SAT DB

T2629_.83.0432a01: 九。如來付屬要法。唯限二念佛一法一耶

T2629_.83.0432a02:

答。爾也。觀經流通分云

云云

釋云

云云

T2629_.83.0432a03: 六十二。三部經同付二屬名號一耶　答。爾也。

T2629_.83.0432a04:

大經流通佛語彌勒其有得聞彼佛名號等

文

T2629_.83.0432a05: 小經雖レ無二付屬之語一。理在絶言。何以故。正
T2629_.83.0432a06: 宗專勸二執持名號一無二餘行一故也。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。所レ説念佛本願念佛
T2629_.83.0432a09: 耶　答。爾也。若非二本願念佛一者。亦不レ可レ言二
T2629_.83.0432a10: 定散文中唯標專念等一也。且讃二定善文中眞
T2629_.83.0432a11: 身觀一云。唯有念佛蒙光照。當知本願最爲強

T2629_.83.0432a12:

文

　又釋二散善中下品上生文一。云二然望佛願意

T2629_.83.0432a13: 者唯勸正念稱名等一。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。正宗念佛若非二本願一。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: 流通選レ要付屬而已。故言二上來雖説定散兩
T2629_.83.0432a18: 門之益望佛本願意在專稱等一者。上説二定散
T2629_.83.0432a19: 兩門益一意。即在二本願專念宗一也
T2629_.83.0432a20: 六十四。如來出世本懷唯限二念佛一法一耶
T2629_.83.0432a21: 答。此應二分別一。若約二機情一。法華一乘･念佛一
T2629_.83.0432a22: 乘。非レ無二差別一。然彼此一乘倶許二本懷一者。可
T2629_.83.0432a23: レ言レ非三唯限二念佛一也。若望二佛意一彼此無二差
T2629_.83.0432a24: 別一故。故應二正答一。唯限二念佛一乘法一也。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。應レ知
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。故云二上來雖説兩門之益望佛本
T2629_.83.0432a29: 願意在專稱一也。但以二定散念佛體用不離一。總
T2629_.83.0432b01: 而言レ之。唯一乘也
T2629_.83.0432b02: 六十六。付屬念佛者。唯限二口稱名號一耶

T2629_.83.0432b03:

答。爾也。經釋分明。勿二異論一

矣

但以二口稱名

T2629_.83.0432b04: 義功徳一開二於五門一。乃至萬行若能如レ是解
T2629_.83.0432b05: 者。不レ乖二一向專稱一也。經言二持是語者即是
T2629_.83.0432b06: 持無量壽佛名一。深須レ思レ之
T2629_.83.0432b07: 六十七。比挍顯勝念佛。觀佛三昧意耶。答。比二
T2629_.83.0432b08: 挍觀門一顯二念佛勝一。故云二比挍顯勝一也。經言二
T2629_.83.0432b09: 但聞佛名等一者。定善示觀門位觀成義也。何
T2629_.83.0432b10: 況憶念者。依二觀門教一專心念佛義也。思レ之｣
T2629_.83.0432b11: 六十八。全非比挍念佛。爲二釋迦教意一耶
T2629_.83.0432b12: 答。前言二比挍顯勝一。今言二超絶無此一。於二一念
T2629_.83.0432b13: 佛一立二兩重義一。總而言レ之。二教交際有二此義一
T2629_.83.0432b14: 耳。思レ之
T2629_.83.0432b15: 六十九。念佛萬行相對時。以レ何名二廣大一耶
T2629_.83.0432b16: 　答。一家宗義念佛廣大。讃云二萬行倶迴皆
T2629_.83.0432b17: 得往念佛一行最爲尊一。此例非レ一。然玄義中
T2629_.83.0432b18: 一行成佛爲二方便一。説三萬行成佛爲二眞實義一。
T2629_.83.0432b19: 此述下攝論別時意中聖道難行自力宗義。不

T2629_.83.0432b20:

レ應三依レ彼難二此宗一義上

云云

T2629_.83.0432b21: 已上教相義問。大綱九･細目六十九。略答
T2629_.83.0432b22: 竟
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_.83.0435c11:

淨土宗要集卷之中目録

終

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。今依二略論安樂土義一。可

T2629_.83.0435c18:

レ存二開合之異一也。略論云

云云

選擇集即依二

T2629_.83.0435c19: 此意一也
T2629_.83.0435c20: 一。大經三輩悉攝二盡觀經九品一耶　答。既
T2629_.83.0435c21: 許二三輩･九品開合異一者。亦可レ得レ言二互相攝
T2629_.83.0435c22: 盡一。但兩經説相互顯二一邊一。故大經云三三輩同
T2629_.83.0435c23: 發二菩提心一。似レ不レ攝二觀經中下二輩一。觀經中
T2629_.83.0435c24: 下二輩。説二是遇小遇惡凡夫一。似レ不レ攝二大經
T2629_.83.0435c25: 發菩提心一者。是則三輩･九品所攝機類。遍二滿
T2629_.83.0435c26: 十方一。行相無盡故。使三兩經互顯

知其義一者歟
T2629_.83.0435c27: 二。阿彌陀經意。立二三輩･九品機一耶　答。依
T2629_.83.0435c28: レ義通論非レ無二此意一。所以讃云。九品倶迴得
T2629_.83.0435c29: 不退等。但經現文且據二上輩上上品一説。直
T2629_.83.0436a01: 示二一乘頓教益一也。應レ知
T2629_.83.0436a02: 三。一切往生人攝二盡兩經所説三輩九品一耶
T2629_.83.0436a03: 　答。此應二分別一。若其至心信樂之者。可レ言二
T2629_.83.0436a04: 攝盡一。故大經云。十方世界其有至心願生彼
T2629_.83.0436a05: 國凡有三輩等。若言二帶惑疑生之者一。古來有二
T2629_.83.0436a06: 攝･不攝之論一。今依二略論一初生不レ攝。後還攝

T2629_.83.0436a07:

也。略論云

云云

又異譯經中下二輩。雖レ攝二此

T2629_.83.0436a08: 類應下是約二其還同一攝上耳
T2629_.83.0436a09: 二。一切往生人必先發二菩提心一耶　答。往
T2629_.83.0436a10: 生人者願生人歟。菩提心者行福初句所
T2629_.83.0436a11: レ勸心歟。若然者願二往生一之人中。亦有レ不
T2629_.83.0436a12: レ發二此心一。觀經中下二輩是也。但此義者宗
T2629_.83.0436a13: 家所レ許。自餘諸師非レ無二異説一。然玄義初
T2629_.83.0436a14: 先勸二大衆一發二無上心一者。解有二多義一。一云。
T2629_.83.0436a15: 三心名二無上心一。餘處所レ言無上信心是也。
T2629_.83.0436a16: 一云。就レ勝且勸二大心一。非レ謂レ不レ攝二不レ發

T2629_.83.0436a17:

者一也

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。應レ通二二門菩提心一也。若約二直入淨土
T2629_.83.0436a20: 之機一。可レ言三直求二淨土成佛一。若約二迴入淨土
T2629_.83.0436a21: 之類一。可レ言三先求二聖道故一也。然註論中。依レ此
T2629_.83.0436a22: 料二簡善巧攝化義一者。迴入･直入二種道心。
T2629_.83.0436a23: 功歸二如實功徳一故也。詳レ之
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。准レ前可レ知。三福義通二聖道淨土一。何
T2629_.83.0436a26: 唯淨土菩提心也。但言二厭苦樂生等一者。且
T2629_.83.0436a27: 約二自宗一而還二合序行福初句一。許下通二諸教一意上
T2629_.83.0436a28: 顯然也
T2629_.83.0436a29: 六。上品下生受法但限二菩提心一耶　答。解釋
T2629_.83.0436b01: 存二二義一也。若許二亦信因果之句一。亦同二前品
T2629_.83.0436b02: 深信因果一。可レ言レ不レ限二菩提心一也。若言二亦信
T2629_.83.0436b03: 亦不信一者。可レ言二但此一業一而已。於二此二義一
T2629_.83.0436b04: 何爲レ正者。既言二但發一。後義爲レ正釋意可レ見。
T2629_.83.0436b05: 但不レ可レ執二一切上品下生受法唯此一種一。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。指二三心中迴向發願
T2629_.83.0436b08: 心一耶　答。不レ爾。經釋分明也。但言二還入生
T2629_.83.0436b09: 死等一者。正因･正行相順修行。故使二行相相
T2629_.83.0436b10: 似一而已
T2629_.83.0436b11: 八。上品下生菩提心者。指二五念門中作願門一
T2629_.83.0436b12: 耶　答。不二必然一也。准レ前可レ知。安樂集釋亦
T2629_.83.0436b13: 准二知之一
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。言レ同無レ失。但至二大經一三輩通發。觀
T2629_.83.0436b16: 經唯在二上下生一者。兩經互顯二一相一而已。又
T2629_.83.0436b17: 一義云。可レ言レ異也。大經正因菩提心故三輩
T2629_.83.0436b18: 通發。如レ許三三心通二九品一也。觀經正行ナレハ唯
T2629_.83.0436b19: 上下品。故言二受法不同等一也
T2629_.83.0436b20: 十。大經三輩菩提心者。安心起行中何耶
T2629_.83.0436b21: 答。可レ言二起行一。三福攝故。淨土安心在二三心一
T2629_.83.0436b22: 故。經言二至心願生乃至當發菩提心等一即其
T2629_.83.0436b23: 義也。但就二行福一自論二心行一。發菩提心深信
T2629_.83.0436b24: 因果可レ言二安心一。讀誦大乘勸近行者可レ言二
T2629_.83.0436b25: 起行一。諸師所見唯在二此義一而已
T2629_.83.0436b26: 十一。下品三類者。過去･今生全不レ發二菩提
T2629_.83.0436b27: 心一耶　答爾也。經釋分明也。但不レ可レ執二一
T2629_.83.0436b28: 切下品三類必不

發二菩提心一。何以故。九品行
T2629_.83.0436b29: 相無盡故也
T2629_.83.0436c01: 三。依二何義門一立二九品別一耶　答。依二遇縁
T2629_.83.0436c02: 不同･根行差別等一也
T2629_.83.0436c03: 十二。九品別者。約二根性利鈍不同一耶　答。
T2629_.83.0436c04: 非レ無二此義一。故讃云。上輩上行上根人等
T2629_.83.0436c05: 十三。九品別者。依二受法不同一耶　答。爾也。
T2629_.83.0436c06: 釋義分明也。簡二機堪不堪利鈍一也。受法不同
T2629_.83.0436c07: 行差別也
T2629_.83.0436c08: 十四。九品別者。就二修行時節命延久近一論
T2629_.83.0436c09: レ之耶　答。亦有二此義一。但正約二銀行差別一也。
T2629_.83.0436c10: 下品上生一念往生。下品下生十念往生。念
T2629_.83.0436c11: 時雖レ然約根行耳
T2629_.83.0436c12: 十五。九品別者。依二煩惱厚薄業障輕重一耶
T2629_.83.0436c13: 答。非レ無二此義一。下品三生即此義也。是則九
T2629_.83.0436c14: 品義相非二一途一做也
T2629_.83.0436c15: 十六。九品不同者。約二來迎儀式一論レ之耶
T2629_.83.0436c16: 答。九品不同正約二簡機受法一。依二其機行不
T2629_.83.0436c17: 同一有二來迎等異一地。釋云二二明九品以爲正
T2629_.83.0436c18: 行一。即此意也
T2629_.83.0436c19: 十七。九品別者。約二往生以後華開遲速及得
T2629_.83.0436c20: 益淺深一論レ之耶　答。准レ前可レ知
T2629_.83.0436c21: 十八。九品不同者。依二念佛多少一耶　答。亦

T2629_.83.0436c22:

有二此義一。故觀念法門云

云云

凡知二九品分別

T2629_.83.0436c23: 義門多途一竟者。上來諸問是非之意自可レ知
T2629_.83.0436c24: レ之。若是二一義一非二一義一者。可レ乖二釋義通旨一
T2629_.83.0436c25: 者也
T2629_.83.0436c26: 十九。九品差別。約二位高下一耶　答。所レ問位
T2629_.83.0436c27: 者。道位歟。人位歟。若問二道位一。非レ約二其高下一
T2629_.83.0436c28: 也。若問二人位一。是約二其高下一也
T2629_.83.0436c29: 二十。淨影所判九品義。一向破レ之耶　答。
T2629_.83.0437a01: 望二宗正意一者。一向破レ之也。觀經本意但爲二
T2629_.83.0437a02: 常沒衆生一所開淨土門故。但彼賢聖亦非レ不
T2629_.83.0437a03: レ生。生後地位有レ同二九品一。依レ此而説ケハ非レ無

T2629_.83.0437a04:

レ所レ許。故初縱容言未二必然一也

云云

T2629_.83.0437a05: 二十一。九品往生人。但限二一種凡夫一耶
T2629_.83.0437a06: 答。此義先答已顯竟。可レ言二一種凡夫一也
T2629_.83.0437a07: 二十二。九品者於二一機上一論レ之。爲當各別
T2629_.83.0437a08: 九種根性耶　答。二義倶有レ之。經文多約二各
T2629_.83.0437a09: 別根性一。釋義隨然。但以三福九品定散二善
T2629_.83.0437a10: 教門雖レ廣佛意無二。欲レ令下衆生依二此教門一
T2629_.83.0437a11: 一心信樂求中願往生上。且如二韋提一。蒙二佛告勅一
T2629_.83.0437a12: 聞二此法一時。必應下一一品下自當二身心一作中往
T2629_.83.0437a13: 生想上。豈非三一機成二九章益一。若不レ爾者大乘極
T2629_.83.0437a14: 善上品凡夫。何由深信二自身現是罪惡生死

T2629_.83.0437a15:

等一耶。思レ之

云云

T2629_.83.0437a16: 二十三。九品行人亙二定散二機一耶　答。正
T2629_.83.0437a17: 在二散機一。兼攝二定機一。故玄義中雖レ言三三福九
T2629_.83.0437a18: 品名爲二散善一。依レ文亦云二三輩散善一門義
T2629_.83.0437a19: 等一。餘處則許二觀佛行人上品往生一。乃至要集
T2629_.83.0437a20: 亦説二觀念淺深一以分二九品一也
T2629_.83.0437a21: 二十四。九品機唯爲レ限二有相欣求人一。爲當
T2629_.83.0437a22: 亙二無相離念行者一耶　答。有相欣求･無相離
T2629_.83.0437a23: 念二行分齊云何定レ之。而作二此問一耶。若取二
T2629_.83.0437a24: 聞解大乘空義一未レ有二深行一亦名二無相離念
T2629_.83.0437a25: 行一者。上品中生即其人也。若此衆生雖聞不

T2629_.83.0437a26: 疑而於二空理一心未二深入一。故名二有相欣求人一
T2629_.83.0437a27: 者。可レ言三唯限二此機類一也。起信論中。爲下彼未
T2629_.83.0437a28: レ成二眞如觀一者恐中畏信心難

可二成就一。示二修多
T2629_.83.0437a29: 羅中專念方便一。即此意也。然第八觀中。他人
T2629_.83.0437b01: 不レ知二今此觀門如來勝異方便爲

義。還令
T2629_.83.0437b02: レ修二其眞加法身佛性觀一。故破言三絶無二少分
T2629_.83.0437b03: 相似一也
T2629_.83.0437b04: 二十五。九品往生人各以二大小善根一。直修二往
T2629_.83.0437b05: 生修因一歟　答。九品行人本所修善。必須二迴
T2629_.83.0437b06: 願一作二往生因一也。然其迴向願於二三心中一是
T2629_.83.0437b07: 第三心。於二五念中一是後二門。故彼諸善
T2629_.83.0437b08: 必入二念佛心行一可二得生一也。釋義明鏡不レ須
T2629_.83.0437b09: レ諍レ之。抑此問辭髣髴。直備之言詮二何義一
T2629_.83.0437b10: 耶
T2629_.83.0437b11: 二十六。九品共具二念佛功徳一耶　答。實義爾
T2629_.83.0437b12: 也。此與二前問一表裏而已。但觀經中定散爲
T2629_.83.0437b13: レ門詮二念佛一故。文有二隱顯一。大經三輩直示二宗
T2629_.83.0437b14: 本一故。皆勸二專念無量壽佛名一也
T2629_.83.0437b15: 二十七。上品上生讀誦者。心解上論レ之歟。但
T2629_.83.0437b16: 取二事相讀誦一耶　答。經文且以二行･解･心一配二
T2629_.83.0437b17: 上三品一。然依レ義推上能兼レ下。此品必有二其
T2629_.83.0437b18: 心解一也。若不レ爾者。修慈持戒豈得三直爲二當
T2629_.83.0437b19: 品業一耶。准レ之可レ知。但大乘經功妙難レ測。或
T2629_.83.0437b20: 可誦レ文直入二此品一。何況念佛乘二佛願一耶。更
T2629_.83.0437b21: 詳レ之
T2629_.83.0437b22: 二十八。上品上生受法唯限二讀誦大乘一耶
T2629_.83.0437b23: 答。經説三此品有二三種人一。非二唯讀誦大乘行一

T2629_.83.0437b24:

也。抑言二唯限一者。簡二對何法一作二此問一耶

云云

｣

T2629_.83.0437b25: 二十九。上品上生受法有二解第一義發菩提
T2629_.83.0437b26: 心一耶　答。總而言レ之。非レ無二此法一。但非二簡機
T2629_.83.0437b27: 所受法一也。思レ之
T2629_.83.0437b28: 三十。上品中生有二讀誦大乘行一耶　答。雖
T2629_.83.0437b29: レ言二不必一非二全無

之。以二不定一故。玄義判二之
T2629_.83.0437c01: 但言善解未論其行一也
T2629_.83.0437c02: 三十一。上品下生受法有二深信因果不謗大
T2629_.83.0437c03: 乘修行一耶　答。深信因果有無不定。不謗大
T2629_.83.0437c04: 乘許二必有

之。釋義分明也。雖レ知二信謗相違
T2629_.83.0437c05: 之法一。然信二因果一通二世出世･大乘小乘一。不謗
T2629_.83.0437c06: 大乘唯信二大乘一。故此品人雖レ不レ能レ信二一切
T2629_.83.0437c07: 因果一。而不レ得レ謗二大乘深教一。今時行人多此
T2629_.83.0437c08: 輩也
T2629_.83.0437c09: 三十二。上品下生中有二或信不信類一耶　答。
T2629_.83.0437c10: 爾也。先答顯竟
T2629_.83.0437c11: 三十三。上輩三品行人斷二煩惱一往生耶　答。
T2629_.83.0437c12: 不レ爾。往生之後方斷レ惑也。但言二求生淨土
T2629_.83.0437c13: 斷貪瞋一者。制二斷十惡業道一而已。若其斷惑セハ
T2629_.83.0437c14: 何信下自身具

足煩惱一凡夫等上耶。然有人云。
T2629_.83.0437c15: 臨終斷惑證理ノ方生二報佛淨土一。故言二斷貪
T2629_.83.0437c16: 嗔一。或云二横超斷四流一者。恐不然也。上讃不下
T2629_.83.0437c17: 約二臨終一説上。故下文別云二畢命乘臺出六塵一
T2629_.83.0437c18: 故。横超斷者亦異二上輩斷貪嗔義一。横超斷義
T2629_.83.0437c19: 通二九品一。故大經横截五惡趣文。總嘆二三輩往
T2629_.83.0437c20: 生益一故。故此横斷不斷斷也。如丁論註云丙不

T2629_.83.0437c21:

レ斷二煩惱一得乙涅槃分甲。即其義也

云云

T2629_.83.0437c22: 三十四。以二小乘戒善三品一分二中輩三人別一
T2629_.83.0437c23: 耶　答。容レ有二此義一。行福既分二三品一。戒福例
T2629_.83.0437c24: 應レ然故。三福正因･九品正行。顯

示三福各
T2629_.83.0437c25: 三品アルコトヲ一故。釋義雖レ然經文不レ爾。欲下以二無善
T2629_.83.0437c26: 凡夫一爲中下三品上故也。抑此問端亦似二自存
T2629_.83.0437c27: 義意對レ他發

問。戒善三品未レ有二明文一故也｣
T2629_.83.0437c28: 三十五。中品下生世善未レ入二佛法一以前善根
T2629_.83.0437c29: 耶　答。爾也。釋義分明也。經説二此人行世
T2629_.83.0438a01: 仁慈一。臨終方遇レ善故也。但前序云二欲生彼國
T2629_.83.0438a02: 者當修三福等一者。未レ顯二弘願義一故。不レ攝二但
T2629_.83.0438a03: 行世福人一耳
T2629_.83.0438a04: 三十六。中品下生世福者。限二世善中上品福一
T2629_.83.0438a05: 耶　答。問意云何爲レ簡二餘善一作二此問一耶。爲下
T2629_.83.0438a06: 於二世善一簡中其中上作二此問一耶。且置二此事一。釋
T2629_.83.0438a07: 言二世善上福人一也。如レ是答者如何難レ之。若
T2629_.83.0438a08: 難下經文但説二一品一對レ何言中是上品善上者。此
T2629_.83.0438a09: 難不レ順二前問端一。似レ許二世福多品一。今何還難
T2629_.83.0438a10: レ無二多品一耶。又若難レ言下戒福下善應レ爲二此品一。
T2629_.83.0438a11: 何説中世福上善人上者。與二上論議一有二何別一耶。
T2629_.83.0438a12: 上問下戒善三品爲二中三品一耶上。此義已顯故
T2629_.83.0438a13: 也。雖レ然且述二此釋意一者。欲レ示下世福亦有二三
T2629_.83.0438a14: 品一應

爲二下輩三品行一故作二是釋一也。思レ之
T2629_.83.0438a15: 三十七。下輩三類有二受法善根一耶　答。非
T2629_.83.0438a16: レ無二此義一。故言二三輩散善一門義一也。但此三
T2629_.83.0438a17: 品含有二二義一。一散善義。二無善義。此乃兼

T2629_.83.0438a18: 含二教義一也。故亦釋言二下輩善惡二行文前一。
T2629_.83.0438a19: 作二十一門一。乃至六明二受苦樂二法不同一等
T2629_.83.0438a20: 也。然無善義在レ文可レ見。其散善義於レ文不
T2629_.83.0438a21: レ顯。故論二此義一解者不レ同。一云。世善三品爲二
T2629_.83.0438a22: 其正行一。如二上説一也。一云。臨終念佛爲二其散
T2629_.83.0438a23: 善一。念佛雖二是定散之外弘願一行一。而有二通
T2629_.83.0438a24: 定通散義一。故簡二機堪不一。亦當二下輩堪受行一

T2629_.83.0438a25:

選擇集意且
依二此義一

一云。臨終聞經爲二其散善一。此義雖

T2629_.83.0438a26: レ出二下上品文一。義准容レ通二下二品一故。又廣讃二
T2629_.83.0438a27: 佛徳一爲説二妙法一。亦其聞經之流類故。一云。
T2629_.83.0438a28: 此三品人所造十惡ト破戒ト五逆ト。念佛之時還

T2629_.83.0438a29: 成十善持戒孝順一。取二此滅罪生善之用一爲二其
T2629_.83.0438b01: 散善一。一云。下上品人不レ謗二大乘一。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: 爲二其散善一。如レ此多義雖レ有二不同一。各據二一義一
T2629_.83.0438b05: 悉爲二妙説一。又有義云。臨終念佛定爲二此輩受
T2629_.83.0438b06: 法不同一。口稱意念散善攝故。此義不レ許二定散
T2629_.83.0438b07: 之外弘願一行一。故違二釋義一。非二今所用一。若其
T2629_.83.0438b08: 定

執念佛散善一。三昧名義如何解レ之。上來雖
T2629_.83.0438b09: 説兩門之益等文。若爲消レ之。又執二此行定是
T2629_.83.0438b10: 第六門受法一者。釋指二造罪一爲二第六門一。云何
T2629_.83.0438b11: 會レ之。智者詳レ之
T2629_.83.0438b12: 四。何名二安心･起行･作業一耶　答。問意云
T2629_.83.0438b13: 何爲レ問二安心等名義一耶。爲問二安心等法
T2629_.83.0438b14: 體一耶。若問二名義一者。願心決定名爲二安心一。
T2629_.83.0438b15: 如レ次進修名爲二起行一。心行不レ懈名爲二作
T2629_.83.0438b16: 業一也。若問二法體一者。三心･五念･四修。如

T2629_.83.0438b17:

レ次安心･起行･作業體也。故禮讃序云

云云

T2629_.83.0438b18: 三十八。但發二三心一不レ具二起行･作業一者往生
T2629_.83.0438b19: 耶　答。此應二斟酌一。若有下但發二三心一不レ具二起
T2629_.83.0438b20: 行･作業一者上者。可レ言レ難レ生也。然宗家所判都
T2629_.83.0438b21: 無二此義一。三心既具無二行ト &MT06279;

不

成。願行既成。若
T2629_.83.0438b22: 不レ生者無レ有二是處一也
T2629_.83.0438b23: 三十九。未發三心前有下用二作業･起業一事上耶
T2629_.83.0438b24: 　答。若於二隨縁起行一與二其作業之名一。非レ無二
T2629_.83.0438b25: 此義一。但今所レ勸念佛行業。必須下先發二三心一

T2629_.83.0438b26:

修上耳。故禮讃云。一一門與二上三心一合

云云

又

T2629_.83.0438b27:

云。勸二四修法一以勵二三心･五門之行一

云云

T2629_.83.0438b28: 四十。立二五念行一之時。自然具二四修一耶　答。
T2629_.83.0438b29: 一一門與二上三心一合。亦有下自然具二四修一義上。
T2629_.83.0438c01: 然別勸レ修二四修法一者。欲レ令二學者知

有二此
T2629_.83.0438c02: 義一。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。設言トモ二一體三名一有二何過一也。所
T2629_.83.0438c05: レ言體者。信心是也。謂聞二彼佛本願名號一。信
T2629_.83.0438c06: 心歡喜乃至一念シ。於二此信心體上一辨

立三心

T2629_.83.0438c07:

名義一。故論註名二三種信心一也

云云

宗家釋中

T2629_.83.0438c08: 或云下淨信心手ヲ以テ持二智慧輝一照中彼彌陀依正
T2629_.83.0438c09: 等事上。或云二但使信心求念上盡一形下至十
T2629_.83.0438c10: 聲等一。亦皆此意也。但此信心必有二一聚相應
T2629_.83.0438c11: 心數一故。或可レ言。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。如レ是思レ之
T2629_.83.0438c14: 四十二。至誠等三心於二行者心一論レ之耶
T2629_.83.0438c15: 答。爾也。經言二衆生發三種心一。釋云下三心爲二
T2629_.83.0438c16: 内因一等上。但此問意欲レ問二至誠等三名義在
T2629_.83.0438c17: 心･在縁之二義一歟。若爾可レ言。此三心名依二
T2629_.83.0438c18: 佛徳一立。此信佛心離二虚假過一名二至誠心一。此
T2629_.83.0438c19: 信佛心離二不定過一名爲二深心一。此信佛心離二
T2629_.83.0438c20: 退失過一名二迴願心一。得二此大旨一臨レ文見レ之。且
T2629_.83.0438c21: 如ハ二二河白道喩中一。初以二白道一喩二自願心一。後
T2629_.83.0438c22: 言二乘彼願力之道一。即其證也。又論註云。彼佛
T2629_.83.0438c23: 功徳如實故。修行者亦得二如實功徳一等亦此

T2629_.83.0438c24:

義也

云云

T2629_.83.0438c25: 四十三。三心義者。於二三業縁起之前一論レ之
T2629_.83.0438c26: 耶　答。三業縁起前者何耶。若指二起行一名二
T2629_.83.0438c27: 縁起一者。安心起行有二横竪義一。先レ心後レ行爲
T2629_.83.0438c28: レ竪。心行互具爲レ横。三心既具無二行不

成。心
T2629_.83.0438c29: 具レ行也。此心相續與レ行倶轉レハ行具レ心也
T2629_.83.0439a01: 四十四。三心具足者有下不二往生一事上耶　答。
T2629_.83.0439a02: 不レ爾。經言二具三心者必生彼國一。釋云二若不
T2629_.83.0439a03: 生者無有是處一。何以然者。彌陀如來本誓重
T2629_.83.0439a04: 願不レ虚故也。但言下佛恐二行者懷レ疑不

得二往
T2629_.83.0439a05: 生一故言中我來迎汝上等者。此顯二如來慇懃悲
T2629_.83.0439a06: 願一。恐二衆生疑一讃勸加祐。非レ謂二其人實有リト一
T2629_.83.0439a07: 不レ生。故著二恐言一。義意可レ見
T2629_.83.0439a08: 四十五。正因正行法門者。觀佛三昧意耶
T2629_.83.0439a09: 答。此義雖下歸二願力一所

成。仍是釋迦要門所
T2629_.83.0439a10: 攝。故云二散善一門義中一明正因二明正行一。
T2629_.83.0439a11: 然則可レ言二亦是觀佛三昧意一也。但知二此意一
T2629_.83.0439a12: 而以二願力所成益一故。亦云二念佛三昧意一者。
T2629_.83.0439a13: 無レ所レ妨
T2629_.83.0439a14: 四十六。正因正行法門但於二娑婆安心修行一
T2629_.83.0439a15: 論レ之耶　答。三輩散善一門義中。一明二三
T2629_.83.0439a16: 福一以爲二正因一。二明二九品一以爲二正行一。故約二娑

T2629_.83.0439a17:

婆所修因行一。勿二異論一

矣

但以三福既言二

T2629_.83.0439a18: 諸佛淨業正因一。道理應レ通二淨土菩提二果之
T2629_.83.0439a19: 因一。正因既爾。正行例レ之。淨業即其正行故
T2629_.83.0439a20: 也。故應二答言一。非二但娑婆安心起行一。亦通二淨
T2629_.83.0439a21: 上所修心行一也。但此問意欲レ問下此義亦於二
T2629_.83.0439a22: 淨土果上一論上歟。若爾應レ答。凡言二因行一對

望
T2629_.83.0439a23: 果報一所レ立名也。然生二淨土一有レ果有レ報。正因
T2629_.83.0439a24: 感レ果。正行感レ報。其果其報雖レ非二因行一。果中
T2629_.83.0439a25: 説カハレ因非レ無二此名一。依レ此而言三正因正行名
T2629_.83.0439a26: 通二果報一亦無レ妨矣
T2629_.83.0439a27: 四十七。三心具足行者有二退失一耶　答。此
T2629_.83.0439a28: 有二異義一。今謂無二退失一也。何以知者。若有二退
T2629_.83.0439a29: 失一。經言二即便往生必得往生一。成二虚説一故。釋
T2629_.83.0439b01: 言二若不生者無有是處一。亦妄談耶。又若退
T2629_.83.0439b02: 失セハ。何得三名爲二金剛志一耶。但言二造罪退失
T2629_.83.0439b03: 等一者。彼明二三心所對治過一。非レ謂二能治三心
T2629_.83.0439b04: 退一也。又一義云。彼明三行退ニ &MT06279;

非二心退一也。或
T2629_.83.0439b05: 是暫退非二永失一也。又餘處云三專專指授歸二
T2629_.83.0439b06: 西路一。爲レ他破壞セラレテ還如レ故者。亦是三心未
T2629_.83.0439b07: 具故也。言二專專一者能化意耳
T2629_.83.0439b08: 四十八。三心者限二念佛行者一論レ之耶　答。
T2629_.83.0439b09: 總而言レ之。通二諸行法一。別而言レ之。在二往生行一。
T2629_.83.0439b10: 往生行者念佛是也。何以然者。今此三心本
T2629_.83.0439b11: 出二彼佛別意願一故。願言二至心信樂欲生一即
T2629_.83.0439b12: 此心也。若爾何言二總而言之通諸行一者。此心
T2629_.83.0439b13: 雖下以二念佛一爲

宗。而攝二定散萬行一故也。又今
T2629_.83.0439b14: 觀經先隨他意廣開二二門一。後隨自意立二專念
T2629_.83.0439b15: 宗一。然此三心既在二定散文中一故。存二總別二
T2629_.83.0439b16: 義一者也。然有人云。此心不二必念佛爲宗一。只
T2629_.83.0439b17: 通二諸行法一中。念佛是其一也。若如二所解一就
T2629_.83.0439b18: 行立信若爲消レ之
T2629_.83.0439b19: 四十九。三心者限二上品上生一。爲當亘二九品一
T2629_.83.0439b20: 耶　答。九品通因也。釋義分明。宗意可レ知。
T2629_.83.0439b21: 但經在レ初冠二後八品一。解釋依レ義別爲二通因一。
T2629_.83.0439b22: 諸師封セラレテレ文失二此義一也
T2629_.83.0439b23: 五十三。心者亙二定散二善一耶　答。問意云
T2629_.83.0439b24: 何。爲レ問三此心亦定亦散通二二善一耶。爲レ問三此
T2629_.83.0439b25: 通爲二二行之安心一耶。若如レ是問。皆非二釋意一。
T2629_.83.0439b26: 釋意何者。今此三心雖レ言二散善一門之義一。亦
T2629_.83.0439b27: 是定善一門之義。故云二又此三心亦通攝定
T2629_.83.0439b28: 善之義一也。言意者。定散文中唯標專念爲
T2629_.83.0439b29: レ義。此三心即其義故也
T2629_.83.0439c01: 五十一。三心正因與二三福正因一。有二何別一耶
T2629_.83.0439c02: 　答。問意云何。似下自己許三必有二差別一而問中
T2629_.83.0439c03: 其差別相上者。何以知二必應

有レ別耶。若言二三
T2629_.83.0439c04: 心･三福異故知

有レ別者。既自知已更何問
T2629_.83.0439c05: 耶。若言下雖レ知二三心･三福是各別法一而未レ知二
T2629_.83.0439c06: 其正因別相一故作中此問上者。此問不可。心･福
T2629_.83.0439c07: 雖レ異同名二正因一。未レ可レ定

判其義別一。故何不三
T2629_.83.0439c08: 問言二同耶異耶一。自定二必異一問レ有二何別一耶。雖
T2629_.83.0439c09: レ然且答二所問一者可レ言。此二正因但知二同義一
T2629_.83.0439c10: 未レ知二別義一也。三心･三福既是別法。其正因
T2629_.83.0439c11: 義何知レ同者。且以下三心･三福雖二是別法一同
T2629_.83.0439c12: 名中正因上故知レ同也。又見レ文初明二三福正因
T2629_.83.0439c13: 義一中。一一福下皆言二迴生一。後釋二三心正因
T2629_.83.0439c14: 義一中。亦言三過去今生世出世善迴願二往生一。
T2629_.83.0439c15: 故知。兩處所レ明正因其義無二。思レ之思レ之｣
T2629_.83.0439c16: 五十二。三心外論二往生機縁一。爲當以二三心一
T2629_.83.0439c17: 即名レ機耶　答。凡言レ機者可發爲レ義。故經
T2629_.83.0439c18: 所レ擧衆生是機。此機發心名二三心一也。抑此
T2629_.83.0439c19: 問意若欲レ料

簡有縁ト簡機ト同異ト義一者。問辭
T2629_.83.0439c20: 頗似二不了一。雖レ然若欲レ答者。可レ言三有縁類外
T2629_.83.0439c21: 無二別簡機一。但是總別不同而已
T2629_.83.0439c22: 五十三。深心者。唯約下信二佛願一邊上立二此名一耶
T2629_.83.0439c23: 　答。言レ爾無レ過。二種信心信二本願中所爲ト
T2629_.83.0439c24: 能爲トノ機法一故也。故禮讃序直勸二信機一信セシム二
T2629_.83.0439c25: 本願行一。思レ之
T2629_.83.0439c26: 五十四。迴向心者。指二菩提心一耶　答。指言
T2629_.83.0439c27: 云何。且置二此事一。隨レ意答者。可レ言三迴向心中
T2629_.83.0439c28: 攝二菩提心義一也。言意者。此心中有二自利利
T2629_.83.0439c29: 他･上求下化義一。故離二菩提障一順二菩提門一故
T2629_.83.0440a01: 也。但以二此義念佛所生如實徳一故。不レ同二雜
T2629_.83.0440a02: 散三福業中菩提心一也。思レ之
T2629_.83.0440a03: 五十五。迴向心者。與二十一門中第八迴向一其
T2629_.83.0440a04: 體一耶　答。體一義異也。正因･正行。體一義
T2629_.83.0440a05: 異故。故迴向心總迴二過去今生自他諸善一。第
T2629_.83.0440a06: 八迴向別迴二現在所修正行善一也
T2629_.83.0440a07: 五十六。迴向者。廣迴

向三世善根一耶　答。
T2629_.83.0440a08: 非レ無二此義一。但今釋中且。言二過去今生善一也。
T2629_.83.0440a09: 何以然者。未來善根在二淨土身一。因行所レ向果
T2629_.83.0440a10: 報攝故。要集等言二三際善一者。兼向二菩提遠

T2629_.83.0440a11:

果一故也

云云

T2629_.83.0440a12: 五十七。安心中立二隨喜一耶　答。不レ爾。隨喜
T2629_.83.0440a13: 心者起行攝也。眞實心中勤二修自他善一者即

T2629_.83.0440a14:

其義也

云云

T2629_.83.0440a15: 五十八。五念門者。於二五門一各立二念稱一耶
T2629_.83.0440a16: 答。言二念稱一者念佛名歟。若爾可レ云二然也一。所
T2629_.83.0440a17: 謂禮拜念佛門乃至迴向念佛門也。但是隨
T2629_.83.0440a18: レ門立二五念名一。念體無二唯一念也。故論註意

T2629_.83.0440a19:

皆許二名義相應如實修行一也

云云

T2629_.83.0440a20: 五十九。五念中迴向門與二三心中迴向心一。其
T2629_.83.0440a21: 體一耶　答。安心･起行位分雖レ異。其體是
T2629_.83.0440a22: 一。亦如二正因･正行迴向義一也
T2629_.83.0440a23: 六十。五念必具剋二所求一耶　答。言二所求一者
T2629_.83.0440a24: 淨土生歟。若爾論中亦許下身業禮拜一門作二
T2629_.83.0440a25: 往生意一即得

生也。又禮讃云。一一門與二上
T2629_.83.0440a26: 三心一合不レ問二多少一。皆名二眞實業一也。既許三多
T2629_.83.0440a27: 少皆名二眞實業一者。亦應二多少皆得

生也
T2629_.83.0440a28: 六十一。五念門修行但成二往生一願一。爲當亙二
T2629_.83.0440a29: 往生成佛一耶　答。非二但往生一亦亙二成佛一。故
T2629_.83.0440b01: 論云二菩薩如是修五門行自利利他疾得阿
T2629_.83.0440b02: 耨菩提一。何以然者。註家即出二三願一證

誠此
T2629_.83.0440b03: 義一也。又觀經云。若念佛者當座道場亦其證
T2629_.83.0440b04: 也。若難下萬徳圓滿果酬二萬行因一。豈唯五念
T2629_.83.0440b05: 力以所ナランヤト

成者。應レ答。此論宗旨菩薩萬行
T2629_.83.0440b06: 攝二此五門一。故言二如是修五門行自利利他疾
T2629_.83.0440b07: 得菩提一。當レ知菩薩諸自利行前四門攝。諸利
T2629_.83.0440b08: 他行後一門攝。又菩薩萬行定惠爲レ主。作願

T2629_.83.0440b09:

觀察定惠門故。亦得レ攝二成彼萬行一也

云云

T2629_.83.0440b10: 六十二。五念門各感二各別果報一耶　答。問辭

T2629_.83.0440b11:

不レ宜

云云

　若欲レ答者可レ言非レ無二此義一。故論

T2629_.83.0440b12:

亦明二漸次五門一

云云

　故知五門亦有二横竪義一

T2629_.83.0440b13: 也。思レ之
T2629_.83.0440b14: 六十三。觀察･作願何前耶　答。前後無レ在。
T2629_.83.0440b15: 本論作願在二觀察前一。禮讃等引在二觀察後一。何
T2629_.83.0440b16: 以然者。論以二止觀二門一爲レ次。禮讃等以二行
T2629_.83.0440b17: 願一爲レ次。互顯二一義一。非二相違一也。又論非レ無二
T2629_.83.0440b18: 觀察次第一。故觀二國土莊嚴一竟。云二故我願生
T2629_.83.0440b19: 彼阿彌陀佛國一。即其文也
T2629_.83.0440b20: 六十四。讃嘆門云何釋レ之耶　答。爲レ問二論
T2629_.83.0440b21: 釋一。爲レ問二註釋一。爲レ問二宗家釋一耶。但推二問意一。

T2629_.83.0440b22:

應レ問二宗家釋一。故應レ答レ以二禮讃釋一也

云云

若

T2629_.83.0440b23: 難下論云二稱彼如來名等一。今何言中讃二依正一等上
T2629_.83.0440b24: 者。依正是其名義故也。又論以二佛名一寄二口
T2629_.83.0440b25: 業門一。今以二稱名一爲二正業一。故亦是論釋互顯
T2629_.83.0440b26: 意也
T2629_.83.0440b27: 六十五。往生修行立二受持讃誦解説書寫行一
T2629_.83.0440b28: 耶　答。爾也。但釋且擧二讀誦一攝二餘受持等一
T2629_.83.0440b29: 也。大經云。受持讀誦如説修行等。思レ之
T2629_.83.0440c01: 六十六。立二稱名門一耶　答。不レ立二別門一。五念
T2629_.83.0440c02: 體故。論順二口業一寄二讃嘆門一。若二群疑論一正爲
T2629_.83.0440c03: レ此故言二口業念佛門一也
T2629_.83.0440c04: 六十七。四修者。出二何經論一耶　答。四修名出
T2629_.83.0440c05: レ自二攝論一。今淨土論亦有二其義一。念佛鏡云三
T2629_.83.0440c06: 無量壽經明二四修一者指二此論一也。申レ經論故。
T2629_.83.0440c07: 論中何文明二此義一者。觀二察菩薩四修正修行一
T2629_.83.0440c08: 文是也。無間･長時･無餘･恭敬如レ次配釋應
T2629_.83.0440c09: レ知
T2629_.83.0440c10: 六十八。長時修有二別體一耶　答。非レ無二別體一。
T2629_.83.0440c11: 長時義異二三修義一故。然禮讃中不二別説一者。
T2629_.83.0440c12: 三修不レ止名二長時一。故依レ此而言。無二別體一也｣
T2629_.83.0440c13: 六十九。無間･無餘二修。同異云何　答。既
T2629_.83.0440c14: 分二四修一。何問二同異一。可レ言下有二何差別一等上歟。
T2629_.83.0440c15: 雖レ然且答二所問一者可レ言レ異也。云何異者。一
T2629_.83.0440c16: 心念佛不レ雜二餘業一名二無餘修一。念念相續心
T2629_.83.0440c17: 不二間斷一名二無間修一。是則無餘簡二餘業一名。無
T2629_.83.0440c18: 間簡二異念一名。簡二餘業一者簡二餘善一也。簡二異

T2629_.83.0440c19:

念一者通簡二善惡無記念一也

云云

　又無餘是對

T2629_.83.0440c20: レ他立レ名。無間自對二念念一立レ名。如レ是辨レ之。
T2629_.83.0440c21: 釋意可レ見。餘義止レ之
T2629_.83.0440c22: 七十。念佛行者一形全不レ交二餘行一。故名二無
T2629_.83.0440c23: 餘修一耶　答。爾也。故釋二無餘修一中云二畢命
T2629_.83.0440c24: 爲期誓不中止一也。但有二隨縁諸善生一者。隨
T2629_.83.0440c25: レ生隨迴常令二專心一。例如二無間修中隨犯隨懺

T2629_.83.0440c26:

義一也。禮讃下文其意見

矣　云云

T2629_.83.0440c27: 七十一。和尚心立二四修一者依二攝論一耶　答。
T2629_.83.0440c28: 言レ爾無レ過。攝論･往生論同明二四修一故。但今
T2629_.83.0440c29: 釋意非レ無二隨義轉用一。故彼無餘修萬行無レ遺
T2629_.83.0441a01: 爲レ義。今則簡二餘善一爲レ義。彼長時修遠至二佛
T2629_.83.0441a02: 果一爲レ義。今則畢命爲期爲レ義。但無餘義雖
T2629_.83.0441a03: レ言レ不レ雜二餘業一。非レ無二迴向一。以爲二正因･正行
T2629_.83.0441a04: 之意一。依レ此而言。亦有二萬行無餘義一也
T2629_.83.0441a05: 七十二。念佛行者一念歸命後。猶可レ勵二四修

T2629_.83.0441a06:

五念行一耶　答。爾也。勿二異論一

矣

若其不二念

T2629_.83.0441a07: 念相續畢命爲期一者。非二眞歸命一。非二眞一念一
T2629_.83.0441a08: 也。經言二一念往生一者。畢命爲期之一念也。

T2629_.83.0441a09:

故釋二上品上生時節一中云

云云

T2629_.83.0441a10: 五。依二何證據一立二五種正行一耶　答。宗家
T2629_.83.0441a11: 釋中雖レ辨二正雜二行一。無三別引二其證據一。又
T2629_.83.0441a12: 未レ言二五種正行一。只是依レ義略擧二正行種
T2629_.83.0441a13: 類一而已。若爾此事不レ足レ爲二大綱問端一歟
T2629_.83.0441a14: 七十三。五種正行者。安心起行中何耶　答。
T2629_.83.0441a15: 既言二正行一。起行勿論。就レ此正行所立信心是
T2629_.83.0441a16: 安心也。於レ此有二何論議一耶
T2629_.83.0441a17: 七十四。五種正行與二五念門一。同異云何　答。
T2629_.83.0441a18: 有レ同有レ異。對見可レ知。但以二五種正行一欲
T2629_.83.0441a19: レ攝二五念門一者。讀誦稱名是其口業讃嘆門
T2629_.83.0441a20: 攝。若開二讃嘆ト供養トヲ一爲レ二。供養通攝二三業

T2629_.83.0441a21:

門一也

云云

T2629_.83.0441a22: 七十五。五種正行與二九品正行一。同異云何
T2629_.83.0441a23: 答。五種ト九品ト雖レ有二寛狹等異一。正行義同。言二
T2629_.83.0441a24: 寛狹一者。九品正行三福爲レ體。總攝二大小世
T2629_.83.0441a25: 出世善一。五種正行從二彼讀誦大乘意義一所二開
T2629_.83.0441a26: 出一故。又彼九品從レハ二本所修一或名二雜行一。歸スレハ二
T2629_.83.0441a27: 正因體一或名二正行一。五種正行無二此與奪一。一
T2629_.83.0441a28: 向名レ正。此爲レ異也。然其九品得二正行名一。同二
T2629_.83.0441a29: 此五種正行位一。故正行名言其義同也。有云。
T2629_.83.0441b01: 正有二多種一。有二邪正正一。有二雜正正一。有二傍正正一。
T2629_.83.0441b02: 有二助正正一。五種正行雜正正也。九品正行邪

T2629_.83.0441b03:

正正也。故雖二雜行一亦名二正行一

云云

此恐不

T2629_.83.0441b04: レ然。於二淨土行一以二何法一爲二邪因邪行一。對レ彼
T2629_.83.0441b05: 立二此三福正因･九品正行一。若言丙非下於二淨土
T2629_.83.0441b06: 門中一有二邪因邪行一。簡レ彼立中此正因･正行上。只
T2629_.83.0441b07: 是對二彼生死因業一嘆二此淨業一立乙此名甲者。雜
T2629_.83.0441b08: 正義亦如レ是耶。又置二此事一。且如三上品讀誦
T2629_.83.0441b09: 六念名二正行一者。邪正正耶。雜正正耶。若言二
T2629_.83.0441b10: 邪正正一者。般舟讃云二持戒念佛誦經專等一。
T2629_.83.0441b11: 非二是專修正行義一耶。若言二雜正正一者。上品
T2629_.83.0441b12: 正行既許二雜正之正一。何言二九品正行邪正之
T2629_.83.0441b13: 正一者耶。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。五種正行中有二傍正勝劣異一耶　答。
T2629_.83.0441b16: 解釋自辨二正助二業一。即其義也。何以稱名爲二

T2629_.83.0441b17:

正業一者。亦如三釋言二順彼佛願故一也

云云

T2629_.83.0441b18: 七十七。五種正行中隨一具レ之往生耶　答。
T2629_.83.0441b19: 此應二分別一。若是稱名雖レ無二餘行一可レ言二得生一。
T2629_.83.0441b20: 本願行故。若餘四行ナラハ必須二稱名合行得生一。
T2629_.83.0441b21: 是助業故。若於二四行一自對論者。隨一具レ之。

T2629_.83.0441b22:

皆得レ生也

云云

T2629_.83.0441b23: 七十八。讀誦正行限二三部經一耶　答。釋意然
T2629_.83.0441b24: 也。是正依經故。餘皆傍依。故渉二雜行一也。一
T2629_.83.0441b25: 義云。非二直三部一。如二十往生･鼓音聲王･彌陀
T2629_.83.0441b26: 大呪同儀軌等一。專念二彌陀一偏勸二往生一。亦是
T2629_.83.0441b27: 讀誦正行所攝。釋置二等言一。即顯二此意一。但眞
T2629_.83.0441b28: 言部多是新譯故。於二今釋一未レ論レ之耳。兩義
T2629_.83.0441b29: &T049271;

切。學者詳レ之
T2629_.83.0441c01: 七十九。讀誦正行者。但限二阿彌陀經一耶
T2629_.83.0441c02: 答。不レ爾。通二三部經一也。若論二日日讀誦一。阿彌

T2629_.83.0441c03:

陀經爲レ最。觀念法門･往生要集等。其意見

矣

T2629_.83.0441c04: 何以然者。文簡義顯。直示二正業一。佛所護念故
T2629_.83.0441c05: 也
T2629_.83.0441c06: 八十。以二解説書寫一立二正行一耶　答。五種法
T2629_.83.0441c07: 師讀誦爲レ本。故今且擧レ一以攝レ餘耳。大經
T2629_.83.0441c08: 云。受持讀誦諷誦持説等。以知。必攝二五種法
T2629_.83.0441c09: 師一也
T2629_.83.0441c10: 八十一。立二迴向正行一耶　答。何不レ問二作願一
T2629_.83.0441c11: 耶。然五念門雖二皆起行一。作願迴向體是願故。
T2629_.83.0441c12: 還與二第三迴向心一合。故今略不二立爲

行也
T2629_.83.0441c13: 八十二。和尚四部具書者。依二五念門一造レ之
T2629_.83.0441c14: 歟。爲當顯二五種正行一耶　答。二義倶得。文
T2629_.83.0441c15: 皆可レ見。雖レ然且以レ相二對四種助業一。法事讃
T2629_.83.0441c16: 主二讀誦助業一。觀念法門主二觀察助業一。禮
T2629_.83.0441c17: 讃即主二禮拜助業一。般舟讃主二讃嘆助業一。通
T2629_.83.0441c18: 論互具。思レ之可レ知
T2629_.83.0441c19: 八十三。法事讃讀誦但限二阿彌陀經一耶　答。
T2629_.83.0441c20: 爾也。此有二何論議一耶。縱有二論議一。上已顯竟｣
T2629_.83.0441c21: 八十四。般舟讃依二何經一耶　答。前題題レ依二

T2629_.83.0441c22:

觀經一

云云

是則觀經自有二佛立三昧義一故也｣

T2629_.83.0441c23: 八十五。觀念法門但明二觀察一行一耶　答。所
T2629_.83.0441c24: レ主雖レ存二觀察助業一。理實兼明二兩三昧行一。文
T2629_.83.0441c25: 相分明。又非三但明二兩三昧行一。亦通二五種正
T2629_.83.0441c26: 行等一也
T2629_.83.0441c27: 八十六。觀念法門上下二卷書耶　答。若取二
T2629_.83.0441c28: 五縁義一別爲二一卷一。雖レ可二兩卷一。以二文不

廣調
T2629_.83.0441c29: 爲二一卷一耳
T2629_.83.0442a01: 八十七。禮讃者。五種正行中禮拜正行耶
T2629_.83.0442a02: 答。所レ主然也。如レ上可レ知
T2629_.83.0442a03: 八十八。禮讃者。但五念中禮拜門意歟。爲當
T2629_.83.0442a04: 亙二五念門一耶　答。以レ此若對二五念門一者。可
T2629_.83.0442a05: レ言正以二禮拜･讃嘆･作願三門一爲レ主。而兼二觀
T2629_.83.0442a06: 察･迴向二門意一也。何以知者。首題所標在二
T2629_.83.0442a07: 三門一。故文内非レ無二後二門一。故如レ是思レ之
T2629_.83.0442a08: 六。何名二五逆･謗法･闡提人一耶　答。五逆

T2629_.83.0442a09:

者

云云

謗法者。以二邪見心一説レ無二三寶等一

T2629_.83.0442a10:

也。註論云

云云

闡提者。具名二一闡提一。此

T2629_.83.0442a11: 云二信不具足一。即是斷善人也
T2629_.83.0442a12: 八十九。五逆･謗法･闡提。以レ何爲レ重耶　答
T2629_.83.0442a13: 次第相望後後爲レ重。法事讃云。十惡･五逆･
T2629_.83.0442a14: 謗法･闡提即此意也。又逆謗輕重如二註論辨一。
T2629_.83.0442a15: 然涅槃云。謗法名爲二趣向闡提一。故知。謗法邪
T2629_.83.0442a16: 見爲レ因。趣

向斷善闡提果一也。若自分別各

T2629_.83.0442a17:

有二輕重一。如常二所説一

云云

T2629_.83.0442a18: 九十。實者於二三種罪一實犯レ之耶　答。可レ言

T2629_.83.0442a19:

レ犯歟。但有二大乘論中破僧害佛大權所作一

取

T2629_.83.0442a20:

意

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

但註論中謗法罪不レ得レ生

T2629_.83.0442a23: 者。一往抑止意歟。何以知者。下文還言下諸佛
T2629_.83.0442a24: 莊嚴清淨口業一對中治衆生謗法等上故。然則
T2629_.83.0442a25: 可レ言。二祖解釋終不二相違一也
T2629_.83.0442a26: 九十二。三部經意同許二五逆･謗法･闡提往
T2629_.83.0442a27: 生一耶　答。同可レ許也。抑止･攝取意通二大經･
T2629_.83.0442a28: 觀經一。阿彌陀經意亦應二一轍一故也
T2629_.83.0442a29: 九十三。於二三種罪一或犯二二罪一。或三種倶犯
T2629_.83.0442b01: 者往生耶　答。依二宗家意一可レ許二皆生一也。觀

T2629_.83.0442b02:

經下下品云二五逆･十惡具諸不善一

云云

亦含二

T2629_.83.0442b03: 此意一歟。群疑論依二此義一云二觀經攝

謗也
T2629_.83.0442b04: 九十四。五逆謗法往生者。迴心滅罪論二此益一

T2629_.83.0442b05:

耶　答。爾也。法事讃云

云云

但殘殃未レ盡。花

T2629_.83.0442b06: 中合耳。故若問云二除盡生一者。可レ言レ未二必然一
T2629_.83.0442b07: 也
T2629_.83.0442b08: 九十五。抑止･攝取二義。三部經同存二此意一
T2629_.83.0442b09: 耶　答。依レ義通論可レ言二同存一。然彌陀經直
T2629_.83.0442b10: 示二宗要一。無レ論二此等權方便義一。大經･觀經互

T2629_.83.0442b11:

顯二抑･攝一。釋義可レ見

云云

T2629_.83.0442b12: 九十六。抑止･攝取義二尊教共論二此義一耶
T2629_.83.0442b13: 答。抑二未造業一。攝二已造業一。雖二是釋迦一化教
T2629_.83.0442b14: 門一。推功歸本彌陀願中非レ無二此義一。但非二弘
T2629_.83.0442b15: 願之別意一也。應レ知
T2629_.83.0442b16: 一。往生淨土藉二宿善力一耶　答。一家義意
T2629_.83.0442b17: 不三必一切皆藉二宿善一。所

以不

許二諸師曾
T2629_.83.0442b18: 修大乘義一也。何以然者。欲レ顯二弘願別
T2629_.83.0442b19: 意一故也。但遇二此教一聞即信者多因二宿善一。

T2629_.83.0442b20:

故大經云

云云

安樂集云

云云

此等諸文無

T2629_.83.0442b21: レ所二違害一也
T2629_.83.0442b22: 九十七。往生淨土修因牽引圓滿二業有レ之
T2629_.83.0442b23: 耶　答。雖レ無二明判一義准有レ之。正因･正行即

T2629_.83.0442b24:

其類也

云云

T2629_.83.0442b25: 九十八。無二淨土宿善一者。今生始聞二本願一往
T2629_.83.0442b26: 生耶　答。容レ有二此類一。衆生機根無盡故也。
T2629_.83.0442b27: 彼聖道宗尚許二内薫自悟之佛一。況今易行何
T2629_.83.0442b28: 無二他力冥薫益一耶。然言二今得重聞等一者約二
T2629_.83.0442b29: 多分一。又是撃發勸勵語也
T2629_.83.0442c01: 二。何人名二善知識一耶　答。傳二二尊教一勸

T2629_.83.0442c02: 進行者一。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

文

T2629_.83.0442c05: 九十九。善知識教化亙二九品臨終一耶　答。非

T2629_.83.0442c06:

レ無二此義一。觀念法門其意見

矣

但經且從中

T2629_.83.0442c07: 品下生一明二此事一者。欲レ明下中下品人平生未
T2629_.83.0442c08: レ聞二佛法一。下三品人一生唯知作惡上故也
T2629_.83.0442c09: 百。往生善知識唯勸二念佛一行一耶　答。本意
T2629_.83.0442c10: 必然。唯除二方便安慰之教一。何以然者。乘二二
T2629_.83.0442c11: 尊教一勸進故也
T2629_.83.0442c12: 百一。遇二善知識一事依二行者宿縁一耶　答。多
T2629_.83.0442c13: 分爾也。安樂集等依二此説一也。但今經意不
T2629_.83.0442c14: レ欲レ論二其有縁無縁一。直示二本顯不思議益一耳
T2629_.83.0442c15: 三。淨土宗意往生淨土益。於二三業相應臨
T2629_.83.0442c16: 終一論レ之耶　答。問意云何。爲下對二聖道諸
T2629_.83.0442c17: 宗之意一問中淨士宗之所

談耶。爲下但自於二
T2629_.83.0442c18: 淨土宗中一對二平生業一問中臨終上耶。爲下只就二
T2629_.83.0442c19: 其臨終三業一對二不相應問中相應上耶。又言二
T2629_.83.0442c20: 三業一者。爲二但念佛三業一。爲當云何。問意
T2629_.83.0442c21: 如レ是難レ知。不レ可二卒爾答

之。雖レ然且約二
T2629_.83.0442c22: 念佛往生一總答二此義一者。若其平生如レ説行
T2629_.83.0442c23: 者。發二三種心一即便往生。不下待二臨終一方論中
T2629_.83.0442c24: 其益上。又其發心業成之後。隨レ起二三業一莫
T2629_.83.0442c25: レ不二相應一。一一與二前三心一合故。乃至臨終
T2629_.83.0442c26: 必住二正念一。三業專心無二雜亂一也。上上品
T2629_.83.0442c27: 人即此類也。若其平生未レ聞未レ信。臨終
T2629_.83.0442c28: 遇レ善方發心者。時節雖レ有二久近不同一。發
T2629_.83.0442c29: 心即生准レ前可レ知。中下品人即其類也。此
T2629_.83.0443a01: 人不レ待二身口二業一。聞解迴心業成生耳。下
T2629_.83.0443a02: 上品人合掌叉手一聲即生。此人亦有二三
T2629_.83.0443a03: 心意業一。可レ言二三業相應業成即生一也。下
T2629_.83.0443a04: 中品人聞レ讃二佛名一一念即生。此唯三心意
T2629_.83.0443a05: 業相應即得生也。又解。此品示二聞名益一。前

T2629_.83.0443a06:

中下品示二安心益一

云云

　下下品人聞已失

T2629_.83.0443a07: 念十聲而生。此但口業合二三心一生。教説如
T2629_.83.0443a08: レ是。宗意可レ知
T2629_.83.0443a09: 百二。但聞二知識教化一。未レ出二三業行一前命終
T2629_.83.0443a10: 者往生耶　答。可レ生。中品下生是也。但三心
T2629_.83.0443a11: 既具無二行不

成故也
T2629_.83.0443a12: 百三。念佛行者睡眠無心位有二往生事一耶
T2629_.83.0443a13: 答。且言二睡眠無心位一者。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。於二其
T2629_.83.0443a15: 位中一何論二往生一。但問二睡眼中命終者生否一
T2629_.83.0443a16: 者。乘二前念佛一有二得生一也。其人生時必有二正
T2629_.83.0443a17: 念心現前一也
T2629_.83.0443a18: 百四。念佛行者臨命終時。至心念佛後住二無
T2629_.83.0443a19: 記心一。猶往生耶　答。群疑論意許レ之也。論云

T2629_.83.0443a20:

云云

T2629_.83.0443a21: 百五。往生人最後一念住二捨受一耶　答。群

T2629_.83.0443a22:

疑論中出二二義一

云云

但今問云二最後一念一。似二

T2629_.83.0443a23: 本有末心一。論中所レ決死有一刹那心。故此問

T2629_.83.0443a24:

端應レ反

問之一

云云

雖然問意其正命終一念

T2629_.83.0443a25: 心也。故依二論判一可レ答レ之也
T2629_.83.0443a26: 四。依二口稱念佛力一滅二重罪一往生耶　答。

T2629_.83.0443a27:

爾也。下品下生文云

云云

T2629_.83.0443a28: 百六。念佛三昧意論二滅罪義一耶　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二念佛一。
T2629_.83.0443b02: 故云二或想或觀除罪障皆是彌陀本願力一也
T2629_.83.0443b03: 百七。下三品念佛滅罪有二多少一耶　答。有

T2629_.83.0443b04:

レ之。群疑論云

云云

T2629_.83.0443b05: 百八。下三品念佛爲二第六受法善根一耶　答。
T2629_.83.0443b06: 非レ無二此義一。如二上述竟一
T2629_.83.0443b07: 百九。下三品所レ勸念佛者。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。且如二下品上生念佛一。初對二聞經一挍

量滅
T2629_.83.0443b10: 罪多少一。比挍顯勝義也。次言下化讃唯述二念佛
T2629_.83.0443b11: 之功一不上論二聞經善一者。超絶無比意也。此品
T2629_.83.0443b12: 既爾。下二准知
T2629_.83.0443b13: 百十。下品上生往生依二聞經念佛二善力一耶
T2629_.83.0443b14: 　答。此應二分別一。若隨他意如二所問一也。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。指二諸大乘經一。
T2629_.83.0443b17: 爲當指二淨土三部經一耶　答。釋云二聞經十二
T2629_.83.0443b18: 部等一。不レ見三別指二三部經一也。何以然者。經云

T2629_.83.0443b19:

云云

抑此論議或可二多經一經對論一。或可二諸

T2629_.83.0443b20: 經觀經對論一。今問諸經三經對者一片疑難。
T2629_.83.0443b21: 如何設レ之。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。非レ無二此義一故。下經云

云云

釋云

云云

但

T2629_.83.0443b24: 初簡レ法嘆二佛名一者。欲下立二宗本一還攝

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。罪人既聞二彌陀名號一即除罪多劫等

文

T2629_.83.0443b27: 是則廣讃二十力五分功徳一。莫レ非二名流所攝萬
T2629_.83.0443b28: 徳一故也

T2629_.83.0443b29:

百十四。下品下生此人苦逼不レ遑二念佛一

文

實

T2629_.83.0443c01: 失レ念耶　答。爾也。釋云二失レ念不

能レ念二佛
T2629_.83.0443c02: 名一也。但言二失念一者。行ト心ト間斷也。若論二安
T2629_.83.0443c03: 心一都不レ失也。經言二如是至心一。即其證也。故
T2629_.83.0443c04: 言二失念一者。聞二知識教一欲二念佛一。死苦來逼不
T2629_.83.0443c05: レ遑レ念也
T2629_.83.0443c06: 百十五。具足十念者指二所唱名一歟。爲當呼下
T2629_.83.0443c07: 稱二名號一之時分上名二十念一歟　答。問意云何
T2629_.83.0443c08: 言下指二所唱名號一歟上者。問下指二十聲一名二十念一
T2629_.83.0443c09: 歟上。若爾應レ答。正指二十聲一名二十念一也。念者念
T2629_.83.0443c10: 誦稱義故也。例如下誦經名二念經一等上。其例玆
T2629_.83.0443c11: 多。故引二本願乃至十念一。毎言二下至十聲一。念
T2629_.83.0443c12: 聲是一義也。但指下如レ是經二十聲一時十念之
T2629_.83.0443c13: 時上亦無レ妨也
T2629_.83.0443c14: 百十六。十聲稱佛位爲二心念相應一。爲當限二
T2629_.83.0443c15: 口業稱名一耶　答。若取二至心一爲二心念一者。可
T2629_.83.0443c16: レ言二相應一。若論二起行一。意念不二必相應一。初多不二
T2629_.83.0443c17: 相應一。後應二漸相應一。佛名除レ罪。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

足十念一爲レ滅二五逆重罪一。爲當依二
T2629_.83.0443c20: 一念力一滅二五逆罪一得二往生一耶　答。此有二異
T2629_.83.0443c21: 論一。今存二一義一。念念消

除五逆障一也。既許二念
T2629_.83.0443c22: 念能除一罪者。亦可三隨許二念念得生一。何以知
T2629_.83.0443c23: 者。三心既具無二行不

成。願行既成若不レ生
T2629_.83.0443c24: 者無レ有二是處一故也
T2629_.83.0443c25: 百十八。下品下生者。罪障但限二八十億劫一耶

T2629_.83.0443c26:

　答。不レ爾。經言二具諸不善受苦無窮一。釋云

云

T2629_.83.0443c27:

云

然此品人命延不レ久經二十念頃一。故念念中

T2629_.83.0443c28: 除二八十億劫生死之罪一。所除尚有二十箇八十
T2629_.83.0443c29: 億劫之罪一。況其殘殃未レ盡者耶。應レ知
T2629_.83.0444a01: 百十九。除八十億劫生死之罪者。爲二種子現

T2629_.83.0444a02:

行倶滅

之耶　答。群疑論云

云云

滅二現行一耳。

T2629_.83.0444a03:

其種子者。聖位方斷故也。勿二異論一

矣

T2629_.83.0444a04: 百二十。稱名念佛力唯爲レ滅二業障一。亦有下斷

T2629_.83.0444a05: 滅煩惱一義上耶　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二滅業障或現
T2629_.83.0444a07: 行一。若深定位亦能斷

滅其種子一也。讃云。門

T2629_.83.0444a08:

門不同八萬四

云云

思レ之

T2629_.83.0444a09: 百二十一。十念滅罪後。命延病除經二多時一人
T2629_.83.0444a10: 往生耶　答。爾也。願行既成。若不レ生者無
T2629_.83.0444a11: レ有二是處一也
T2629_.83.0444a12: 百二十二。間斷具

足十念一者。又有二罪滅得
T2629_.83.0444a13: 生義一耶　答。問意云何。若問二不具無間修者
T2629_.83.0444a14: 生不生一者。可レ答二不定一。雜修人故。若其安心
T2629_.83.0444a15: 作業雖レ在二餘念間起一。隨犯隨懺令二相續一者
T2629_.83.0444a16: 必得生也
T2629_.83.0444a17: 百二十三。今經所説十念與二彌勒所問經十
T2629_.83.0444a18: 念一。同異云何　答。雖レ有二諸師異釋一。今則可
T2629_.83.0444a19: 言レ異也。若能具二彼十念一稱二佛名一者。不レ應三

T2629_.83.0444a20:

説言二教令念佛不違念佛一故

云云

T2629_.83.0444a21: 五。九品倶預二來迎一耶　答。爾也。十一門
T2629_.83.0444a22: 義通二九品一故。文有二隱顯一。義必存故。故中
T2629_.83.0444a23: 下品不レ説レ之者。別有二深意一隱不レ説也。謂
T2629_.83.0444a24: 此品正行世福上善。義當二次下下上品業一。
T2629_.83.0444a25: 前中中品戒福下善義。當二此品正行一故也

T2629_.83.0444a26:

云云

　又此品知識傳二二尊教一。行者聞已迴

T2629_.83.0444a27: 心即往。且示二有縁得生益一故。隱二正行來
T2629_.83.0444a28: 迎一而已。思レ之
T2629_.83.0444a29: 百二十四。上品上生･上品中生。授手迎接相
T2629_.83.0444b01: 云何説レ之耶　答。解釋中云下上品上生與二無
T2629_.83.0444b02: 數化佛一授手迎攝。上品中生與二千化佛一一時
T2629_.83.0444b03: 授手等上也。然經文説二上品上生一雖レ擧二無數
T2629_.83.0444b04: 化佛一。而言二諸菩薩迎攝一者。具足應レ云二與無
T2629_.83.0444b05: 數化佛諸菩薩等授手迎攝一。文言略也。若不
T2629_.83.0444b06: レ爾者上中尚有二化佛授手一。上上豈唯菩薩授
T2629_.83.0444b07: 手ノミナランヤ。解釋之意依二此義一也
T2629_.83.0444b08: 百二十五。上品三生來迎阿彌陀有二勝劣不
T2629_.83.0444b09: 同一耶　答。經文但説二化佛多少一。不レ辨二化主
T2629_.83.0444b10: 身勝劣一也。但准二華開見佛明昧一。容レ有二了了
T2629_.83.0444b11: 不了了一歟
T2629_.83.0444b12: 百二十六。上三品行人。於二來迎佛一知二眞化
T2629_.83.0444b13: 不同一耶　答。可レ知歟。經文所レ説多是行者
T2629_.83.0444b14: 所二知見一事所聞事等也
T2629_.83.0444b15: 百二十七。中輩行人預二報身來迎一耶　答。可

T2629_.83.0444b16:

レ感二化身一歟。般舟讃云

云云

但經文不レ云二化身一

T2629_.83.0444b17:

者。當品行人不レ分二別報化一故歟。大經

云云

T2629_.83.0444b18: 百二十八。中輩來迎三尊倶來耶　答。可レ云二
T2629_.83.0444b19: 倶來一歟。但以二聲聞形一來歟。釋云。比丘持華
T2629_.83.0444b20: 即是也
T2629_.83.0444b21: 百二十九。下輩來迎佛。有二報身來迎一耶
T2629_.83.0444b22: 答。經文直云二遣化佛等一。但淨土化身體亦酬

T2629_.83.0444b23:

因。約二此義邊一九品皆有二報身義一

云云

T2629_.83.0444b24: 百三十。下輩生臨終見佛。於二睡眠中一論レ之
T2629_.83.0444b25: 耶　答。大經云。夢見二彼佛一。異譯云。臥睡夢

T2629_.83.0444b26:

中

云云

　觀經不レ爾。聞二知識教一稱二佛名一故。是

T2629_.83.0444b27: 則下輩所攝機類萬品。兩經互擧二一種一而已｣
T2629_.83.0444b28: 百三十一。上品上生･上品中生人。以二蓮華一
T2629_.83.0444b29: 爲レ座耶　答。言レ爾無レ失。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。云何説レ之耶
T2629_.83.0444c03: 　答。説二七賓蓮華一也。上品下生坐金蓮華。
T2629_.83.0444c04: 何故此品坐二七寶蓮華一者。莊嚴所表實以難
T2629_.83.0444c05: レ知。且推二一義一。上下金寶雖二是一寶一。光相等
T2629_.83.0444c06: 勝。中中七寶雖二是多寶一。其相劣歟
T2629_.83.0444c07: 百三十三。中下二輩所坐蓮華。觀音持レ之耶
T2629_.83.0444c08: 　答。經無二明文一。雖レ難レ知言二觀音持一有二何
T2629_.83.0444c09: 過一也。中輩聲聞衆中持華來者應二觀音一故。
T2629_.83.0444c10: 下輩三生中。下上品既感二三尊來迎一。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:

設レ之耶　答。問辭不レ宜歟

云云

且答二此義一

T2629_.83.0444c14: 者。九品蓮華言下與二正覺一同時成

之。且無二所
T2629_.83.0444c15: 違一。論云二正覺華化生一者。即此義歟。五會讃
T2629_.83.0444c16: 云二此界一人念佛名西方便有一蓮生一者。約二
T2629_.83.0444c17: 能生者ノ所感一説之亦無二違妨一。例如二本覺始
T2629_.83.0444c18: 覺之體無二一也
T2629_.83.0444c19: 百三十五。往生人生

在寶池中一之時。捨二中間
T2629_.83.0444c20: 所座一耶　答。且言二中間所坐一者何耶。何不
T2629_.83.0444c21: レ云二前所坐華一耶。但答二此義一者。准レ前可レ知。
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。下品下生有二正報來迎一耶　答。群

T2629_.83.0444c24:

疑論中有二二義一

云云

又金蓮華即正覺華。故

T2629_.83.0444c25:

不二別説二正報來一也

云云

T2629_.83.0444c26:

百三十七。見金蓮華猶如二日輪一

文

　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:

レ前

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。來迎有二邪正不同一。以二何事一知レ之
T2629_.83.0445a02: 耶　答。此問從二彼群疑論中火華來迎決疑一

T2629_.83.0445a03:

來歟。若爾其差別相論主細判

云云

T2629_.83.0445a04: 百三十九。臨終見佛來迎爲二未死時一。已命終
T2629_.83.0445a05: 位耶　答。既言二臨終見佛一。何足レ作二此問一耶。
T2629_.83.0445a06: 若欲レ作二此問一者。可レ略二臨終言一歟。雖レ然釋二
T2629_.83.0445a07: 所疑一者。容レ通二未終及終後一歟。何以知者。上
T2629_.83.0445a08: 八品文皆言二臨終一。臨終猶是未レ終位也。下品
T2629_.83.0445a09: 下生異本經云二命終之後見金蓮華一。故知。亦
T2629_.83.0445a10: 有レ通二終後一也。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･勢至共持レ之
T2629_.83.0445a13: 耶　答。聖化隨宜或有二共持一。但以觀音･勢至
T2629_.83.0445a14: 應レ爲二當儀一。以二此菩薩一正爲二開花三昧主一
T2629_.83.0445a15: 故。上上品云。觀世音菩薩執二金剛臺一。與二大

T2629_.83.0445a16:

勢至菩薩一至二行者前一

文

然讃中云二觀音･勢至

T2629_.83.0445a17: 持華現一者。言總意別歟。若不レ爾者。如三經中
T2629_.83.0445a18: 云二阿彌陀佛與觀世音大勢至無量大衆持
T2629_.83.0445a19: 紫金臺等一。豈言二佛亦自持一華耶。亦執三無量
T2629_.83.0445a20: 大衆皆持二此華一耶
T2629_.83.0445a21: 六。往生淨土時。實捨二穢土色質一。別受二法
T2629_.83.0445a22: 性身一耶　答。謂レ捨謂レ受。是生者情。不
T2629_.83.0445a23: レ關二法性一。若論二法性一生即無生。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:

等

云云

T2629_.83.0445a27: 百四十一。娑婆死有心外別有二極樂生有心一

T2629_.83.0445a28:

耶　答。註論云。前心後心亦如レ是

文

思レ之

T2629_.83.0445a29: 百四十二。往生淨土有二中有一耶　答。群疑論

T2629_.83.0445b01:

云

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: 如レ前可レ知
T2629_.83.0445b06: 百四十五。有二現身往生者一耶　答。有レ之。如二
T2629_.83.0445b07: 志法尊者等一。即其類也。但三經等不レ説レ之
T2629_.83.0445b08: 者。但爲二常沒凡夫一故也。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。爲下望二法性無生之理一作中此問上耶。爲下
T2629_.83.0445b12: 於二事相一依二彼攝論師等所レ許作中此問上耶。若
T2629_.83.0445b13: 望二法性一作二此問一者。理雖二無生一事必有レ生。
T2629_.83.0445b14: 不レ動二眞際一建

立諸法一。業果法然無二錯失一故。
T2629_.83.0445b15: 今問似レ論二此義一。故答レ之耶
T2629_.83.0445b16: 七。眞宗一乘意。往生淨土義。但就二最後命
T2629_.83.0445b17: 終位一論レ之歟　答。上問答中義意顯竟。不
T2629_.83.0445b18: レ可レ立二別篇一歟。但就二此問一更答者。可レ言
T2629_.83.0445b19: 即便當得二義有レ之也
T2629_.83.0445b20: 百四十七。即便當得往生者。約二一機始終一論
T2629_.83.0445b21: レ之耶　答。此有二異論一。今義者約二一機始終一
T2629_.83.0445b22: 也
T2629_.83.0445b23: 百四十八。即便當得往生者。爲二二種往生一。爲
T2629_.83.0445b24: 當一種往生耶　答。於二一種生一。義分有レ二。
T2629_.83.0445b25: 願二當得一故即便往生。即便生故必當生也。思

T2629_.83.0445b26:

レ之

云云

T2629_.83.0445b27:

百四十九。復有三種衆生當得往生

文

　指二三

T2629_.83.0445b28: 福業一名二三種衆生一耶　答。此有二異論一。今者
T2629_.83.0445b29: 應レ云。經列二三種行相一。雖レ異二三福次第一。行體

T2629_.83.0445c01:

不レ出二三福業一。故有レ表二三福正因意一歟

云云

T2629_.83.0445c02:

百五十。三者修行六念

文

前三福業行者。兼

T2629_.83.0445c03: 修二行六念一耶　答。前三福行者者指二何文一

T2629_.83.0445c04:

耶

云云

但總答レ之者。三福行中含二六念義一也。

T2629_.83.0445c05: 故釋云。合二上第三福大乘之意義一也
T2629_.83.0445c06: 百五十一。住立空中三尊。即便･當得二種往
T2629_.83.0445c07: 生共顯レ之耶　答。爾也。即便･當得體一故
T2629_.83.0445c08: 也
T2629_.83.0445c09: 百五十二。三心不二具足一者。有下成二當得往生
T2629_.83.0445c10: 益一事上耶　答。二種往生體一之義。前巳成竟

T2629_.83.0445c11:

不レ足三更作二委釋一

矣

　但當得名若目二遠生一

T2629_.83.0445c12: 非レ無二此義一。而今當得非レ謂二遠生一。故此問端
T2629_.83.0445c13: 不レ當レ義也
T2629_.83.0445c14: 百五十三。證得往生證者。爲下衆生得二往生一
T2629_.83.0445c15: 之證據上耶　答。問辭不審。凡言二證據一。多名二
T2629_.83.0445c16: 文理一。今作二此問一。有二何意一耶。但就二此釋一古來
T2629_.83.0445c17: 有レ論。有云。證者韋提自證二得生益一也。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。佛若不レ證韋提何證。韋提不
T2629_.83.0445c20: レ證佛證何爲。故此二義隨テ一成セ者隨カ倶ニ成

T2629_.83.0445c21:

也。觀念法門證生縁中其意見

矣

T2629_.83.0445c22: 百五十四。十一門義者。即便･當得各論レ之耶
T2629_.83.0445c23: 　答。即便名言出二第三門一。當得名言出二第五
T2629_.83.0445c24: 門一。但此二義成二一往生一。正因･正行不二相離一
T2629_.83.0445c25: 故。各論之義亦非レ無レ之。思之
T2629_.83.0445c26: 百五十五。證得往生者。爲二衆生證得一。爲當佛
T2629_.83.0445c27: 證得耶　答。此亦不審。於二前問外一立二此篇一
T2629_.83.0445c28: 者。有二何意一耶。前言二證據一。縱異二此問二證之
T2629_.83.0445c29: 義一。若答二前問一。此義自顯何爲二別問一耶。又言二
T2629_.83.0446a01: 佛證得一者。得義亦約レ佛作レ問耶。若言レ然者。
T2629_.83.0446a02: 今釋文言豈渉二此義一者耶
T2629_.83.0446a03: 八。攝論所立別時意。約二何義門一耶　答。
T2629_.83.0446a04: 上品功徳顯二淺行中一引二嬾墮機一。名二別時

T2629_.83.0446a05:

意一。故天親釋論云

云云

T2629_.83.0446a06: 百五十六。道綽禪師何釋二別時意一耶　答。安

T2629_.83.0446a07:

樂集云

云云

　此釋約二往因現果一。宗家約二前願

T2629_.83.0446a08: 後行一。各據二一義一。不レ須二和會一。於レ中文且似レ不
T2629_.83.0446a09: レ順二本論之意一。十住論中有二此義一。故亦非三全

T2629_.83.0446a10:

無二其所據一也

云云

T2629_.83.0446a11: 百五十七。成佛･往生二種別時意中。以レ何爲
T2629_.83.0446a12: レ本耶　答。此問爲レ問二本論意一耶。爲レ問二玄義
T2629_.83.0446a13: 會通意一耶。若問二本論意一者。彼總顯

了一切
T2629_.83.0446a14: 佛教一。故不レ足レ論二以レ何爲

本。若問二玄義會通
T2629_.83.0446a15: 意一者。會

通往生別時一爲レ本。爲レ成二此一會通
T2629_.83.0446a16: 義一。故先述二成佛別時意一耳
T2629_.83.0446a17: 百五十八。往生別時意。依二何經説一耶　答。此
T2629_.83.0446a18: 事難レ知。眞諦攝論不レ指二經名一。扇多攝論雖
T2629_.83.0446a19: レ言二無量壽經一。恐是譯者私加レ言歟。又縱論
T2629_.83.0446a20: 主言二無量壽經一。於二三經中一未レ知二是何一。有人
T2629_.83.0446a21: 雖レ云レ指二阿彌陀經已今當願文一。此亦難レ依。
T2629_.83.0446a22: 異譯經云二如説行故一。故旦應レ言レ難レ知而已｣
T2629_.83.0446a23: 百五十九。下品下生十聲稱佛。爲二別時意
T2629_.83.0446a24: 攝一耶　答。不レ爾。通論之家雖レ作二此解一。今家
T2629_.83.0446a25: 不レ許レ之也。論言二唯願往生是別時意一。十聲

T2629_.83.0446a26:

稱佛即有二十願十行具足一故也

云云

T2629_.83.0446a27: 百六十。無著天親意。以二十聲稱佛一名二別時
T2629_.83.0446a28: 意一耶　答。不レ爾。論文直言二唯願往生別時
T2629_.83.0446a29: 意一故。但言レ不レ應レ執二菩薩論一者。旦約二通論
T2629_.83.0446b01: 所見一言耳
T2629_.83.0446b02: 百六十一。往生別時中。如レ有二唯願別時一。亦
T2629_.83.0446b03: 立二唯行別時一耶　答。本論今釋未レ明二此義一。
T2629_.83.0446b04: 然有人言。論雖レ未レ説今釋存レ之。故問二云何
T2629_.83.0446b05: 起行而言

不レ得二往生一。答言下今此論中但言二
T2629_.83.0446b06: 發願一不中論上存レ行。乃至引二經願虚行孤之文一
T2629_.83.0446b07: 成二立此義一也。今謂。不レ然。所レ言云何。起行等
T2629_.83.0446b08: 者。爲レ會二本論唯願別時一。乘二通論情一假設二此
T2629_.83.0446b09: 問一。故答中言二不論有行一者。不レ論下發願有レ行
T2629_.83.0446b10: 亦不

生。又引二經願孤行孤一者。爲レ證二願行差
T2629_.83.0446b11: 別義一也。既言下願虚無二所至一行孤無中所至上。何
T2629_.83.0446b12: 爲二唯願唯行別時之證一也
T2629_.83.0446b13: 百六十二。和尚意以二願行具足一。有レ名二別時
T2629_.83.0446b14: 意一耶　答。不レ爾。願行既成若不レ生者無レ有二
T2629_.83.0446b15: 是處一也。若是凡夫自力願行。亦未レ可レ名二具
T2629_.83.0446b16: 足成一。故有二一聲稱佛一不二相續一者。亦非二至心
T2629_.83.0446b17: 稱名一。故未レ許二願行具足者一歟
T2629_.83.0446b18: 百六十三。唯願別時者。爲レ指二暫時一念願一。
T2629_.83.0446b19: 爲當約二念念相續願一耶　答。釋云二更不相
T2629_.83.0446b20: 續一也。何以然者。若其相續必具行。故三心既
T2629_.83.0446b21: 具無二行不

成故也
T2629_.83.0446b22: 百六十四。和尚意可レ許二唯願唯行往生一耶
T2629_.83.0446b23: 答。不レ可レ許レ之。若許二此義一者。會通之宗應
T2629_.83.0446b24: レ不レ成。故又無二可レ生道理一故也
T2629_.83.0446b25: 百六十五。願行具足往生者。約二行者願行一耶
T2629_.83.0446b26: 答。爾也。但指二自力願行一言二行者願行一者
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

如レ是願行内因外縁

T2629_.83.0446b29: 和合成故。雖二是他力一可レ名二行者願行一也
T2629_.83.0446c01: 百六十六。有二非レ願非レ行往生一耶　答。一家
T2629_.83.0446c02: 釋義都無二此言一也

T2629_.83.0446c03:

百六十七。願行相扶所爲皆剋

文

約二前後相

T2629_.83.0446c04: 資義一。爲當願行同時相並成二相扶義一歟　答。
T2629_.83.0446c05: 二義倶得。且所引文未レ顯二他力一。故當二前後
T2629_.83.0446c06: 相資之義一。今經所レ明念佛願行。能歸二願心一。
T2629_.83.0446c07: 所歸佛行一會相應。成二相扶義一。思レ之
T2629_.83.0446c08: 百六十八。和尚意存二往生･成佛一致義一耶
T2629_.83.0446c09: 答。可レ言レ存レ之。且如二讃云一。淨土無生亦無別。
T2629_.83.0446c10: 究竟解脱金剛身。即其證也。但言二正報難レ期
T2629_.83.0446c11: 依報易

求者。且分二二門一辨二其難易一。一重義
T2629_.83.0446c12: 也
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

終

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。於二何佛所一發二今日
T2629_.83.0446c21: 正覺願一之事
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。爲二法藏比丘出
T2629_.83.0446c26: 家已前尊號一之事
T2629_.83.0446c27: 五。具足五劫思惟攝取。一生中送二此時分一之
T2629_.83.0446c28: 事

Footnote:

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