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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: 亙往生成佛之事
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:
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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