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。」