Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (33)

Hitt sijun, Sewjunx dirr kongdiongx qniaa, dngw kir qaur Qauxtau’ingx Snuax-dingw. Hitt sii, Ananda uirr dairjiongr qangxsuad dingxquann ee su. Buliong ee langg, tenzinn, lringg qapp iarcex tniax diyc Vuddyy soxx qongw :ee longxx jiokk hnuahiw, lexvair Vuddyy liauxau trer .kir.

(The Sutra On Contemplation Of Amitayus - 33)

Then the World-Honored One returned to the Vulture Peak through the air. There Ananda fully explained to the assembly what had happened. Innumerable humans, devas, nagas, yaksas and all the other beings greatly rejoiced to hear the Buddha’s teaching. Having worshipped the World-Honored One, they departed.

(佛說觀無量壽佛經 - 33)

爾時世尊，足步虛空，還耆闍崛山。爾時，阿難廣為大眾說如上事。無量人、天、龍、神、夜叉，聞佛所說，皆大歡喜，禮佛而退。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (32)

Hitt sijun, Ananda an' jyrui vreh kiw, hiongwjenn duiww Vuddyy qongw, “Sewjunx! Qaidongx qra jitt vxo qingx qiyr sniaxmih miaa? Jitt mngg Hxuad ee iauwjiw, rair zuhyy lingxsiu qapp qir diauu lehh?”

Vuddyy qra Ananda qongw, “Jitt vxo qingx miaa qiyr jyr 'Quanx Qiglok Qoktow Buliong Siursor Vut, Quansewimx Posad, Dairsewjir Posad’, marr qiyr jyr 'Cingjing Siauduu Giabjiongr Ongxsingx Kir Jiongww Vut Taujingg'. Liw qaidongx lingxsiu qapp qir diauu lehh, m tangx vangr be qir! Siulen jitt hy samadhi :ee, henrser dyrr tangx qnir diyc Buliong Siursor Vut qapp nng xui dairsu. Narr senrlamjuw qapp senrluxzinn dna’ tniax diyc Vut qapp nng xui posad ee miaa, inx dyrr tangx druu kir buliong kalpa hiacc quw snesiw ee jue, hyhongr ikliam! Narr u liam Vut :ee, tangx jaix jitt xee langg dyrr si langg lairdew ee lenhuex. Quansewimx Posad qapp Dairsewjir Posad longxx si ix ee hyw ving’iuw. Ix tangx jre dirr dyrdniuu ongxsingx kir jiongww vut ee qex."

Vuddyy qra Ananda qongw, “Liw diyhh e qir did jiaxee ue. E qir did jiaxee ue, dyrr si e qir did Buliong Siursor Vut ee miaa.”

Vuddyy qongw jiaxee ue ee sii, junjiaw Boglenn, junjiaw Ananda qapp Vaidehi dringw tniax diyc Vuddyy soxx qongw :ee longxx jiokk hnuahiw.

(The Sutra On Contemplation Of Amitayus - 32)

Then Ananda rose from his seat, stepped forward, and said to the Buddha, “World-Honored One, what should we call this sutra and how should we receive and retain the essentials of its teaching?”

The Buddha answered, “Ananda, this sutra is called the Visualization of the Land of Utmost Bliss, of the Buddha Amitayus, and of the Bodhisattvas Avalokiteshvara and Mahasthamaprapta. It is also called the Purification and Elimination of Karmic Hindrances for Attaining Birth in the Presence of All the Buddhas. Hold fast to this sutra and do not forget it. Those who practice this samadhi will be able to see, during their lifetime, the Buddha Amitayus and the two Mahasattvas. If good men or women simply hear the Name of this Buddha or the names of those two bodhisattvas, the evil karma which they have committed during innumerable kalpas of Samsara will be extinguished. And so, how much more merit will they acquire if they concentrate on them! You should know that all who are mindful of that Buddha are like white lotus-flowers among humankind; the Bodhisattvas Avalokiteshvara and Mahasthamaprapta become their good friends. They will sit in the place of Enlightenment and be born into the family of the Buddhas.”

The Buddha further said to Ananda, “Bear these words well in mind. To bear these words in mind means to hold fast to the Name of the Buddha Amitayus.”

When the Buddha had spoken thus, the Venerable Mahamaudgalyayana, Venerable Ananda, Vaidehi and all the others greatly rejoiced to hear the Buddha’s discourse.

(佛說觀無量壽佛經 - 32)

爾時阿難，即從座起，前白佛言：「世尊！當何名此經？此法之要，當云何受持？」佛告阿難：「此經名『觀極樂國土無量壽佛觀世音菩薩大勢至菩薩』，亦名『淨除業障生諸佛前』。汝當受持，無令忘失！行此三昧者，現身得見無量壽佛及二大士。若善男子及善女人，但聞佛名、二菩薩名，除無量劫生死之罪，何況憶念！若念佛者，當知此人即是人中芬陀利花，觀世音菩薩、大勢至菩薩為其勝友，當坐道場，生諸佛家。」

佛告阿難：「汝好持是語。持是語者，即是持無量壽佛名。」

佛說此語時，尊者目連、尊者阿難及韋提希等，聞佛所說，皆大歡喜。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (31)

Hitt sijun, Sewjunx qongw jiaxee ue ee sii, Vaidehi qapp go-vah xee jaboxqanw tniax diyc vut soxx qongw, liammisii dyrr qnir diyc Qiglok Sewqair iurr kuah iurr dngg ee qingxsiong, qnir diyc vudsinx qapp nng xui posad. Inx simlai jin’ hnuahiw, kaiwtanr qongxx jionglaii m bad knuar .quer, dudzenqanx dua liauxgno, did diyc byy snex byy bet dniardiyc ee diwhui. Go-vah xee jaboxqanw huad jniawsiong samyak sambodhi ee potesimx, guanrir ongxsingx kir hitt qog. Sewjunx longxx qra inx jyr qiwzin, qongxx inx longxx tangx ongxsingx; ongxsingx kir hitt qog liauxau, inx e did diyc jiongww vut cuthen dirr binrtaujingg ee samadhi. Buliong jerje tenzinn iarr huad busiong dyrsimx.

(The Sutra On Contemplation Of Amitayus - 31)

As the Buddha delivered these words, Vaidehi and her five hundred female attendants listened to his teaching. Having envisioned the boundless features of the Land of Utmost Bliss, the Buddha (Amitayus) and the two bodhisattvas, Vaidehi rejoiced in her heart. Wonder-struck at this revelation, she attained great awakening with clarity of mind and reached the insight into the non-arising of all dharmas. Her five hundred female attendants awakened aspiration for the highest, perfect Enlightenment and desired to be born in that land. The World-Honored One gave all of them assurances that they would be born there and that they would then attain the Samadhi of Being in the Presence of All the Buddhas. Innumerable devas also awakened aspiration for the highest Enlightenment.

(佛說觀無量壽佛經 - 31)

爾時世尊說是語時，韋提希與五百侍女，聞佛所說，應時即見極樂世界廣長之相，得見佛身及二菩薩。心生歡喜，歎未曾有，豁然大悟，得無生忍。五百侍女發阿耨多羅三藐三菩提心，願生彼國。世尊悉記，皆當往生，生彼國已，獲得諸佛現前三昧。無量諸天，發無上道心。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (30)

Vuddyy qra Ananda qapp Vaidehi qongw, “Xe dingxhy xe janr :ee dyrr si uree jiongwsingx jy vutsen ee giap, go jiongw hinggik, jap jiongw og qapp jerje vutsen. Jitt hy gong langg in’ui og giap ingqaix duirlyc og dy, qinglik jerje kalpa, siurkow buqiongjin. Jitt hy gong langg limjiongx ee sii duw diyc senrdiwsig iong qokk jiongw an’uir ee ue uirr ix qangxsuad bibiau ee Hxuad, qar ix liam vut. Hitt xee langg virr kow soxx vig, byy huatdo liam vut. Jitt xui senriuw qra ix qongw, ‘Liw narr byy huatdo liam hitt jrunx Vut, qaidongx qongw quiix Buliong Siursor Vut.’ Jiauww anxnex itsimx hro sniax byy dng .kir, jiokjiog liam jap sniax, cinghox namo Amitayus Vut. In’ui u cinghox Vut ee miaa, jit liam suar jit liam, tangx druu kir veh-jap-ig kalpa hiacc quw snesiw ee jue. Limjiongx ee sii, ix qnir diyc uanxzenn zidlunn ee qimx lenhuex diamr dirr binrjingg. Kyxviw id liam jiqanx hiacc dew, ix dyrr ongxsingx kir Qiglok Sewqair. Dirr lenhuex-diongx muaw jap-zi dua kalpa quer, lenhuex jiacc kuix. Huex kuix ee sii, Quansewimx qapp Dairsewjir iong dairvix ee imsniax uirr hitt langg qangxsuad sidsiongr qapp dubet jue ee honghuad. Ix tniax liauw jin’ hnuahiw, liammisii dyrr huad potesimx. Jex qiyr jyr xe dingxhy xe janr :ee. Jitt snax xee qiyr jyr xe dingxhy ee quansniu, miaa qiyr jyr derr jap-lak quansniu.”

(The Sutra On Contemplation Of Amitayus - 30)

The Buddha said to Ananda and Vaidehi, “Those who attain birth on the lowest level of the lowest grade are the sentient beings who commit such evils as the five gravest offenses, the ten evil acts and all kinds of immorality. Owing to such evil karma, the fool like this will fall into evil realms and suffer endless agony for many kalpas. When he is about to die, he may meet a good teacher, who consoles him in various ways, teaching him the wonderful Dharma and urging him to be mindful of the Buddha; but he is too tormented by pain to do so. The good teacher then advises him, ’If you cannot concentrate on the Buddha, then you should say instead, Homage to Amitayus Buddha.’ In this way, he sincerely and continuously says ’Homage to Amitayus Buddha’ ten times. Because he calls the Buddha’s Name, with each repetition, the evil karma which he has committed during eighty kotis of kalpas of Samsara is extinguished. When he comes to die, he sees before him a golden lotus-flower like the disk of the sun, and in an instant he is born within a lotus-bud in the Land of Utmost Bliss. After twelve great kalpas the lotus-bud opens. When the flower opens, Avalokiteshvara and Mahasthamaprapta teach him with voices of great compassion the method of extinguishing evil karma through the realization of Suchness of all dharmas. Hearing this, he rejoices and immediately awakens aspiration for Enlightenment. Such a person is called one who attains birth on the lowest level of the lowest grade. These three together are known as the contemplation of the lowest grade of aspirants and the sixteenth contemplation.”

(佛說觀無量壽佛經 - 30)

佛告阿難及韋提希：「下品下生者，或有眾生作不善業，五逆、十惡，具諸不善。如此愚人以惡業故，應墮惡道，經歷多劫，受苦無窮。如此愚人臨命終時，遇善知識，種種安慰，為說妙法，教令念佛，彼人苦逼不遑念佛。善友告言：『汝若不能念彼佛者，應稱歸命無量壽佛。』如是至心令聲不絕，具足十念，稱南無阿彌陀佛。稱佛名故，於念念中，除八十億劫生死之罪。命終之時見金蓮花，猶如日輪，住其人前，如一念頃，即得往生極樂世界。於蓮花中滿十二大劫，蓮花方開。當花敷時，觀世音、大勢至以大悲音聲，即為其人廣說實相，除滅罪法。聞已歡喜，應時即發菩提之心；是名下品下生者。是名下輩生想，名第十六觀。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (29)

Vuddyy qra Ananda qapp Vaidehi qongw, “Xe dingxhy diongx janr :ee dyrr si uree jiongwsingx uihuanw gnoxqair, vatqair qapp cutqelangg soxu ee qaiwlut. Jitt hy gong langg, tautec jingdoo ee mihqnia, tautec langg hongrhenr hro jingdoo ee mihqnia, qongw byy cingjing ee ue iarr byy qamxqag qenwsiaur, qra jerje og giap amkamr .kiw .laii. Jitt xee juerzinn, in’ui jiaxee og giap ingqaix duirlyc dergak. 

Ix limjiongx ee sii, dergak qokk jiongw huew jidsii longxx qaur. Ix duw diyc senrdiwsig iong dairjuvix jiksii uirr ix qangxsuad Amitayu Vut jap jiongw uidig, juanzenn janwtanr hitt jrunx vut qongbingg ee sinlat, iarr janwtanr qaiwlut, jingrsniu, diwhui, qaixtuad qapp qaixtuad ee diwsig. Jitt xee langg tniax liauw, tangx druu kir veh-jap-ig kalpa hiacc quw snesiw ee jue; dergak ee bingw huew huar jyr liangg hongx, cuex jerje tensiong ee huex. Huex-dingw longxx u vut qapp posad ee huawsinx laii gingjiab jitt xee langg.

Kyxviw id liam jiqanx hiacc dew ee siqanx, ix dyrr ongxsingx kir cid vyw juixdii-lai ee lenhuex lairdew, qingquer lak kalpa hiacc quw, lenhuex dyrr kuix. Huex kuix ee sii, Quansewimx qapp Dairsewjir iong cingjing ee imsniax an’uir hitt xee langg, uirr ix qangxsuad Dairsing jiww cimx ee qingdenw. Tniax diyc Hxuad liauw, ix liammisii huad busiong dyrsimx. Jex qiyr jyr xe dingxhy diongx janr :ee.”

(The Sutra On Contemplation Of Amitayus - 29)

The Buddha said to Ananda and Vaidehi, “Those who attain birth on the middle level of the lowest grade are the sentient beings who violate the five precepts, the eight precepts or the complete precepts of a monk or a nun. A foolish person such as these steals from the Sangha or takes the personal belongings of monks, or preaches the Dharma with impure motives but feels no remorse. Thus he defiles himself by evil karma, and because of this he will fall into hell.

When he is about to die and the flames of hell suddenly close in on him, he may meet a good teacher, who compassionately explains to him the ten supernal powers of Amitayus, fully describing the majestic power of the light of that Buddha, his virtues in the observance of the precepts, meditation, wisdom, emancipation and knowledge of emancipation. When he has heard this, the evil karma which he has committed during eighty kotis of kalpas of Samsara are extinguished; thus, the fierce flames of hell turn into cool and refreshing breezes, wafting heavenly flowers. On each flower is a transformed Buddha accompanied by bodhisattvas welcoming him.

In an instant, he attains birth within a lotus-bud on a seven-jewelled pond. After six kalpas the lotus-bud opens, and then Avalokiteshvara and Mahasthamaprapta comfort him with their noble voices and teach him profound Mahayana sutras. Upon hearing these, he immediately awakens aspiration for the highest Enlightenment. Such a person is called one who attains birth on the middle level of the lowest grade.”

(佛說觀無量壽佛經 - 29)

佛告阿難及韋提希：「下品中生者，或有眾生，毀犯五戒、八戒及具足戒，如此愚人，偷僧祇物，盜現前僧物，不淨說法，無有慚愧，以諸惡法而自莊嚴。如此罪人，以惡業故應墮地獄。命欲終時，地獄眾火一時俱至，遇善知識以大慈悲，即為讚說阿彌陀佛十力威德，廣讚彼佛光明神力，亦讚戒、定、慧、解脫、解脫知見。此人聞已，除八十億劫生死之罪。地獄猛火化為涼風，吹諸天華。華上皆有化佛菩薩，迎接此人。如一念頃，即得往生七寶池中蓮花之內，經於六劫，蓮花乃敷。當華敷時，觀世音、大勢至，以梵音聲安慰彼人，為說大乘甚深經典。聞此法已，應時即發無上道心。是名下品中生者。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (28)

Vuddyy qra Ananda qapp Vaidehi qongw, “Xe dingxhy dingw janr :ee dyrr si uree jiongwsingx jy jerje og giap, mrqycc byy huixvongr Dairsing ee qingdenw. Jitt hy gong langg, jy jerje og giap qycc byy qamxqag qenwsiaur, limjiongx ee sii duw diyc senrdiwsig, uirr ix janwtanr Dairsing jap-zi vxo qingx ee bingbok. In’ui tniax diyc jiaxee qingdenw ee miaa, ix tangx druu kir jit-cingx kalpa hiacc quw qik dang ee og giap. U diwhui :ee qycc qar ix habjiongw caciuw, cinghox namo Amitayus Vut. In'ui u cinghox Vut ee miaa, ix tangx druu kir go-jap-ig kalpa hiacc quw snesiw ee jue. 

Hitt sii, hitt jrunx Vut dyrr cepair Vut ee huawsinx, Quansewimx ee huawsinx qapp Dairsewjir ee huawsinx qaur siuhingjiaw taujingg janwtanr qongxx, ‘Jin’ hyw, senrlamjuw! Liw cinghox vut ee miaa, soxiw liw ee jue siaubet, guanw laii gingjiab .liw.’ Jiaxee ue qongw liauw, siuhingrjiaw dyrr qnir diyc sxig-lai muaw siwqer longxx Vut ee huawsinx ee qngx, jin’ hnuahiw, liammisii quewsinx. Ix jre vyw-lenhuex duer dirr vut ee huawsinx aurviah, ongxsingx kir dirr vyw-dii lairdew, qingquer cid cid sir-jap-qauw zit, lenhuex kuix. Huex kuix ee sii, dairjuu-dairvix ee Quanwsewimx Posad qapp Dairsewjir Posad hongwsia cud dua qngx cuthen dirr hitt langg binrjingg, uirr ix qangxsuad jiww cim'yr jap-zi vxo qingx. Tniax liauw, siuhingrjiaw u sinr u liauxqaiw, huad busiong dyrsimx. Qingquer jap siyw kalpa hiacc quw, ix did diyc vah jiongw ee Hxuad, drat qaur zip co’ de. Jex qiyr jyr xe dingxhy dingw janr :ee. Tniax diyc vut ee miaa, Hxuad ee miaa qapp jingdoo ee miaa, tniax diyc Samvyw dyrr tangx did diyc ongxsingx.”

(The Sutra On Contemplation Of Amitayus - 28)

The Buddha said to Ananda and Vaidehi, “Those who attain birth on the highest level of the lowest grade are the sentient beings who commit various evil acts but do not slander the Mahayana sutras of greater scope. When a foolish person such as this, who has committed much evil but feels no remorse, is about to die, he may meet a good teacher, who praises the titles of the twelve divisions of the Mahayana scriptures. By hearing these sutra-titles, he is released from the burden of evil karma which he has accumulated during a thousand kalpas. Furthermore, this wise teacher advises him to join his palms and call, ’Homage to Amitayus Buddha’. Calling the name of the Buddha extinguishes the evil karma that the dying person has committed during fifty kotis of kalpas of Samsara.

The Buddha then sends his transformed body and those of Avalokiteshvara and Mahasthamaprapta to the aspirant; they praise him, saying, ’Well done, man of good deeds! By calling the Name of the Buddha your evil karma has been extinguished, and so we have come to welcome you.’ When these words are uttered, the aspirant sees a flood of light from that transformed Buddha fill his room. Having seen this, he rejoices and dies. Seated on a jewelled lotus-flower, he follows the transformed Buddha and is born on a jewelled pond. In seven weeks the lotus-bud opens and Avalokiteshvara, the Bodhisattva of Great Compassion, and Mahasthamaprapta appear before him, releasing great floods of light, and explain to him the extremely profound teachings of the twelve divisions of the scriptures. Having heard these, the aspirant accepts them in faith, and awakens aspiration for the highest Enlightenment. After ten smaller kalpas, he acquires clear understanding of the one hundred dharmas and enters the First Stage of Bodhisattvahood. Such a person is called one who attains birth on the highest level of the lowest grade. Thus he is born by hearing the Name of the Buddha, the Dharma and the Sangha — that is, the Three Treasures.”

(佛說觀無量壽佛經 - 28)

佛告阿難及韋提希：「下品上生者，或有眾生作眾惡業，雖不誹謗方等經典，如此愚人，多造惡法，無有慚愧，命欲終時遇善知識，為讚大乘十二部經首題名字。以聞如是諸經名故，除却千劫極重惡業。智者復教合掌叉手，稱南無阿彌陀佛。稱佛名故，除五十億劫生死之罪。爾時彼佛，即遣化佛，化觀世音，化大勢至，至行者前，讚言：『善哉！善男子！汝稱佛名故諸罪消滅，我來迎汝。』作是語已，行者即見化佛光明，遍滿其室，見已歡喜，即便命終。乘寶蓮花，隨化佛後，生寶池中，經七七日蓮花乃敷。當花敷時，大悲觀世音菩薩，及大勢至菩薩，放大光明，住其人前，為說甚深十二部經。聞已信解，發無上道心。經十小劫，具百法明門，得入初地；是名下品上生者；得聞佛名、法名及聞僧名，聞三寶名即得往生。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (27)

“Diongx dingxhy xe janr ee senrlamjuw qapp senrluxzinn, hauwiongw verbuw, duiww sewqanx qniaa zingi, jitt hy langg limjiongx ee sii e duw diyc senrdiwsig uirr ix qangxsuad Amitayus Qoktow kuaiwlok ee dairjir ixqip Huatjong Bikiu sir-jap-veh xee dua guan. Tniax diyc jiaxee dairjir liauw, ix sui'au dyrr quewsinx. Bersux jit xee u dua kuiwlat :ee qra ciuxqud auw zip qycc crunx cud hiacnirr dew ee siqanx, ix jiksii ongxsingx kir qaur Sehongx Qiglok Sewqair. Qinquer cid zit, ix duw diyc Quansewimx qapp Dairsewjir, tniax diyc Hxuad jin’ hnuahiw, drat qaur sotapanna ee uircur. Quer jit siyw kalpa hiacc quw jniaa jyr arhat. Jex qiyr jyr diongx dingxhy xe janr :ee. Jiaxee qiyr jyr diongx dingxhy ongxsingx ee quansniu, miaa qiyr jyr derr jap-go quansniu. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 27)

“Those who attain birth on the lowest level of the middle grade are good men and women who are dutiful to and care for their parents and do benevolent deeds for others. When such a person is about to die, he may meet a good teacher, who fully explains to him the bliss of the land of Amitayus and the Forty-eight Great Vows of the Bhiksu Dharmakara. Having heard this, he dies and in the short time it takes a strong man to bend and straighten his arm, he attains birth in the Western Land of Utmost Bliss. Seven days after his birth there, he meets Avalokiteshvara and Mahasthamaprapta, rejoices at hearing the Dharma from them and so reaches the Stage of a Stream-Winner. After one smaller kalpa, he becomes an Arhat. Such a person is called one who attains birth on the lowest level of the middle grade. These three together are known as the contemplation of the middle grade of aspirants and the fifteenth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 - 27)

「中品下生者，若有善男子、善女人，孝養父母，行世仁義，此人命欲終時，遇善知識為其廣說阿彌陀佛國土樂事，亦說法藏比丘四十八大願。聞此事已，尋即命終。譬如壯士屈伸臂頃，即生西方極樂世界。生經七日，遇觀世音及大勢至，聞法歡喜得須陀洹。過一小劫，成阿羅漢。是名中品下生者。是名中輩生想，名第十五觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (26)

“Diongx dingxhy diongx janr ee jiongwsingx jit zit jit xia ciciuw vatqair, jit zit jit xia cisiuw samanera-qaiwlut, jit zit jit xia cisiuw cutqelangg soxu ee qaiwlut, byy srid uigii. Inx iong jitt xee qongdig huehiongr, hibang ongxsingx kir Qiglok Qoktow.

U siuw qaiwlut decc hrunx siuhing ee qongdig, jitt hy siuhingrjiaw limjiongx ee sii qnir diyc Amitayus qapp jerje quanwsiok longxx hongwsia cud qimsig ee qngx, ciuw tec cid vyw lenhuex qaur siuhingrjiaw binrjingg. Siuhingrjiaw tniax diyc kongdiongx u sniax decc janwtanr qongxx, 'Senrlamjuw! Cincniu liw jitt kuanw senrzinn, u junjiaur sxamx sxer jiongww vut soxx qar :ee, guanw laii gingjiab .liw.’ Siuhingrjiaw qnir diyc qaqi srinx jre dirr lenhuedaii, lenhuex dyrr hap .kiw .laii ongxsingx kir qaur Qiglok Sewqair. Dirr vyw-dii lairdew qingquer cid zit, lenhuex dyrr kuix. Huex kuix, ix bagjiux vreh qimx babjiongw janwtanr Sewjunx. Tniax diyc Hxuad jin' hnuahiw, ix drat qaur sotapanna uircur, qingquer vnuar kalpa hiacc quw dyrr jniaa jyr Arhat. Jex qiyr jyr diongx dingxhy diongx janr :ee.

(The Sutra On Contemplation Of Amitayus - 26)

“Those who attain birth on the middle level of the middle grade are the sentient beings who observe for at least a day and night the eight abstinences, the precepts for a novice or the complete precepts of a monk or a nun, and do not violate any of the rules of conduct. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

When such an aspirant, perfumed by the virtue of observing the precepts, is about to die, he sees Amitayus coming towards him with his attendants, radiating a golden light and carrying a seven-jewelled lotus-flower. He hears a voice in the sky above praising him, saying ’Man of good deeds, since you are virtuous and have followed the teachings of the Buddhas of the three periods, I have come to welcome you.’ The aspirant finds himself seated upon the lotus-flower. The flower having closed, the aspirant is born on a jewelled pond of the Western Land of Utmost Bliss. After seven days the lotus-bud unfolds, and then he opens his eyes. With joined palms he pays homage to the World-Honored One, rejoices at hearing the Dharma and reaches the Stage of a Stream-Winner. After half a kalpa, he becomes an Arhat. Such a person is called one who attains birth on the middle level of the middle grade.

(佛說觀無量壽佛經 - 26)

「中品中生者，若有眾生，若一日一夜持八戒齋，若一日一夜持沙彌戒，若一日一夜持具足戒，威儀無缺。以此功德，迴向願求生極樂國。戒香薰修，如此行者命欲終時，見阿彌陀佛與諸眷屬放金色光，持七寶蓮花至行者前，行者自聞空中有聲，讚言：『善男子！如汝善人，隨順三世諸佛教故，我來迎汝。』行者自見坐蓮花上，蓮花即合，生於西方極樂世界。在寶池中，經於七日蓮花乃敷。花既敷已，開目合掌，讚歎世尊。聞法歡喜，得須陀洹，經半劫已成阿羅漢；是名中品中生者。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (25)

Vuddyy qra Ananda qapp Vaidehi qongw, “Diongx dingxhy dingw janr ee jiongwsingx cisiuw gnoxqair, vatqair, siuw soxu qaiwlut, byy huan go jiongw hinggik ee jue, byy huan jiongxjiongw ee quewsid qapp juerog. Inx ixx jitt xee senrqinx huehiongr, hibang ongxsingx kir Qiglok Qoktow.

Jitt hy langg limjiongx ee sii, Amitayus ham' jerje bikiu qapp quanwsiok e qra uii lehh, hongwsia qimsig ee qngx qaur hitt xee langg ee soxjai, enxsuad kow, kangx, busiongg qapp bugnow, janwtanr cutqex tangx li jiongxjiongw ee kow. 

Siuhingrjiaw knuar .diyc, simlai dua hnuahiw. Ix qnir diyc qaqi srinx jre dirr lenhuedaii, qui lehh habjiongw hiongr Vut lexvair. Buerjingrr giaa tauu dyrr ongxsingx kir qaur Qiglok Sewqair, lenhuex dyrr kuix. Dng' huex kuix ee sii, ix tniax diyc qokk jiongw imsniax longxx decc janwtanr Sir Singwder, ix jiksii drat qaur Arhat uircur, u snax jiongw bingtongx, lak jiongw sintongx, qapp veh jiongw qaixtuad. Jex qiyr jyr diongx dingxhy dingw janr :ee.

(The Sutra On Contemplation Of Amitayus - 25)

The Buddha said to Ananda and Vaidehi, “Those who attain birth on the highest level of the middle grade are the sentient beings who keep the five precepts, observe the eight abstinences, practice in compliance with various precepts, and abstain from committing the five gravest offenses and other transgressions. They transfer the merit acquired to the Western Land of Utmost Bliss, aspiring to be born there.

When such a person is about to die, Amitayus appears before him, surrounded by a host of monks and radiating a golden light. He then expounds the truth of suffering, emptiness, impermanence and no-self, and praises renunciation of the world as the way to escape from suffering.

Seeing this, the aspirant greatly rejoices and finds himself seated upon a lotus-flower. He kneels down, joins his palms and worships the Buddha. Before he raises his head, he attains birth in the Land of Utmost Bliss, where his lotus-bud soon opens. When the flower opens, he hears various sounds and voices extolling the Four Noble Truths. He immediately attains Arhatship, acquires the three kinds of transcendent knowledge and the six supernatural powers, and realizes the eight samadhis of emancipation. Such a person is called one who attains birth on the highest level of the middle grade.

(佛說觀無量壽佛經 - 25)

佛告阿難及韋提希：「中品上生者，若有眾生受持五戒，持八戒齋，修行諸戒，不造五逆，無眾過惡；以此善根，迴向願求生於西方極樂世界。行者臨命終時，阿彌陀佛與諸比丘，眷屬圍繞，放金色光至其人所，演說苦、空、無常、無我，讚歎出家得離眾苦。行者見已，心大歡喜。自見己身坐蓮花臺，長跪合掌為佛作禮。未舉頭頃即得往生極樂世界，蓮花尋開。當華敷時，聞眾音聲讚歎四諦，應時即得阿羅漢道，三明、六通、具八解脫；是名中品上生者。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (24)

"Dingw dingxhy xe janr :ee iarr sinr inqyw, byy huixvongr Dairsing, huad busiong dyrsimx. Inx qra jitt hxang qongdig huehiongr, hibang ongxsingx kir Qiglok Qoktow.

Jitt hy siuhingrjiaw limjiongx ee sii, Amitayus ham' Quansewimx, Dairsewjir, ixqip jerje quanwsiok ciuw tec qimx lenhuex, huar jyr go-vah jrunx vut laii gingjiab jitt xee langg. Go-vah jrunx vut ee huawsinx qang sijun crunx ciuw, janwtanr qongxx, ‘Hxuad ee qniaw! Liw dnaxx ixx cingjing, huad busiong dyrsimx. Guanw laii gingjiab .liw.’ 

Knuar diyc jiaxee liauw, ix qnir diyc qaqi srinx jre dirr qimx lenhuex. Jre dniardiyc, huex hap .kiw .laii, ix duer Sewjunx aurviah, dyrr ongxsingx kir cid vyw juixdii lairdew. Qingquer jit zit jix xia, lenuex dyrr kuix, cid zit lairdew dyrr erdid qnir diyc Vut. Suizenn qnir diyc Vut ee srinx, vut soxu hingsiong ee hyw, ix iaxx byy bingliauw, dirr sxamx-cid zi-jap-id zit jiacc knuar e cingcyw, tniax jiongww imsniax longxx decc enxsuad bibiau ee Hxuad. Ix iulik sibhongx, henwqingr jiongww vut. Ix dirr jiongww vut taujingg tniax diyc cim’yr ee Hxuad, qingquer snax siyw kalpa hiacc quw dyrr did diyc vah mngg ee Hxuad, druar dirr hnuahiw de. Jex qiyr jyr dingw dingxhy xe janr :ee. Jiaxee qiyr jyr quansniu dingw dingxhy ongxsingx ee quansniu, miaa qiyr jyr derr jap-sir quanx. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 24)

“Those who attain birth on the lowest level of the highest grade likewise accept the law of karmic causes and effects, do not speak slightingly of the Mahayana and awaken aspiration for the highest Enlig, htenment. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

When such an aspirant is about to die, Amitayus, together with Avalokiteshvara, Mahasthamaprapta and a host of attendants, come to welcome him, bringing a golden lotus-flower and manifesting five hundred transformed Buddhas. Those transformed Buddhas extend their hands all at once and praise the aspirant, saying, ’Son of the Dharma, since you have awakened pure aspiration for the highest Enlightenment, we have come to welcome you.’

When he has viewed all this, the aspirant finds himself seated upon a golden lotus-flower, which then closes. Following the World-Honored One, he immediately attains birth on a seven-jewelled pond. After a day and night, the lotus-flower opens and, within seven days, the aspirant beholds the Buddha. Although he sees the Buddha’s body, he is still unable to discern his physical characteristics and marks clearly. But after three weeks he sees them distinctly, and also hears all the sounds and voices proclaiming the wonderful Dharma. Then he can travel in all the ten quarters to make offerings to the Buddhas and hear their profound teachings. After three smaller kalpas he acquires clear understanding of the one hundred dharmas and dwells in the Stage of Joy. Such a person is called one who attains birth on the lowest level of the highest grade. These three together are known as the contemplation of the highest grade of aspirants, and the fourteenth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 - 24)

「上品下生者，亦信因果，不謗大乘，但發無上道心，以此功德，迴向願求生極樂國。彼行者命欲終時，阿彌陀佛及觀世音并大勢至，與諸眷屬持金蓮華，化作五百化佛，來迎此人。五百化佛一時授手，讚言：『法子！汝今清淨，發無上道心，我來迎汝。』見此事時，即自見身坐金蓮花。坐已華合，隨世尊後，即得往生七寶池中。一日一夜蓮花乃開，七日之中乃得見佛。雖見佛身，於眾相好心不明了，於三七日後乃了了見。聞眾音聲，皆演妙法。遊歷十方，供養諸佛。於諸佛前聞甚深法，經三小劫得百法明門，住歡喜地。是名上品下生者。是名上輩生想，名第十四觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (23)

“Dingw dingxhy diongx janr :ee mrbenw cisiuw qapp siongrtok Dairsing ee qingdenw. Inx u liauxqaiw dyrliw, tniax diyc siongrr quann ee ywgi iarr be qniahniaa. Inx cimx sinr inqyw, be huixvongr Dairsing. Inx qra jitt hxang qongdig huehiongr, hibang ongxsingx kir Qiglok Qoktow.

U jiauww anxnex siuhing :ee, limjiongx ee sii, Amitayus ham' Quanwsewimx, Dairsewjir ixqip buliong dairjiongr qapp quanwsiok e qra uii lehh, tec jixqimsig ee daii qaur siuhingjiaw ee binrtaujingg janwtanr qongxx, ‘Hxuad ee qniaw! Liw siuhing Dairsing, liauxqaiw siongrr quann ywgi, soxiw guaw dnaxx laii gingjiab .liw.’ Amitayus qapp jit-cingx xee vut ee huawsinx qang sijun crunx ciuw. Siuhing :ee knuar diyc qaqi jre dirr jixqimsig ee daii-dingw, habjiongw caciuw, janwtanr jiongww vut, id liam jiqanx dyrr ongxsingx kir hitt qog ee cid vyw juixdii lairdew. 

Jitt xee jixqimsig ee daii cincniu jit luiw dua vyw huex, qingquer jit mii dyrr kuix. Siuhing :ee srinx venr jyr jixqimsig, kax-drew iarr u cid vyw lenhuex. Vut qapp posad longxx hongwsia cud qngx jiyr siuhingrjiaw ee sinkux, siuhingrjiaw kuix bak. In’ui ix jingg sxer u siuhing, tangx poxpenr tniax diyc dairjiongr ee sniax, dyrr si suncuir decc qangxsuad siongrr quann ywgi. Ix qniaa lyc qimsig ee daii, lexvair vut, habjiongw janwtanr Sewjunx, qingquer cid zit, dyrr did diyc jniawsiong samyak sambodhi, be trer dywdngw. Hitt sii ix dyrr e vuex qaur sibhongx kir qingwvair jiongww vut, dirr jiongww vut ee soxjai siuhing jiongxjiongw samadhi. Ix qingquer jit siyw kalpa hiacc quw dyrr did diyc byy snex byy bet dniardiyc ee diwhui. Vut e cuthen dirr ix binrjingg qra jyr qiwzin. Jex qiyr jyr dingw dingxhy diongx janr :ee.

(The Sutra On Contemplation Of Amitayus - 23)

“Those who attain birth on the middle level of the highest grade, do not necessarily uphold and chant the sutras of greater scope, but comprehend the teachings of the Buddha so well that when they hear the supreme truths, they are not dismayed. They have deep faith in the law of karmic causes and effects and do not speak slightingly of the Mahayana. They transfer the merit acquired to the Land of Utmost Bliss, aspiring to be born there.

When such an aspirant is about to die, Amitayus appears before him, surrounded by Avalokiteshvara, Mahasthamaprapta and innumerable sages and attendants, carrying a purple-gold lotus-seat. The Buddha praises him, saying, ’Son of the Dharma, because you have practiced the Mahayana and appreciate the supreme truths, I have come to welcome you.’ So saying, he and a thousand transformed Buddhas extend their hands all at once towards the aspirant, who, seeing himself sitting on the purple-gold seat, joins his palms and praises the Buddhas. In an instant, he is born in a seven-jewelled pond of that land.

The purple-gold seat has become like a great jewelled flower, which opens after one night. The body of the aspirant has become the color of purple-gold, and beneath his feet are seven-jewelled lotus-flowers. The Buddha and bodhisattvas together release a flood of light which illuminates the aspirant’s body. His eyes open, and because of the store of merit from his previous life, he hears voices everywhere expounding only the most profound and supreme truths. Descending from his golden seat, he bows with joined palms and praises the Buddha, the World-Honored One. After seven days, he immediately reaches the Stage of Non-retrogression for realizing the highest, perfect Enlightenment. He is also able to fly in the ten quarters, as he wishes, to revere all the Buddhas and learn various samadhis from them. After the lapse of a smaller kalpa, he attains the insight into the non-arising of all dharmas and receives from each Buddha the prediction of his future Buddhahood. Such a person is called one who attains birth on the middle level of the highest grade.

(佛說觀無量壽佛經 - 23)

「上品中生者，不必受持讀誦方等經典。善解義趣，於第一義心不驚動，深信因果，不謗大乘；以此功德，迴向願求生極樂國。行此行者命欲終時，阿彌陀佛與觀世音及大勢至，無量大眾，眷屬圍繞，持紫金臺至行者前，讚言：『法子！汝行大乘，解第一義，是故我今來迎接汝。』與千化佛一時授手。行者自見坐紫金臺，合掌叉手，讚歎諸佛，如一念頃，即生彼國七寶池中。此紫金臺如大寶花，經宿即開。行者身作紫磨金色，足下亦有七寶蓮華。佛及菩薩俱放光明，照行者身，目即開明。因前宿習，普聞眾聲，純說甚深第一義諦。即下金臺，禮佛合掌讚歎世尊。經於七日，應時即於阿耨多羅三藐三菩提，得不退轉。應時即能飛至十方，歷事諸佛，於諸佛所修諸三昧。經一小劫得無生法忍，現前受記，是名上品中生者。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (22)

Vuddyy qra Ananda qapp Vaidehi qongw, “Ongxsingx kir Sehongx :ee hunx jyr qauw dingxhy langg. Dingw dingxhy dingw janr :ee sniu beh ongxsingx kir hitt qog ee jiongwsingx u jitt snax jiongw simx. Dycc snax jiongw? Derr id, jiww singkunw ee simx; derr zi, cimx cimx siongsinr ; derr snax, huehiongr huatguan ee simx. Jitt snax jiongw simx longxx u :ee vitdnia ongxsingx kir hiax.

Qycc u snax jiongw jiongwsingx erdid ongxsingx. Dycc snax jiongw? Derr id, u jusimx, byy satsingx, u siuw qaiwlut; derr zi, siongrtok Dairsing ee qingdenw; derr snax, siuhing, simx liam vut, Hxuad, jingdoo, vowsix, qaiwlut qapp tnix jitt lak jiongw, huehiongr huatguan ongxsingx kir hitt xee vudqog. Jiaxee qongdig longxx u, jit zit qaur cid zit, dyrr tangx ongxsingx. 

Beh ongxsingx kir hitt qog ee sii, in'ui jitt xee langg u qutlat jingjinr, Amitayus Zulaii qapp Quansewimx, Dirsewjir, busor vut ee huawsinx, vaccingx xee bikiu, jerje shravakas ixqip buliong tenzinn dirr cid vyw qiongden decc gingjiab .ix. Quansewimx Posad tec qimqongx-daii qapp Dairsewjir Posad qniaa qaur ix binrtaujingg. Amitayus hongwsia cud dua qngx jiyr siuhing :ee ee sinkux, cam' jerje posad crunx ciuw qra gingjiab. Quansewimx, Dairsewjir qapp busor posad janwtanr siuhing :ee, qoxle ix jingjinr. Siuhing :ee knuar .diyc, hnuahiw qaxx kax lang ciuw lang. Ix qnir diyc qaqi jre dirr qimqongx-daii duer dirr Vut aurviah, diak jingxtauu hiacc dew ee siqanx dyrr ongxsingx kir hitt qog. 

Ongxsingx kir hitt qog liauw, ix qnir diyc Vut ee hingsiong uanbiw, qnir diyc jerje posad ee hingsiong uanbiw, tniax diyc inx dirr qongbingg vyw-nxaa enxsuad bibiau ee Hxuad. Tniax liauw, ix jiksii liauxgo byy snex byy bet dniardiyc ee diwhui. Qingquer diap aw quw, ix qingwvair jerje vut, qniaa venww sibhongqair, dirr jiongww vut jingg jiauww cuwsu ho'ngg jyr qiwzin. Dngw kir vunxqog, ix did diyc buliong vaccenx dharani. Jex qiyr jyr dingw dingxhy dingw janr :ee.

(The Sutra On Contemplation Of Amitayus - 22)

The Buddha said to Ananda and Vaidehi, “Those born in the Western Land are of nine grades. Those who attain birth on the highest level of the highest grade are sentient beings who resolve to be born in that land, awaken the three kinds of faith and so are born there. What are the three? They are, first, the sincere faith; second, the deep faith; and third, the faith that seeks birth there by transferring one’s merit. Those who have these three kinds of faith will certainly be born there.

There are three other kinds of sentient beings who also attain birth. Who are the three? They are, first, those who have a compassionate heart, abstain from killing and observe the precepts; second, those who chant the Mahayana sutras of greater scope; and third, those who practice the six forms of mindfulness. They aspire to be born in that Buddha-land by transferring there the merit of practice. With the merit acquired from doing these acts for one to seven days, they attain birth.

When an aspirant is about to be born in that land through dedicated and undaunted practices, the Tathagata Amitayus arrives together with Avalokiteshvara, Mahasthamaprapta, innumerable transformed Buddhas, a great assembly of a hundred thousand monks and shravakas and innumerable devas in seven-jewelled palaces. The Bodhisattva Avalokiteshvara, carrying a vajra-seat, together with the Bodhisattva Mahasthamaprapta, approaches the aspirant. Amitayus releases a great flood of light which illuminates the aspirant’s body and, along with the bodhisattvas, extends his hands in welcome. Avalokiteshvara and Mahasthamaprapta, together with innumerable bodhisattvas, praise and encourage the aspirant. Seeing this, the aspirant rejoices so greatly as to dance. Then he sees himself sitting on the vajra-seat, and following the Buddha, is born into that land in the time it takes to snap one’s fingers.

After being born in that land, he sees the Buddha’s body complete with all its physical characteristics and also the bodies of the bodhisattvas equally complete with all their physical characteristics. Hearing the discourse on the wonderful Dharma sent forth by the light and the jewelled trees, he then reaches the insight into the non-arising of all dharmas. In a single moment, he visits and worships all the Buddhas of the ten quarters and receives from each of them the prediction of his future Buddhahood. Returning to the Pure Land, he is endowed with innumerable hundreds of thousands of dharanis. Such a person is called one who attains birth on the highest level of the highest grade.

(佛說觀無量壽佛經 - 22)

佛告阿難及韋提希：「凡生西方有九品人。上品上生者，若有眾生願生彼國者，發三種心，即便往生。何等為三？一者、至誠心。二者、深心。三者、迴向發願心。具三心者必生彼國。復有三種眾生，當得往生。何等為三？一者、慈心不殺，具諸戒行。二者、讀誦大乘方等經典。三者、修行六念，迴向發願生彼佛國。具此功德，一日乃至七日，即得往生。生彼國時，此人精進勇猛故，阿彌陀如來與觀世音及大勢至，無數化佛，百千比丘，聲聞大眾，無量諸天，七寶宮殿，觀世音菩薩執金剛臺，與大勢至菩薩至行者前。阿彌陀佛放大光明，照行者身，與諸菩薩授手迎接。觀世音、大勢至與無數菩薩，讚歎行者，勸進其心。行者見已，歡喜踊躍。自見其身乘金剛臺，隨從佛後，如彈指頃，往生彼國。生彼國已，見佛色身眾相具足，見諸菩薩色相具足。光明寶林，演說妙法。聞已即悟無生法忍。經須臾間歷事諸佛，遍十方界，於諸佛前次第受記。還至本國，得無量百千陀羅尼門，是名上品上生者。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (21)

Vuddyy qra Ananda qapp Vaidehi qongw, “Narr itsimx beh ongxsingx kir Sehongx :ee, qaidongx singx quansniu dirr juixdii dingxtauu jit dxng lak ee hingsiong. Dyrr cincniu jinwjingg soxx qongw :ee, Buliong Siursor Vut ee sintew si buvenx dua, m si huanhux sniu e qaur :ee. Mrqycc in'ui hitt xui Zulaii siokguan ee ligliong, u simliam ix :ee vitdnia e u singjiu. Dandanx sniu Vut ee hingsiong dyrr tangx did diyc buliong ee hokkir, hyhongr quansniu Vut qui’ sinkux! 

Amitayus tangx suiir denw sintongx, dirr sibhongx qoktow jurjai venwhuar henxhen. Ix ursii henxhen dua, sinkux dirr kongdiongx ciongmuaw; ursii henxhen siyw, sinkux jit dxng lak iacc veh ciyh. Soxx henxhen ee hxingg longxx si jinx qimx ee sikdir, ngikox qngx lairdew Vut ee huawsinx qapp vyw-lenhuex longxx ham' dingxquann soxx qongw qangrkuanw. 

Quansewimx Posad qapp Dairsewjir huawsinx dirr qokk soxjai ham' jiongwsingx siy' cancniu, danrsi knuar inx tauu ee hingsiong dyrr jaix inx si Quansewimx, si Dairsewjir. Jitt nng jrunx posad jo Amitayus poxhuar itcer. Jex si jrap sniu ee quansniu, miaa qiyr jyr derr jap-snax quansniu. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 21)

The Buddha said to Ananda and Vaidehi, “If you sincerely desire to be born in the Western Land, you should first picture a figure, sixteen feet tall, on the surface of a pond. The dimensions of Amitayus as previously described are boundless and beyond the mental scope of ordinary beings. But, by the power of the original vows of that Tathagata, those who contemplate him will certainly succeed. You can acquire immeasurable merit simply by visualizing an image of that Buddha. And so, how much more merit will you acquire by visualizing his complete physical characteristics! 

Amitayus, exercising supernatural powers at will, can freely manifest his various forms in the lands of the ten quarters. At times he may appear as a large figure, filling the whole sky; at other times as a small figure, only sixteen or eight feet high. The figures which he manifests are all of the color of pure gold. The transformed Buddhas and jewelled lotus-flowers in the aureole of each manifested form are like those described above.

The Bodhisattvas Avalokiteshvara and Mahasthamaprapta have a similar appearance, wherever they are. Sentient beings can only tell one from the other by looking at the emblems on their heads. These two bodhisattvas assist Amitayus in saving all beings everywhere. This is the miscellaneous visualization, and is known as the thirteenth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 - 21)

佛告阿難及韋提希：「若欲至心生西方者，先當觀於一丈六像在池水上。如先所說，無量壽佛身量無邊，非是凡夫心力所及。然彼如來宿願力故，有憶想者必得成就。但想佛像得無量福，況復觀佛具足身相！阿彌陀佛神通如意，於十方國變現自在。或現大身滿虛空中；或現小身丈六八尺。所現之形皆真金色，圓光化佛及寶蓮花，如上所說。觀世音菩薩及大勢至，於一切處身同眾生，但觀首相，知是觀世音，知是大勢至，此二菩薩助阿彌陀佛，普化一切。是為雜想觀，名第十三觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (20)

Vuddyy qra Ananda qapp Vaidehi qongw, “Qnir diyc jitt hxang ee sii, simx qaidongx sniu kiw qongxx qaqi ongxsingx dirr Sehongx Qiglok Sewqair, dirr lenhuex-diongx tiabpuann jre lehh, sniu lenhuex hap .kiw .laii qapp lenhuex decc kuix ee sii, u go-vah jiongw sikdir ee qngx laii jiyr srinx. Quansniu qongxx bagjiux kuix .kuix ee sii, qnir diyc vut qapp posad dirr tnidingw muaw siwqer, juixjiauw, ciurnaa qapp jerje vut soxx cud ee imsniax longxx decc qangxsuad bibiau ee Hxuad, longxx qapp jap-zi vxo qingx u hac. Cutdnia ee sii, qiwdii byy srid .kir. Qnir diyc jit hxang liauw, miaa qiyr jyr qnir diyc Buliong Siursor Vut ee Qiglok Sewqair. Jex si poxpenr quansniu, miaa qiyr jyr derr jap-zi quansniu. 

Buliong Siursor Vut u busor ee huawsinx, qapp Quansewimx ixqip Dairsewjir dniardnia laii jitt xui u jiauww anxnex quansniu :ee jiax. U jiauww anxnex quansniu :ee qiyr jyr jniar quasniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 20)

The Buddha said to Ananda and Vaidehi, “After you have contemplated thus, next visualize yourself as born in the Western Land of Utmost Bliss sitting cross-legged upon a lotus-flower. Visualize this lotus-flower as closed; as it opens, five hundred rays of colored light illuminate your body; then your eyes are open and you see Buddhas and bodhisattvas filling the sky and hear the sounds of the water, birds and trees, and the voices of the Buddhas all expounding the wonderful Dharma in accord with the twelve divisions of the scriptures. When you rise from meditation, keep those things in mind and do not forget them. Seeing them thus is called the visualization of the Land of Utmost Bliss of the Buddha Amitayus. This is the comprehensive visualization, and is known as the twelfth contemplation.

Innumerable transformed bodies of Amitayus, together with those of Avalokiteshvara and Mahasthamaprapta, will always accompany those who contemplate thus. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 - 20)

佛告阿難及韋提希：「見此事時當起想作心，自見生於西方極樂世界，於蓮華中結跏趺坐，作蓮華合想，作蓮華開想。蓮華開時，有五百色光來照身想；眼目開想，見佛菩薩滿虛空中，水鳥、樹林及與諸佛，所出音聲，皆演妙法，與十二部經合。若出定時憶持不失。見此事已，名見無量壽佛極樂世界。是為普觀想，名第十二觀。無量壽佛化身無數，與觀世音及大勢至，常來至此行人之所。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (19)

Vuddyy qra Ananda qapp Vaidehi qongw, “Suar .lyc quansniu Dairsewjir Posad. Jitt jrunx posad sintew ee dairsiauw iarr ham' Quansewimx qangrkuanw, ngikox ee qngx muixx jit bin qokk nng-vah-zi-jap-go yojana, jiyr qaur nng-vah-go-jap yojana hiacc hng. Qui' srinx ee qngx jiyr sibhongx ee qoktow venr jniaa jixqimsig. U enn ee jiongwsingx longxx qnir e diyc. Dna’ qnir diyc jitt jrunx posad jit xee mngqngxkangx ee qngx, dyrr tangx qnir diyc sibhongx buliong jerje posad cingjing bibiau ee qongbingg, mrjiacc jitt jrunx posad miaa Buvenx Qngx. Ixx ix diwhui ee qngx poxjiyr itcer, hro jiongwsingx tuatli snax og dy, did diyc busiong ee lat, mrjiacc qra jitt jrunx posad hy jyr Dairsewjir. 

Jitt jrunx posad ee by-aw u go-vah luiw vyw-lenhuex. Muixx jit luiw vyw-lenhuex u go-vah xee vyw-daii. Muixx jit xee vyw-daii lairdew, sibhongx jerje vut cingjing bibiau iurr kuah iurr dngg ee hxingg longxx dirr hitt diongx:a henxhen. 

Ix taukag-dingw bacqer ee hxingg kyxviw lenhuex. Dirr bacqer-dingw u jit xee vyw-hueqanx drew jerje qngx, poxpenr henxhen vut ee su. Ix sintew qitax vorhun ee kuanw ham' Quansewimx qangrkuanw byy jingcax. Jitt jrunx posad decc qniaa ee sii, sibhongx sewqair iarr longxx dinxdang. De decc dang ee soxjai qokk u go-vah-ig luiw vyw-huex. Muixx jit luiw vyw-huex longxx jonggiamm, qycc quann qycc binghenw, kyxviw Qiglok Sewqair. 

Jitt jrunx posad jre .lyc ee sii, cid vyw qoktow jidsii dinxdang, an’ siongrr erdew ee Qimqongx Qoktow, qaur qaxx siongrr dingxquann ee Qongbingg Ongg Qoktow, qapp dirr hitt diongqanx cincniu din’aix sowliong ee Buliong Siursor Vut ee hunsinx, Quansewimx ee hunsinx ixqip Dairsewjir ee hunsinx, longxx dirr Qiglok Qoktow jibhap, jre dirr lenhuejy qra tnidingw jiamr muaw decc enxsuad bibiau ee Hxuad tangx qiuwdo siurkow ee jiongwsingx. U anxnex quansniu :ee, miaa qiyr jyr quansniu Dairsewjir Posad, si quansniu Dairsewjir sintew ee hingsiong. Quansniu jitt jrunx posad miaa qiyr jyr derr jap-id quansniu, tangx dubet busor kalpa hiacc quw buliong snesiw ee jue. U anxnex quansniu :ee mrbenw qycc an' buxtaix cutsir, tangx dniardnia dirr jerje vut cingjing bibiau ee qoktow iuhongx. Jitt hxang quansniu uansingg, dyrr qiyr jyr quansniu Quansewimx qapp Dairsewjir uanjuann. U anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 19)

The Buddha said to Ananda and Vaidehi, “Next visualize the Bodhisattva Mahasthamaprapta. The dimensions of this bodhisattva are the same as those of Avalokiteshvara. His aureole, two hundred and twenty-five yojanas in diameter, shines to a distance of two hundred and fifty yojanas. The light emanating from his entire body illuminates the worlds of the ten quarters, making them shine like purple-gold. This light can be seen by anyone who has a close karmic relationship with him. Even if one sees the light emanating from only one pore of his skin, one can perceive the pure and glorious lights of the innumerable Buddhas of the ten quarters. This is why this bodhisattva is called Boundless Light. Furthermore, he has great power to illumine all beings with the light of wisdom in order to deliver them from the three evil realms. It is for this reason that he is also called Possessed of Great Power.

The heavenly crown of this bodhisattva is adorned with five hundred jewelled lotus-flowers, each having five hundred jewelled pedestals. On each pedestal appear the pure and resplendent lands of the Buddhas in the ten quarters with all their boundless and glorious features.

The mound on his head, shaped like a lotus-bud, has a jewelled vase in front. This is suffused with various lights which reveal all the activities of the Buddha. The rest of the characteristics of his body are exactly the same as Avalokiteshvara’s. When this bodhisattva walks, all the worlds in the ten quarters shake. Wherever the earth trembles, five hundred kotis of jewelled flowers appear, each as beautiful and brilliant as a flower in the Land of Utmost Bliss. When this bodhisattva sits down, all the seven-jewelled lands, from that of the Buddha Golden Light in the nadir to that of the Buddha King of Light in the zenith, tremble simultaneously. From between these, manifested bodies of Amitayus, Avalokiteshvara, and Mahasthamaprapta, as innumerable as particles of dust, all assemble like clouds in the Land of Utmost Bliss, filling the entire sky. Sitting on lotus-seats, they expound the wonderful Dharma to save suffering beings. To visualize thus is known as the contemplation of Mahasthamaprapta Bodhisattva, and is also called the contemplation of Mahasthamaprapta’s physical characteristics. To visualize that bodhisattva in this way is known as the eleventh contemplation. It extinguishes the evil karma which one has committed during immeasurable and uncountable kalpas of Samsara. Those who practice this contemplation will no longer be subject to birth from the womb. They can journey to the pure and exquisite lands of the Buddhas. These contemplations are called the complete contemplations of Avalokiteshvara and Mahasthamaprapta. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -19)

佛告阿難及韋提希：「次觀大勢至菩薩。此菩薩身量大小亦如觀世音，圓光面各二百二十五由旬，照二百五十由旬。舉身光明照十方國，作紫金色。有緣眾生皆悉得見。但見此菩薩一毛孔光，即見十方無量諸佛淨妙光明，是故號此菩薩名無邊光。以智慧光普照一切，令離三塗，得無上力，是故號此菩薩名大勢至。此菩薩天冠有五百寶蓮華；一一寶華有五百寶臺。一一臺中，十方諸佛淨妙國土廣長之相，皆於中現。頂上肉髻如鉢頭摩花。於肉髻上有一寶瓶，盛諸光明，普現佛事。餘諸身相如觀世音，等無有異。此菩薩行時，十方世界一切震動，當地動處各有五百億寶花。一一寶花莊嚴高顯，如極樂世界。此菩薩坐時，七寶國土一時動搖。從下方金光佛剎，乃至上方光明王佛剎，於其中間無量塵數分身無量壽佛，分身觀世音、大勢至，皆悉雲集極樂國土，側塞空中坐蓮華座，演說妙法，度苦眾生。作此觀者，名為觀見大勢至菩薩；是為觀大勢至色身相。觀此菩薩者名第十一觀，除無數劫阿僧祇生死之罪；作是觀者不處胞胎，常遊諸佛淨妙國土。此觀成已，名為具足觀觀世音及大勢至。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (18)

Vuddyy qra Ananda qapp Vaidehi qongw, “C.-cingcyw-c. qnir diyc Buliong Siursor Vut liauxau, suar .lyc iarr ingdongx quansniu Quansewimx Posad. Jitt jrunx posad quann veh-jap-ig nayuta Ganges Hyy suax ee sowliong hiacc je ee yojana, sinkux si jixqimsig, taukag-dingw u bacqer, amrqunw u ngikox ee qngx, muixx jit bin qaur jap-bxan yojana. Dirr hex ngikox ee qngx diongx:a u go-vah jrunx vut ee huawsinx, cincniu Shakyamuni qangrkuanw. Muixx jit jrunx vut ee huawsinx u go-vah jrunx posad qapp buliong ee tenzinn jyr suisi. Ix qui' srinx huad qngx, go dy jiongwsingx ee itcer sikdir qapp hingjong longxx dirr hitt diongqanx henxhen. Ix ee taukag-dingw u Shakra-abhilagna-mani bixbiau vyxjiyc jyr ee by-aw. Hex tnidingw jiacc u ee by-aw diongx:a u jit jrunx kia lehh ee vut, quann zi-jap-go yojana.

Quansewimx Posad ee bin si kyxviw Jambu Hyy ee qimsig, bagbaii diongx:a ee xmngg u cid jiongw vyxbut ee sig, hongwsia cud veh-bxan sir-cingx jiongw qngx. Muixx jit jiongw qngx u buliong busor vaccingx jrunx vut ee huawsinx. Muixx jit jrunx vut ee huawsinx u busor posad ee huawsinx jyr suisi, jurjai venwhuar dirr sibhongqair muaw siwqer. Ix ee ciuxqow bersux angg lenhuex ee sig, u veh-jap-ig bibiau ee qngx jyr jongsikpinw. Hiaxee jongsikpinw henxhen cud itcer jonggiamm ee su. Jniuxsimx u go-vah-ig jiongw lenhuex ee sig. Jap qix ciuxjnaiw ee muixx jit xee ciuxjnaiw-buew u veh-bxan sir-cingx vxag rue, uanxzenn inr :ee. Muixx jit vxag rue u veh-bxan sir-cingx jiongw sig. Muixx jit sig u veh-bxan sir-cingx dy qngx. Hex qngx ziunngw poxjiyr itcer, ixx jitt qix vyw-ciuw jiap’inw jiongwsingx.

Ix ee kax giaa .kiw .laii ee sii, kax erdew u jit-cingx ciaqnir ee cialenw-hrunn, jurzenn huawsingg go-vah-ig e huatqngx ee daii. Kax vangr .lyc ee sii, u suanrjiyc qapp mani vyxjiyc ee huex snruar dirr siwqer, byy jit xui byy kamr .diyc. Ixgua ee hingsiong u ham' vut byy jingcax soxu ee hyw, dna’ taukag-dingw bacqer qapp knuar be diyc taukag-dingw jitt nng hxang ham' Sewjunx be viw .did. Jex si quansniu Quansewimx Posad jinsit sintew ee hingsiong, miaa qiyr jyr derr jap quansniu.”

Vuddyy qra Ananda qongw, “Narr beh quansniu Quansewimx Posad :ee qaidongx anxnex quansniu. U jiauww anxnex quansniu :ee be duw diyc hyrhuan, tangx cingduu giabjiongr, siauduu busor kalpa hiacc quw snesiw ee jue. Jitt hy posad, liw dna’ tniax diyc ix ee miaa dyrr tangx did diyc buliong hokkir, hyhongr jimjiog quansniu. Narr u beh quansniu Quansewimx Posad :ee, qaidongx singx quansniu ix taukag-dingw ee bacqer, suar .lyc quansniu by-aw. Ixgua ee jerje hingsiong iarr jiauww cuwsu it'id quansniu, longxx qra knuar hro cingcyw, bersux decc knuar qaqi ee jniuxsimx hiacc cingcyw. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 18)

The Buddha said to Ananda and Vaidehi, “After you have seen Amitayus clearly and distinctly, next visualize the Bodhisattva Avalokiteshvara. His height is eighty kotis of nayutas of yojanas multiplied by the number of the sands of the Ganges. His body is the color of purple-gold, and on the top of his head is a mound surrounded by an aureole with a radius of a hundred thousand yojanas, in which there are five hundred transformed Buddhas. Each transformed Buddha resembles Shakyamuni, and is attended by five hundred transformed bodhisattvas and innumerable devas. In the light emanating from his entire body are seen the sentient beings of the five realms of Samsara in all their distinct physical forms. On his head he wears a heavenly crown made of Shakra-abhilagna-mani-gems, on which stands a transformed Buddha (Amitayus) measuring twenty-five yojanas in height.

The face of the Bodhisattva Avalokiteshvara is the color of gold from the Jambu River, while the tuft of hair between his eyebrows has the colors of the seven jewels, and from it issue forth eighty-four thousand different rays of light. In each of these rays dwell innumerable and uncountable hundreds of thousands of transformed Buddhas, each attended by countless transformed bodhisattvas, all of whom manifest in various forms at will, filling completely the worlds of the ten quarters. Avalokiteshvara’s arms are the color of red lotus-flowers. They emit eighty kotis of exquisite rays of light in the shape of ornaments, in which are reflected all the glorious objects of that land. The palms of his hands are the color of five hundred kotis of various lotus-flowers. Each of his ten fingertips bears eighty-four thousand signs like impressed patterns, each with eighty-four thousand colors. Each color in turn emits eighty-four thousand delicate rays of light, illuminating all beings. With his jewelled hands he welcomes and guides sentient beings.

When he lifts one of his feet, the mark of a thousand-spoked wheel on its sole spontaneously changes into a pedestal, which emits five hundred kotis of light-rays. When he puts his foot down, flowers made of diamond and mani-gems are scattered everywhere. All the other physical characteristics and marks which he fully possesses are the same as the Buddha’s, except for the mound on his head and the uppermost, invisible part, which are not equal to those of the World-Honored One. This is the visualization of the true physical features of the Bodhisattva Avalokiteshvara and is known as the tenth contemplation.

Then the Buddha said to Ananda, “Those who wish to see the Bodhisattva Avalokiteshvara should follow the method of contemplation just mentioned. Those who practice this contemplation will not encounter any misfortune, but will be freed from karmic hindrances and rid of the evil karma which they have committed during innumerable kalpas of Samsara. If you only hear the name of this bodhisattva, you will obtain immeasurable merit. And so, how much more merit will you acquire if you clearly visualize him! Those who wish to see the Bodhisattva Avalokiteshvara should first envision the mound on his head and, next, his heavenly crown. Then they should visualize the other physical characteristics in order, as clearly as if they were looking at something in the palm of the hand. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -18)

佛告阿難及韋提希：「見無量壽佛了了分明已，次亦應觀觀世音菩薩。此菩薩身長八十億那由他恒河沙由旬，身紫金色，頂有肉髻，項有圓光，面各百千由旬。其圓光中有五百化佛，如釋迦牟尼。一一化佛，有五百菩薩，無量諸天，以為侍者。舉身光中五道眾生，一切色相皆於中現。頂上毘楞伽摩尼妙寶，以為天冠。其天冠中有一立化佛，高二十五由旬。觀世音菩薩面如閻浮檀金色；眉間毫相備七寶色，流出八萬四千種光明；一一光明，有無量無數百千化佛；一一化佛，無數化菩薩以為侍者，變現自在滿十方界。臂如紅蓮花色，有八十億微妙光明，以為瓔珞；其瓔珞中，普現一切諸莊嚴事。手掌作五百億雜蓮華色；手十指端，一一指端有八萬四千畫，猶如印文。一一畫有八萬四千色；一一色有八萬四千光，其光柔軟普照一切，以此寶手接引眾生。舉足時，足下有千輻輪相，自然化成五百億光明臺。下足時，有金剛摩尼花，布散一切莫不彌滿。其餘身相，眾好具足，如佛無異，唯頂上肉髻及無見頂相，不及世尊。是為觀觀世音菩薩真實色身相，名第十觀。」

佛告阿難：「若欲觀觀世音菩薩當作是觀。作是觀者不遇諸禍，淨除業障，除無數劫生死之罪。如此菩薩，但聞其名，獲無量福，何況諦觀！若有欲觀觀世音菩薩者，當先觀頂上肉髻，次觀天冠。其餘眾相亦次第觀之，悉令明了，如觀掌中。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (17)

Vuddyy qra Ananda qapp Vaidehi qongw, “Quansniu jitt hxang uansingg, suar .lyc qaidongx qycc quansniu Buliong Siursor Vut ee hingsiong qapp qngx. Ananda, liw qaidongx jaix. Buliong Siursor Vut ee vudsinx bersux vaccingbanrig Yama Tnix ee Jambu Hyy hitt jiongw qimsig. Vudsinx quann lak-jap-bxan-ig nayuta Ganges Hyy suax ee sowliong hiacc je ee yojana. Ix ee bagbaii diongx:a vehsig ee xmngg uanx duiww jniawvingg, bersux go jxy Sumeru Snuax hiacc dua. Vut ee bagjiux cingjing bersux sir dua haixjuiw, cnix :ee qapp vec :ee hunx qaxx c.-cingcyw-c. Sinkux ee mngqngxkangx hongwsia cud qngx, kyxviw Sumeru Snuax. Vut taukag ee qngx kyxviw jit-vah-ig snax-cingx daircenx sewqair. Dirr taukag ee qngx lairdew u vacbanrig nayuta vut ee huatsinx, sowliong cincniu Ganges Hyy ee suax hiacc je. Muixx jit jrunx vut ee huawsinx iarr u buliong posad ee huawsinx jyr suisi. 

Buliong Siursor Vut u veh-bxan sir-cingx xee hingsiong, muixx jitt xee hingsiong qokk u veh-bxan sir-cingx xee duer hingsiong soxx sanxsingx ee hyw. Muixx jit xee hyw qycc u veh-bxan sir-cingx dy qngsnuar. Muixx jit dy qngsnuar venww jiyr sibhongx sewqair liamrvut ee jiongwsingx, qra inx kanx lehh byy siawsag. Hex qngx, hingsiong qapp duer hinsiong soxx sanxsingx ee hyw, ixqip vut ee huawsinx, jiaxee beh qongw be jin. Mrqycc narr quansniu, simx-ganw dyrr tangx knuar .qnir. 

Qnir diyc jitt hxang :ee dyrr qnir diyc sibhongx soxu ee vut. U qnir diyc soxu ee vut, soxiw qiyr jyr liamrvut samadhi. U jiauww anxnex quansniu :ee qiyr jyr quansniu itcer vudsinx. U quansniu vudsinx, soxiw iarr qnir diyc vudsimx. Jiongww vut ee simx si dua juvix, ixx byy enn juvix kankiyh jiongwsingx. Jyr jitt jiongw quansniu :ee, siawsag jitt srinx qaur au sxer, tangx ongxsingx kir vut binrjingg, did diyc byy snix byy bet ansimx diamr lehh. Soxiw u diwhui :ee ingdongx itsimx jimjiog quansniu Buliong Siursor Vut. 

Quansniu Buliong Siursor Vut :ee, an’ jit xee hingsiong qapp jit xee hyw zibciuw, dna’ quansniu bagbaii diongx:a vehsig ee xmngg, qra knuar qaxx jiokk cingcyw. Qnir diyc bagbaii diongx:a vehgsig ee xmngg ee hingsiong :ee, duer hingsiong soxx sanxsingx ee veh-bxan sir-cingx xee hyw jurzenn tangx qnir .diyc. Qnir diyc Buliong Siursor Vut :ee, dyrr qnir diyc sibhongx buliong jiongww vut. U qnir diyc buliong jiongww vut ee enqor, soxu vut e cuthen dirr ix binrjingg qra ix jyr qiwhy. Jex si duiww vut ee siksinx jyr venww quansniu, miaa qiyr jyr derr qauw quansniu. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 17)

The Buddha said to Ananda and Vaidehi, “After you have succeeded in seeing these images, next envision the physical characteristics and the light of Amitayus. Ananda, you should realize that his body is as glorious as a thousand million kotis of nuggets of gold from the Jambu River of the Yama Heaven and that his height is six hundred thousand kotis of nayutas of yojanas multiplied by the number of the sands of the Ganges. The white tuft of hair curling to the right between his eyebrows is five times as big as Mount Sumeru. His eyes are clear and as broad as the four great oceans; their blue irises and whites are distinct. From all the pores of his body issues forth a flood of light, as magnificent as Mount Sumeru. His aureole is as broad as a hundred kotis of universes, each containing a thousand million worlds. In this aureole reside transformed Buddhas numbering as many as a million kotis of nayutas multiplied by the number of the sands of the Ganges. Each Buddha is attended by innumerable and uncountable transformed bodhisattvas.

The Buddha Amitayus possesses eighty-four thousand physical characteristics, each having eighty-four thousand secondary marks of excellence. Each secondary mark emits eighty-four thousand rays of light; each light shining universally upon the lands of the ten quarters, embracing, and not forsaking, those who are mindful of the Buddha. It is impossible to describe in detail these rays of light, physical characteristics and marks, transformed Buddhas, and so forth. But you can see them clearly with your mind’s eye through contemplation.

Those who have envisioned them see all the Buddhas of the ten quarters. Because they see the Buddhas, this is called the Buddha-Recollection Samadhi. To attain this contemplation is to perceive the bodies of all the Buddhas. By perceiving these, one also realizes the Buddha’s mind. The Buddhas’ mind is Great Compassion. It embraces sentient beings with unconditional Benevolence. Those who have practiced this contemplation will, after death, be born in the presence of the Buddhas and realize the insight into the non-arising of all dharmas. For this reason, the wise should concentrate their thoughts and visualize Amitayus.

In contemplating him, begin with one of his physical characteristics. Visualize only the white tuft of hair between his eyebrows until you see it quite clearly and distinctly. When you visualize it, all the eighty-four thousand physical characteristics will spontaneously become manifest. When you see Amitayus, you will also see innumerable Buddhas of the ten quarters. Having visualized these innumerable Buddhas, you will receive from each the prediction of your future Buddhahood. This is the general perception of all the physical characteristics of the Buddha and is known as the ninth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -17)

佛告阿難及韋提希：「此想成已，次當更觀無量壽佛身相光明。阿難當知！無量壽佛身，如百千萬億夜摩天閻浮檀金色。佛身高六十萬億那由他恒河沙由旬；眉間白毫右旋宛轉，如五須彌山。佛眼清淨如四大海水，清白分明。身諸毛孔演出光明，如須彌山。彼佛圓光如百億三千大千世界；於圓光中，有百萬億那由他恒河沙化佛；一一化佛，亦有眾多無數化菩薩，以為侍者。無量壽佛有八萬四千相；一一相中，各有八萬四千隨形好；一一好中復有八萬四千光明；一一光明遍照十方世界，念佛眾生攝取不捨。其光相好及與化佛，不可具說；但當憶想令心明見。見此事者，即見十方一切諸佛，以見諸佛故名念佛三昧。作是觀者，名觀一切佛身，以觀佛身故亦見佛心。諸佛心者大慈悲是，以無緣慈攝諸眾生。作此觀者，捨身他世，生諸佛前，得無生忍。是故智者應當繫心諦觀無量壽佛。觀無量壽佛者，從一相好入，但觀眉間白毫，極令明了。見眉間白毫相者，八萬四千相好自然當見。見無量壽佛者，即見十方無量諸佛；得見無量諸佛故，諸佛現前受記。是為遍觀一切色想，名第九觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (16)

Vuddyy qra Ananda qapp Vaidehi qongw, “U qnir diyc jitt hxang liauxau, suar .lyc diyhh quansniu Vut. Si anwjnuaw lehh? Jiongww vut Zulaii si huatqair-srinx, tangx zip itcer jiongwsingx simx soxx sniu :ee lairdew. Soxiw linw ee simx decc quansniu vut ee sii, jitt xee simx dyrr si snax-jap-zi xee siongwtew qapp veh-jap xee duer siongwtew soxx sanxsingx ee hyw. Simx decc sniu vut, simx dyrr si vut. Jiongww vut cincniu haiw hiacc kuah hiacc jniar ee qakdix, longxx si an’ simx soxx sniu laii sanxsingx. Soxiw ingdongx itsimx diddit sniu, jimjiog quansniu vut, Tathagata, Arhat qapp kaigno jniurjniar ee Vuddyy.

Quansniu hitt jrunx Vut ee sii, qaidongx singx quansniu ix ee siongr, bagjiux vreh qimx iacc kreh lehh longxx e qnir diyc jitt jrunx sikdir cincniu Jambu Hyy qimx-aw :ee jre dirr lenhuex dingxquann. Qnir diyc jre lehh ee siongr liauxauw, simganw e kuix, knuar qaxx c.-cingcyw-c. Qnir diyc Qiglok Qoktow cid vyw jonggiamm, vyw-de, vyw-dii qapp jit jua jit jua ee vyw-ciu. Jiokk je tnidingw dinvyw jywjniaa ee dniuwlii kamr dirr ciu-dingw, qokk jiongw dinvyw jywjniaa ee lybang muaw kongdiongx. Decc qaunsniu jitt hxang diyhh knuar qaxx qik cingcyw, bersux decc knuar qaqi ee jniuxsimx hiacc cingcyw.

Qnir diyc jitt hxang liauw, qycc laii qaidongx quansniu jit luiw dua lenhuex dirr vut dywvingg, ham' jinwjingg ee lenhuex byy jingcax. Qycc laii si quansniu jit luiw dua lenhuex dirr vut jniawvingg. Sniu jit jrunx Quansewimx Posad ee siongr, jre dirr dywvingg ee lenhuejy, iarr hongwsia qimqngx, ham' jinwjingg :ee byy jingcax. Sniu jit jrunx Dairsewjir Posad ee siongr, jre dirr jniawvingg ee lenhuejy. 

Sniu jitt hxang uansingg, vut qapp posad ee siongr longxx hongwsia cud bixbiau ee qngx, hex qngx si qimsig :ee, jiyr hiaxee vyw-ciu. Muixx jit jangg ciu erdew iarr u snax jangg lenhuex, muixx jit jangg lenhuex dingxquann qokk u jit jrunx vut qapp nng jrunx posad ee siongr dirr hitt qog muaw siwqer.

Sniu jit hxang uansingg, siuhingrlangg ingdongx e tniax diyc juixlauu, knuar diyc qngsnuar qapp hiaxee vyw-ciu, iaxah, ingjiauw, gan qapp uanngiux longxx decc qongw bibiau ee Hxuad. Cutdnia qapp zibdnia longxx u tniax diyc bibiau ee Hxuad. Siuhingrlangg soxx tniax .diyc .ee, cutdnia ee sii iarr qir diauu lehh byy danwsag, ham' qingx duiwdangg. Narr byy duiwdangg :ee, qiyr jyr bongrsiongw, narr u duiwdangg :ee, qiyr jyr coliok qnir diyc Qiglok Sewqair, jex dyrr si quansniu siongr, miaa qiyr jyr derr veh quansniu. U jiauww anxnex sniu :ee, tangx dubet buliong ig kalpa hiacc quw snesiw ee jue, dirr jitt sxer did diyc liamrvut samadhi. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 16)

The Buddha said to Ananda and Vaidehi, “After you have seen this, next visualize the Buddha. Why the Buddha? Because Buddhas, Tathagatas, have cosmic bodies, and so enter into the meditating mind of each sentient being. For this reason, when you contemplate a Buddha, that mind itself takes the form of his thirty-two physical characteristics and eighty secondary marks. Your mind produces the Buddha’s image, and is itself the Buddha. The ocean of perfectly and universally enlightened Buddhas thus arises in the meditating mind. For this reason, you should single-mindedly concentrate and deeply contemplate the Buddha, Tathagata, Arhat and Perfectly Enlightened One.

When you visualize the Buddha, you should first form his image. Whether your eyes are open or closed, perceive a jewelled image of him, who is the color of gold from the Jambu River, sitting on that flower-throne. When you have perceived a seated image of the Buddha, your mind’s eye will open and you will clearly and distinctly see the seven-jewelled glorious objects of the Land of Utmost Bliss, including the seven-jewelled ground, the jewelled ponds, the rows of jewelled trees covered with heavenly jewelled curtains and jewelled nets spreading over the sky. Perceive these as clearly and distinctly as if you were seeing an object in the palm of your hand.

After you have seen this image, visualize on the Buddha’s left a large lotus-flower, which is exactly the same as the one described above, and then another large one on his right. Visualize an image of the Bodhisattva Avalokiteshvara sitting on the flower-seat on his left, sending forth a golden light just like the Buddha image described above, and then an image of the Bodhisattva Mahasthamaprapta sitting on the flower-seat on his right.

When you have attained this vision, you will see these images of the Buddha and bodhisattvas sending forth golden rays, which illuminate the jewelled trees. Under each tree there are also three lotus-flowers with images of a Buddha and two Bodhisattvas sitting on them, so that the land is completely filled with such images.

When you have attained this vision, you will perceive the streams, rays of light, jewelled trees, ducks, geese, male and female mandarin ducks, and so forth, all expounding the wonderful Dharma. Whether in meditation or not, you will always hear the wonderful Dharma. When you rise from meditation, you should remember what you have heard, not forget it, and confirm it with the sutras. If it does not agree with the sutras, it should be called an illusion, but if it does agree, it is called the attainment of the general perception of the Land of Utmost Bliss. This is the visualizing of the Buddha-image, and is known as the eighth contemplation. If you have attained this, the evil karma which you have committed during innumerable kotis of kalpas of Samsara will be extinguished and, while in this life, you will attain the Buddha-Recollection Samadhi. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -16)

佛告阿難及韋提希：「見此事已，次當想佛。所以者何？諸佛如來是法界身，遍入一切眾生心想中；是故汝等心想佛時，是心即是三十二相、八十隨形好。是心作佛，是心是佛。諸佛正遍知海，從心想生，是故應當一心繫念，諦觀彼佛、多陀阿伽度、阿羅呵、三藐三佛陀。想彼佛者，先當想像。閉目開目，見一寶像，如閻浮檀金色，坐彼華上。像既坐已，心眼得開，了了分明，見極樂國七寶莊嚴，寶地、寶池、寶樹行列，諸天寶縵彌覆樹上，眾寶羅網滿虛空中。見如此事，極令明了，如觀掌中。見此事已，復當更作一大蓮華在佛左邊，如前蓮華等無有異。復作一大蓮華在佛右邊，想一觀世音菩薩像坐左華座，亦放金光如前無異。想一大勢至菩薩像坐右華座。此想成時，佛菩薩像皆放妙光；其光金色，照諸寶樹。一一樹下亦有三蓮華，諸蓮華上各有一佛二菩薩像，遍滿彼國。此想成時，行者當聞水流、光明及諸寶樹、鳧鴈、鴛鴦皆說妙法。出定、入定恒聞妙法。行者所聞，出定之時憶持不捨，令與修多羅合。若不合者，名為妄想，若與合者，名為麁想見極樂世界。是為想像，名第八觀。作是觀者，除無量億劫生死之罪，於現身中得念佛三昧。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (15)

Vuddyy qra Ananda qapp Vaidehi qongw, “Jimjiog tniax, jimjiog tniax! Diyhh hyw hyw aw sniu. Guaw beh uirr linw it'id qaixsuad qaixduu koxlan ee honghuad. Linw diyhh qir diauu lehh, siwqer uirr dairjiongr it'id qaixsuad.”

Jiaxee ue decc qongw ee sii, Buliong Siursor Amitayus Vut dirr kongdiongx kia lehh, Avalokiteshvara(Quansewimx) qapp Mahasthamaprapta(Dairsewjir) nng xui dairsu dirr jyxiu suisi. Inx huad cud qimx sicsih ee qngx, byy huatdo qra inx knuar cingcyw, jap-bxan Jambu Hyy qimx-aw ee sig iarr ham' inx be viw .did.

Hitt sii, Vaidehi qnir diyc Buliong Siursor Vut liauw, dirr Vuddyy ee kax-xe kap tauu duiww Vuddyy qongw, “Sewjunx! Guaw dnaxx in’ui Vuddyy ee uilik tangx qnir diyc Buliong Siursor Vut qapp nng xui posad. Birlaii ee jiongwsingx diyh'air anwjnuaw jiacc tangx qnir diyc Buliong Siursor Vut qapp nng xui posad?”

Vuddyy qra Vaidehi qongw, “Beh qnir diyc hitt xui Vut :ee, qaidongx kiw quansniu, quansniu dirr cid jiongw vyxbut ee de dingxquann ee lenhuex, lenhuex ee muixx jit pnir hiyc u vah jiongw vyxbut ee sikjuiw, hiyhmec u veh-bxan sir-cingx, uanxzenn tnisinn soxx rue. Muixx jit jua hiyhmec u veh-bxan sir-cingx dy qngsnuar, c.-cingcyw-c., longxx knuar e diyc. Huehiyc ser :ee, dngg qapp kuah u nng-vah-go-jap iojana hiacc dua. Jitt hy lenhuex u veh-bxan sir-cingx pnir dua hiyc, muixx jit pnir hiyc diongqanx u vah-ig liap muni jux jyr jngsig. Muixx jit liap muni jux hongwsia cud cxenx dy qngx. Hex qngx si cid jiongw vyxbut jywjniaa :ee, bersux quar kamr dirr venww de. 

Huedaii si Shakra-abhilagna-mani vyxjiyc jyr :ee. Jitt xee lenhuex-daii u veh-bxan liap suanrjiyc, kimshuka qapp brahma-mani vyxjiyc ixqip qibiau jinjux-bxang jngtna. Dirr huedaii-dingw, j.-jurzenn-z. u sir qix donghuanx jyr tiau, muixx jit qix donghuanx kyxviw vaccingbanrig Sumeru Snuax hiacc quann. 

Donghuanx dingxtauu u vyxquir ee diuu, kyxviw Yama Tniqiongx, qycc u go-vah-ig bibiau ee vyxjux jngtna. Muixx jit liap vyxjux u veh-bxan sir-cingx dy qngsnuar, muixx jit dy qngsnuar u veh-bxan sir-cingx byy qangg jiongw qimsig, muixx jit jiongw qimsig jiyr dirr u dinvyw ee venww qoktow, siwqer venwhuar jyr qokk jiongw byy qangg ee hingsiong. Uree si suanrjiyc-daii, uree si jinjux-bxang, uree si cincniu hunn ee jabsig huex, dirr sibhongx suiir venwhen decc jyr vut ee dairjir. Jex si quansniu lenhuex-vyxjy, miaa qiyr jyr derr cid quansniu.”

Vuddyy qra Ananda qongw, “Jitt hy bibiau ee huex si ixx Dharmakara(Huatjong) Bikiu huatguan ee ligliong soxx jywjniaa. Narr beh quansniu jitt xui Vut :ee, qaidongx singx quansniu jitt xee bixbiau lenhuejy. Quansniu ee sii, berdangr sniu duiww vadd xui, diyhh sui' xee aw quansniu, muixx jit pnir hiyc, muixx jit liap jux, muixx jit dy qngx, muixx jit jxy huedaii, muixx jit qix dongrhuanx, longxx diyhh c.-cingcyw-c., kyxviw dirr qniar-lai knuar qaqi ee siongr. Quansniu jitt hxang uansingg :ee tangx bedduu go-vah-ig kalpa hiacc quw snesiw ee jue, vitdnia tangx ongxsingx kir dirr Qiglok Sewqair. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 15)

The Buddha said to Ananda and Vaidehi, “Listen carefully, listen carefully and ponder deeply. I will expound for you the method of removing suffering. Bear my words in mind and explain them to the multitude of beings.”

When these words were spoken, Amitayus appeared in the air above, attended on his left and right by the two Mahasattvas, Avalokiteshvara and Mahasthamaprapta. So brilliant was their radiance that it was impossible to see them in detail. They could not be compared even with a hundred thousand nuggets of gold from the Jambu River.

After she had this vision of Amitayus, Vaidehi knelt down in worship at Shakyamuni’s feet and said to him, “World-Honored One, through your power I have been able to see Amitayus and the two Bodhisattvas, but how can sentient beings of the future see them?”

The Buddha said to Vaidehi, “Those who wish to see that Buddha should form an image of a lotus-flower on the seven-jewelled ground. They visualize each petal of this flower as having the colors of a hundred jewels and eighty-four thousand veins like a celestial painting, with eighty-four thousand rays of light issuing forth from each vein. They should visualize all of these clearly and distinctly. Its smaller petals are two hundred and fifty yojanas in both length and breadth. This lotus-flower has eighty-four thousand large petals. Between the petals there are a hundred kotis of king-mani-gems as illuminating adornments. Each mani-gem emits a thousand rays of light which, like canopies of the seven jewels, cover the entire earth.

The dais is made of Shakra-abhilagna-mani-gems and is decorated with eighty thousand diamonds, kimshuka-gems, brahma-mani-gems and also with exquisite pearl-nets. On the dais four columns with jewelled banners spontaneously arise, each appearing to be as large as a thousand million kotis of Mount Sumerus. On the columns rests a jewelled canopy similar to that in the palace of the Yama Heaven. They are also adorned with five hundred kotis of excellent gems, each emitting eighty-four thousand rays shining in eighty-four thousand different tints of golden color. Each golden light suffuses this jewelled land and transforms itself everywhere into various forms, such as diamond platforms, nets of pearls and nebulous clusters of flowers. In all the ten directions it transforms itself into anything according to one’s wishes, and performs the activities of the Buddha. This is the visualizing of the lotus-throne, and is known as the seventh contemplation.”

The Buddha further said to Ananda, “This majestic lotus-flower was originally produced by the power of the Bhiksu Dharmakara’s Vow. Those who wish to see the Buddha Amitayus should first practice this contemplation of the flower-throne. In doing so, do not contemplate in a disorderly way. Visualize the objects one by one — each petal, each gem, each ray of light, each dais and each column. See all of these as clearly and distinctly as if you were looking at your own image in a mirror. When this contemplation is accomplished, the evil karma which you have committed during five hundred kotis of kalpas of Samsara will be extinguished, and you will certainly be born in the Land of Utmost Bliss. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -15)

佛告阿難及韋提希：「諦聽，諦聽！善思念之。吾當為汝分別解說除苦惱法，汝等憶持，廣為大眾分別解說。」說是語時，無量壽佛住立空中，觀世音、大勢至，是二大士侍立左右。光明熾盛不可具見，百千閻浮檀金色不可為比。

時韋提希見無量壽佛已，接足作禮，白佛言：「世尊！我今因佛力故，得見無量壽佛及二菩薩，未來眾生，當云何觀無量壽佛及二菩薩？」

佛告韋提希：「欲觀彼佛者，當起想念，於七寶地上作蓮花想，令其蓮花一一葉作百寶色。有八萬四千脈，猶如天畫；一一脈有八萬四千光，了了分明，皆令得見。華葉小者，縱廣二百五十由旬；如是蓮華有八萬四千大葉，一一葉間，有百億摩尼珠王以為映飾。一一摩尼珠放千光明，其光如蓋，七寶合成，遍覆地上。釋迦毘楞伽摩尼寶以為其臺；此蓮花臺，八萬金剛甄叔迦寶，梵摩尼寶，妙真珠網，以為交飾。於其臺上，自然而有四柱寶幢，一一寶幢如百千萬億須彌山；幢上寶縵如夜摩天宮，復有五百億微妙寶珠，以為映飾。一一寶珠有八萬四千光，一一光作八萬四千異種金色，一一金色遍其寶土，處處變化，各作異相；或為金剛臺，或作真珠網，或作雜花雲，於十方面隨意變現，施作佛事，是為花座想，名第七觀。」

佛告阿難：「如此妙花，是本法藏比丘願力所成，若欲念彼佛者，當先作此妙花座想。作此想時不得雜觀；皆應一一觀之，一一葉，一一珠，一一光，一一臺，一一幢，皆令分明，如於鏡中自見面像。此想成者，滅除五百億劫生死之罪，必定當生極樂世界。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (14)

Vuddyy qra Ananda qapp Vaidehi qongw, “U jerje jiongw vyxbut ee qoktow, ix siwhngx ee venqair u go-vah-ig jxy ee vyw-lxauu, lauqyh lairdew u buliong ee tenzinn decc enxjaur imgak. Qycc u gagkir dirr kongdiongx henn lehh, bersux tenvyw donghuan, qow benw langg' pah qaqi e cud snia'imx. Jiaxee snia'imx longxx decc liam vut, liam Hxuad qapp liam bikiu. Jitt xee quansniu liauw, miaa qiyr jyr iokliok qnir diyc Qiglok Sewqair ee vyw-ciu, vyw-de, vyw-dii, si jongw quansniu, miaa qiyr jyr derr lak quansniu.

Narr u qnir diyc jiaxee, tangx siauduu buliong ig qalpa ixlaii qik dang ee og giap, siurjiongx liauxau vitdnia ongxsingx kir dirr hitt qog. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 14)

The Buddha said to Ananda and Vaidehi, “In each region of this jewelled land, there are five hundred kotis of jewelled pavilions, in which innumerable devas play heavenly music. There are also musical instruments suspended in the sky, which, like those on the heavenly jewelled banners, spontaneously produce tones even without a player. Each tone proclaims the virtue of mindfulness of the Buddha, the Dharma and the Sangha. When this contemplation has been accomplished, it is called the general perception of the jewelled trees, jewelled ground and jewelled ponds of the Land of Utmost Bliss. This is a composite visualization and is called the sixth contemplation.

Those who have perceived these objects will be rid of extremely heavy evil karma which they have committed during innumerable kalpas and will certainly, after death, be born in that land. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -14)

佛告阿難及韋提希：「眾寶國土，一一界上有五百億寶樓，其樓閣中有無量諸天，作天伎樂。又有樂器懸處虛空，如天寶幢不鼓自鳴。此眾音中，皆說念佛、念法、念比丘僧。此想成已，名為粗見極樂世界寶樹、寶地、寶池，是為總觀想，名第六觀。

若見此者，除無量億劫極重惡業，命終之後必生彼國。作是觀者，名為正觀。若他觀者，名為邪觀。」