一　四宗要文纂補三巻 - 翻刻

翻刻

【十八ページ上段】
於＿二 三世十方佛所＿一。倶得＿二功德＿一。若毁＿二謗佛母＿一。則於＿二諸佛＿一
爲＿レ怨。《割書：文。》祖書十二。《割書：全卷｜拜合》
○道暹輔正記《割書：五｜卅九》云。其人○獄者。大品云。謗＿二大乘＿一者。
墮＿二阿鼻獄＿一。若此劫盡。生＿二於佗方大地獄中＿一。佗方劫盡。得＿レ
生＿二佗方＿一。如＿レ是展轉。遍＿二 十方＿一。他方劫盡。還生＿二此間大地
獄中＿一。地獄罪畢。生＿二畜生中＿一。亦遍＿二 十方畜生＿一。罪畢來生＿二 人
中無佛法中＿一。貧窮下賤。諸根不具。常癡狂駭。無＿レ所＿二別
知＿一。《割書：文。》
△往生論註《割書：上｜廿一》云。問。無量壽經。言＿下願＿二往生＿一者。皆
得＿二往生＿一唯除＿中 五逆誹謗正法＿上。觀無量壽經。言＿下作＿二 五逆十
惡＿一。具＿二諸不善＿一。亦得＿中往生＿上。此二經云何會。　答。一經以＿レ
具＿二 二種重罪＿一。一者五逆。二者誹謗正法。以＿二此二種罪＿一故。
所以不＿レ得＿二往生＿一。一經但言＿レ作＿二 十惡五逆等罪＿一。不＿レ言＿二誹謗
正法＿一。以＿レ不＿レ謗＿二正法＿一故。是故得＿レ生。　問曰。假使一人。具＿二
五逆罪＿一。而不＿レ誹＿二-謗正法＿一。經許＿二得生＿一。復有＿二 一人＿一。但誹＿二-謗
正法＿一。而無＿二 五逆諸罪＿一。願＿二往生＿一者。得＿レ生以不。　答曰。但
令＿レ誹＿二-謗正法＿一。雖＿三更無＿二餘罪＿一。必不＿レ得＿レ生。何以言＿レ之。經曰

【十八ページ下段】
五逆罪人。墮＿二阿鼻地獄中＿一。具受＿二 一劫重罪＿一。誹謗正法人。
墮＿二阿鼻大地獄中＿一。此劫若盡。復轉至＿二他方大阿鼻地獄
中＿一。如＿レ是展轉。經＿二百千大阿鼻地獄＿一。佛不＿レ記＿二得出時節＿一。
以＿下謗＿二正法＿一罪極重＿上。《割書：文。》
△智度義纘四《割書：四十｜二》云。　問。何故謗＿レ經入＿二無間＿一耶。　答。
一乘是極樂經。謗＿二極妙法＿一故。感＿二極苦處＿一也。謗＿二法及尊
人＿一故。墮＿二賤獸報＿一。謗＿二平等大慧之經＿一故。受＿二愚獸報＿一。佛有＿二
權實二敎＿一。執＿レ權破＿レ實。得＿二 一日報＿一。謗＿レ法毁＿レ 人時。心生＿二瞋
恚＿一。故受＿二虵身＿一。不＿二對聞＿レ法＿一故。得＿二聾病報＿一。愚痴謗＿レ法故。
受＿二愚駿報＿一。不＿レ受＿二行法＿一故。受＿二無足報＿一。令＿二衆生不＿レ信＿一故。
爲＿二小蟲＿一所＿レ唼。慢心謗故。得＿二𥏧陋報＿一。謗＿二微妙法＿一故。得＿二
醜陋報＿一。謗＿二開權法＿一故。得＿二𤼣躄報＿一。謗＿二正直經＿一故。得＿二背
傴報＿一。謗＿二富貴經＿一故。得＿二貧賤報＿一。謗＿二自在經＿一故。得＿二不自在＿一。
謗＿二無病經＿一故。得＿二多病報＿一。《割書：已上｜略引》
○智證曰。末代衆生。但聞＿二法華＿一。可＿レ入＿二佛家＿一。餘經不＿レ階。
○𣵀槃經曰。世有＿二 三人＿一。其病難＿レ治。一謗大乘。二五逆罪。
三一闡提。如＿レ是三病世中極重。悉非＿三聲聞緣覺菩薩之

【十九ページ上段】
所＿二能治＿一。《割書：云云。》
○同《割書：會疏一｜卅八》云。若有＿下誹＿二-謗佛正法＿一者＿上。當＿レ斷＿二其舌＿一。《割書：文》
△玄義五《割書：卅二》云。則是方便。執＿レ權謗＿レ實。是故須＿レ破。《割書：文。》
○釋籤《割書：五之｜卅八》云。執＿二別敎道＿一。不＿レ信＿二頓極＿一者。名爲＿二謗實＿一。《割書：云云》
○觀經十六觀相。一日想觀。二水想觀。三地想觀。四
寶樹觀。五寶池觀。六寶樓觀。七華座觀。八金像觀。九
眞身觀。十觀音觀。十一勢至觀。十二普觀。十三雜想觀。
十四上輩觀。十五中輩觀。十六下輩觀。此十六。前十三
定善。後三輩散善也。
觀經九品往生。上中下三輩。各三品合爲＿二 九品＿一也。
┌─┐
│上│圖經[中四十四]。佛告＿二阿難及韋提希＿一。衆生願＿レ生者。發＿二 三心＿一卽
│品│便往生。一至誠心。二深心。三回向發願心。具＿二 三心＿一者。必生＿二彼
│上│圀＿一。復有＿二 三種衆生＿一。當＿レ得＿二往生＿一。一慈必不＿レ殺。具＿二諸戒行＿一。二讀＿二-
│生│誦大乘方等經典＿一。三修＿二-行六念＿一。已上。私曰。佛法僧戒施天。回向發
│　│願。得＿レ生＿二彼國＿一。《割書：云云。》
├─┤
│上│同[同四十七]云。深解＿二義趣＿一。於＿二第一義＿一心不＿二驚動＿一。深信＿二因果＿一。
│品│不＿レ謗＿二大乘＿一。已上。朝曰。不＿レ謗＿二華嚴唯心法界理。十玄六相法門。
│中│阿含四諦生滅理。法相唯識觀。般若毘同無二不生不滅。三論八不。
│生│深淨虛融。不來不去。眞言五相成身。不斷不常。天台一念三千。不
│　│一不異＿一者。可＿レ生＿二彼國＿一。《割書：云云。》
└─┘
【十九ページ下段】
《割書：　　　　｜┌──┐》
《割書：│上品│｜│　　│》同[四十九]曰。亦信＿二因果＿一。不＿レ謗＿二大乘＿一。但發＿二無上道心＿一。已上上
《割書：│　　│｜│下生│》輩終。
《割書：├──┤｜》
《割書：│中品│｜│上生│》五戒。八戒。二百五十戒。五百戒等也。
《割書：├──┤｜》
《割書：│中品│｜│中生│》一日一夜戒。八齋戒。沙彌戒。具足戒也。
《割書：├──┤｜》
《割書：│中品│｜│下生│》孝養父母。施善等也。已上中輩終。
《割書：├──┤｜》
《割書：│下品│｜│上生│》讚＿二大乘十二部經首題名字＿一。
《割書：├──┤｜》
《割書：│下品│｜│中生│》彌陀十力威德光明神力。
《割書：├──┤｜》
《割書：│下品│｜│下生│》具＿二-足十念＿一。彌陀名號。已上下輩終。
《割書：└──┘》
△觀無量壽經曰。佛告＿二阿難及韋提希＿一。下品下生者。或
有＿二衆生＿一。作＿二不善業五逆十惡＿一。具＿二諸不善＿一。如＿レ此愚人。以＿二
惡業＿一故。應＿レ墮＿二惡道＿一。經＿二-歷多劫＿一。受＿レ苦無＿レ窮。如＿レ此愚人
臨＿二命終時＿一。遇＿下善知識。種種安慰。爲說＿二妙法＿一。敎令＿中念佛＿上。
此人苦逼。不＿レ遑＿二念佛＿一。善友告言。汝若不＿レ能＿レ念者。應＿レ稱＿二
無量壽佛＿一。如＿レ是至心。令＿三聲不＿レ絕。具＿二-足十念＿一。稱＿二南無阿
彌陀佛＿一。稱＿二佛名＿一故。於＿二念念中＿一。除＿二 八十億劫。生死之罪＿一。
命終之時。見＿二金蓮華＿一。猶如＿二日輪＿一。住＿二其人前＿一。如＿二 一念頃＿一。
卽得＿レ往＿二-生極樂世界＿一。於＿二蓮華中＿一。満＿二 十二大劫＿一。蓮華方
開。觀世音。大勢至。以＿二大悲音聲＿一。爲＿レ其廣說＿二諸法實相

現代語訳

【十八ページ上段】
三世十方の仏所において、倶に功徳を得る。若し仏母を毀謗すれば、則ち諸仏に於いて怨となる。《註：文》祖書十二《註：全巻拝合》

○道暹の輔正記《註：五三十九》に言う。「その人地獄に堕する者は、大品般若経に言う。大乗を謗る者は、阿鼻地獄に墮す。若しこの劫尽きなば、他方の大地獄中に生ず。他方の劫尽きなば、他方に生ずることを得。かくの如く展転して、十方に遍す。他方の劫尽きなば、還ってこの間の大地獄中に生ず。地獄の罪畢らば、畜生中に生ず。亦た十方の畜生に遍す。罪畢らば来たりて人中の無仏法中に生ず。貧窮下賤、諸根具足せず。常に癡狂騒乱し、別知する所無し。」《註：文》

△往生論註《註：上二十一》に言う。「問う。無量寿経には、往生を願う者は、皆往生を得ると言うが、唯五逆と誹謗正法とを除く。観無量寿経には、五逆十悪を作し、諸の不善を具うるも、亦た往生を得ると言う。この二経をいかに会通するか。答う。一経は二種の重罪を具うるを以ってす。一つには五逆、二つには誹謗正法。この二種の罪を以っての故に、所以に往生を得ず。一経は但だ十悪五逆等の罪を作すと言うのみで、誹謗正法とは言わず。正法を謗らざるを以っての故に、是の故に生を得る。問うて曰く、仮使一人、五逆罪を具うるも、而も正法を誹謗せざれば、経は生を得ることを許す。復た一人有りて、但だ正法を誹謗するのみで、五逆の諸罪無く、往生を願う者は、生を得るや否や。答えて曰く、但だ正法を誹謗せしむれば、たとい更に余罪無しと雖も、必ず生を得ず。何を以って之を言うか。経に曰く

【十八ページ下段】
五逆罪人は、阿鼻地獄中に堕し、一劫の重罪を具受す。誹謗正法の人は、阿鼻大地獄中に堕す。この劫若し尽きなば、復た転じて他方の大阿鼻地獄中に至る。かくの如く展転して、百千の大阿鼻地獄を経る。仏は出づる時節を記したまわず。正法を謗る罪極めて重きを以ってなり。」《註：文》

△智度義纘四《註：四十二》に言う。「問う。何故に経を謗りて無間に入るや。答う。一乗は是れ極妙の経なり。極妙の法を謗る故に、極苦の処を感ずるなり。法及び尊人を謗る故に、賤獣の報に堕す。平等大慧の経を謗る故に、愚獣の報を受く。仏に権実二教有り。権を執して実を破れば、一日の報を得。法を謗り人を毀る時、心に瞋恚を生ず。故に蛇身を受く。法を聞くに対せざる故に、聾病の報を得。愚痴にて法を謗る故に、愚駿の報を受く。法を受行せざる故に、無足の報を受く。衆生をして信ぜざらしむる故に、小虫の唼む所と為る。慢心にて謗る故に、𥏧陋の報を得。微妙の法を謗る故に、醜陋の報を得。開権の法を謗る故に、𤼣躄の報を得。正直の経を謗る故に、背傴の報を得。富貴の経を謗る故に、貧賤の報を得。自在の経を謗る故に、不自在を得。無病の経を謗る故に、多病の報を得。」《註：已上略引》

○智証に曰く。「末代の衆生は、但だ法華を聞きて、仏家に入るべし。余経は階とならず。」

○涅槃経に曰く。「世に三人有り。其の病治し難し。一には大乗を謗る、二には五逆罪、三には一闡提。かくの如き三病は世中極重にして、悉く声聞縁覚菩薩の

【十九ページ上段】
能く治する所に非ず。」《註：云々》

○同《註：会疏一三十八》に言う。「若し仏正法を誹謗する者有らば、当にその舌を断つべし。」《註：文》

△玄義五《註：三十二》に言う。「則ち是れ方便なり。権を執して実を謗る、是の故に須らく破すべし。」《註：文》

○釈籤《註：五之三十八》に言う。「別教の道を執して、頓極を信ぜざる者を、名づけて謗実と為す。」《註：云々》

○観経十六観相。一日想観。二水想観。三地想観。四宝樹観。五宝池観。六宝楼観。七華座観。八金像観。九真身観。十観音観。十一勢至観。十二普観。十三雑想観。十四上輩観。十五中輩観。十六下輩観。この十六のうち、前十三は定善、後三輩は散善である。

観経九品往生。上中下三輩。各三品合わせて九品となる。

┌─┐
│上│図経《註：中四十四》。仏、阿難及び韋提希に告げたまう。衆生願生する者は、三心を発せば即
│品│便往生す。一に至誠心。二に深心。三に回向発願心。三心を具する者は、必ず彼
│上│国に生ず。復た三種の衆生有りて、当に往生を得べし。一に慈にして必ず殺さず、諸の戒行を具う。二に大
│生│乗方等経典を読誦す。三に六念を修行す。已上。私に曰く。仏法僧戒施天。回向発
│　│願。彼の国に生ずることを得。《註：云々》
├─┤
│上│同《註：同四十七》に言う。深く義趣を解し、第一義に於いて心驚動せず。深く因果を信じ、
│品│大乗を謗らず。已上。朝に曰く。華厳の唯心法界の理、十玄六相の法門、
│中│阿含の四諦生滅の理、法相の唯識観、般若の毘同無二不生不滅、三論の八不、
│生│深浄虚融、不来不去、真言の五相成身、不断不常、天台の一念三千、不
│　│一不異を謗らざる者は、彼の国に生ずべし。《註：云々》
└─┘

【十九ページ下段】
┌──┐
│上品││　　│同《註：四十九》に曰く。亦た因果を信じ、大乗を謗らず。但だ無上道心を発す。已上上
│　　││下生│輩終る。
├──┤│
│中品││上生│五戒。八戒。二百五十戒。五百戒等なり。
├──┤│
│中品││中生│一日一夜戒。八斎戒。沙彌戒。具足戒なり。
├──┤│
│中品││下生│孝養父母。施善等なり。已上中輩終る。
├──┤│
│下品││上生│大乗十二部経の首題名字を讃ず。
├──┤│
│下品││中生│弥陀の十力威徳光明神力。
├──┤│
│下品││下生│十念を具足す。弥陀の名号。已上下輩終る。
└──┘

△観無量寿経に曰く。「仏、阿難及び韋提希に告げたまう。下品下生とは、或いは衆生有りて、不善業五逆十悪を作し、諸の不善を具う。かくの如き愚人、悪業を以っての故に、応に悪道に堕すべし。多劫を経歴して、苦を受くること窮まり無し。かくの如き愚人、命終の時に臨みて、善知識に遇い、種々に安慰し、為に妙法を説き、教えて念仏せしむ。この人苦逼して、念仏に遑あらず。善友告げて言う。汝若し能く念すること能わずんば、応に無量寿仏を称すべし。かくの如く至心にして、声をして絶えざらしめ、十念を具足して、南無阿弥陀仏と称せよ。仏名を称する故に、念念中に於いて、八十億劫生死の罪を除く。命終の時、金蓮華を見ること、猶お日輪の如し。その人の前に住す。一念の頃の如く、即ち極楽世界に往生することを得。蓮華中に於いて、十二大劫を満じて、蓮華方に開く。観世音、大勢至、大悲の音声を以って、その為に広く諸法実相を説く

英語訳

【Page 18, Upper Section】
one obtains merit from all Buddhas of the three periods and ten directions. If one slanders the Buddha-mother, one becomes an enemy to all Buddhas. {Note: Text} Ancestral Writings 12 {Note: Complete volume, respectful combination}

○Daoxian's Auxiliary Record {Note: 5, 39} says: "Regarding those who fall into hell, the Mahaprajnaparamita Sutra says: Those who slander the Mahayana fall into Avici Hell. When this kalpa ends, they are born in the great hells of other directions. When the kalpas of other directions end, they are born in yet other directions. Continuing in this way, they pervade the ten directions. When the kalpas of other directions end, they return to be born in the great hells of this realm. When their hell karma is exhausted, they are born among animals. They also pervade the animals of the ten directions. When their sins are exhausted, they come to be born among humans in places without Buddha-dharma. Poor and lowly, their faculties incomplete, constantly mad and confused, with nothing to distinguish or understand." {Note: Text}

△Commentary on the Treatise on Rebirth {Note: Upper 21} says: "Question: The Infinite Life Sutra says that all who wish for rebirth will attain rebirth, except only those with the five grave sins and those who slander the correct dharma. The Contemplation of Infinite Life Sutra says that even those who commit the five grave sins and ten evils, possessing all unwholesome deeds, can also attain rebirth. How do we reconcile these two sutras? Answer: One sutra [excludes those who] possess two types of grave sins: first, the five grave sins; second, slandering the correct dharma. Because of these two types of sins, they cannot attain rebirth. The other sutra only speaks of committing the ten evils, five grave sins, etc., but does not mention slandering the correct dharma. Because they do not slander the correct dharma, therefore they can be reborn. Question: Suppose there is a person who possesses the five grave sins but does not slander the correct dharma - the sutra permits their rebirth. If there is another person who only slanders the correct dharma but has no five grave sins or other sins, and wishes for rebirth, can they be reborn or not? Answer: If they slander the correct dharma, even if they have no other sins, they definitely cannot be reborn. Why do we say this? The sutra says:

【Page 18, Lower Section】
Those with the five grave sins fall into Avici Hell and fully receive the heavy sins of one kalpa. Those who slander the correct dharma fall into the great Avici Hell. When this kalpa ends, they transfer to the great Avici Hells of other directions. Continuing in this way, they pass through hundreds of thousands of great Avici Hells. The Buddha does not predict when they will escape, because the sin of slandering the correct dharma is extremely heavy." {Note: Text}

△Continuation of the Meaning of Wisdom 4 {Note: 42} says: "Question: Why does slandering sutras lead to the Uninterrupted Hell? Answer: The One Vehicle is the supremely wonderful sutra. Because one slanders the supremely wonderful dharma, one experiences the place of extreme suffering. Because one slanders the dharma and venerable persons, one falls into the retribution of lowly beasts. Because one slanders the sutra of equal great wisdom, one receives the retribution of stupid beasts. The Buddha has two teachings, expedient and real. Clinging to the expedient and breaking the real brings one-day retribution. When slandering dharma and destroying people, anger arises in the mind, therefore one receives a snake body. Because one does not properly listen to the dharma, one gets deafness as retribution. Because of stupidity in slandering dharma, one receives the retribution of a stupid animal. Because one does not accept and practice the dharma, one receives the retribution of having no feet. Because one causes sentient beings not to believe, one is bitten by small insects. Because of arrogant slander, one gets an ugly retribution. Because one slanders the subtle wonderful dharma, one gets an ugly retribution. Because one slanders the dharma that opens expedients, one gets the retribution of lameness. Because one slanders the upright sutra, one gets the retribution of a hunched back. Because one slanders the sutra of wealth and nobility, one gets the retribution of poverty and lowliness. Because one slanders the sutra of freedom, one gets unfreedom. Because one slanders the sutra of no illness, one gets the retribution of many illnesses." {Note: Above, abbreviated quotation}

○Chisho said: "Sentient beings of the final age can enter the Buddha's family simply by hearing the Lotus. Other sutras do not serve as steps."

○The Nirvana Sutra says: "There are three types of people in the world whose illnesses are difficult to cure: first, those who slander Mahayana; second, those with the five grave sins; third, icchantikas. These three illnesses are extremely severe in the world and are not within the power of shravakas, pratyekabuddhas, or bodhisattvas

【Page 19, Upper Section】
to cure." {Note: And so on}

○The same {Note: Collected Commentary 1, 38} says: "If there are those who slander the Buddha's correct dharma, their tongues should be cut out." {Note: Text}

△Profound Meaning 5 {Note: 32} says: "These are expedients. Clinging to expedients and slandering reality, therefore they must be broken." {Note: Text}

○Explanatory Notes {Note: 5, 38} says: "Those who cling to the path of the Distinct Teaching and do not believe in the sudden ultimate are called 'slanderers of reality.'" {Note: And so on}

○The sixteen contemplations of the Contemplation Sutra: 1. Sun contemplation, 2. Water contemplation, 3. Ground contemplation, 4. Jewel tree contemplation, 5. Jewel pond contemplation, 6. Jewel building contemplation, 7. Flower seat contemplation, 8. Golden image contemplation, 9. True body contemplation, 10. Avalokiteshvara contemplation, 11. Mahasthamaprapta contemplation, 12. Universal contemplation, 13. Miscellaneous contemplation, 14. Upper grade contemplation, 15. Middle grade contemplation, 16. Lower grade contemplation. Of these sixteen, the first thirteen are meditative good, the latter three grades are scattered good.

The nine grades of rebirth in the Contemplation Sutra: upper, middle, and lower three grades, each with three levels, combining to make nine grades.

┌─┐
│Upper│Illustrated Sutra {Note: Middle 44}. The Buddha told Ananda and Vaidehi: Sentient beings who wish for rebirth,
│Grade│if they generate three minds, will immediately be reborn. First, sincere mind; second, deep mind; third, mind of
│Upper│dedication and vowing. Those who possess the three minds will definitely be born in that land. There are also
│Birth│three types of sentient beings who will attain rebirth: first, those who are compassionate and do not kill, possessing various precepts; second, those who read and recite Mahayana vaipulya sutras; third, those who practice the six remembrances. Above. Privately said: Buddha, Dharma, Sangha, precepts, giving, heaven. Through dedication and vowing, one attains birth in that land. {Note: And so on}
├─┤
│Upper│The same {Note: Same 47} says: Deeply understanding meaning, the mind is not disturbed regarding ultimate truth. Deeply
│Grade│believing in cause and effect, not slandering Mahayana. Above. In the morning it was said: Those who do not slander
│Middle│the principle of mind-only dharma realm of Avatamsaka, the dharma gates of ten mysteries and six characteristics,
│Birth│the principle of four truths and arising-ceasing of Agama, the consciousness-only contemplation of Yogacara, the non-dual, unborn and indestructible of Prajna, the eight negations of Madhyamaka, deeply pure and void-merging, not-coming and not-going, the five-stage embodiment of Shingon, not-cut-off and not-eternal, the three thousand moments of Tiantai, not-one and not-different, can be born in that land. {Note: And so on}
└─┘

【Page 19, Lower Section】
┌──┐
│Upper Grade││　　│The same {Note: 49} says: Also believing in cause and effect, not slandering Mahayana, simply generating
│　　││Lower Birth│the mind of supreme enlightenment. Above, the upper grade ends.
├──┤│
│Middle Grade││Upper Birth│The five precepts, eight precepts, 250 precepts, 500 precepts, etc.
├──┤│
│Middle Grade││Middle Birth│One day and night precepts, eight fasting precepts, novice precepts, full precepts.
├──┤│
│Middle Grade││Lower Birth│Filial care of parents, charitable giving, etc. Above, the middle grade ends.
├──┤│
│Lower Grade││Upper Birth│Praising the titles and names of the twelve divisions of Mahayana sutras.
├──┤│
│Lower Grade││Middle Birth│Amitabha's ten powers, majestic virtue, light, and spiritual power.
├──┤│
│Lower Grade││Lower Birth│Completing the ten recitations of Amitabha's name. Above, the lower grade ends.
└──┘

△The Contemplation of Infinite Life Sutra says: "The Buddha told Ananda and Vaidehi: The lower grade, lower birth refers to sentient beings who commit unwholesome karma, the five grave sins and ten evils, possessing all unwholesome deeds. Such foolish people, because of their evil karma, should fall into the evil paths and experience suffering without end through many kalpas. When such foolish people approach death, they encounter good spiritual friends who comfort them in various ways, explain the wonderful dharma for them, and teach them to recite the Buddha's name. This person, oppressed by suffering, has no leisure to recite the Buddha. The good friend tells them: 'If you cannot recite, you should call upon the Buddha of Infinite Life. With such sincere mind, let your voice not cease, complete ten recitations, calling "Namo Amitabha Buddha."' Because of calling the Buddha's name, in each moment of recitation, the sins of birth and death for eighty billion kalpas are eliminated. At the time of death, they see a golden lotus flower like the sun disc standing before them. In a moment's time, they immediately attain rebirth in the Pure Land. In the lotus flower for twelve great kalpas, the lotus flower then opens. Avalokiteshvara and Mahasthamaprapta, with voices of great compassion, extensively explain the true characteristics of all dharmas for them