T2208B.57.0479b17: 理盡。難用之 大經闕本有七代譯。觀
T2208B.57.0479b18: 經闕本有二代譯。如光師云。有無量壽經
T2208B.57.0479b19: 今已隱沒。云何定判無經説又次相
T2208B.57.0479b20: 續願即有行耶等者。非相續願起行。願
T2208B.57.0479b21: 若相續必引起行。願行具足非是別時。願行
T2208B.57.0479b22: 起行。能引起願。所引起行。願行已異。何
T2208B.57.0479b23: 別。故不相續願名唯願爲別時意
T2208B.57.0479b24: 又願乍相續行不相續。不之。行不相
T2208B.57.0479b25: 續即是願不相續故也。是故尚言一願心
T2208B.57.0479b26:  傳聞。三心有二。教門三心弘願三心也。教
T2208B.57.0479b27: 門三心縱雖相續亦引起行是即生。殆
T2208B.57.0479b28: 別時意趣。弘願三心縱不相續
T2208B.57.0479b29: 惡業現在身已即便往生。臨命終時當
T2208B.57.0479c01: 往生何疑云云 取意此義
T2208B.57.0479c02: 來歟。今謂彼義雖巧多違經釋。疑難往往繁
T2208B.57.0479c03: 故略
T2208B.57.0479c04: 又無量壽經等者 問。凡言報者因圓果滿
T2208B.57.0479c05: 眞身身也。故諸師意不別願爲報身因
T2208B.57.0479c06: 此別願即證應身。而今以此還證報身
T2208B.57.0479c07: 何由云何。若言宗別義亦異者。下文何
T2208B.57.0479c08: 萬行因故名報身。此義既與諸師意
T2208B.57.0479c09: 同。豈言宗異義別者。云何。又以發願
T2208B.57.0479c10: 報身者。釋加五百大願等亦報因。云何
T2208B.57.0479c11: 答。報身有二。自他受用。因圓果滿眞實身者
T2208B.57.0479c12: 是自受用。今以別願因。身者是他受用
T2208B.57.0479c13:  如慈恩云。自受用土唯以自利後所得智
T2208B.57.0479c14: 其因縁乃至他受用土及變化土唯以
T2208B.57.0479c15: 他後所得智其因縁其後得大悲智者
T2208B.57.0479c16: 必發別願。酬彼別願報與化 分其報
T2208B.57.0479c17: 且有二義。若依諸論地上人。所發
T2208B.57.0479c18: 別所成身土是他受用。爲地前者發別
T2208B.57.0479c19: 願所成身土即變化也。諸師解釋多存此義
T2208B.57.0479c20: 故阿彌陀爲變化身。四十八願多以凡夫
T2208B.57.0479c21: 所被故 若據大乘同性經説。淨土成道
T2208B.57.0479c22: 別願酬因身土是報。穢土成佛別願酬因身
T2208B.57.0479c23: 土是化 今師解釋并綽和尚四十八願。即
T2208B.57.0479c24: 是淨土成道願故。酬彼因身判爲報身 釋
T2208B.57.0479c25: 尊雖五百大願。穢土成佛別所成之身土
T2208B.57.0479c26: 故名爲化也 酬因之名通於報化。如嘉祥
T2208B.57.0479c27: 。今謂若就通門論無酬因
T2208B.57.0479c28: 報土。別行不然。何者以法藏菩薩本迹二
T2208B.57.0479c29: 。就迹爲論在凡夫地。以願造土可
T2208B.57.0480a01: 報土乃至若論本門。此菩薩位居隣極。無
T2208B.57.0480a02: 業。唯是應現依正兩報乃至此是應中開
T2208B.57.0480a03: 應報兩土。非是異應。別有報土又下文
T2208B.57.0480a04: 言。應萬行因故名報者。意亦無違。序分義
T2208B.57.0480a05: 云。四十八願願願皆發増上勝因依因起於
T2208B.57.0480a06: 勝行依行感於勝果合之 傳
T2208B.57.0480a07: 説阿彌陀者非是始成正覺之佛。無始無終
T2208B.57.0480a08: 本有無作常住不變之報身也。過去諸佛皆
T2208B.57.0480a09: 彌陀故無始也。衆生不盡佛壽不盡故無
T2208B.57.0480a10: 終也。永異諸教所談受用云云 取意
T2208B.57.0480a11: 疑來歟。今謂眞言天台等諸教中。不
T2208B.57.0480a12: 彼深奧義。三部經内今師釋中其趣未
T2208B.57.0480a13: 見故疑滯焉。不羅縷
T2208B.57.0480a14: 未審何時得忍等者 問。經文自言
T2208B.57.0480a15: 時聞佛所説。應時即見極樂世界及佛
T2208B.57.0480a16: 身等。得無生忍。是即聞十六觀。見國見
T2208B.57.0480a17: 時得無生忍。在文分明矣。有何所昧作
T2208B.57.0480a18: 耶。若言見國在序光臺。見佛文在第七
T2208B.57.0480a19: 觀初。於此二處何時得者。此問不可。既言
T2208B.57.0480a20: 説應時即見。其見豈指序光臺耶。第七
T2208B.57.0480a21: 觀初雖正説。正説未周。未益。故
T2208B.57.0480a22: 知經言聞佛所説應時見者。其國其佛縱是
T2208B.57.0480a23: 光中空中所現。住至經末聞成見。方爲
T2208B.57.0480a24: 得益之所依也。諸師所解意多如是。且如
T2208B.57.0480a25: 元照云。先韋提獨見。今大衆同見等即其義
T2208B.57.0480a26: 也。若爾今釋問答共許見國指序光臺中見
T2208B.57.0480a27: 見佛指第七觀見者有何由云何 答。説是
T2208B.57.0480a28: 語時乃至聞佛所説應時即見等之經文。人唯
T2208B.57.0480a29: 文不其義。而恐十六觀
T2208B.57.0480b01: 見國見佛得忍問也 今謂説是語時
T2208B.57.0480b02: 者有二種。如嘉祥云。一口輪説。二身輪説。
T2208B.57.0480b03: 若依身輪光臺現國是説語也 序分義云。
T2208B.57.0480b04: 亦非是無時佛語即其義也 聞佛所説
T2208B.57.0480b05: 應時等者。應所説國見佛得忍也。
T2208B.57.0480b06: 佛説已時益。未必待説終
T2208B.57.0480b07: 也。於序正中得益經家量之。正宗分
T2208B.57.0480b08: 後名得益分 文雖未時。而在序正見
T2208B.57.0480b09: 其國其佛。縱至經末得益即在光中
T2208B.57.0480b10: 空中現時 但見國見佛。何時得忍。此疑
T2208B.57.0480b11: 決。是故定判第七觀初 不此趣。元
T2208B.57.0480b12: 照等師不指南傳聞韋提開悟即有顯密
T2208B.57.0480b13: 顯開悟第七觀見佛得忍非是光臺現
T2208B.57.0480b14: 國時得。依密開悟光臺並見依正二報。得
T2208B.57.0480b15: 無生忍。即其證在當麻寺曼陀羅云云
T2208B.57.0480b16: 肝爲此意此尋來歟。今謂顯密開悟和尚
T2208B.57.0480b17: 釋中未證據。難用之
T2208B.57.0480b18: 我今樂生彌陀等者 問。經云樂生極樂世
T2208B.57.0480b19: 界阿彌陀佛所。何意。取其樂生安樂
T2208B.57.0480b20: 總領所現之科。取此樂生彌陀之言今別
T2208B.57.0480b21: 選所求句乎。又言此明彌陀本國四十八願
T2208B.57.0480b22: 者。爲佛意是釋乎。爲當夫人知
T2208B.57.0480b23: 此事乎。若言但望佛意者。既就夫人我
T2208B.57.0480b24: 今樂生彌陀之言。釋曰此明彌陀本國四十
T2208B.57.0480b25: 八願等。明知夫人亦得知此因縁也。若
T2208B.57.0480b26: 夫人知此事者。未佛説。何得輒知
T2208B.57.0480b27: 故結文云斯因縁。如來密遣夫人等。知
T2208B.57.0480b28: 如來意密言耳 答。樂生安樂非屬
T2208B.57.0480b29: 。爲十方佛國以授之義當科文
T2208B.57.0480c01: 句證也。即如經文具可之。略而引之。
T2208B.57.0480c02: 當科我今樂生彌陀亦略文牒。具如經文
T2208B.57.0480c03: 釋之。凡略文事無別意趣 次此明
T2208B.57.0480c04: 彌陀本國四十八願等者。是望佛意
T2208B.57.0480c05: 也。義如後難。至前難者夫人請言我今
T2208B.57.0480c06: 樂生彌陀佛所。別選所求是自選。本願
T2208B.57.0480c07: 所成故。勸處彌多衆聖指讃故致使如來密
T2208B.57.0480c08: 遣夫人別選也爲言非夫人自知之也
T2208B.57.0480c09: 傳聞。安樂之言屬前科中。彌陀之言爲
T2208B.57.0480c10: 選句。即有深義人不之。又韋提希現是
T2208B.57.0480c11: 菩薩假示凡身。故知彌陀本國即是四十八
T2208B.57.0480c12: 願所成土云云 取意此義此問來歟。
T2208B.57.0480c13: 今謂彼深奧義實不之。顯示其義。細帶
T2208B.57.0480c14: 忘。又如嘉祥韋提實是大菩薩也。
T2208B.57.0480c15: 偏執凡。然今經云汝是凡夫。和尚釋云
T2208B.57.0480c16: 垢凡女質。此經説相凡夫爲正。若今凡夫未
T2208B.57.0480c17: 佛説。爭知四十八願所成土
T2208B.57.0480c18: 四十八願中唯明專念等者 問。四十八
T2208B.57.0480c19: 願中爲諸行往生願。否。若言有者此文
T2208B.57.0480c20: 云何。夫言唯者簡持爲義。如唯識宗五重
T2208B.57.0480c21: 唯識皆以唯識宗。今言唯明專念
T2208B.57.0480c22: 准知唯以專念本願宗也。若言否者義
T2208B.57.0480c23: 亦難思。弘誓多門所願各別。豈唯念佛往生
T2208B.57.0480c24: 願乎。故第十八願雖乃至十念。十九二十
T2208B.57.0480c25: 亦云修諸功徳殖諸徳本。此等豈非諸行往
T2208B.57.0480c26: 生願乎。若其終不諸行者爲佛願有
T2208B.57.0480c27: 偏黨乎 答。四十八願即有諸行往生願。意
T2208B.57.0480c28: 後難。至前難者文云四十八願中者。意
T2208B.57.0480c29: 云四十八願中第十八願。簡去餘行取稱
T2208B.57.0481a01: 。唯明專念名號得生爲言四十八
T2208B.57.0481a02: 願願中各各唯明專念名號得生 若言
T2208B.57.0481a03: 而四十八願中諸行者。修諸功徳殖諸
T2208B.57.0481a04: 徳本云何會之 傳聞今此解釋爲指南。四
T2208B.57.0481a05: 十八願中無諸行義令定之云云
T2208B.57.0481a06: 此義此問來歟。今謂此事自門他門諍論。人
T2208B.57.0481a07: 皆所知。卒爾難顯矣
T2208B.57.0481a08: 定散文中唯標專念等者 問。依何等文
T2208B.57.0481a09: 此義乎。先定善文。地觀已下説往生益
T2208B.57.0481a10: 皆爲觀益。未一文説稱名益。次散善文。
T2208B.57.0481a11: 上六品中但明諸行往生之益。唯下三品明
T2208B.57.0481a12: 念佛益故。前問云備修衆行但能迴向皆得
T2208B.57.0481a13: 往生者。應此義問端也。然今還言
T2208B.57.0481a14: 定散文中唯標專念者。更依何義是釋
T2208B.57.0481a15: 乎。若言文雖定散益。依其義意是釋
T2208B.57.0481a16: 者了義大乘依文判義。不了義教依義判
T2208B.57.0481a17: 文。今經既依義判文者。下文何言是了義
T2208B.57.0481a18: 乎 答。准前可答。定散中者意云。説
T2208B.57.0481a19: 定散經下下品文中極重惡人無他方便簡
T2208B.57.0481a20: 餘行取稱名。唯標專念名號得生爲言
T2208B.57.0481a21: 定與散中各唯標專念名號得生 若
T2208B.57.0481a22: 總而定散中無得生者。地觀已下上六品
T2208B.57.0481a23: 中諸行往生云何會之。即如難勢 不
T2208B.57.0481a24: 其義意是釋云義。故後難不來 又
T2208B.57.0481a25: 依義不文者法四依之隨一也。何名
T2208B.57.0481a26: 了義教乎 傳聞定散二善。爲名號
T2208B.57.0481a27: 標名號是往生因。能標定散全非生因云云
T2208B.57.0481a28: 具如前書。爲彼義此疑來歟。今謂彼義
T2208B.57.0481a29: 經釋。否。學者察
T2208B.57.0481b01: 三輩散善一門等者 問。何以得三輩
T2208B.57.0481b02: 唯是散善人耶。故諸師意謂是福觀雙修之
T2208B.57.0481b03: 人往生即彼國之品類也。又玄義云下輩無
T2208B.57.0481b04: 善唯知作惡。今何還言三輩散善。即以三福
T2208B.57.0481b05: 其正因。以分九品正行耶。若言
T2208B.57.0481b06: 輩本雖無善臨終念佛爲其善者。玄義非
T2208B.57.0481b07: 念佛文。而言無善如何會之。又准
T2208B.57.0481b08: 下文。定散之外明念佛行。如念佛不
T2208B.57.0481b09: 雜散之業也。若言臨終聞經等爲其散
T2208B.57.0481b10: 者。下品上生念佛之前雖聞經下二不
T2208B.57.0481b11: 然。若彼廣讃佛徳。爲説妙法散善者。
T2208B.57.0481b12: 下品中生但有散善念佛耶。下下品云
T2208B.57.0481b13: 爲説妙法教令念佛。妙法但是念佛教也。若
T2208B.57.0481b14: 世福爲下輩善故。今標云三輩散善一
T2208B.57.0481b15: 門義中三福爲因九品爲行。此明三福
T2208B.57.0481b16: 三輩者。此亦難依世出世善盡屬上中二輩
T2208B.57.0481b17: 因行。下輩既言無有佛法世俗善故。如
T2208B.57.0481b18: 推尋下輩都無散善。何言三輩散善
T2208B.57.0481b19: 耶。又三福正因文在序中。何言正宗散
T2208B.57.0481b20: 善義中明此義耶。若言此非序分三福
T2208B.57.0481b21: 宗別有三福正因義者。出何文耶。又准
T2208B.57.0481b22: 。三福九品雜散之業。今言正因正行云何
T2208B.57.0481b23: 答。三輩之中不入觀。不觀成。不
T2208B.57.0481b24: 邪正。不得失。無滅罪。無往生。是
T2208B.57.0481b25: 故知唯散善文也 諸師未此等旨。三福
T2208B.57.0481b26: 觀雙修大違經文乎 次玄義下輩無善等
T2208B.57.0481b27: 者。是約平生。臨終念佛即散善也。是故今云
T2208B.57.0481b28: 三輩散善一門等也 次下文定散之外明
T2208B.57.0481b29: 念佛者。散善之名即有總別。今總對定善
T2208B.57.0481c01: 一門念佛諸行皆名散善。下文別而除
T2208B.57.0481c02: 。外自餘諸善名雜散業。所望不同。不
T2208B.57.0481c03: 偏執 於念佛行即有定散淺深差別。今
T2208B.57.0481c04: 下輩中所言念佛。若約行相三福散善之中
T2208B.57.0481c05: 行福攝也 然一經所説定散諸善之中。取
T2208B.57.0481c06: 要付屬之時。望佛別發第十八本願。取
T2208B.57.0481c07: 輩所説念佛。爲宗旨。故且定散之外立
T2208B.57.0481c08: 也 雖然剋體論之。念佛是散善攝故。
T2208B.57.0481c09: 三輩散善也 臨終聞經廣讃佛徳爲説
T2208B.57.0481c10: 妙法不散善。又不世福爲下輩善
T2208B.57.0481c11: 重重難不來 次三福正因文在序中等者。
T2208B.57.0481c12: 序文是標。今文釋也。釋正宗文序之辭
T2208B.57.0481c13: 何過乎 又對流轉邪因邪行往生極樂
T2208B.57.0481c14: 因行故名正因正行。於往生業勝劣時。
T2208B.57.0481c15: 念佛徳自餘諸善名雜散業。所對不同。
T2208B.57.0481c16: 偏執矣 傳聞正因正行者。攝去行
T2208B.57.0481c17: 於彌陀體而談能所一體。即修因於領解之
T2208B.57.0481c18: 而教解行不二。十念即安心。安心即領
T2208B.57.0481c19: 解。領解即去行。去行即佛體云云 取意
T2208B.57.0481c20: 彼趣此疑來歟。今謂離理而云不二。在
T2208B.57.0481c21: 而云一體豈成理耶
T2208B.57.0481c22: 正行者專依往生經等者 問。此中二
T2208B.57.0481c23: 行與禮讃中專雜二修同耶異耶。若言同者
T2208B.57.0481c24: 正雜二行似行體。專雜二修應修相
T2208B.57.0481c25: 若爾縱是正行。若雜餘行雜修。縱是
T2208B.57.0481c26: 雜行若專一行專修。故知二修二行
T2208B.57.0481c27: 異也。若言異者今明正行即言專依專讀
T2208B.57.0481c28: 專想等。豈非專修名正行耶。若許專修名
T2208B.57.0481c29: 正行者。雜行亦應雜修名也。又禮讃明
T2208B.57.0482a01: 修得失結言二行得失。明知二行即二修也
T2208B.57.0482a02: 答。正雜二行專雜二修或同或異。先言異者。
T2208B.57.0482a03: 所行法即安正行雜行之名。約能修人
T2208B.57.0482a04: 方立專修雜修之稱 於念佛者。縱雖
T2208B.57.0482a05: 三心四修。千中無一萬不一生正行
T2208B.57.0482a06: 。不雜行。於雜行者縱雖足三心四
T2208B.57.0482a07: 百即百生千無一失雜行名。不
T2208B.57.0482a08: 。雖正行。以雜修故。不往生。雖
T2208B.57.0482a09: 雜行。以專修故必得生。正雜二行親疎相對
T2208B.57.0482a10: 信解者此校行體。專雜二修得失相對令
T2208B.57.0482a11: 修行者取捨行相 正雜約解。專雜約行。
T2208B.57.0482a12: 二行所行。二修能修能所既異。人法豈同
T2208B.57.0482a13: 乎 次言同者今此文中。正明二行。傍勸
T2208B.57.0482a14: 。故云專依專讀專想。此是專修正行也。彼
T2208B.57.0482a15: 禮讃中正明二修。且就正行五門之故。
T2208B.57.0482a16: 若能如上等。此是正行之專修也。傍正雖
T2208B.57.0482a17: 異終成一意。故選擇引彼專雜此正雜
T2208B.57.0482a18: 正行者以親近等之徳專修易成。故
T2208B.57.0482a19: 能依所依行專修名。然則正行之
T2208B.57.0482a20: 專修也。非正行即是專修。行雜行者以
T2208B.57.0482a21: 疎遠等之失難道故從能依所依
T2208B.57.0482a22: 雜修名。此是雜行之雜修也。非
T2208B.57.0482a23: 行即是雜修 正行親近親修易離雜行疎
T2208B.57.0482a24: 遠專修難成 分別能依專雜得失所依二
T2208B.57.0482a25: 行親疎別故。能所相從得專雜名。雖然既
T2208B.57.0482a26: 專雜於正雜故云同也。傳聞若令
T2208B.57.0482a27: 落居歸命念者。以萬法即是念佛之具
T2208B.57.0482a28: 故。雖諸善乃至惡業煩惱世業衆務
T2208B.57.0482a29: 。百即百生故非。若不住歸命心
T2208B.57.0482b01: 者。依念佛諸行隔異不融之思。縱雜業煩
T2208B.57.0482b02: 惱世業衆務萬事倶捨一心稱名千中無一
T2208B.57.0482b03: 故非專修云云 取意此義此疑來歟。今
T2208B.57.0482b04: 謂傳者錯歟。若實事者多經釋。難
T2208B.57.0482b05:
T2208B.57.0482b06: 三心既具無行不成者 問。三心但可願心
T2208B.57.0482b07: 而已。那忽言無行不成乎。若言三心
T2208B.57.0482b08: 諸行。無成故作是釋者。經文爲是別
T2208B.57.0482b09: 時意乎 答。十一門者於一機上之。
T2208B.57.0482b10: 此三心者是安心也。十一門中第四門也。言
T2208B.57.0482b11: 起行者第六門之授法是也 今此三心既
T2208B.57.0482b12: 具無行不成。願行既成。若不生者無
T2208B.57.0482b13: 經文且就安心一邊益。勸發故。云
T2208B.57.0482b14: 具三心者必生彼國後不行誠如
T2208B.57.0482b15: 別時意。後勸行故全非別時意趣語
T2208B.57.0482b16: 禮讃云。具此三心必得往生也。若少一心即
T2208B.57.0482b17: 不得生此且約於安心一邊。又云。一一門
T2208B.57.0482b18: 上三心合。隨起業行。不問時節久近罪福
T2208B.57.0482b19: 多少皆名眞實業也此述實義也。准之可
T2208B.57.0482b20: 知 傳聞。就十一門即有二機。第四門機
T2208B.57.0482b21: 解念佛即是三心。三心外無念佛行。念佛
T2208B.57.0482b22: 外更無安心。領解即行。行即體。萬法皆是念
T2208B.57.0482b23: 佛具徳定散諸善皆是念佛。是故釋云無行
T2208B.57.0482b24: 不成惡業煩惱莫念佛。行住坐臥語
T2208B.57.0482b25: 默動作皆是念佛。故云身在穢土心既生
T2208B.57.0482b26: 彼。是故經云即便往生釋云願行既成
T2208B.57.0482b27: 若不生者無有是處。第六門機修三福業。彼
T2208B.57.0482b28: 諸行者只是機分。全非生因。然若如前信
T2208B.57.0482b29: 受念佛即是三心三福之上加念佛行順次
T2208B.57.0482c01: 彼。是故經云當得往生云云 取意
T2208B.57.0482c02: 此疑來歟。今謂此事自門他門異義濫觴。
T2208B.57.0482c03: 卒爾難決。智者察
T2208B.57.0482c04: 以前十六箇條愚答綱概記之委曲貽之。抑
T2208B.57.0482c05: 最初來臨禪客示云。此疑端者爲破邪顯正
T2208B.57.0482c06: 云云經釋文佛經理。速離我執。疾
T2208B.57.0482c07: 偏見。不自他。順文理。義爲正義。是
T2208B.57.0482c08: 非取捨尤所庶幾。請示正義之生信。
T2208B.57.0482c09: 然偏執自義以爲正義。恣謗他義而爲
T2208B.57.0482c10: 者。其咎不輕。自法愛染故。毀呰他人法。雖
T2208B.57.0482c11: 持戒行人。不地獄苦。可恐。可愼。不
T2208B.57.0482c12: 禁。何況於勝他名利自是非他乎。
T2208B.57.0482c13: 凡義有邪正。自他皆齊。有唯正而無邪義
T2208B.57.0482c14: 否。有唯邪而無正義否。邪少正多名爲
T2208B.57.0482c15: 。正少邪多名爲邪義。又雖正義偏執
T2208B.57.0482c16: 邪也。雖邪義執正也。諸論各異端修
T2208B.57.0482c17: 行理無二。達者無。偏執有是非。此言
T2208B.57.0482c18: 誠哉。須偏執邪顯正一心念佛而已
T2208B.57.0482c19:   弘安八年乙酉二月十四日誂他人令清書
T2208B.57.0482c20: 定有落字僻字爲後見直之
T2208B.57.0482c21:  欣淨愚禿證忍在判 
T2208B.57.0482c22: 觀經義賢問愚答鈔
T2208B.57.0482c23:
T2208B.57.0482c24:
T2208B.57.0482c25:
T2208B.57.0482c26:
T2208B.57.0482c27:
T2208B.57.0482c28:
T2208B.57.0482c29:
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