The Project Gutenberg eBook of 安樂集

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Title: 安樂集

Author: Daochuo

Release date: January 1, 2008 [eBook #24106]

Language: Chinese

Credits: Produced by U Chi Ian

*** START OF THE PROJECT GUTENBERG EBOOK 安樂集 ***

Produced by U Chi Ian

第一回 移孝作忠倫常大變　量材器使皇路飛騰

　　話說湖南官場，同時有三位出色人員，都是撫台眼前頂紅的人。撫臺姓黃，江西人。三個紅人，一喚任承仁，一喚俞洪寶，一喚李才雄，三個人都是候補知縣。任承仁新近從那裏交卸回來，撫臺極賞識他，曾經保過送部引見。俞、李二位是一直跟著撫臺，辦過幾年文案﹔李才雄現又兼當土藥局的差使。安樂集卷上

　　　　釋道綽撰

此安樂集。一部之內。總有十二大門。皆引經論證明。勸信求往。今先就第一大門內。文義雖眾略作九門料簡。然後造文。第一明教興所由。約時被機勸歸淨土。第二據諸部大乘。顯說聽方軌。第三據大乘聖教。明諸眾生發心久近供佛多少。欲使時會聽眾力勵發心。第四辨諸經宗旨不同。第五明諸經得名各異。如涅槃般若經等。就法為名。自有就喻。或有就事。亦有就時就處。此例非一。今此觀經就人法為名。佛是人名。說觀無量壽是法名也。第六料簡說人差別。諸經起說不過五種。一者佛自說。二者聖弟子說。三者諸天說。四者神仙說。五者變化說。此觀經者五種說中世尊自說。第七略明真應二身。并辨真應二土。第八顯彌陀淨國位該上下凡聖通往。第九明彌陀淨國三界攝與不攝也。第一大門中。明教興所由。約時被機勸歸淨土者。若教赴時機。易修易悟。若機教時乖。難修難入。是故正法念經云。行者一心求道時。常當觀察時方便。若不得時無方便。是名為失。不名利。何者。如攢濕木以求火。火不可得。非時故。若折乾薪以覓水。水不可得。無智故。是故大集月藏經云。佛滅度後第一五百年。我諸弟子學慧得堅固。第二五百年。學定得堅固。第三五百年。學多聞讀誦得堅固。第四五百年。造立塔寺。修福懺悔得堅固。第五五百年。白法隱滯多有諍訟。微有善法得堅固。又彼經云。諸佛出世。有四種法度眾生。何等為四。一者口說十二部經。即是法施度眾生。二者諸佛如來有無量光明相好。一切眾生但能繫心觀察。無不獲益。是即身業度眾生。三者有無量德用神通道力。種種變化。即是神通力度眾生。四者諸佛如來有無量名號。若總若別。其有眾生繫心稱念。莫不除障獲益皆生佛前。即是名號度眾生。計今時眾生。即當佛去世後第四五百年。正是懺悔修福應稱佛名號時者。若一念稱阿彌陀佛。即能除卻八十億劫生死之罪。一念既爾。況修常念。即是恒懺悔人也。又若去聖近。即前者修定修慧是其正學。後者是兼。如去聖已遠。則後者稱名是正。前者是兼。何意然者。寔由眾生去聖遙遠。機解浮淺暗鈍故也。是以韋提大士自為。及哀愍末世五濁眾生輪迴多劫徒受痛燒故。能假遇苦緣諮開。出路豁然。大聖加慈勸歸極樂。若欲於斯進趣。勝果難階。唯有淨土一門。可以情悕趣入。若欲披尋眾典。勸處彌多。遂以採集真言助修往益。何者。欲使前生者導後。後去者昉前。連續無窮願不休止。為盡無邊生死海故。第二據諸部大乘明說聽方軌者。於中有六。第一大集經云。於說法者作醫王想作拔苦想。所說之法作甘露想作醍醐想。其聽法者作增長勝解想作愈病想。若能如是。說者聽者皆堪紹隆佛法常生佛前。第二大智度論云。聽者端視如渴飲。一心入於語議中。聞法踊躍心悲喜。如是之人應為說。第三彼論又云。有二種人。得福無量無邊。何等為二。一者樂說法人。二者樂聽法人。是故阿難白佛言。舍利弗目連。何以所得智慧神通。於聖弟子中最為殊勝。佛告阿難。此之二人於因中時。為法因緣千里不難。是故今日最為殊勝。第四無量壽大經云。若人無善本。不得聞此經。清淨有戒者乃獲聞正法。第五云。曾更見世尊。則能信此事。奉事億如來。樂聞如是教。第六無量清淨覺經云。善男子善女人。聞說淨土法門。心生悲喜。身毛為豎如拔出者。當知此人過去宿命已作佛道也。若復有人。聞開淨土法門。都不生信者。當知此人始從三惡道來。殃咎未盡。為此無信向耳。我說此人未可得解脫也。是故無量壽大經云。憍慢弊懈怠難以信此法。第三據大乘聖教明眾生發心久近供佛多少者。如涅槃經云。佛告迦葉菩薩。若有眾生。於熙連半恒河沙等諸佛所。發菩提心。然後乃能於惡世中。聞是大乘經典。不生誹謗。若有於一恒河沙等佛所。發菩提心。然後乃能於惡世中。聞經不起誹謗。深生愛樂。若有於二恒河沙等佛所。發菩提心。然後乃能於惡世中。不謗是法。正解信樂受持讀誦。若有於三恒河沙等佛所。發菩提心。然後乃能於惡世中。不謗是法。書寫經卷。雖為人說。未解深義。何以故須如此教量者。為彰今日座下聞經者。曾已發心供養多佛也。又顯大乘經之威力不可思議。是故經云。若有眾生。聞是經典。億百千劫不墮惡道。何以故。是妙經典所流布處。當知其地即是金剛。是中諸人亦如金剛。故知聞經生信者。皆獲不可思議利益也。第四次辨諸經宗旨不同者。若依涅槃經。佛性為宗。若依維摩經。不可思議解脫為宗。若依般若經。空慧為宗。若依大集經。陀羅尼為宗。今此觀經以觀佛三昧為宗。若論所觀。不過依正二報。如下依諸觀所辨。若依觀佛三昧經云。佛告父王。諸佛出世有三種益。一者口說十二部經。法施利益。能除眾生無明暗障。開智慧眼。生諸佛前早得無上菩提。二者諸佛如來有身相光明無量妙好。若有眾生稱念觀察。若總相若別相。無問佛身現在過去。皆能除滅眾生四重五逆。永背三途。隨意所樂。常生淨土。乃至成佛。三者令勸父王行念佛三昧。父王白佛。佛地果德真如實相第一義空。何因不遣弟子行之。佛告父王。諸佛果德有無量深妙境界神通解脫。非是凡夫所行境界。故勸父王行念佛三昧。父王白佛。念佛之功其狀云何。佛告父王。如伊蘭林方四十由旬。有一科牛頭栴檀。雖有根牙。猶未出土。其伊蘭林唯臭無香。若有噉其花果。發狂而死。後時栴檀根牙漸漸生長。纔欲成樹。香氣昌盛遂能改變此林。普皆香美。眾生見者皆生希有心。佛告父王。一切眾生在生死中念佛之心亦復如是。但能繫念不止。定生佛前。一得往生。即能改變一切諸惡。成大慈悲。如彼香樹改伊蘭林。所言伊蘭林者。喻眾生身內三毒三障無邊重罪。言栴檀者。喻眾生念佛之心。纔欲成樹者。謂一切眾生但能積念不斷。業道成辦也。問曰。計一切眾生念佛之功亦應一切可知。何因一念之力能斷一切諸障。如一香樹改四十由旬伊蘭林。悉使香美也。答曰。依諸部大乘顯念佛三昧功能不可思議也。何者。如華嚴經云。譬如有人用師子筋以為琴絃。音聲一奏。一切餘絃悉皆斷壞。若人菩提心中行念佛三昧者。一切煩惱一切諸障悉皆斷滅。亦如有人搆取牛羊驢馬一切諸乳置一器中。若持師子乳一渧投之。直過無難。一切諸乳悉皆破壞變為清水。若人但能菩提心中行念佛三昧者。一切惡魔諸障直過無難。又彼經云。譬如有人持翳身藥處處遊行。一切餘人不見是人。若能菩提心中行念佛三昧者。一切惡神一切諸障不見是人。隨所詣處無能遮障也。何故能爾。此念佛三昧即是一切三昧中王故也。第七略明三身三土義。問曰。今現在阿彌陀佛是何身。極樂之國是何土。答曰。現在彌陀是報佛。極樂寶莊嚴國是報土。然古舊相傳皆云。阿彌陀佛是化身。土亦是化土。此為大失也。若爾者。穢土亦化身所居。淨土亦化身所居者。未審如來報身更依何土也。今依大乘同性經辨定報化淨穢者。經云。淨土中成佛者悉是報身。穢土中成佛者悉是化身。彼經云。阿彌陀如來。蓮華開敷星王如來。龍主王如來。寶德如來等諸如來。清淨佛剎。現得道者。當得道者。如是一切皆是報身佛也。何者如來化身。由如今日踊步健如來。魔恐怖如來。如是等一切如來。穢濁世中。如現成佛者。當成佛者。從兜率下。乃至住持一切正法一切像法一切末法。如是化事皆是化身佛也。何者如來法身。如來真法身者。無色無形無現無著。不可見。無言說。無住處。無生無滅。是名真法身義也。問曰。如來報身常住。云何觀音授記經云。阿彌陀佛入涅槃後。觀世音菩薩次補佛處也。答曰。此是報身。示現隱沒相。非滅度也。彼經云。阿彌陀佛入涅槃後。復有深厚善根眾生。還見如故。即其證也。又寶性論云。報身有五種相。說法及可見。諸業不休息及休息隱沒。示現不實體。即其證也。問曰。釋迦如來報身報土在何方也。答曰。涅槃經云。西方去此四十二恒河沙佛土有世界。名曰無勝。彼土所有莊嚴亦如西方極樂世界。等無有異。我於彼土出現於世。為化眾生故來在此娑婆國土。但非我出此土。一切如來亦復如是。即其證也。問曰。鼓音經云。阿彌陀佛有父母。明知非是報佛報土也。答曰。子但聞名。不究尋經旨。致此疑可謂錯之毫毛。失之千里。然阿彌陀佛亦具三身。極樂出現者。即是報身。今言有父母者。是穢土中示現化身父母也。亦如釋迦如來。淨土中成其報佛。應來此方示有父母。成其化佛。阿彌陀佛亦復如是又如鼓音聲經云。爾時阿彌陀佛與聲聞眾俱。國號清泰。聖王所住。其城縱廣十千由旬。阿彌陀佛父是轉輪聖王。王名月上。母名殊勝妙顏。魔王名無勝。佛子名月明。提婆達多名寂意。給侍弟子名無垢稱。又上來所引並是化身之相。若是淨土。豈有輪王及城女人等也。此即文義昉然。何待分別。皆不善尋究。致使迷名生執也。問曰。若報身有隱沒休息相者。亦可淨土有成壞事。答曰。如斯難者。自古將今義亦難通。雖然今敢引經為證。義亦可知。譬如佛身常住。眾生見有涅槃。淨土亦爾。體非成壞。隨眾生所見有成有壞。如華嚴經云。由如見導師種種無量色。隨眾生心行。見佛剎亦然。是故淨土論云。一質不成故。淨穢有虧盈。異質不成故。搜原則冥一。無質不成故。緣起則萬形。故知若據法性淨土。則不論清濁。若據報化大悲。則非無淨穢也。又汎明佛土。對機感不同。有其三種差別。一者從真垂報。名為報土。猶如日光照四天下。法身如日。報化如光。二者無而忽有。名之為化。即如四分律云。錠光如來化提婆城與拔提城。相近共為親婚往來。後時忽然化火燒卻。令諸眾生睹此無常。莫不生厭歸向佛道也。是故經云。或現劫火燒。天地皆洞然。眾生有常想。照令知無常。或為濟貧乏。現立無盡藏。隨緣廣開導。令發菩提心。三者隱穢顯淨。如維摩經。佛以足指按地。三千剎土莫不嚴淨。今此無量壽國即是從真垂報國也。何以得知。依觀音授記經云。未來觀音成佛。替阿彌陀佛處。故知是報也。第八明彌陀淨國位該上下凡聖通往者。今此無量壽國是其報淨土。由佛願故。乃該通上下。致令凡夫之善並得往生。由該上故。天親龍樹及上地菩薩亦皆生也。是故大經云。彌勒菩薩問佛。未知此界有幾許不退菩薩得生彼國。佛言。此娑婆世界有六十七億不退菩薩。皆當往生。若欲廣引。餘方皆爾。問曰。彌陀淨國既云位該上下無問凡聖皆通往者。未知唯修無相得生。為當凡夫有相亦得生也。答曰。凡夫智淺。多依相求。決得往生。然以相善力微。但生相土。唯睹報化佛也。是故觀佛三昧經菩薩本行品云。文殊師利白佛言。當知我念過去無量劫數為凡夫時。彼世有佛。名寶威德上王如來。彼佛出時。與今無異。彼佛亦長丈六。身紫金色。說三乘法。如釋迦文。爾時彼國有大長者。名一切施。長者有子。名曰戒護。子在母胎時。母以敬信故。預為其子受三歸依。子既生已。年至八歲。父母請佛於家供養。童子見佛。為佛作禮。敬佛心重。目不暫捨。一見佛故。即得除卻百萬億那由他劫生死之罪。從是以後常生淨土。即得值遇百億那由他恒河沙佛。是諸世尊亦以相好度脫眾生。爾時童子一一親侍。間無空缺禮拜供養合掌觀佛。以因緣力故。復得值遇百萬阿僧祇佛。彼諸佛等亦以色身相好化度眾生。從是以後即得百千億念佛三昧門。復得阿僧祇陀羅尼門。既得此已。諸佛現前乃為說無相法。須臾之間得首楞嚴三昧。時彼童子但受三歸。一禮佛故。諦觀佛身。心無疲厭。由此因緣。值無數佛。何況繫念具足思惟觀佛色身。時彼童子豈異人乎。是我身也。爾時世尊讚文殊言。善哉善哉。汝以一禮佛故。得值無數諸佛。何況未來我諸弟子懃觀佛者。懃念佛者。佛敕阿難。汝持文殊師利語。遍告大眾及未來世眾生。若能禮佛者。若能念佛者。若能觀佛者。當知此人與文殊師利等無有異。捨身他世。文殊師利等諸菩薩為其和上。以此文證。故知淨土該通相土。往生不謬。若知無相離念為體。而緣中求往者。多應上輩生也。是故天親菩薩論云。若能觀二十九種莊嚴清淨。即略入一法句。一法句者。謂清淨句。清淨句者。即是智慧無為法身故。何故須廣略相入者。但諸佛菩薩有二種法身。一者法性法身。二者方便法身。由法性法身故。生方便法身。由方便法身故。顯出法性法身。此二種法身異而不可分。一而不可同。是故廣略相入。菩薩若不知廣略相入。則不能自利利他。無為法身者。即法性身也。法性寂滅故。即法身無相也。法身無相故。則能無不相。是故相好莊嚴即是法身也。法身無知故。則能無不知。是故一切種智即是真實智慧也。雖知就緣觀總別二句。莫非實相也。以知實相故。即知三界眾生虛妄相也。以知三界眾生虛妄故。即起真實慈悲也。以知真實慈悲故。即起真實歸依也。今之行者無問緇素。但能知生無生不違二諦者。多應落在上輩生也。第九明彌陀淨國三界攝與不攝。問曰。安樂國土於三界中何界所攝。答曰。淨土勝妙體出世間。此三界者乃是生死凡夫之闇宅。雖復苦樂少殊脩短有異。統如觀之。莫非有漏之長津。倚伏相乘循環無際。雜生觸受四倒長溝。且因且果。虛偽相習。深可厭也。是故淨土非三界攝。又依智度論云。淨土果報無欲故非欲界。地居故非色界。有形色故非無色界。雖言地居。精勝妙絕。是故天親論云。觀彼世界相。勝過三界道。究竟如虛空。廣大無邊際。是故大經讚云。妙土廣大超數限。自然七寶所合成。佛本願力莊嚴起。稽首清淨大攝受。世界光耀妙殊絕。適悅晏安無四時。自利利他力圓滿。歸命方便巧莊嚴。第二大門中。有三番料簡。第一明發菩提心。第二破異見邪執。第三廣施問答釋去疑情。就初發菩提心。內有四番。一出菩提心功用。二出菩提名體。三顯發心有異。四問答解釋。第一出菩提心功用者。大經云。凡欲往生淨土。要須發菩提心為源。云何菩提者。乃是無上佛道之名也。若欲發心作佛者。此心廣大遍周法界。此心究竟等若虛空。此心長遠盡未來際。此心普備離二乘障。若能一發此心。傾無始生死有淪。所有功德迴向菩提。皆能遠詣佛果。無有失滅。譬如寄花五淨。風日不萎。附水靈河。世旱無竭。第二出菩提名體者。然菩提有三種。一者法身菩提。二者報身菩提。三者化身菩提也。言法身菩提者。所謂真如實相第一義空。自性清淨體無穢染。理出天真不假修成。名為法身。佛道體本名曰菩提。言報身菩提者。備修萬行能感報佛之果。以果酬因名曰報身。圓通無礙名曰菩提。言化身菩提者。謂從報起用能趣萬機。名為化身。益物圓通名曰菩提。第三顯發心有異者。今謂行者修因發心具其三種。一者要須識達有無從本已來自性清淨。二者緣修萬行。八萬四千諸波羅蜜門等。三者大慈悲為本。恒擬運度為懷。此之三因能與大菩提相應。故名發菩提心。又據淨土論云。今言發菩提心者。即是願作佛心。願作佛心者。即是度眾生心。度眾生心者。即攝取眾生生有佛國土心。今既願生淨土。故先須發菩提心也。第四問答解釋者。問曰。若備修萬行能感菩提得成佛者。何故諸法無行經云。若人求菩提即無有菩提。是人遠菩提。猶如天與地。答曰。菩提正體理求無相。今作相求不當理實。故名人遠也。是故經言。菩提者不可以心得。不可以身得也。今謂行者雖知修行往求。了了識知理體無求。仍不壞假名。是故備修萬行。故能感也。是故大智度論云。若人見般若。是則為被縛。若不見般若。是亦為被縛。若人見般若。是則為解脫。若不見般若。是亦為解脫。龍樹菩薩釋曰。是中不離四句者為縛。離四句者為解。今祈菩提但能如此修行。即是不行而行。不行而行者。不違二諦大道理也。又依天親淨土論云。凡欲發心會無上菩提者有其二義。一者先須離三種與菩提門相違法。二者須知二種順菩提門法。何等為三。一者依智慧門不求自樂。遠離我心貪著自身故。二者依慈悲門拔一切眾生苦。遠離無安眾生心故。三者依方便門憐愍一切眾生心。遠離恭敬供養自身心故。是名遠離三種菩提門相違法。順菩提門者。菩薩遠離如是三種菩提門相違法。即得三種隨順菩提門法。何等為三。一者無染清淨心。不為自身求諸樂故。菩提是無染清淨處。若為自身求樂。即違菩提門。是故無染清淨心是順菩提門。二者安清淨心。為拔一切眾生苦故。菩提安穩一切眾生清淨處。若不作心拔一切眾生離生死苦。即便違菩提。是故拔一切眾生苦是順菩提門。三者樂清淨心。欲令一切眾生得大菩提故。攝取眾生生彼國土故。菩提是畢竟常樂處。若不令一切眾生得畢竟常樂者。則違菩提門。此畢竟常樂依何而得。要依大義門。大義門者。謂彼安樂佛國是也。故令一心專至願生彼國。欲使早會無上菩提也。第二明破異見邪執者。就中有其九番。第一破妄計大乘無相異見偏執。第二會通菩薩愛見大悲。第三破繫心外無法。第四破願生穢國不願往生淨土。第五破若生淨土多喜著樂。第六破求生淨土非是小乘第七破求生兜率勸不歸淨土。第八會通若求生十方淨土不如歸西。第九料簡別時之意。第一破大乘無相妄執者。就中有二。一總生起。欲令後代學者明識是非去邪向正。第二廣就繫情。顯正破之。一總生起者。然大乘深藏名義塵沙。是故涅槃經云。一名無量義。一義無量名。要須遍審眾典方曉部旨。非如小乘俗書案文畢義。何意須然。但淨土幽廓經論隱顯。致令凡情種種圖度。恐涉諂語刀刀百盲偏執。雜亂無知妨礙往生。今且舉少狀一一破之。第一破妄計大乘無相者。問曰。或有人言。大乘無相勿念彼此。若願生淨土。便是取相。轉增漏縛。何用求之。答曰。如此計者將謂不然。何者。一切諸佛說法要具二緣。一依法性實理。二須順其二諦。彼計大乘無念但依法性。然謗無緣求。即是不順二諦。如此見者墮滅空所收。是故無上依經云。佛告阿難。一切眾生若起我見如須彌山。我所不懼。何以故。此人雖未即得出離。常不壞因果不失果報故。若起空見如芥子。我即不許。何以故。此見者破喪因果多墮惡道。未來生處必背我化。今勸行者。理雖無生。然二諦道理非無緣求一切得往生也。是故維摩經云。雖觀諸佛國及與眾生空。而常修淨土教化諸群生。又彼經云。雖行無作而現受身。是菩薩行。雖行無起而起一切善行。是菩薩行。是其真證也。問曰。今世間有人。行大乘無相亦不存彼此。全不護戒相。是事云何。答曰。如此計者。為害滋甚。何者。加大方等經云。佛為優婆塞制戒。不得至寡婦處女家。沽酒家藍染家押油家熟皮家。悉不得往來。阿難白佛言。世尊為何等人制如斯戒。佛告阿難。行者有二種。一者在世人行。二者出世人行。出世人者。吾不制上事。在世人者。吾今制之。何以故。一切眾生悉是吾子。佛是一切眾生父母。遮制約勒。早出世間得涅槃故。第二會通菩薩愛見大悲者。問曰。依大乘聖教。菩薩於諸眾生。若起愛見大悲。即應捨離。今勸眾生共生淨土。豈非愛染取相。若為免其塵累也。答曰。菩薩行法功用有二。何者。一證空慧般若。二具大悲。一以修空慧般若力故。雖入六道生死。不為塵染所繫。二以大悲念眾生故。不住涅槃。菩薩雖處二諦。常能妙捨有無。取捨得中不違大道理也。是故維摩經云。譬如有人欲於空地造立宮舍。隨意無礙。若於虛空終不能成。菩薩亦如是。為欲成就眾生故。願取佛國。願取佛國者。非於空也。第三破繫心外無法者。就中有二。一破計情。二問答解釋。問曰。或有人言。所觀淨境約就內心。淨土融通。心淨即是。心外無法。何須西入。答曰。但法性淨土。理處虛融。體無偏局。此乃無生之生。上士堪入。是故無字寶篋經云。善男子復有一法。是佛所覺。所謂諸法不去不來。無因無緣。無生無滅。無思無不思。無增無減。佛告羅[目*侯]羅言。汝今受持我此所說正法義不。爾時十方有九億菩薩。即白佛言。我等皆能持此法門。當為眾生流通不絕。世尊答言。是善男子等則為兩肩荷擔菩提。彼人即得不斷辯才。得善清淨諸佛世界。命終之時即得現見阿彌陀佛與諸聖眾住其人前。得往生也。自有中下之輦。未能破相。要依信佛因緣求生淨土。雖至彼國。還居相土。又云。若攝緣從本。即是心外無法。若分二諦明義。淨土無妨是心外法也。二問答解釋。問曰。向言無生之生唯上士能入。中下不堪者。為當直將人約法作如此判。為當亦有聖教來證。答曰。依智度論云。新發意菩薩機解軟弱。雖言發心。多願生淨土。何意然者。譬如嬰兒若不近父母恩養。或墮阬落井。火蛇等難。或乏乳而死。要假父母摩洗養育。方可長大能紹繼家業。菩薩亦爾。若能發菩提心。多願生淨土。親近諸佛。增長法身。方能匡紹菩薩家業。十方濟運。為斯益故。多願生也。又彼論云。譬如鳥子翅翮未成。不可逼令高翔。先須依林傳樹。羽成有力方可捨林遊空。新發意菩薩亦爾。先須乘願求生佛前。法身成長隨感赴益。又阿難白佛言。此無相波羅蜜在何處說。佛言。如此法門在阿毘跋致地中說。何以故。有新發意菩薩。聞此無相波羅蜜門。所有清淨善根悉當滅沒也。又來但至彼國。即一切事畢何用諍此深淺理也。第四破願生穢土不願生淨土者。問曰。或有人言。願生穢國教化眾生。不願往生淨土。是事云何。答曰。此人亦有一徒。何者。若身居不退已去。為化雜惡眾生故。能處染不染。逢惡不變。如鵝鴨入水。水不能濕。如此人等堪能處穢拔苦。若是實凡夫者。唯恐自行未立。逢苦即變。欲濟彼者。相與俱沒。如似逼雞入水。豈能不濕。是故智度論云。若凡夫發心即願在穢土拔濟眾生者。聖意不許。何意然者。龍樹菩薩釋云。譬如四十里冰。如有一人。以一升熱湯投之。當時似如少減。若經夜至明。乃高於餘者。凡夫在此發心救苦亦復如是。以貪嗔境界違順多故。自起煩惱返墮惡道故也。第五破若生淨土多喜著樂者。問曰。或有人言。淨土之中唯有樂事。多喜著樂妨廢修道。何須願往生也。答曰。既云淨土。無有眾穢。若言著樂。便是貪愛煩惱。何名為淨。是故大經云。彼國人天往來進止情無所繫。又四十八願云。十方人天來至我國。若起想念貪計身者。不取正覺。大經又云。彼國人天無所適莫。何有著樂之理也。第六破求生淨土非是小乘。問曰。或有人言。求生淨土便是小乘。何須修之。答曰。此亦不然。何以故。但小乘之教一向不明生淨土故也。第七會通願生兜率勸歸淨土者。問曰。或有人言。願生兜率不願歸西。是事云何。答曰。此義不類。少分似同。據體大別。有其四種。何者。一彌勒世尊為其天眾轉不退法輪。聞法生信者獲益。名為信同。著樂無信者。其數非一。又來雖生兜率。位是退處。是故經云。三界無安。猶如火宅。二往生兜率。正得壽命四千歲。命終之後不免退落。三兜率天上雖有水鳥樹林和鳴哀雅。但與諸天生樂為緣。順於五欲不資聖道。若向彌陀淨國一得生者。悉是阿毘跋致。更無退人與其雜居。又復位是無漏。出過三界。不復輪迴。論其壽命。即與佛齊。非算數能知。其有水鳥樹林。皆能說法。令人悟解證會無生。四據大經。且以一種音樂比挍者。經讚言。從世帝王至六天。音樂轉妙有八重。展轉勝前億萬倍。寶樹音麗倍亦然。復有自然妙伎樂。法音清和悅心神。哀婉雅亮超十方。是故稽首清淨勳。第八挍量願生十方淨土不如歸西方者。問曰。或有人言。願生十方淨國。不願歸西方。是義云何。答曰。此義不類。於中有三。何者。一十方佛國非為不淨。然境寬則心昧。境狹則意專。是故十方隨願往生經云。普廣菩薩白佛言。世尊十方佛土皆為嚴淨。何故諸經中偏歎西方阿彌陀國勸往生也。佛告普廣菩薩。一切眾生濁亂者多。正念者少。欲令眾生專志有在。是故讚歎彼國為別異耳。若能依願修行。莫不獲益。二十方淨土雖皆是淨而深淺難知。彌陀淨國乃是淨土之初門。何以得知。依華嚴經云。娑婆世界一劫當極樂世界一日一夜。極樂世界一劫當袈裟幢世界一日一夜。如是優劣相望乃有十阿僧祇。故知為淨土初門。是故諸佛偏勸也。餘方佛國都不如此丁寧。是故有信之徒多願往生也。三彌陀淨國既是淨土初門。娑婆世界即是穢土末處。何以得知。如正法念經云。從此東北有一世界。名曰斯訶。土田唯有三角沙石。一年三雨。一雨濕潤不過五寸。其土眾生唯食果子。樹皮為衣。求生不得。求死不得。復有一世界。一切虎狼禽獸乃至蛇蝎。悉皆有翅飛行。逢者相噉。不簡善惡。此豈不名穢土始處。然娑婆依報乃與賢聖同流。唯此乃是穢土終處。安樂世界既是淨土初門。即與此方境次相接。往生甚便。何不去也。第九據攝論與此經相違料簡別時意語者。今觀經中佛說。下品生人現造重罪。臨命終時遇善知識。十念成就即得往生。依攝論云。道佛別時意語。又古來通論之家多判此文云。臨終十念但得作往生因。未即得生。何以得知。論云。如以一金錢貿得千金錢。非一日即得。故知十念成就者但得作因。未即得生。故名別時意語。如此解者將為未然。何者。凡菩薩作論釋經。皆欲遠扶佛意契會聖情。若有論文違經者。無有是處。今解別時意語者。謂佛常途說法皆明先因後果。理數炳然。今此經中但說一生造罪。臨命終時十念成就即得往生。不論過去有因無因者。直是世尊引接當來造惡之徒。令其臨終捨惡歸善乘念往生。是以隱其宿因。此是世尊隱始顯終。沒因談果。名作別時意語。何以得知。但使十念成就。皆有過去因。如涅槃經云。若人過去已曾供養半恒河沙諸佛。復經發心。而能於惡世中聞說大乘經教。但能不謗。未有餘功。若經供養一恒河沙諸佛。及經發心。然後聞大乘經教。非直不謗。復加愛樂。以此諸經來驗。明知十念成就者皆有過因不虛。若彼過去無因者。善知識尚不可逢遇。何況十念而可成就也。論云以一金錢貿得千金錢非一日即得者。若據佛意。欲令眾生多積善因。便乘念往生。若望論主。乘閉過去因。理亦無爽。若作此解。即上順佛經。下合論意。即是經論相扶。往生路通。無復疑惑也。第三明廣施問答釋去疑情者。自下就大智度論廣施問答。問曰。但一切眾生從曠大劫來。備造有漏之業繫屬三界。云何不斷三界繫業。直爾少時念阿彌陀佛。即得往生便出三界者。此繫業之義復欲云何。答曰。有二種解釋。一就法來破。二借喻以顯。言就法者。諸佛如來有不思議智。大乘廣智。無等無倫最上勝智。不思議智力者。能以少作多。以多作少。以近為遠。以遠為近。以輕為重。以重為輕。有如是等智。無量無邊不可思議。自下第二有七番。並借喻以顯。第一譬如百夫百年聚薪積高千仞。豆許火焚半日便盡。豈可得言百年之薪半日不盡也。第二譬如癖者寄載他船。因風帆勢一日至於千里。豈可得言癖者云何一日至千里也。第三亦如下賤貧人獲一瑞物而以貢王。王慶所得加諸重賞。斯須之頃富貴盈望。豈可得言以數十年仕備盡辛勤。上下尚不達而歸者。言彼富貴無此事也。第四猶如劣夫以己身力擲驢不上。若從輪王行便乘虛空飛騰自在。豈可得言以劣夫之力必不能昇虛空也。第五又如十圍之索千夫不制。童子揮劍儵爾兩分。豈可得言童子之力不能斷索也。第六又如鴆鳥入水。魚蚌斯斃皆死。犀角觸泥。死者還活。豈可得言性命一斷不可生也。第七亦如黃鵠喚子安子安還活。豈可得言墳下千齡決無可甦也。一切萬法皆有自力他力自攝他攝。千開萬閉無量無邊。汝豈得以有礙之識疑彼無礙之法乎。又五不思議中。佛法最不可思議。汝以三界繫業為重。疑彼少時念佛為輕。不得往生安樂國入正定聚者。是事不然。問曰。大乘經云。業道如秤。重處先牽。云何眾生一形已來。或百年或十年。乃至今日無惡不造。云何臨終遇善知識。十念相續即得往生。若爾者。先牽之義何以取信。答曰。汝謂一形惡業為重。以下品人十念之善以為輕者。今當以義挍量輕重之義者。正明在心在緣在決定。不在時節久近多少也。云何在心。謂彼人造罪時。自依止虛妄顛倒心生。此十念者。依善知識方便安慰聞實相法生。一實一虛。豈得相比也。何者。譬如千歲闇室光若暫至即便明朗。豈可得言闇在室千歲而不去也。是故遺日摩尼寶經云。佛告迦葉菩薩。眾生雖復數千巨億萬劫在愛欲中為罪所覆。若聞佛經一反念善。罪即消盡也。是名在心。二云何在緣者。謂彼人造罪時。自依止妄想。依煩惱果報眾生生。今此十念者。依止無上信心。依阿彌陀如來真實清淨無量功德名號生。譬如有人被毒箭所中徹筋破骨。若聞滅除藥鼓聲。即箭出毒除。豈可得言彼箭深毒厲。聞鼓音聲不能拔箭去毒也。是名在緣。三云何在決定者。彼人造罪時。自依止有後心有間心生。今此十念者。依止無後心無間心起。是為決定。又智度論云。一切眾生臨終之時。刀風解形。死苦來逼。生大怖畏。是故遇善知識發大勇猛。心心相續十念。即是增上善根便得往生。又如有人對敵破陣。一形之力一時盡用。其十念之善亦如是也。又若人臨終時生一念邪見。增上惡心。即能傾三界之福。即入惡道也。問曰。既云垂終十念之善能傾一生惡業得生淨土者。未知幾時為十念也。答曰。如經說云。百一生滅成一剎那。六十剎那以為一念。此依經論汎解念也。今時解念。不取此時節。但憶念阿彌陀佛。若總相若別相。隨所緣觀。逕於十念。無他念想間雜。是名十念。又云。十念相續者。是聖者一數之名耳。但能積念凝思不緣他事。使業道成辦。便罷不用。亦未勞記之頭數也。又云。若久行人念多應依此。若始行人念者記數亦好。此亦依聖教。又問曰。今欲依勸行念佛三昧。未知計念相狀何似。答曰。譬如有人於空曠迥處。值遇怨賊拔刀奮勇直來欲殺。此人徑走視渡一河。未及到河。即作此念。我至河岸。為脫衣渡。為著衣浮。若脫衣渡。唯恐無暇。若著衣浮。復畏首領難全。爾時但有一心作渡河方便。無餘心想間雜。行者亦爾。念阿彌陀佛時。亦如彼人念渡念念相次。無餘心想間雜。或念佛法身。或念佛神力。或念佛智慧。或念佛毫相。或念佛相好。或念佛本願。稱名亦爾。但能專至相續不斷。定生佛前。今勸後代學者。若欲會其二諦。但知念念不可得。即是智慧門。而能繫念相續不斷。即是功德門。是故經云。菩薩摩訶薩恒以功德智慧以修其心。若始學者未能破相。但能依相專至。無不往生。不須疑也。又問曰。無量壽大經云。十方眾生至心信樂欲生我國。乃至十念。若不生者。不取正覺。今有世人。聞此聖教。現在一形全不作意。擬臨終時方欲修念。是事云何。答曰。此事不類。何者。經云十念相續。似若不難。然諸凡夫心如野馬。識劇猿猴。馳騁六塵。何曾停息。各須宜發信心。預自剋念。使積習成性善根堅固也。如佛告大王。人積善行。死無惡念。如樹先傾。倒必隨曲也。若刀風一至。百苦湊身。若習先不在。懷念何可辨。各宜同志三五預結言要。臨命終時迭相開曉。為稱彌陀名號。願生安樂國。聲聲相次使成十念也。譬如蠟印印泥。印壞文成。此命斷時即是生安樂國時。一入正定聚。更何所憂各宜量此大利。何不預剋念也。又問曰。諸大乘經論皆言。一切眾生畢竟無生。猶若虛空。云何天親龍樹菩薩皆願往生也。答曰。言眾生畢竟無生如虛空者。有二種義。一者如凡夫人所見。實眾生實生死等。若據菩薩往生。畢竟如虛空如兔角。二者今言生者。是因緣生。因緣生故。即是假名生。假名生故。即是無生。不違大道理也。非如凡夫謂有實眾生實生死也。又問曰。夫生為有本。乃是眾累之元。若知此過捨生求無生者。可有脫期。今既勸生淨土。即是棄生求生。生何可盡。答曰。然彼淨土乃是阿彌陀如來清淨本願無生之生。非如三有眾生愛染虛妄執著生也。何以故。夫法性清淨畢竟無生。而言生者。得生者之情耳。又問曰。如上所言。知生無生。當上品生者。若爾下品生人乘十念往生者。豈非取實生也。若實生者。即墮二疑。一恐不得往生。二謂此相善不能與無生為因也。答曰。釋有三番。一譬如淨摩尼珠置之濁水。以珠威力水即澂清。若人雖有無量生死罪濁。若聞阿彌陀如來至極無生清淨寶珠名號。投之濁心。念念之中罪滅心淨即便往生。二如淨摩尼珠。以玄黃帛裹投之於水。水即玄黃。一如物色。彼清淨佛土有阿彌陀如來無上寶珠名號。以無量功德成就帛裹。投之所往生者心水之中。豈不能轉生為無生智乎。三亦如冰上然火。火猛則冰液。冰液則火滅。彼下品往生人雖不知法性無生。但以稱佛名力作往生意。願生彼土。既至無生界時。見生之火自然而滅也。又問曰。依何身故說往生也。答曰。於此間假名人中修諸行門。前念與後念作因。穢土假名人。淨土假名人。不得決定一。不得決定異。前心後心亦如是。何以故。若決定一。則無因果。若決定異。則非相續。以是義故。橫豎雖別。始終是一行者也。又問曰。若人但能稱佛名號能除諸障者。若爾。譬如有人以指指月。此指應能破闇也。答曰。諸法萬差。不可一概。何者。自有名即法。自有名異法。有名即法者。如諸佛菩薩名號。禁咒音辭。修多羅章句等是也。如禁咒辭曰。日出東方乍赤乍黃。假令酉亥行禁。患者亦愈。又如有人被狗所嚙。灸虎骨[(尉-小+火)-寸+又]之。患者即愈。或時無骨。好[打-丁 +賴]掌摩之。口中喚言虎來虎來。患者亦愈。或復有人患腳轉筋。炙木瓜枝[(尉-小+火 )-寸+又]之。患者即愈。或無木瓜。炙手磨之。口喚木瓜木瓜。患者亦愈。吾身得其效也。何以故。以名即法故。有名異法者。如以指指月是也。又問曰。若人但稱念彌陀名號。能除十方眾生無明黑闇得往生者。然有眾生。稱名憶念。而無明猶在。不滿所願者何意。答曰。由不如實修行。與名義不相應故也。所以者何。謂不知如來是實相身是為物身。復有三種不相應。一者信心不淳。若存若亡故。二者信心不一。謂無決定故。三者信心不相續。謂餘念間故。迭相收攝。若能相續則是一心。但能一心即是淳心。具此三心若不生者。無有是處。第三大門中有四番料簡。第一辨難行道易行道。第二明時劫大小不同。第三明從無始世劫已來。處此三界五道。乘善惡二業。受苦樂兩報。輪迴無窮受生無數。第四將聖教證成勸後代。生信求往。第一辨難行道易行道者。於中有二。一出二種道。二問答解釋。余既自居火界。實想懷怖。仰惟大聖三車招慰。且羊鹿之運。權息未達。佛訶邪執障上求菩提。縱後迴向。仍名迂迴。若徑攀大車。亦是一途。只恐現居退位。嶮徑遙長。自德未立。難可昇進。是故龍樹菩薩云。求阿毘跋致有二種道。一者難行道。二者易行道。言難行道者。謂在五濁之世於無佛時求阿毘跋致為難。此難乃有多途。略述有五。何者。一者外道相善亂菩薩法。二者聲聞自利障大慈悲。三者無顧惡人破他勝德。四者所有人天顛倒善果壞人梵行。五者唯有自力無他力持。如斯等事觸目皆是。譬如陸路步行則苦。故曰難行道。言易行道者。謂以信佛因緣願生淨土。起心立德修諸行業。佛願力故即便往生。以佛力住持即入大乘正定聚。正定聚者即是阿毘跋致不退位也。譬如水路乘船則樂。故名易行道也。問曰。菩提是一。修因亦應不二。何故在此修因向佛果。名為難行。往生淨土期大菩提。乃名易行道也。答曰。諸大乘經所辨一切行法。皆有自力他力自攝他攝。何者自力。譬如有人怖畏生死。發心出家修定發通。遊四天下。名為自力。何者他力。如有劣夫以己身力擲驢不上。若從輪王即便乘空遊四天下。即輪王威力。故名他力。眾生亦爾。在此起心立行願生淨土。此是自力。臨命終時。阿彌陀如來光臺迎接遂得往生。即為他力。故大經云。十方人天欲生我國者。莫不皆以阿彌陀如來大願業力為增上緣也。若不如是。四十八願便是徒設。語後學者。既有他力可乘。不得自局己分徒在火宅也。第二明劫之大小者。如智度論云。劫有三種。謂一小二中三大。如方四十里城。高下亦然。滿中芥子。有長壽諸天。三年去一。乃至芥子盡。名一小劫。或八十里城高下亦然。芥子滿中。如前取盡。名一中劫。或百二十里城高下亦然。芥子滿中。取盡一同前說。方名大劫。或八十里石高下亦然。有一長壽諸天。三年以天衣一拂。天衣重三銖。為拂不已。此石乃盡。名為中劫。其小石大石類前中劫可知。不勞具述。第三門中有五番。第一明從無始劫來。在此輪迴無窮。受身無數者。如智度論云。在於人中。或張家死王家生。王家死李家生。如是盡閻浮提界。或重生或異家生。或南閻浮提死。西拘耶尼生。如閻浮提。餘三天下亦如是。如四天下死生四天王天亦如是。或四天王天死忉利天生。忉利天死生餘上四天亦如是。色界有十八重天。無色界有四重天。此死生彼。一一皆遍亦如是。或色界死生阿鼻地獄。阿鼻地獄中死生餘輕繫地獄。輕繫地獄中死生畜生中。畜生中死生餓鬼道中。餓鬼道中死或生人天中。如是輪迴六道。受苦樂二報。生死無窮。胎生既爾。餘三生亦如是。是故正法念經云。菩薩化生告諸天眾云。凡人經此百千生。著樂放逸不修道。不覺往福侵已盡。還墮三塗受眾苦。是故涅槃經云。此身苦所集。一切皆不淨。扼縛癰瘡等根本無義利。上至諸天身。皆亦復如是。是故又彼經云。勸修不放逸。何以故。夫放逸者。是眾惡之本。不放逸者。乃是眾善之源。如日月光諸明中最。不放逸法亦復如是。於諸善法為最為上。亦如須彌山王於諸山中為最為上。不放逸法亦復如是。於諸善法中為最為上。何以故。一切惡法猶放逸而生。一切善法不放逸為本。第二問曰。雖云無始劫來六道輪迴無際。而未知一劫之中受幾身數而言流轉。答曰。如涅槃經說。取三千大千世界草木截為四寸籌。以數一劫之中所受身父母頭數。猶自不澌。或云。一劫之中所飲母乳。多於四大海水。或云。一劫之中所積身骨。如毘富羅山。如是遠劫已來徒受生死。至於今日猶作凡夫之身。何曾思量傷歎不已。第三又問曰。既云曠大劫來受身無數者。為當直爾總說令人生厭。為當亦有經文來證。答曰。皆是聖教明文。何者。如法華經云。過去不可說久遠大劫有佛出世。號大通智勝如來。有十六王子。各昇法座教化眾生。一一王子各各教化六百萬億那由他恒河沙眾生。其佛滅度已來。至極久遠猶不可數知。何者。經云。總取三千大千世界大地。磨以為墨。佛言。是人過千國土乃下一點。大如微塵。如是展轉盡地種墨。佛言。是人所經國土。若點不點。盡抹為塵。一塵一劫。彼佛滅度已來。復過是數。今日眾生乃是彼時十六王子座下曾受教法。是故經云。以是本因緣為說法華經。涅槃經復云。一是王子。一是貧人。如是二人互相往反。言王子者。今日釋迦如來。乃是彼時第十六王子也。言貧人者。今日眾生等是。第四問曰。此等眾生既云流轉多劫。然三界之中何趣受身為多。答曰。雖言流轉。然於三惡道中受身偏多。如經說云。於虛空中量取方圓八肘。從地至於色究竟天。於此量內所有可見眾生。即多於三千大千世界人天之身。故知惡道身多。何故如此。但惡法易起。善心難生故也。今時但看現在眾生。若得富貴。唯事放逸破戒。天中即復著樂者多。是故經云。眾生等是流轉。恒三惡道為常家。人天暫來即去。名為客舍故也。依大莊嚴論。勸一切眾生常須繫念現前。偈云。盛年無患時。懈怠不精進。貪營眾事務。不修施戒禪。臨為死所吞。方悔求修善。智者應觀察除斷五欲想。精勤習心者。終時無悔恨。心意既專至。無有錯亂念。智者勤投心。臨終意不散。不習心專至。臨終必散亂。心若散亂時。如調馬用磑。若其鬥戰時。迴旋不直行。第五又問曰。一切眾生皆有佛性。遠劫以來應值多佛。何因至今仍自輪迴生死不出火宅。答曰。依大乘聖教。良由不得二種勝法以排生死。是以不出火宅。何者為二。一謂聖道。二謂往生淨土。其聖道一種今時難證。一由去大聖遙遠。二由理深解微。是故大集月藏經云。我末法時中。億億眾生起行修道。未有一人得者。當今末法。現是五濁惡世。唯有淨土一門。可通入路。是故大經云。若有眾生。縱令一生造惡。臨命終時。十念相續稱我名字。若不生者。不取正覺。又復一切眾生都不自量。若據大乘。真如實相第一義空曾未措心。若論小乘。修入見諦修道。乃至那含羅漢斷五下除五上。無問道俗未有其分。縱有人天果報。皆為五戒十善能招此報。然持得者甚希。若論起惡造罪。何異暴風駃雨。是以諸佛大慈勸歸淨土。縱使一形造惡。但能繫意專精常能念佛。一切諸障自然消除。定得往生。何不思量都無去心也。自下第四引聖教證成勸信求生者。依觀佛三昧經云。爾時會中有財首菩薩白佛言。世尊我念過去無量劫時。有佛出世。亦名釋迦牟尼佛。彼佛滅後有一王子。名曰金幢。憍慢邪見不信正法。有知識比丘。名定自在。告王子言。世有佛像。極為可愛。可暫入塔觀佛形像。時彼王子從善友語入塔觀像。見像相好白言比丘。佛像端嚴猶尚如此。況佛真身。比丘告言。王子今見佛像不能禮者。當稱南無佛。還宮繫念念塔中像。即於後夜夢見佛像。心大歡喜。捨離邪見歸依三寶。隨壽命終。由前入塔稱佛功德。即得值遇九百億那由他佛。於諸佛所常勤精進。恒得甚深念佛三昧。念佛三昧力故。諸佛現前皆與授記。從是以來百萬阿僧祇劫不墮惡道。乃至今日獲得首楞嚴三昧。爾時王子者今我財首是也。爾時會中即有十方諸大菩薩。其數無量。各說本緣。皆依念佛得。佛告阿難。此觀佛三昧是一切眾生犯罪者藥。破戒者護。失道者導。盲冥者眼。愚癡者慧。黑闇者燈。煩惱賊中大勇猛將。諸佛世尊之所遊戲。首楞嚴等諸大三昧始出生處。佛告阿難。汝今善持慎勿忘失。過去未來現在三世諸佛。皆說如是念佛三昧。我與十方諸佛及賢劫千佛。從初發心皆因念佛三昧力故。得一切種智。又如目連所問經。佛告目連。譬如萬川長流有浮草木。前不顧後。後不顧前。都會大海。世間亦爾。雖有豪貴富樂自在。悉不得免生老病死。只由不信佛經。後世為人。更甚困劇。不能得生千佛國土。是故我說。無量壽佛國易往易取。而人不能修行往生。反事九十五種邪道。我說是人名無眼人名無耳人。經教既爾。何不捨難依易行道矣。

安樂集卷上

安樂集卷下

　　　　釋道綽撰

第四大門中有三番料簡。第一依中國三藏法師并此土大德等。皆共詳審聖教歎歸淨土。今以勸依。第二據此經宗及餘大乘諸部。凡聖修入多明念佛三昧以為要門。第三問答解釋。顯念佛者得種種功能利益不可思議第一依中國及以此土大德所行者。余五翳面牆。豈寧自輒。但以遊歷披勘。敬有師承。何者。謂中國大乘法師流支三藏。次有大德呵避名利。則有慧寵法師。次有大德尋常敷演每感聖僧來聽。則有道場法師。次有大德和光孤栖二國慕仰。則有曇鸞法師。次有大德禪觀獨秀。則有大海禪師。次有大德聰慧守戒。則有齊朝上統。然前六大德並是二諦神鏡。斯乃佛法綱維。志行殊倫。古今實希。皆共詳審大乘歎歸淨土。乃是無上要門也。問曰。既云歎歸淨土乃是要門者。未知此等諸德臨終時皆有靈驗已不。答曰。皆有不虛。如曇鸞法師。康存之日常修淨土。亦每有世俗君子來呵法師曰。十方佛國皆為淨土。法師何乃獨意注西。豈非偏見生也。法師對曰。吾既凡夫智慧淺短。未入地位。念力須均。如似置草引牛恒須繫心槽櫪。豈得縱放全無所歸。雖復難者紛紜而法師獨決。是以無問一切道俗。但與法師一面相遇者。若未生正信。勸令生信。若已生正信者。皆勸歸淨國。是故法師臨命終時。寺傍左右道俗皆見旛花映院。盡聞異香。音樂迎接遂往生也。餘之大德臨命終時皆有徵祥。若欲具談往生之相。並不可思議也。第二明此彼諸經多明念佛三昧為宗者。就中有八番。初二明一相三昧。後六就緣依相明念佛三昧。第一依花首經。佛告堅意菩薩。三昧有二種。一者有一相三昧。二者有眾相三昧。一相三昧者。有菩薩聞其世界有其如來現在說法。菩薩取是佛相。以現在前若坐道場。若轉法輪大眾圍繞。取如是相。收攝諸根心不馳散。專念一佛不捨是緣。如是菩薩於如來相及世界相了達無相。常如是觀如是行不離是緣。是時佛像即現在前而為說法。菩薩爾時深生恭敬聽受是法。若深若淺轉加尊重。菩薩住是三昧。聞說諸法皆可壞相。聞已受持。從三昧起。能為四眾演說是法。佛告堅意。是名菩薩入一相三昧門。第二依文殊般若明一行三昧者。時文殊師利白佛言。世尊云何名為一行三昧。佛言。一行三昧者。若善男子善女人。應在空間處捨諸亂意。隨佛方所端身正向。不取相貌繫心一佛。專稱名字念無休息。即是念中能見過現未來三世諸佛。何以故。念一佛功德無量無邊。即與無量諸佛功德無二。是名菩薩一行三昧。第三依涅槃經。佛言。若人但能至心常修念佛三昧者。十方諸佛恒見此人。如現在前。是故涅槃經云。佛告迦葉菩薩。若有善男子善女人。常能至心專念佛者。若在山林若在聚落。若晝若夜若坐若臥。諸佛世尊常見此人。如現目前。恒與此人而住受施。第四依觀經及餘諸部。所修萬行但能迴願。莫不皆生。然念佛一行將為要路。何者。審量聖教。有始終兩益。若欲生善起行。則普該諸度。若滅惡消災。則總治諸障。故下經云。念佛眾生攝取不捨。壽盡必生。此名始益。言終益者。依觀音授記經云。阿彌陀佛住世長久。兆載永劫亦有滅度。般涅槃時。唯有觀音勢至。住持安樂接引十方。其佛滅度亦與住世時節等同。然彼國眾生一切無有睹見佛者。唯有一向專念阿彌陀佛往生者。常見彌陀現在不滅。此即是其終時益也。所修餘行迴向皆生。世尊滅度有睹不睹。勸後代審量使沾遠益也。第五依般舟經云。時有跋陀和菩薩。於此國土聞有阿彌陀佛。數數係念。因是念故見阿彌陀佛。既見佛已即從啟問。當行何法得生彼國。爾時阿彌陀佛語是菩薩言。欲來生我國者。常念我名莫有休息。如是得來生我國土。當念佛身三十二相悉皆具足。光明徹照端正無比。第六依大智度論。有三番解釋。第一佛是無上法王。菩薩為法臣。所尊所重唯佛世尊。是故應當常念佛也。第二有諸菩薩自云。我從曠劫以來。得蒙世尊長養我等法身智身大慈悲身。禪定智慧無量行願由佛得成。為報恩故常願近佛。亦如大臣蒙王恩寵常念其主。第三有諸菩薩復作是言。我於因地遇惡知識誹謗般若。墮於惡道經無量劫。雖修餘行。未能得出。後於一時依善知識邊。教我行念佛三昧。其時即能併遣諸障方得解脫。有斯大益故願不離佛。第七依華嚴經云。寧於無量劫具受一切苦。終不遠如來不睹自在力。又云。念佛三昧必見佛。命終之後生佛前。見彼臨終勸念佛。又示尊像令瞻敬。又善財童子求善知識。詣功德雲比丘所白言。大師云何修菩薩道歸普賢行也。是時比丘告善財曰。我於世尊智慧海中唯知一法。謂念佛三昧門。何者。於此三昧門中。悉能睹見一切諸佛及其眷屬嚴淨佛剎。能令眾生遠離顛倒。念佛三昧門者。於微細境界中。見一切佛自在境界。得諸劫不顛倒。念佛三昧門者。能起一切佛剎。無能壞者。普見諸佛。得三世不顛倒。時功德雲比丘告善財言。佛法深海廣大無邊。我所知者唯得此一念佛三昧門。餘妙境界出過數量。我所未知也。第八依海龍王經。時海龍王白佛言。世尊弟子求生阿彌陀佛國。當修何行得生彼土。佛告龍王。若欲生彼國者。當行八法。何等為八。一者常念諸佛。二者供養如來。三者咨嗟世尊。四者作佛形像修諸功德。五者迴願往生。六者心不怯弱。七者一心精進。八者求佛正慧。佛告龍王。一切眾生具斯八法。常不離佛也。問曰。不具八法。得生佛前不離佛不。答曰。得生不疑何以得知。如佛說寶雲經時。亦明十行具足得生淨土常不離佛。時有除蓋障菩薩白佛。不具十行得生已不。佛言。得生。但能十行之中一行具足無闕。餘之九行悉名清淨。勿致疑也。又大樹緊那羅王經云。菩薩行四種法。常不離佛前。何等為四。一者自修善法。兼勸眾生皆作往生見如來意。二者自勸勸他樂聞正法。三者自勸勸他發菩提心。四者一向專志行念佛三昧。具此四行。一切生處常在佛前不離諸佛。又經云。佛說菩薩行法有三十二器。何者。布施是大富器。忍辱是端正器。持戒是聖身器。五逆不孝是刀山劍樹鑊湯器。發菩提心是成佛器。常能念佛往生淨土是見佛器。略舉六門。餘者不述。聖教既爾。行者願生。何不常念佛也。又依月燈三昧經云。念佛相好及德行。能使諸根不亂動。心無迷惑與法合。得聞得智如大海。智者住於是三昧攝念行。於經行所能見千億諸如來。亦值無量恒沙佛。第三問答解釋顯念佛三昧有種種利益。有其五番。第一問曰。今云常修念佛三昧。仍不行餘三昧也。答曰。今言常念。亦不言不行餘三昧。但行念佛三昧多故。故言常念。非謂全不行餘三昧也。第二問曰。若勸常修念佛三昧。與餘三昧能有階降以不。答曰。念佛三昧勝相不可思議。此云何知。如摩訶衍中說云。諸餘三昧非不三昧。何以故。或有三昧。但能除貪。不能除瞋癡。或有三昧。但能除瞋。不能除癡貪。或有三昧。但能除癡。不能除貪瞋。或有三昧。但能除現在障。不能除過去未來一切諸障。若能常修念佛三昧。無問現在過去未來。一切諸障悉皆除也。第三問曰。念佛三昧既能除障。得福功利大者。未審亦能資益行者。使延年益壽以不。答曰必得。何者。如惟無三昧經云。有兄弟二人。兄信因果。弟無信心。而能善解相法。因其鏡中自見面上。死相已現不過七日。時有智者教往問佛。佛時報言。七日不虛。若能一心念佛修戒。或得度難。尋即依教繫念。時至六日即有二鬼來。耳聞其念佛之聲竟無能前進。還告閻羅王。閻羅王索符。已注云。由持戒念佛功德生第三炎天。又譬喻經中。有一長者不信罪福。年已五十。忽夜夢見。剎鬼索符來欲取之不過十日。其人眠覺惶怖非常。至明求覓相師占夢。師作卦兆云。有剎鬼必欲相害不過十日。其人惶怖倍常。詣佛求請。佛時報云。若欲攘此。從今已去專意念佛。持戒燒香。然燈懸繒旛蓋。信向三寶。可免此死。即依此法專心信向。剎鬼到門。見修功德遂不能害。鬼即走去。其人緣斯功德。壽滿百年。死得生天。復有一長者。名曰執持。退戒還佛。現被惡鬼打之。第四問曰。此念佛三昧但能對治諸障唯招世報。亦能遠感出世無上菩提以不。答曰得。何者。如華嚴經十地品云。始從初地乃至十地。於一一地中。皆說入地加行道。地滿功德利。已不住道訖。即皆結云。是諸菩薩雖修餘行。皆不離念佛念法念僧。上妙樂具供養三寶。以斯文證得知。諸菩薩等乃至上地。常學念佛念法念僧。方能成就無量行願滿功德海。何況二乘凡夫求生淨土。不學念佛也。何以故。此念佛三昧即具一切四攝六度。通行通伴故。第五問曰。初地已上菩薩與佛同證真如之理。名生佛家。自能作佛濟運眾生。何須更學念佛三昧願見佛也。答曰。論其真如。廣大無邊。與虛空等。其量難知。譬如一大闇室若然一燈二燈。其明雖遍。猶為闇也。漸至多燈雖名大明。豈及日光。菩薩所證智雖地地相望自有階降。豈得比佛如日明也。第五大門中有四番料簡。第一汎明修道延促。欲令速獲不退。第二此彼禪觀比挍勸往。第三此彼淨穢二境亦名漏無漏比挍。第四引聖教證成。勸後代生信求往。第一汎明修道延促者。就中有二。一明修道延促。二問答解釋。一明延促者。但一切眾生莫不厭苦求樂畏縛求解。皆欲早證無上菩提者。先須發菩提心為首。此心難識難起。縱令發得此心。依經終須修十種行謂信進念戒定慧捨護法發願迴向進詣菩提。然修道之身相續不絕。逕一萬劫始證不退位。當今凡夫現名信想輕毛。亦曰假名。亦名不定聚。亦名外凡夫。未出火宅。何以得知。據菩薩瓔珞經。具辨入道行位法爾。故名難行道。又但以。一劫之中受身生死尚不可數知。況一萬劫中徒受痛燒。若能明信佛經願生淨土。隨壽長短一形即至位階不退。與此修道一萬劫齊功。諸佛子等何不思量不捨難求易也。如俱舍論中。亦明難行易行二種之道。難行者。如論說云。於三大阿僧祇劫。一一劫中皆具福智資糧六波羅蜜一切諸行。一一行業皆有百萬難行之道。始充一位。是難行道也。易行道者。即彼論云若由別有方便有解脫者。名易行道也。今既勸歸極樂。一切行業悉迴向彼但能專至。壽盡必生。得生彼國。即究竟清涼。豈可不名易行之道。須知此意也。二問曰。既言願往生淨土。隨此壽盡即得往生者。有聖教證不。答曰。有七番。皆引經論證成。一依大經云。佛告阿難。其有眾生。欲於今世見無量壽佛者。應發無上菩提之心。修行功德願生彼國。即得往生。故大經讚云。若聞阿彌陀德號。歡喜讚仰心歸依。下至一念得大利。則為具足功德寶。設滿大千世界火。亦應直過聞佛名。聞阿彌陀不復退。是故至心稽首禮。二依觀經。九品之內皆言。臨終正念即得往生。三依起信論云。教諸眾生勸觀真如平等一實。亦有始發意菩薩。其心軟弱。自謂不能常值諸佛親承供養。意欲退者。當知如來有勝方便攝護信心。謂以專意念佛因緣。隨願往生。以常見佛故。永離惡道。四依鼓音陀羅尼經云。爾時世尊告諸比丘。我當為汝演說。西方安樂世界今現有佛。號阿彌陀。若有四眾。能正受持彼佛名號。堅固其心憶念不忘。十日十夜除捨散亂。精勤修習念佛三昧。若能令念念不絕。十日之中必得見彼阿彌陀佛。皆得往生。五依法鼓經云。若人臨終之時不能作念。但知彼方有佛作往生意。亦得往生。六如十方隨願往生經云。若有臨終及死墮地獄。家內眷屬為其亡者念佛及轉誦齋福。亡者即出地獄往生淨土。況其現在自能修念。何以不得往生者也。是故彼經云。現在眷屬為亡者追福。如餉遠人定得食也。第七廣引諸經證成。如大法鼓經說。若善男子善女人。常能繫意稱念諸佛名號者。十方諸佛一切賢聖常見此人。如現目前。是故此經名大法鼓。當知此人十方淨土隨願往生。又大悲經云何名為大悲。若專念佛相續不斷者。隨其命終定生安樂。若能展轉相勸行念佛者。當知此等悉名行大悲人也。是故涅槃經云。佛告大王。假令開大庫藏。一月之中布施一切眾生。所得功德不如有人稱佛一口功德。過前不可挍量。又增一阿含經云。佛告阿難。其有眾生。供養一閻浮提人衣服飲食臥具湯藥。所得功德寧為多不。阿難白佛言。世尊甚多甚多。不可數量。佛告阿難。若有眾生。善心相續稱佛名號。如一搆牛乳頃。所得功德過上不可量。無有能量者。大品經云。若人散心念佛。乃至畢苦。其福不盡。若人散花念佛。乃至畢苦。其福不盡故。知念佛利大不可思議也。十往生經諸大乘經等並有文證。不可具引也。第二次明此彼禪觀比挍勸往生者。但此方穢境亂想難入。就令修得。唯獲事定。多喜味染。又復但能伏業報生。上界壽盡多退。是故智度論云。多聞持戒禪未得無漏法。雖有此功德。是事未可信。若欲向西修習。事境光淨定觀易成。除罪多劫永定速進究竟清涼。如大經廣說。問曰。若西方境界勝可為禪定感。此界色天劣。不應為禪定招。答曰。若論修定因。該通於彼此。然彼界位是不退。并有他力持。是故說為勝。此處雖復修定剋。但有自分因。闕無他力攝。業盡不免退。就此說不如。第三據此彼淨穢二境亦名漏無漏者。若論此處境界。唯有三塗丘坑。山澗沙鹵。棘刺水旱。暴風惡觸。雷電霹靂。虎狼毒獸。惡賊惡子。荒亂破散。三災敗壞。語論正報。三毒八倒。憂悲嫉妒。多病短命。飢渴寒熱。常為司命害鬼之所追逐。深可穢惡。不可具說。故名有漏。深可厭也。往生彼國勝者。據大經云。十方人天但生彼國者。莫不皆獲種種利益也。何者。一生彼國者。行則金蓮捧足。坐則寶座承軀。出則帝釋在前。入則梵王從後。一切聖眾與我親朋。阿彌陀佛為我大師。寶樹寶林之下任意翱翔。八德池中遊神濯足。形則身同金色。壽則命與佛齊。學則眾門並進。止則二諦虛融。十方濟運則乘大神通。晏安暫時則坐三空門。遊則入八正之路。至則到大涅槃。一切眾生但至彼國者皆證此益。何不思量不速去也。第四引聖教證成。勸後代生信求願往者。依觀佛三昧經云。爾時會中有十方諸佛。各於華臺中結跏趺坐。於空中現。東方善德如來為首告大眾言。汝等當知。我念過去無量世時。有佛名寶威德上王。彼佛出時。亦如今日說三乘法。彼佛滅後末世之中有一比丘。將弟子九人往詣佛塔禮拜佛像。見一寶像嚴顯可觀。觀已敬禮。目諦觀之。各說一偈用為讚歎。隨壽修短各自命終。即命終已即生佛前。從此已後恒得值遇無量諸佛。於諸佛所廣修梵行得念佛三昧海。既得此已。諸佛現前即與授記。於十方面隨意作佛。東方善德佛者。即我身是。自餘九方諸佛者。即是本昔弟子九人是。十方佛世尊因由禮塔一偈讚故得成為佛。豈異人乎。我等十方佛是。是時十方諸佛從空而下。放千光明顯現色身白毫相光。各各皆坐釋迦佛床。告阿難言。汝知。釋迦文佛無數精進百千苦行。求佛智慧報得是身。今為汝說。汝持佛語。為未來世天龍大眾四部弟子。說觀佛相好及念佛三昧。說是語已。然後問訊釋迦文佛。問訊訖已各還本國。第六大門中有三番料簡。第一十方淨土共來比挍。第二義推。第三辨經住滅。第一十方淨土共來比挍者有其三番。一如隨願往生經云。十方佛國皆悉嚴淨。隨願並得往生。雖然悉不如西方無量壽國。何意如此。但阿彌陀佛與觀音大勢至。先發心時。從此界去。於此眾生偏是有緣。是故釋迦處處歎歸。二據大經。法藏菩薩因中。於世饒王佛所具發弘願取諸淨土。時佛為說二百一十億諸佛剎土天人善惡國土精麤。悉現與之。於時法藏菩薩願取西方成佛。今現在彼。是二證也。三依此觀經中。韋提夫人復請淨土。如來光臺為現十方一切淨土。韋提夫人白佛言。此諸佛土雖復清淨皆有光明。我今樂生極樂世界阿彌陀佛所。是其三證。故知諸淨土中安樂世界最勝也。第二義推者。問曰。何故要須面向西坐禮念觀者。答曰。以閻浮提云日出處名生沒處名死。藉於死地神明趣入其相助便。是故法藏菩薩願成佛在西悲接眾生。由坐觀禮念等面向佛者。是隨世禮儀。若是聖人得飛報自在。不辨方所。但凡夫之人身心相隨。若向餘方。西往必難。是故智度論云。有一比丘。康存之日誦阿彌陀經。及念般若波羅蜜。臨命終時告弟子言。阿彌陀佛與諸聖眾今在我前。合掌歸依須臾捨命。於是弟子依火葬法。以火焚屍。一切燒盡。唯有舌根一種與本不異。遂即收取起塔供養。龍樹菩薩釋云。誦阿彌陀經故。是以垂終佛自來迎。念般若波羅蜜故。所以舌根不盡。以斯文證。故知一切行業但能迴向。無不往也。故須彌四域經云。天地初開之時。未有日月星辰。縱有天人來下。但用項光照用。爾時人民多生苦惱。於是阿彌陀佛遣二菩薩。一名寶應聲。二名寶吉祥。即伏犧女媧是。此二菩薩共相籌議。向第七梵天上取其七寶。來至此界造日月星辰二十八宿。以照天下。定其四時春秋冬夏。時二菩薩共相謂言。所以日月星辰二十八宿西行者。一切諸天人民盡共稽首阿彌陀佛。是以日月星辰皆悉傾心向彼。故西流也。第三辨經住滅者。謂釋迦牟尼佛一代正法五百年。像法一千年。末法一萬年。眾生滅盡諸經悉滅。如來悲哀痛燒眾生。特留此經止住百年。以斯文證。故知彼國雖是淨土。然體通上下。知相無相。當生上位。凡夫火宅一向乘相往生也。第七大門中有兩番料簡。第一門中此彼取相料簡縛脫。第二次明此彼修道用功輕重而獲報真偽。故勸向彼。第一此彼取相料簡縛脫者。若取西方淨相。疾得解脫。純受極樂。智眼開朗。若取此方穢相。唯有妄樂。癡盲厄縛憂怖。問曰。依大乘諸經。皆云無相乃是出離要道。執相拘礙不免塵累。今勸眾生捨穢忻淨。是義云何。答曰。此義不類。何者。凡相有二種。一者於五塵欲境妄愛貪染。隨境執著。此等是相名之為縛。二者愛佛功德願生淨土雖言是相。名為解脫。何以得知。如十地經云。初地菩薩尚自別觀二諦。勵心作意。先依相求。終則無相。以漸增進體大菩提。盡七地終心相心始息。入其八地。絕於相求。方名無功用也。是故論云。七地已還惡貪為障。善貪為治。八地已上善貪為障。無貪為治。況今願生淨土。現是外凡。所修善根皆從愛佛功德生。豈是縛也。故涅槃經云。一切眾生有二種愛。一者善愛。二者不善愛。不善愛者。唯愚求之。善法愛者。諸菩薩求。是故淨土論云。觀佛國土清淨味。攝受眾生大乘味。類事起行願取佛土味。畢竟住持不虛作味。有如是等無量佛道味。故雖是取相。非當執縛也。又彼淨土所言相者。即是無漏相實相相也。第二段中明此彼修道用功輕重而獲報真偽者。若欲發心歸西者。單用少時禮觀念等。隨壽長短。臨命終時。光臺迎接。迅至彼方。位階不退。是故大經云。十方人天來生我國。若不畢至滅度更有退轉者。不取正覺。此方多時具修施戒忍進定慧。未滿一萬劫已來。恒未免火宅。顛倒墜墮。故名用功至重獲報偽也。大經復云。生我國者橫截五惡趣。今此約對彌陀淨剎。娑婆五道齊名惡趣。地獄餓鬼畜生純惡所歸。名為惡趣。娑婆人天雜業所向。亦名惡趣。若依此方修治斷除。先斷見惑。離三塗因。滅三塗果。後斷修惑。離人天因。絕人天果。此皆漸次斷除。不名橫截。若得往生彌陀淨國。娑婆五道一時頓捨。故名橫截。五惡趣者。截其果也。惡趣自然閉者。閉其因也。此明所離。昇道無窮極者彰其所得。若能作意迴願向西。上盡一形下至十念。無不皆往。一到彼國。即入正定聚。與此修道一萬劫齊功也。第八大門中有三番料簡。第一略舉諸經。來證。勸捨此忻彼。第二彌陀釋迦二佛比挍。第三釋往生意。第一略舉諸大乘經來證皆勸捨此悕彼者。一謂耆闍崛山說。大經二卷。二觀經一部。王宮耆闍兩會正說。三小卷無量壽經。舍衛一說。四復有十方隨願往生經明證。五復有無量清淨覺經二卷一會正說。六更有十往生經一卷。諸餘大乘經論指讚處多。如請觀音大品經等。又如龍樹天親等論。歎勸非一。餘方淨土皆不如此丁寧。第二彌陀釋迦二佛比挍者。謂此佛釋迦如來八十年住世。暫現即去。去而不返。比於忉利諸天。不至一日。又釋迦在時。救緣亦弱。如毘舍離國救人現患等。何者。時毘舍離國人民遭五種惡病。一者眼赤如血。二者兩耳出膿。三者鼻中流血。四者舌噤無聲。五者所食之物化為麤澀。六識閉塞猶如醉人。有五夜叉。或名訖拏迦羅。面黑如墨而有五眼。狗牙上出吸人精氣。良醫耆婆盡其道術。所不能救。時有月蓋長者。為首部領病人。皆來歸佛叩頭求哀。爾時世尊起無量悲愍。告病人曰。西方有阿彌陀佛觀世音大勢至菩薩。汝等一心合掌求見。於是大眾皆從佛勸合掌求哀。爾時彼佛放大光明。觀音大勢一時俱到說大神咒。一切病苦皆悉消除。平復如故。然二佛神力應亦齊等。但釋迦如來不申己能。故顯彼長。欲使一切眾生莫不齊歸。是故釋迦處處歎歸。須知此意也。是故曇鸞法師正意歸西故。傍大經奉讚云。安樂聲聞菩薩眾。人天智慧咸洞達。身相。莊嚴無殊異。但順他方故列名。顏容端正無可比。精微妙軀非人天。虛無之身無極體。是故頂禮平等力。第三釋往生意者。就中有二。一釋往生意。二問答解釋。第一問曰。今願生淨土。未知作何意也。答曰。只欲疾成自利利他利物深廣。十信三賢攝受正法。契會不二。見證佛性。明曉實相。觀照暉心。有無二諦。因果先後。十地優劣。三忍三道。金剛無礙。證大涅槃。大乘寬運。欲無限時住。為盡無邊生死海故。問有三番。問曰。願生淨土擬欲利物者。若爾。所拔眾生今現在此。已能發得此心。只應在此拔苦眾生。何因得此心竟。先願生淨土。似如捨眾生自求菩提樂也。答曰。此義不類。何者。如智度論云。譬如二人俱見父母眷屬沒在深淵。一人直往。盡力救之。力所不及。相與俱沒。一人遙走。趣一舟船。乘來濟接。並得出難。菩薩亦爾。若未發心時。生死流轉與眾生無別。但已發菩提心時。先願往生淨土。取大悲船乘無礙辯才。入生死海濟運眾生。二大論復云。菩薩生淨土。具大神通。辯才無礙。教化眾生時。尚不能令眾生生善滅惡。增道進位。稱菩薩意。若即在穢土拔濟者。闕無此益。如似逼雞入水。豈能不濕也。三大經讚云。安樂佛國諸菩薩。夫可宣說隨智慧。於己萬物亡我所。淨若蓮華不受塵。往來進止若汎舟。利安為務捨適莫。彼己猶空斷二想然智慧炬照長夜。三明六通皆已足。菩薩萬行觀心眼。如是功德無邊量。是故至心願生彼。第九大門中有兩番料簡。第一苦樂善惡相對。第二明彼此壽命長短比挍。就初段中有二。一苦樂善惡相對。二引大經為證。初言苦樂善惡相對者。在此娑婆世界。雖有苦樂二報。恒以樂少苦多。重則三塗痛燒。輕則人天刀兵疾病相續連注。遠劫已來無有斷時。縱有人天少樂。猶如泡沫電光速起速滅。是故名為唯苦唯惡。彌陀淨國水鳥樹林常吐法音明宣道教。具足清白能令悟入。二引聖教為證者。淨土論云。十方人天生彼國者。即與淨心菩薩無二。淨心菩薩即與上地菩薩畢竟同得寂滅忍。故更不退轉。又引大經四十八願中有五番大益。第一大經云。有十方人天來生我國。不悉真金色者。不取正覺。二云。十方人天來生我國。若形色不同有好醜者。不取正覺。三云。十方人天來生我國。不得宿命智。下至不知百千億那由他諸劫事者。不取正覺。四云。十方人天來生我國。不得天耳通。下至不聞百千億那由他諸佛所說。不悉受持者。不取正覺。五云。十方人天來生我國。不得他心智。下至不知百千億那由他諸佛國中眾生心念者。不取正覺。欲論彼國利益之事。難可具陳。但當願生。必不可思議。是故彼方唯善唯樂。無苦無惡也。第二明壽命長短者。此方壽命大期不過百年。百年之內少出多減。或生年夭喪。乃至童子身亡。或腹胞胎傷墮。何意然者。良由眾生作因時雜。是以受報亦不得齊同也。是故涅槃經云。作業時黑。果報亦黑。作業業時白。果報亦白。淨雜亦爾。又據淨度菩薩經云。人壽百歲。夜消其半。即是減卻五十年也。就五十年內。十五已來未知善惡。八十已去昏耄虛劣。故受老苦。自此之外唯有十五年在。於中外則王官逼迫長征遠防。或繫在牢獄。內則門戶吉凶眾事牽纏。[勞-力+凡][勞-力+凡]忪忪常求不足。如斯推計。可有幾時得修道業。如此思量。豈不哀哉。何得不厭。又彼經云。人生世間。凡經一日一夜。有八億四千萬念。一念起惡。受一惡身。十念念惡。得十生惡身。百念念惡。受一百惡身。計一眾生一形之中。百年念惡。惡即遍滿三千國土。受其惡身。惡法既爾。善法亦然。一念起善。受一善身。百念念善。受一百善身。計一眾生一形之中。百年念善。三千國土善身亦滿。若得十年五年念阿彌陀佛。或至多年。後生無量壽國。即受淨土法身。恒沙無盡不可思議也。今既穢土短促命報不遠。若生阿彌陀淨國。壽命長遠不可思議。是故無量壽經云。佛告舍利弗。彼佛何故號阿彌陀。舍利弗。十方人天往生彼國者。壽命長遠億百千劫。與佛同等。故號阿彌陀。各宜量此利大皆願往生也。又善王皇帝尊經云。其有人。學道念欲往生西方阿彌陀佛國者。憶念晝夜一日若二日或三日若四日若五日。至六日七日。若復於中欲還悔者。聞我說是善王功德。命欲盡時。有八菩薩。皆悉飛來迎取此人。到西方阿彌陀佛國中。終不得止。自此已下又引大經偈為證。讚云。其有眾生生安樂。悉具三十有二相。智慧滿足入深法。究暢道要無障礙。隨根利鈍成就忍。三忍乃至不可說。宿命五通常自在。至佛不更雜惡趣。除生他方五濁世。示現同如大牟尼。生安樂國成大利。是故至心願生彼。第十大門中有兩番料簡。第一依大經引類證誠。第二釋迴向義。第一依大經引類證誠者。十方諸佛無不勸歸西方。十方菩薩無不同生。十方人天有意齊歸。故知不可思議事也。是故大經讚云。神力無極阿彌陀。十方無量佛所讚。東方恒沙諸佛國。菩薩無數悉往覲。亦復供養安樂國。菩薩聲聞諸大眾。聽受經法宣道化。自餘九方亦如是。第二釋迴向義者。但以一切眾生既有佛性。人人皆有願成佛心。然依所修行業未滿一萬劫已來。猶未出火界。不免輪迴。是故聖者愍斯長苦。勸迴向西。為成大益。然迴向之功不越於六。何等為六。一者將所修諸業迴向彌陀。既至彼國還得六通濟運眾生。此即不住道也。二迴因向果。三迴下向上。四迴遲向速。此即不住世間也。五迴施眾生悲念向善。六迴入去卻分別之心。迴向之功只成斯六。是故大經云。其有眾生生我國者。自然勝進超出常倫諸地之行。至成佛道更無迴復之難。故大經讚云。安樂菩薩聲聞輩。於此世界無比方。釋迦無礙大辯才。設諸假令示少分。最賤乞人並帝王。帝王復比金輪王。如是展轉至六天。次第相類皆如始。以天色像喻於彼。千萬億倍非其類。皆是法藏願力為。稽首頂禮大心力。第十一大門中略作兩番料簡。第一勸一切眾生。託善知識作向西意。第二死後辨生緣勝劣。第一勸託善知識者。依法句經。與眾生作善知識。有寶明菩薩白佛言。世尊云何名為善知識也。佛言。善知識者能說深法。謂空無相無願。諸法平等。無業無報。無因無果。究竟如如。住於實際。然於畢竟空中。熾然建立一切諸法。是為善知識。善知識者是汝父母。養育汝等菩提身故。善知識者是汝眼目。能見一切善惡道故。善知識者是汝大船。運度汝等出生死海故。善知識者是汝[糸*亙]繩。能挽拔汝等出生死故也。又勸。雖與眾生作善知識。必須歸西。何以故。由住斯火界違順境多。多有退沒難出故也。是故舍利弗於此發心修菩薩行。已經六十劫。逢惡知識乞眼因緣。遂即退轉。故知火界修道甚難。故勸歸西方。一得往生。三學自然勝進萬行普備。故大經云。彌陀淨國無造惡之地如毛髮許也。第二次辨眾生死後受生勝劣者。此界眾生壽盡命終。莫不皆乘善惡二業。恒為司命獄率妄愛煩惱相與受生。乃從無數劫來。未能免離。若能生信歸向淨土。策意專精。命欲終時。阿彌陀佛與觀音聖眾光臺迎接行者。歡喜隨從合掌乘臺。須臾即到。無不快樂。乃至成佛。又復一切眾生造業不同有其三種。謂上中下。莫不皆詣閻羅取判。若能信佛因緣願生淨土。所修行業並皆迴向。命欲終時。佛自來迎不于死王也。第十二大門中有一番。就十往生經為證勸往生也。如佛說生阿彌陀佛國。為諸大眾說觀身正念解脫。十往生經云。阿難白佛言。世尊。一切眾生觀身之法。其事云何。唯願說之。佛告阿難。夫觀身之法者。不觀東西。不觀南北。不觀四維上下。不觀虛空。不觀外緣。不觀內緣。不觀身色。不觀色聲。不觀色像。唯觀無緣。是為正真觀身之法。除是觀身十方諦求。在在處處更無別法而得解脫。佛復告阿難。但自觀身。善力自然。正念自然。解脫自然。何以故。譬如有人精進直心得正解脫。如是之人。不求解脫。解脫自至。阿難復白佛言。世尊。世間眾生若有如是正念解脫。應無一切地獄餓鬼畜生三惡道也。佛告阿難。世間眾生不得解脫。何以故。一切眾生皆由多虛少實無一正念。以是因緣。地獄者多。解脫者少。譬如有人。於自父母及以師僧。外現孝順。內懷不孝。外現精進。內懷不實。如是惡人報雖未至。三塗不遠。無有正念。不得解脫。阿難復白佛言。若如是者。更修何善根得正解脫。佛告阿難。汝今善聽。吾今為汝說。有十往生法可得解脫。云何為十。一者觀身正念常懷歡喜。以飲食衣服施佛及僧。往生阿彌陀佛國。二者正念以甘妙良藥施一病比丘及一切眾生。往生阿彌陀佛國。三者正念不害一生命。慈悲於一切。往生阿彌陀佛國。四者正念從師所受戒。淨慧修梵行。心常懷歡喜往生阿彌陀佛國。五者正念孝順於父母。敬奉於師長。不起憍慢心。往生阿彌陀佛國。六者正念往詣於僧房。恭敬於塔寺。聞法解一義。往生阿彌陀佛國。七者正念一日一夜中受持八戒齋。不破一。往生阿彌陀佛國。八者正念若能齋月齋日中遠離於房舍。常詣於善師。往生阿彌陀佛國。九者正念常能持淨戒。勤修於禪定。護法不惡口。若能如是行。往生阿彌陀佛國。十者正念若於無上道不起誹謗心。精進持淨戒。復教無智者流布是經法。教化無量眾生。如是諸人等悉皆得往生。爾時會中有一菩薩。名山海慧。白佛言。世尊。彼阿彌陀國有何妙樂勝事。一切眾生皆願往生彼佛告山海慧菩薩。汝今應當起立合掌正身向西。正念觀阿彌陀佛國。願見阿彌陀佛。爾時一切大眾亦皆起立合掌。共觀阿彌陀佛。爾時阿彌陀佛現大神通。放大光明照山海慧菩薩身。爾時山海慧菩薩等即見阿彌陀佛國土。所有莊嚴妙好之事皆悉七寶。七寶山七寶國土。水鳥樹林常吐法音。彼國日日常轉法輪。彼國人民不習外事。正習內事。口說方等語。耳聽方等聲。心解方等義。爾時山海慧菩薩白佛言。世尊。我等今者睹見彼國。勝妙利益不可思議。我今願一切眾生悉皆往生。然後我等亦願生彼國。佛記之曰。正觀正念得正解脫。皆悉生彼。若有善男子善女人。正信是經。愛樂是經。勸導眾生。說者聽者悉皆往生阿彌陀佛國。若有如是等人。我從今日常使二十五菩薩護持是人。常令是人無病無惱。若人若非人不得其便。行住坐臥無問晝夜常得安穩。山海慧菩薩白佛言。世尊。我今頂受尊教。不敢有疑。然世有眾生。多有誹謗不信是經。如是之人於後云何。佛告山海慧菩薩。於後閻浮提或有比丘比丘尼。見有讀誦是經者。或相瞋恚。心懷誹謗。由是謗正法故。是人現身之中來致諸惡重病。身根不具。聾盲瘖啞。水腫鬼魅。坐臥不安。求生不得。求死不得。或乃致死墮於地獄。八萬劫中受大苦惱。百千萬世未曾聞水食之名。久後得出。在牛馬豬羊為人所殺。受大極苦。後得為人。常生下處。百千萬世不得自在。永不聞三寶名字。是故無智無信人中莫說是經也。撰集流通德。普施於一切。先發菩提心。同歸向淨國。皆共成佛道

安樂集卷下

此集版有古今。古版殊誤。世所現行凡有六本。曰寬元(往成刻)曰弘安(悟阿重刻。今共稱為古本)曰正保。曰明曆。曰寬文(三本俱以古本為範)。曰元祿(義山刻。稱校觀中尋弘等諸本。務修文字今稱為山本)。又別有崎陽所刻一本(今稱為崎陽本。有人誤為明本者非辨如隨聞載)。其他則慧琳音義以降。諸注家亦不鮮也。往往各辨魚魯。不無少差。特至本立老師。承襲離塵演暢兩講主之說。乃有正錯作。專辨定錯簡。同室耆老芳山僧樸二師各補其缺漏。庶乎逢[鹵-※+夕]河之源與。本立老師有嘗言曰。精刻本集以紹繼師意者。業期他日。不果而寂。老師(吾)先師之義兄。先師亦有校鐫之志。嘗向干耋。既蒙公許。桑榆暮景亡幾亦寂。屬纊之際。託於(不肖)尚以斯事。於戲。(朴)之無狀。不敢所當。而遺命不可辭也。強以應承。爾來幻緣鞅掌。身亦善病。荏苒裘葛三更。既及禫禮。不覺惻然嘆曰。二老歸寂。而一編未上木。嗚呼。事之間關。何至于斯也。遺志不啻。雖(朴)不肖。豈當廢閣。於是乎躬不自揣。黽勉從事。一賴演慈院訂本。更校諸刊標揭異同。折衷改竄則(予)豈敢乎。且撮正錯要。聊便省覽。未得全其二老志者。辜[打-丁+王](朴)之無似耳。冀者四方同志刪之補之。

維時

寬政第七龍集乙卯秋

　　　南湖　[鹵-※+夕][卄/榮]幻住釋龍磎朴素欽識

安樂集二卷。寬元以降繡梓而行世者。文字間有差誤。今會聚橫川觀中。三井尊弘。梅尾明慧。根來深淵。黑谷慧鎮等若干本。而偶以校焉。其當不之辨而判然。趨捨之彼此之間。以為一本。至于其猶預而未可決。則闕而一任於後學也。且句逗四聲副之字傍。以使讀者易掛于牙齒耳。

元祿十一(戊寅)年正月二十五日。禪蓮社釋義山募刻

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