The Sutra on the Contemplation of the Buddha of Immeasurable Life

宋西域三藏畺良耶舍譯

Translated in the Liu Song dynasty by the Tripitaka Master Kalayasas, who came from the Western Regions.

如是我聞：

Thus have I heard:

一時，佛在王舍城耆闍崛山中，與大比丘眾千二百五十人俱；菩薩三萬二千，文殊師利法王子而為上首。爾時王舍大城有一太子，名阿闍世，隨順調達惡友之教，收執父王頻婆娑羅，幽閉置於七重室內，制諸群臣，一不得往。國大夫人，名韋提希，恭敬大王，澡浴清淨，以酥蜜和麨，用塗其身，諸瓔珞中盛葡萄漿，密以上王。爾時大王，食麨飲漿，求水漱口；漱口畢已，合掌恭敬，向耆闍崛山，遙禮世尊，而作是言：「大目乾連是吾親友，願興慈悲，授我八戒。」時目乾連如鷹隼飛，疾至王所；日日如是，授王八戒。世尊亦遣尊者富樓那，為王說法。如是時間經三七日，王食麨蜜得聞法故，顏色和悅。

Once the Buddha was staying on Mount Grdhrakuta in Rajagrha, together with a great assembly of one thousand two hundred and fifty great bhiksus; there were also thirty-two thousand Bodhisattvas, with Manjusri, the Prince of the Dharma, at their head. At that time in the great city of Rajagrha there was a prince named Ajatasatru. Following the counsel of his evil friend Devadatta, he seized his royal father, King Bimbisara, and shut him up in a deep chamber of seven walls, and ordered that none of the ministers be allowed to go to him. The king's chief consort, named Vaidehi, who revered and loved the king, bathed and purified herself, smeared her body with a mixture of ghee and honey blended into parched flour, and filled her necklaces with grape juice, and secretly brought them in to offer to the king. Then the king ate the flour and drank the juice, and asked for water to rinse his mouth; when he had rinsed his mouth, he put his palms together in reverence, bowed from afar toward Mount Grdhrakuta to the World-Honored One, and said: "Maudgalyayana is my good friend; may he rouse compassion and give me the eight precepts." Then Maudgalyayana flew like a hawk and quickly arrived where the king was, and did so every day, giving the king the eight precepts. The World-Honored One also sent the venerable Purna to teach the Dharma to the king. In this way three weeks passed, and because the king had eaten the flour and honey and had heard the Dharma, his face was calm and joyful.

時阿闍世問守門人：「父王今者猶存在耶？」時守門者白言：「大王！國大夫人身塗麨蜜，瓔珞盛漿，持用上王；沙門目連及富樓那，從空而來，為王說法，不可禁制。」時阿闍世聞此語已，怒其母曰：「我母是賊，與賊為伴；沙門惡人，幻惑呪術，令此惡王多日不死。」即執利劍欲害其母。

At that time Ajatasatru asked the gatekeeper: "Is my royal father still alive?" The gatekeeper answered: "Great King! The chief consort has smeared flour and honey on her body and filled her necklaces with juice and brought them to offer to the king; and the shramanas Maudgalyayana and Purna come flying through the air to teach the king the Dharma, and we cannot stop them." Hearing these words, Ajatasatru flew into a rage at his mother and said: "My mother is a traitor, in league with a traitor; and those shramanas are wicked men, who with illusions and spells have kept this evil king from dying for many days." At once he drew a sharp sword to kill his mother.

時有一臣，名曰月光，聰明多智，及與耆婆，為王作禮。白言：「大王！臣聞毘陀論經說：『劫初已來，有諸惡王貪國位故，殺害其父一萬八千。』未曾聞有無道害母。王今為此殺逆之事，汙剎利種，臣不忍聞！是栴陀羅，我等不宜復住於此。」時二大臣說此語竟，以手按劍，卻行而退。時阿闍世驚怖惶懼，告耆婆言：「汝不為我耶？」耆婆白言：「大王！慎莫害母。」王聞此語，懺悔求救，即便捨劍，止不害母，勅語內官：「閉置深宮，不令復出。」

At that time there was a minister named Candraprabha, intelligent and full of wise plans, who together with Jivaka paid respects to the king and said: "Great King! I have heard in the Vedic treatises: 'Since the beginning of the kalpa, there have been eighteen thousand evil kings who killed their fathers out of greed for the throne.' But never have we heard of anyone so lawless as to kill his mother. Now the king is about to commit this deed of murder and rebellion, which would stain the Ksatriya caste; I cannot bear to hear it! This is the conduct of a candala (the lowest caste in India); we must not remain here any longer." When the two ministers had said these words, they laid their hands on their swords and backed away and went out. Ajatasatru, alarmed and afraid, said to Jivaka: "Will you not help me?" Jivaka answered: "Great King! Do not harm your mother." Hearing these words, the king repented and begged for help, and at once threw down his sword, stopped his hand and did not kill his mother, and gave the order to the palace officials: "Shut her up in the deep palace and do not let her out again."

時韋提希被幽閉已，愁憂憔悴；遙向耆闍崛山，為佛作禮，而作是言：「如來世尊在昔之時，恆遣阿難來慰問我；我今愁憂，世尊威重，無由得見；願遣目連、尊者阿難，與我相見。」作是語已，悲泣雨淚，遙向佛禮。未舉頭頃，爾時世尊在耆闍崛山，知韋提希心之所念，即勅大目揵連及以阿難，從空而來。佛從耆闍崛山沒，於王宮出。

After Vaidehi was confined, she grew sorrowful and wasted; and bowing from afar toward Mount Grdhrakuta, she said: "The Tathagata, the World-Honored One, used often to send Ananda to comfort me; now I am sorrowful and distressed, and the World-Honored One, so majestic and revered, is beyond my reach; I pray that you send Maudgalyayana and the venerable Ananda to meet me." When she had said these words, she wept in grief, her tears falling like rain, and bowed from afar to the Buddha. Before she had even raised her head, the World-Honored One on Mount Grdhrakuta already knew what was in Vaidehi's mind, and at once commanded Mahamaudgalyayana and Ananda to come through the air. The Buddha himself also vanished from Mount Grdhrakuta and appeared in the royal palace.

時韋提希禮已舉頭，見世尊釋迦牟尼佛，身紫金色坐百寶蓮華。目連侍左，阿難在右，釋梵護世諸天在虛空中，普雨天華，持用供養。時韋提希見佛世尊，自絕瓔珞，舉身投地，號泣向佛。白言：「世尊！我宿何罪，生此惡子？世尊復有何等因緣，與提婆達多共為眷屬？唯願世尊，為我廣說無憂惱處，我當往生，不樂閻浮提濁惡世也。此濁惡處，地獄、餓鬼、畜生盈滿，多不善聚。願我未來不聞惡聲，不見惡人。今向世尊五體投地，求哀懺悔。唯願佛日教我觀於清淨業處。」

When Vaidehi had finished bowing and raised her head, she saw the World-Honored One, Sakyamuni Buddha, his body shining with purple-gold light, seated on a lotus of a hundred jewels. Maudgalyayana stood in attendance on the left and Ananda on the right, while Sakra, Brahma and the world-protecting devas in the sky rained down heavenly flowers as offerings. When Vaidehi saw the Buddha, the World-Honored One, she tore off her necklaces, threw herself full length on the ground, and cried out to the Buddha, saying: "World-Honored One! What sin did I commit in a former life that I have borne such an evil son? And what causes and conditions does the World-Honored One have that he should be a kinsman of Devadatta? I only pray that the World-Honored One will explain to me in detail a place without sorrow and distress; I want to be reborn there, and I do not wish to remain in this turbid and wicked world of Jambudvipa. In this turbid and evil place, hells, hungry ghosts and animals fill the land, and many unwholesome beings gather. May I in the future never hear evil sounds or see evil people. Now I throw myself with five limbs to the ground before the World-Honored One and plead and repent. I only pray that the Buddha, like the light of the sun, will teach me to contemplate the place of pure karma."

爾時世尊放眉間光，其光金色，遍照十方無量世界；還住佛頂，化為金臺，如須彌山。十方諸佛淨妙國土，皆於中現。或有國土七寶合成；復有國土純是蓮花；復有國土如自在天宮；復有國土如頗梨鏡；十方國土皆於中現。有如是等無量諸佛國土嚴顯可觀，令韋提希見。

Then the World-Honored One sent forth light from between his eyebrows; the light was golden and shone over immeasurable worlds in the ten directions; the light then returned and rested on the crown of the Buddha's head, and changed into a golden platform like Mount Sumeru. The pure and wondrous lands of the Buddhas of the ten directions all appeared within it. Some lands were made of the seven jewels; some lands were purely of lotus flowers; some lands were like the palaces of the Heaven of Free Transformation; some lands were like crystal mirrors; the lands of the ten directions all appeared within it. Such immeasurable Buddha lands, splendid and resplendent, could be viewed, and Vaidehi was allowed to see them.

時韋提希白佛言：「世尊！是諸佛土，雖復清淨，皆有光明；我今樂生極樂世界阿彌陀佛所。唯願世尊，教我思惟，教我正受。」

Then Vaidehi said to the Buddha: "World-Honored One! Although all these Buddha lands are pure and have light, I now wish to be reborn in the world of Utmost Bliss, in the presence of Amitabha Buddha. I only pray that the World-Honored One will teach me how to contemplate and how to attain right reception in meditative concentration."

爾時世尊即便微笑，有五色光，從佛口出，一一光照頻婆娑羅王頂。爾時大王雖在幽閉，心眼無障，遙見世尊，頭面作禮；自然增進，成阿那含。

Then the World-Honored One smiled, and rays of five colors came out of the Buddha's mouth, each one shining on the crown of King Bimbisara's head. At that time the king, though confined, had an unobstructed mind's eye, and seeing the World-Honored One from afar, he bowed with his head and face to the ground; his practice naturally advanced, and he attained the fruit of an anagamin.

爾時世尊告韋提希：「汝今知不？阿彌陀佛去此不遠；汝當繫念，諦觀彼國淨業成者。我今為汝廣說眾譬，亦令未來世一切凡夫欲修淨業者，得生西方極樂國土。欲生彼國者，當修三福：一者、孝養父母，奉事師長，慈心不殺，修十善業。二者、受持三歸，具足眾戒，不犯威儀。三者、發菩提心，深信因果，讀誦大乘，勸進行者。如此三事名為淨業。」

Then the World-Honored One said to Vaidehi: "Do you know now? Amitabha Buddha is not far from here; you should fix your thoughts and carefully contemplate the scene of the accomplishment of pure karma in that land. I will now explain at length, with various parables, so that all ordinary beings of future ages who wish to cultivate pure karma may also be reborn in the Western land of Utmost Bliss. Those who wish to be reborn in that land should cultivate three kinds of merit. First, to be filial and support one's parents, to serve one's teachers and elders with respect, to have a compassionate heart and not kill, and to cultivate the ten wholesome deeds. Second, to take the Three Refuges, to keep the precepts completely, and not to violate the rules of proper conduct. Third, to arouse the mind of bodhi, to have deep faith in cause and effect, to recite the Mahayana sutras, and to encourage others to practice together. These three things are called pure karma."

佛告韋提希：「汝今知不？此三種業，乃是過去、未來、現在三世諸佛淨業正因。」

The Buddha said to Vaidehi: "Do you know now? These three kinds of karma are precisely the true cause by which the Buddhas of the three times, past, future and present, cultivate pure karma."

佛告阿難及韋提希：「諦聽，諦聽！善思念之。如來今者，為未來世一切眾生為煩惱賊之所害者，說清淨業。善哉韋提希！快問此事。阿難！汝當受持，廣為多眾宣說佛語。如來今者，教韋提希及未來世一切眾生觀於西方極樂世界。以佛力故，當得見彼清淨國土，如執明鏡自見面像。見彼國土極妙樂事，心歡喜故，應時即得無生法忍。」

The Buddha said to Ananda and Vaidehi: "Listen carefully, listen carefully! Think it over well and remember it. Today the Tathagata will proclaim the pure karma for all beings of future ages who are harmed by the thieves of affliction. Well done, Vaidehi! You have asked this question well. Ananda! You should uphold this and proclaim the Buddha's words widely to all. Today the Tathagata will teach Vaidehi and all beings of future ages to contemplate the Western world of Utmost Bliss. By the Buddha's power they will be able to see that pure land, as though holding up a bright mirror and seeing one's own face. Seeing the utterly wonderful and joyful scenes of that land, and rejoicing in their hearts, they will at once attain the acceptance of the non-arising of phenomena."

佛告韋提希：「汝是凡夫，心想羸劣，未得天眼，不能遠觀；諸佛如來有異方便，令汝得見。」

The Buddha said to Vaidehi: "You are an ordinary being, with a weak mind and weak powers of thought, and you have not yet obtained the divine eye, so you cannot see far; the Buddhas, the Tathagatas, have special skillful means that can let you see it."

時韋提希白佛言：「世尊！如我今者，以佛力故見彼國土。若佛滅後，諸眾生等，濁惡不善，五苦所逼，云何當見阿彌陀佛極樂世界？」

Then Vaidehi said to the Buddha: "World-Honored One! As I am now, it is by the Buddha's power that I have seen that land. But after the Buddha has passed into nirvana, when beings are turbid, wicked and unwholesome, and are oppressed by the five kinds of suffering, how will they be able to see the world of Utmost Bliss of Amitabha Buddha?"

佛告韋提希：「汝及眾生應當專心，繫念一處，想於西方。云何作想？凡作想者，一切眾生自非生盲，有目之徒，皆見日沒。當起想念，正坐西向，諦觀於日，令心堅住，專想不移。見日欲沒，狀如懸鼓。既見日已，閉目開目皆令明瞭。是為日想，名曰初觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

The Buddha said to Vaidehi: "You and all beings should concentrate your minds, fix your thoughts in one place, and contemplate the West. How is this contemplation done? Whoever practices the contemplation, among all beings, as long as one is not blind from birth, all who have eyes have seen the sunset. You should arouse the contemplation: sit upright, facing west, and gaze carefully at the sun, making the mind firm and settled, concentrating on it and not looking away. See the sun about to set, its shape like a hanging drum. Once you have seen the sun, whether your eyes are closed or open, it must be perfectly clear. This is called the sun contemplation, the first contemplation. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

佛告阿難及韋提希：「初觀成已，次作水想。想見西方一切皆是大水，見水澄清，亦令明瞭，無分散意。既見水已，當起氷想。見氷映徹，作琉璃想。此想成已，見琉璃地，內外映徹。下有金剛七寶金幢，擎琉璃地。其幢八方，八楞具足，一一方面，百寶所成，一一寶珠，有千光明，一一光明，八萬四千色，映琉璃地，如億千日，不可具見。琉璃地上，以黃金繩，雜廁間錯，以七寶界，分齊分明，一一寶中，有五百色光。其光如花，又似星月，懸處虛空，成光明臺。樓閣千萬，百寶合成，於臺兩邊，各有百億花幢，無量樂器，以為莊嚴。八種清風從光明出，鼓此樂器，演說苦、空、無常、無我之音，是為水想，名第二觀。此想成時，一一觀之，極令了了。閉目開目，不令散失，唯除食時，恆憶此事。作此觀者，名為正觀。若他觀者，名為邪觀。」

The Buddha said to Ananda and Vaidehi: "When the first contemplation is accomplished, next practice the water contemplation. Contemplate the West as all great water; see the water clear and still, and let it also be perfectly clear, with the mind not scattered. When you have seen the water, next form the idea of ice. When you see the ice shining and transparent, then form the idea of lapis lazuli. When this contemplation is accomplished, you will see a ground of lapis lazuli, transparent within and without. Beneath the ground are golden banners made of diamond and the seven jewels, holding up the lapis lazuli ground. The banners have eight directions and eight edges, and each face is composed of a hundred jewels; each jewel has a thousand rays of light, each ray has eighty-four thousand colors, shining on the lapis lazuli ground like a thousand million suns, too many to see one by one. On the lapis lazuli ground, golden cords run crosswise and divide it, and boundaries are marked out with the seven jewels, each section perfectly clear, and in each kind of jewel there is light of five hundred colors. The light is like flowers, and also like stars and the moon, hanging in the sky and forming platforms of light. There are thousands upon tens of thousands of towers, made of a hundred jewels; on both sides of each platform are ten thousand million flower banners and countless musical instruments as adornment. Eight kinds of pure wind blow out of the light and stir these instruments, which proclaim the Dharma sounds of suffering, emptiness, impermanence and non-self. This is called the water contemplation, the second contemplation. When this contemplation is accomplished, you should observe each part in turn, making it extremely clear. Do not let it be lost whether your eyes are closed or open; except at mealtimes, you should always keep this in mind. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

佛告阿難及韋提希：「水想成已，名為粗見極樂國地。若得三昧，見彼國地，了了分明，不可具說。是為地想，名第三觀。」

The Buddha said to Ananda and Vaidehi: "When the water contemplation is accomplished, it is called roughly seeing the ground of the land of Utmost Bliss. If one attains samadhi, one sees the ground of that land perfectly clearly, and that cannot be fully described. This is called the earth contemplation, the third contemplation."

佛告阿難：「汝持佛語，為未來世一切大眾欲脫苦者，說是觀地法。若觀是地者，除八十億劫生死之罪。捨身他世，必生淨國，心得無疑。作是觀者，名為正觀。若他觀者，名為邪觀。」

The Buddha said to Ananda: "Uphold the Buddha's words, and explain this method of contemplating the ground to all the multitudes of future ages who wish to be free from suffering. If one can accomplish the contemplation of this ground, one can wipe out the sins of birth and death of eighty thousand million kalpas. Casting off this body and being born in another world, one will certainly be reborn in the Pure Land, with no more doubt in the heart. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

佛告阿難及韋提希：「地想成已，次觀寶樹。觀寶樹者，一一觀之，作七重行樹想。一一樹高八千由旬，其諸寶樹，七寶花葉無不具足。一一華葉，作異寶色。琉璃色中出金色光；頗梨色中出紅色光；馬腦色中出車𤦲光；車𤦲色中出綠真珠光；珊瑚琥珀一切眾寶以為映飾。妙真珠網彌覆樹上，一一樹上有七重網，一一網間有五百億妙華宮殿，如梵王宮。諸天童子自然在中，一一童子有五百億釋迦毘楞伽摩尼寶以為瓔珞；其摩尼光照百由旬，猶如和合百億日月，不可具名，眾寶間錯色中上者。此諸寶樹，行行相當，葉葉相次，於眾葉間生諸妙花，花上自然有七寶果。一一樹葉，縱廣正等二十五由旬；其葉千色有百種畫，如天纓珞；有眾妙華，作閻浮檀金色；如旋火輪，宛轉葉間，踴生諸果，如帝釋瓶；有大光明，化成幢幡無量寶蓋。是寶蓋中，映現三千大千世界一切佛事；十方佛國亦於中現。見此樹已，亦當次第一一觀之，觀見樹莖、枝葉、華果，皆令分明。是為樹想，名第四觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

The Buddha said to Ananda and Vaidehi: "When the earth contemplation is accomplished, next contemplate the jewel trees. In contemplating the jewel trees, observe each one in turn and form the idea of jewel trees in seven rows. Each tree is eight thousand yojanas tall, and the flowers and leaves of the seven jewels on those jewel trees are all complete. Each flower and leaf shows a different jewel color: in the lapis lazuli color there shines golden light; in the crystal color there shines red light; in the agate color there shines the light of seashell; in the seashell color there shines the light of green pearl; coral, amber and all the other jewels serve as adornment and contrast. A net of wonderful pearls covers the trees, and on each tree there are seven layers of net, and between each two layers of net there are five thousand million palaces of wondrous flowers, like the palace of the Great Brahma King. Heavenly children naturally dwell within, and each child has five thousand million Sakrabhilagna mani jewels as necklaces; the light of the mani jewels shines a hundred yojanas, as though a hundred thousand million suns and moons were joined together, too many to describe one by one, and these are the finest in color among all the jewels. These jewel trees stand in rows facing one another, leaf joining to leaf, and among the leaves wondrous flowers grow in many kinds, and upon the flowers seven-jewel fruits naturally form. Each leaf measures exactly twenty-five yojanas in length and breadth; the leaves have a thousand colors and a hundred patterns, like heavenly necklaces; there are also wondrous flowers of Jambunada gold color, which turn among the leaves like wheels of fire, bringing forth many kinds of fruit, like the jewel vase of Sakra; great light transforms into banners, pennants and countless jeweled canopies. Within these jeweled canopies appear all the Buddha's works in the three thousand great thousand worlds, and the Buddha lands of the ten directions also appear within them. After seeing these trees, you should also observe them one by one in order, looking at the trunk, branches, leaves, flowers and fruit of each tree, so that all are perfectly clear. This is called the tree contemplation, the fourth contemplation. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

佛告阿難及韋提希：「樹想成已，次當想水。欲想水者，極樂國土有八池水。一一池水七寶所成；其寶柔軟從如意珠王生，分為十四支；一一支作七寶色。黃金為渠，渠下皆以雜色金剛以為底沙。一一水中有六十億七寶蓮花，一一蓮華團圓正等十二由旬。其摩尼水流注華間，尋樹上下。其聲微妙，演說苦、空、無常、無我、諸波羅蜜，復有讚歎諸佛相好者。從如意珠王踴出金色微妙光明，其光化為百寶色鳥，和鳴哀雅，常讚念佛、念法、念僧，是為八功德水想，名第五觀。作是觀者，名為正觀。若他觀者，名為邪觀。」

The Buddha said to Ananda and Vaidehi: "When the tree contemplation is accomplished, next you should contemplate water. To contemplate water, you must know that in the land of Utmost Bliss there are eight ponds. The water of each pond is made of the seven jewels; the nature of the jewels is soft, born from the king of wish-fulfilling jewels, and divides into fourteen streams; each stream takes on the color of the seven jewels. Golden channels carry them, and the bottoms of the channels are all laid with diamond sand of mixed colors. In the water of each pond are six billion lotuses of the seven jewels, and each lotus is round and exactly twelve yojanas across. The mani-jewel water flows among the flowers and moves up and down along the trunks of the trees. The sound of the water is subtle and wonderful, proclaiming suffering, emptiness, impermanence and non-self and the various paramitas, and also praising the marks and signs of the Buddhas. From the king of wish-fulfilling jewels there springs forth golden and wondrous light, and the light turns into birds of the colors of a hundred jewels, whose harmonious singing is sorrowful and elegant, and which constantly praise mindfulness of the Buddha, of the Dharma and of the Sangha. This is called the contemplation of the water of eight virtues, the fifth contemplation. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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。」

The Buddha said to Ananda and Vaidehi: "In the land made of many jewels, on each region there are five thousand million jeweled towers, and within the towers countless devas play heavenly music. There are also musical instruments hanging in the sky, like heavenly jeweled banners, which sound of themselves without being struck. Within these sounds all proclaim mindfulness of the Buddha, of the Dharma and of the community of bhiksus. When this contemplation is accomplished, it is called roughly seeing the jewel trees, jewel ground and jewel ponds of the world of Utmost Bliss; this is the general contemplation, the sixth contemplation. If one can see these, one can wipe out the extremely heavy evil karma of immeasurable millions of kalpas, and after the end of this life one will certainly be reborn in that land. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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。

The Buddha said to Ananda and Vaidehi: "Listen carefully, listen carefully! Think it over well and remember it. I will explain to you in detail the method of removing suffering and distress, and you must remember it and explain it in detail to the multitudes." As he spoke these words, the Buddha of Immeasurable Life stood in the sky, with the two great beings Avalokitesvara and Mahasthamaprapta standing in attendance on his left and right. The light was so blazing that it could not be seen completely, and not even a hundred thousand Jambunada golds could compare with its color.

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？」

Then, after Vaidehi had seen the Buddha of Immeasurable Life, she bowed at the Buddha's feet and said to the Buddha: "World-Honored One! Now, by the Buddha's power, I have been able to see the Buddha of Immeasurable Life and the two Bodhisattvas; how should beings of the future contemplate the Buddha of Immeasurable Life and these two Bodhisattvas?"

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，或作雜花云，於十方面隨意變現，施作佛事，是為花座想，名第七觀。」

The Buddha said to Vaidehi: "Those who wish to contemplate that Buddha should arouse the contemplation: on the ground of seven jewels, form the idea of a lotus, and let each petal of that lotus take the color of a hundred jewels. On the petals are eighty-four thousand veins, as if naturally painted; each vein has eighty-four thousand rays of light, perfectly clear, and all must be visible. Even the smaller petals measure two hundred and fifty yojanas in length and breadth; such a lotus has eighty-four thousand great petals, and between each two petals are a hundred million king mani pearls as adornment and contrast. Each mani pearl sends forth a thousand rays of light, and the light is like a canopy, composed of the seven jewels, covering the ground everywhere. The Sakrabhilagna mani jewel serves as the flower platform; this lotus platform is adorned in alternation with eighty thousand diamond kimsuka jewels, Brahma mani jewels and nets of wonderful pearls. On the flower platform there naturally stand jeweled banners held up by four pillars, and each jeweled banner is as great as a hundred thousand million Mount Sumerus; the jeweled curtains on the banners are like the palace of the Yama heaven, and five thousand million wondrous jewels serve as adornment and contrast. Each jewel has eighty-four thousand rays of light, each ray takes on eighty-four thousand different golden colors, and each golden color spreads over that jeweled land, changing everywhere and showing different forms; some turn into diamond platforms, some into nets of pearls, some into clouds of mixed flowers, transforming at will in the ten directions and performing all kinds of Buddha works. This is called the flower-seat contemplation, the seventh contemplation."

佛告阿難：「如此妙花，是本法藏比丘願力所成，若慾念彼佛者，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。」

The Buddha said to Ananda: "Such a wondrous flower was brought into being by the vow power of the bhiksu Dharmakara (the name of Amitabha Buddha when he practiced as a Bodhisattva). If you wish to keep that Buddha in mind, you should first form the contemplation of this wondrous flower seat. In forming this contemplation, you must not mix in any other contemplation; you must observe each part one by one: each petal, each pearl, each ray of light, each platform and each banner must be perfectly clear, as though you saw your own face in a mirror. One who accomplishes this contemplation can wipe out the sins of birth and death of five thousand million kalpas, and will certainly be reborn in the world of Utmost Bliss. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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，極令明瞭，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、入定恆聞妙法。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。」

The Buddha said to Ananda and Vaidehi: "Having seen these, next you should contemplate the Buddha. Why? Because the Buddhas, the Tathagatas, are bodies of the Dharma realm, entering into the thoughts of all beings; so when you think of the Buddha in your minds, this mind itself is the thirty-two marks and the eighty minor signs. It is this mind that becomes the Buddha, this mind that is the Buddha. The ocean-like perfect knowledge of the Buddhas is born precisely from the thoughts of the mind, so you should fix your thoughts single-mindedly and carefully contemplate that Buddha, the Tathagata, the Arhat (worthy of offerings), the Samyaksambuddha (perfectly and completely awakened). To contemplate that Buddha, you should first contemplate an image of the Buddha. Whether your eyes are closed or open, see a jeweled image, of Jambunada gold color, seated on that flower. When the image is seated, the mind's eye will open, and you will see perfectly clearly the seven-jewel splendors of the land of Utmost Bliss: the jeweled ground, the jeweled ponds, the jeweled trees in rows, the heavenly jeweled curtains covering the trees, and nets of many jewels filling the sky. Seeing these, you must see them extremely clearly, as if looking at the palm of your own hand. After seeing these, make another great lotus on the left of the Buddha, exactly like the lotus before; and make another great lotus on the right of the Buddha. Contemplate an image of the Bodhisattva Avalokitesvara seated on the flower seat on the left, also sending forth golden light, no different from before; then contemplate an image of the Bodhisattva Mahasthamaprapta seated on the flower seat on the right. When this contemplation is accomplished, the images of the Buddha and the Bodhisattvas all send forth wondrous light; the light is golden, and shines on the many jeweled trees. Beneath each tree there are also three lotuses, and on each lotus is the image of one Buddha and two Bodhisattvas, filling that land. When this contemplation is accomplished, the practitioner will hear the sound of flowing water, the light, and the many jeweled trees, and the wild ducks, geese and mandarin ducks all proclaiming the wondrous Dharma. Whether coming out of meditation or entering it, he will always hear the wondrous Dharma. What the practitioner hears, he should remember and not forget when coming out of meditation, and let it agree with the sutras. If it does not agree, it is called delusion; if it agrees, it is called roughly seeing the world of Utmost Bliss. This is called the image contemplation, the eighth contemplation. One who practices this contemplation can wipe out the sins of birth and death of immeasurable millions of kalpas, and in this very life obtains the samadhi of mindfulness of the Buddha. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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恆河沙由旬；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，有百萬億那由他恆河沙化佛；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，極令明瞭。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。」

The Buddha said to Ananda and Vaidehi: "When this contemplation is accomplished, next you should further contemplate the light of the bodily form of the Buddha of Immeasurable Life. Ananda should know! The body of the Buddha of Immeasurable Life is like a hundred thousand million Jambunada golds of the Yama heaven. The Buddha's body is sixty million million nayutas of Ganges-sand yojanas tall; the white hair between his eyebrows turns to the right, curled like five Mount Sumerus. The Buddha's eyes are pure, clear and distinct like the waters of the four great seas. Every pore of his body sends out light, like Mount Sumeru. The halo of that Buddha is like a hundred million three thousand great thousand worlds; within the halo are a million million nayutas of Ganges-sands of transformed Buddhas; and each transformed Buddha has many countless transformed Bodhisattvas as attendants. The Buddha of Immeasurable Life has eighty-four thousand marks; in each mark there are eighty-four thousand minor signs; in each minor sign there are further eighty-four thousand rays of light; each ray shines over the worlds of the ten directions, gathering in and not forsaking the beings who are mindful of the Buddha. That light, those marks and signs, and the transformed Buddhas cannot be fully described; you should only call them to mind, so that you see them clearly in your heart. One who sees these sees all the Buddhas of the ten directions; because he sees the Buddhas, it is called the samadhi of mindfulness of the Buddha. To contemplate in this way is called contemplating the bodies of all the Buddhas; because he contemplates the Buddha's body, he also sees the Buddha's mind. The mind of the Buddhas is great compassion, which gathers in beings with compassion without an object. One who practices this contemplation, when he casts off this body and is born in another world, will be born in the presence of the Buddhas and attain the acceptance of the non-arising of phenomena. Therefore the wise should fix their minds and carefully contemplate the Buddha of Immeasurable Life. One who contemplates the Buddha of Immeasurable Life should begin from a single mark and sign, contemplating only the white hair between the eyebrows, and making it extremely clear. One who sees the white-hair mark between the eyebrows will naturally see all the eighty-four thousand marks and signs. One who sees the Buddha of Immeasurable Life sees the immeasurable Buddhas of the ten directions; because he gets to see the immeasurable Buddhas, the Buddhas appear before him and give him the prediction of Buddhahood. This is called the contemplation of all forms, the ninth contemplation. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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恆河沙由旬，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，佈散一切莫不彌滿。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。」

The Buddha said to Ananda and Vaidehi: "Having seen the Buddha of Immeasurable Life perfectly clearly, next you should also contemplate the Bodhisattva Avalokitesvara. This Bodhisattva is eighty thousand million nayutas of Ganges-sand yojanas tall, his body of purple-gold color, with a fleshy protuberance on the crown of his head and a halo behind his neck, a hundred thousand yojanas on each side. Within that halo are five hundred transformed Buddhas, like Sakyamuni Buddha; each transformed Buddha has five hundred Bodhisattvas and countless devas as attendants. In the light of his whole body, all the forms of beings of the five destinies appear. On the crown of his head, a heavenly crown of wondrous Sakrabhilagna mani jewels, and within the crown stands a transformed Buddha, twenty-five yojanas tall. The face of the Bodhisattva Avalokitesvara is of Jambunada gold color; the white-hair mark between his eyebrows has the colors of the seven jewels, and flows forth eighty-four thousand kinds of light; in each ray of light there are countless hundreds of thousands of transformed Buddhas; each transformed Buddha has countless transformed Bodhisattvas as attendants, whose transformations are free and fill the worlds of the ten directions. His arms are the color of red lotus flowers, with eighty thousand million wondrous rays of light as necklaces; within those necklaces all splendid things appear everywhere. The palms of his hands are of five thousand million kinds of mixed lotus colors; on the tip of each of his ten fingers there are eighty-four thousand lines, like the patterns on a seal. Each line has eighty-four thousand colors; each color has eighty-four thousand rays, and the light is soft and shines on all things, and with these jeweled hands he receives and guides beings. When he lifts his foot, beneath it appears a thousand-spoked wheel mark, which naturally transforms into five thousand million platforms of light; when he sets his foot down, diamond mani flowers scatter in every place, filling all of them. The rest of his bodily marks and the many wondrous signs are complete, no different from the Buddha's, except that the fleshy protuberance on his crown and the unseen crown mark are not equal to those of the World-Honored One. This is called contemplating the true bodily form of the Bodhisattva Avalokitesvara, the tenth contemplation."

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，悉令明瞭，如觀掌中。作是觀者，名為正觀。若他觀者，名為邪觀。」

The Buddha said to Ananda: "If you wish to contemplate the Bodhisattva Avalokitesvara, you should contemplate in this way. One who contemplates in this way will not meet with various calamities, will be purified and rid of karmic obstructions, and will wipe out the sins of birth and death of countless kalpas. Such a Bodhisattva, merely hearing his name one gains immeasurable merit, how much more by carefully contemplating him! If anyone wishes to contemplate the Bodhisattva Avalokitesvara, he should first contemplate the fleshy protuberance on the crown, next contemplate the heavenly crown, and observe the other marks in order, all perfectly clear, as though looking at the palm of his own hand. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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。頂上肉髻如缽頭摩花。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。」

The Buddha said to Ananda and Vaidehi: "Next contemplate the Bodhisattva Mahasthamaprapta. The size of this Bodhisattva's body is also the same as that of Avalokitesvara, with a halo two hundred and twenty-five yojanas on each side, shining two hundred and fifty yojanas far. The light of his whole body illuminates the lands of the ten directions, in purple-gold color. Beings with the affinity can all see it. Merely by seeing the light from one pore of this Bodhisattva, one sees the pure and wondrous light of the immeasurable Buddhas of the ten directions, and so this Bodhisattva is called 'Boundless Light.' With the light of wisdom he shines on all, causing beings to leave the three evil paths and gain unsurpassed strength, and so this Bodhisattva is called 'Great Power Arrived.' On this Bodhisattva's heavenly crown are five hundred jeweled lotuses; each jeweled flower has five hundred jeweled platforms, and in each platform appear the vast scenes of the pure and wondrous lands of the Buddhas of the ten directions. The fleshy protuberance on his crown is like a padma flower (red lotus). On the protuberance is a jeweled vase, holding all kinds of light and showing Buddha works everywhere. The rest of his bodily marks are exactly the same as those of Avalokitesvara, without difference. When this Bodhisattva walks, all the worlds of the ten directions shake, and in each place where the earth shakes there are five thousand million jeweled flowers; each jeweled flower is splendid and lofty, just like the world of Utmost Bliss. When this Bodhisattva sits down, the lands of the seven jewels shake all at once. From the Buddha land of Golden Light below up to the Buddha land of the King of Light above, the transformed Amitayus Buddhas of immeasurable dust-mote numbers in between, and the transformed Avalokitesvara and Mahasthamaprapta, all gather like clouds in the land of Utmost Bliss, sitting densely on the lotus seats in the sky and proclaiming the wondrous Dharma, delivering beings who suffer. One who practices this contemplation is said to see the Bodhisattva Mahasthamaprapta; this is contemplating Mahasthamaprapta's bodily form. Contemplating this Bodhisattva is called the eleventh contemplation, which wipes out the sins of birth and death of countless asamkhya kalpas; one who practices this contemplation no longer enters the womb to be born, and constantly travels through the pure and wondrous lands of the Buddhas. When this contemplation is accomplished, it is said that one has fully contemplated Avalokitesvara and Mahasthamaprapta. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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。」

The Buddha said to Ananda and Vaidehi: "When you have seen these, you should arouse the mind to contemplate: see yourself born in the Western world of Utmost Bliss, sitting cross-legged within a lotus, forming the idea of the lotus closing and the idea of the lotus opening. When the lotus opens, form the idea of light of five hundred colors shining on your body; form the idea of your eyes opening, and see the Buddha and Bodhisattvas filling the sky, and the water, birds, trees and groves, and the sounds uttered by the Buddhas all proclaiming the wondrous Dharma, in agreement with the twelve divisions of the sutras. When you come out of meditation, remember them and do not forget. When you have seen these, it is said that you have seen the world of Utmost Bliss of the Buddha of Immeasurable Life. This is called the universal contemplation, the twelfth contemplation. The transformed bodies of the Buddha of Immeasurable Life are countless, and together with Avalokitesvara and Mahasthamaprapta they constantly come to where this practitioner is. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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。」

The Buddha said to Ananda and Vaidehi: "If one sincerely wishes to be reborn in the West, one should first contemplate an image of the Buddha sixteen feet tall upon the surface of a pond. As was said before, the body of the Buddha of Immeasurable Life is boundless, and it is beyond what the powers of an ordinary mind can reach; but through the power of that Tathagata's vows from past lives, if anyone brings him to mind, it will certainly be accomplished. Merely contemplating an image of the Buddha brings immeasurable merit, how much more contemplating the fully complete bodily marks of the Buddha! Amitabha Buddha's spiritual powers are at will, and he transforms freely in the lands of the ten directions. Sometimes he manifests a great body filling the sky; sometimes a small body, sixteen feet or eight feet tall. The forms he shows are all of true gold color, and the halo, the transformed Buddhas and the jeweled lotus are all just as described above. Avalokitesvara and Mahasthamaprapta, in all places, take the same bodily form as beings, and by contemplating the marks of the head one knows that this is Avalokitesvara and this is Mahasthamaprapta. These two Bodhisattvas assist Amitabha Buddha in teaching and transforming all beings everywhere. This is called the mixed contemplation, the thirteenth contemplation. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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，歡喜踴躍。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。

The Buddha said to Ananda and Vaidehi: "Those who are reborn in the West fall into nine grades. As for those of the highest grade, highest birth: if beings wish to be reborn in that land, they arouse three kinds of mind, and can then be reborn. What are the three? First, the mind of utmost sincerity; second, the deep mind; third, the mind that dedicates merit and makes vows. Those who have these three kinds of mind will certainly be reborn in that land. There are also three kinds of beings who should be able to be reborn. What are the three? First, those who have a compassionate heart and do not kill, and keep all kinds of precepts completely; second, those who recite the Mahayana Vaipulya sutras; third, those who practice the six kinds of mindfulness and dedicate their merit, vowing to be reborn in that Buddha land. Having these merits, in one day or up to seven days, they can be reborn. When they are reborn in that land, because this person is diligent and courageous, Amitabha Tathagata, together with Avalokitesvara and Mahasthamaprapta, countless transformed Buddhas, hundreds of thousands of bhiksus, the great assembly of sravakas, immeasurable devas and palaces of the seven jewels, comes to him, and the Bodhisattva Avalokitesvara, holding a diamond platform, comes before the practitioner together with the Bodhisattva Mahasthamaprapta. Amitabha Buddha sends forth great light that shines on the practitioner's body, and together with the Bodhisattvas stretches out his hands to receive him. Avalokitesvara, Mahasthamaprapta and countless Bodhisattvas praise the practitioner and encourage his mind. Seeing this, the practitioner leaps with joy, and sees himself riding on the diamond platform, following behind the Buddha, and in as short a time as a snap of the fingers he is reborn in that land. Having been born in that land, he sees the Buddha's bodily form with all its marks complete, and sees the Bodhisattvas with all their forms complete. The luminous jeweled groves proclaim the wondrous Dharma, and hearing it he at once awakens to the acceptance of the non-arising of phenomena. In a moment he travels about making offerings to the Buddhas, throughout the worlds of the ten directions, and before the Buddhas receives predictions in turn. Returning to his own land, he obtains immeasurable hundreds of thousands of dharani gateways. These are called those of the highest grade, highest birth.

「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。

"Those of the highest grade, middle birth: they need not necessarily receive, uphold and recite the Vaipulya sutras, but they understand the meaning and purport well, their minds are not shaken by the supreme truth, they have deep faith in cause and effect, and do not slander the Mahayana; with this merit they dedicate it, wishing to be reborn in the land of Utmost Bliss. When one who practices this reaches the end of life, Amitabha Buddha, together with Avalokitesvara and Mahasthamaprapta, the immeasurable great assembly and their retinue surrounding him, comes before the practitioner holding a purple-gold platform, and praises him, saying: 'Child of the Dharma! You practice the Mahayana and understand the supreme truth, and so I have come today to receive you.' Together with a thousand transformed Buddhas he stretches out his hands. The practitioner sees himself seated on the purple-gold platform, with palms joined and hands folded, praising the Buddhas, and in the time of a single thought he is born in the seven-jewel pond of that land. This purple-gold platform is like a great jeweled flower, and after a night it opens. The practitioner's body is of purple polished gold, and beneath his feet there are also lotuses of the seven jewels. The Buddha and Bodhisattvas together send forth light shining on the practitioner's body, and his eyes at once grow bright. Through the habits cultivated in former lives, he hears many kinds of sounds everywhere, purely speaking of the profound supreme truth. He then comes down from the golden platform, bows to the Buddha with palms joined and praises the World-Honored One. After seven days, he attains non-retrogression in Anuttara-samyak-sambodhi at once. At once he can fly to the ten directions, traveling and making offerings to the Buddhas, and cultivating various samadhis in the presence of the Buddhas. After one small kalpa he attains the acceptance of the non-arising of phenomena and receives his prediction in person. These are called those of the highest grade, middle birth.

「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，阿彌陀佛及觀世音並大勢至，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，於眾相好心不明瞭，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。」

"Those of the highest grade, lowest birth: they also believe in cause and effect and do not slander the Mahayana, but only arouse the mind of the unsurpassed path; with this merit they dedicate it, wishing to be reborn in the land of Utmost Bliss. When this practitioner reaches the end of life, Amitabha Buddha, together with Avalokitesvara, Mahasthamaprapta and their retinue, holding golden lotus flowers and transforming into five hundred transformed Buddhas, comes to receive this person. The five hundred transformed Buddhas stretch out their hands together and praise him, saying: 'Child of the Dharma! You are pure now and have aroused the mind of the unsurpassed path, and I have come to receive you.' When he sees this, he at once sees himself seated on a golden lotus. After he sits down the flower closes, and following behind the World-Honored One, he is at once reborn in the seven-jewel pond. After a day and a night the lotus opens, and within seven days he is able to see the Buddha. Although he sees the Buddha's body, he is still not clear in his mind about the many marks and signs, and only after three weeks does he see them perfectly clearly. He hears many kinds of sounds, all proclaiming the wondrous Dharma. He travels the ten directions and makes offerings to the Buddhas. In the presence of the Buddhas he hears the profound Dharma, and after three small kalpas he obtains the hundred Dharma gateways of illumination and abides in the Stage of Joy. These are called those of the highest grade, lowest birth. The above is called the contemplation of birth in the highest rank, the fourteenth contemplation. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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。

The Buddha said to Ananda and Vaidehi: "Those of the middle grade, highest birth: if beings receive and uphold the five precepts, keep the eight-precept fast, practice the various moral rules, do not commit the five heinous crimes, and have no many faults; and dedicate this root of goodness, wishing to be reborn in the Western world of Utmost Bliss. When the practitioner reaches the end of life, Amitabha Buddha, together with the many bhiksus and his retinue surrounding him, sends forth golden light and comes to where this person is, proclaiming suffering, emptiness, impermanence and non-self, and praising how leaving the household life lets one escape many sufferings. Seeing this, the practitioner is greatly joyful in heart, and sees himself seated on a lotus platform, kneeling with palms joined to pay respect to the Buddha. Before he has raised his head he has already been reborn in the world of Utmost Bliss, and the lotus at once opens. When the flower opens, he hears many sounds praising the Four Noble Truths, and at once attains the path of an arhat, fully endowed with the three insights, the six spiritual powers and the eight liberations. These are called those of the middle grade, highest birth.

「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。戒香薰脩，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。

"Those of the middle grade, middle birth: if beings, for one day and one night, keep the eight-precept fast, or for one day and one night keep the novice's precepts, or for one day and one night keep the full precepts, with no lapse in proper conduct; and dedicate this merit, wishing to be reborn in the land of Utmost Bliss. Nurtured by the fragrance of the precepts, such a practitioner at the end of life sees Amitabha Buddha and his retinue sending forth golden light and holding lotuses of the seven jewels as they come before the practitioner, and he himself hears a voice in the sky praising him, saying: 'Good son! A good person such as you follows the teaching of the Buddhas of the three times, and so I have come to receive you.' The practitioner sees himself seated on a lotus, the lotus at once closes, and he is born in the Western world of Utmost Bliss. In the jeweled pond, after seven days the lotus opens. When the flower opens, he opens his eyes and with palms joined praises the World-Honored One. Hearing the Dharma with joy, he attains the fruit of a srotapanna, and after half a kalpa becomes an arhat. These are called those of the middle grade, middle birth.

「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。」

"Those of the middle grade, lowest birth: if there is a good man or good woman who is filial and supports his parents and practices benevolence and righteousness in the world, and when this person reaches the end of life he meets a good teacher who explains to him in detail the joys of the land of Amitabha Buddha, and also explains the forty-eight great vows of the bhiksu Dharmakara. Having heard these, he soon comes to the end of life, and in as short a time as a strong man bends and stretches his arm, he is born in the Western world of Utmost Bliss. After seven days from his rebirth, he meets Avalokitesvara and Mahasthamaprapta, hears the Dharma with joy, and attains the fruit of a srotapanna. After one small kalpa he becomes an arhat. These are called those of the middle grade, lowest birth. The above is called the contemplation of birth in the middle rank, the fifteenth contemplation. Contemplating in this way is called right contemplation; contemplating in any other way is called wrong contemplation."

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，除卻千劫極重惡業。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。」

The Buddha told Ananda and Vaidehi: "Those born in the lower grade of the highest rank: there may be living beings who commit various evil deeds; though they do not slander the Vaipulya scriptures, such foolish people commit many evil acts and feel no shame. At the end of life they meet a good teacher, who praises and recites for them the titles and names of the twelve divisions of the Mahayana scriptures. Because they hear the names of these scriptures, extremely heavy evil karma of a thousand kalpas is removed. The wise person then teaches them to join their palms and, with fingers crossed, to recite 'Namo Amitabha Buddha.' Because they recite the Buddha's name, the sins of birth and death of fifty billion kalpas are removed. At that time that Buddha at once sends a transformation Buddha, a transformation Avalokitesvara and a transformation Mahasthamaprapta to appear before the practitioner, praising: 'Excellent, good son! Because you have recited the Buddha's name, your many sins are extinguished, and I have come to welcome you.' When these words are spoken, the practitioner at once sees the light of the transformation Buddha fill his room; seeing it, he is delighted and passes away on the spot. Riding a jeweled lotus flower, he follows behind the transformation Buddha and is born in the jeweled pond, and after forty-nine days the lotus opens. When the flower opens, the Bodhisattva Avalokitesvara of Great Compassion and the Bodhisattva Mahasthamaprapta emit great light and stand before this person, explaining for him the profound twelve divisions of scripture. Hearing, believing and understanding, he gives rise to the aspiration for the supreme Way. After ten small kalpas, he is complete in the hundred gates of the Dharma's light and is able to enter the first stage. This is called one born in the lower grade of the highest rank. He is reborn because he was able to hear the name of the Buddha, the name of the Dharma and the name of the Sangha, hearing the names of the Three Jewels."

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。」

The Buddha told Ananda and Vaidehi: "Those born in the middle grade of the lowest rank: there may be living beings who break the five precepts, the eight precepts and the full monastic precepts; such foolish people steal what belongs to the Sangha in common, steal the goods of the assembled monks present, teach the Dharma in an impure way, feel no shame, and adorn themselves with various evil practices. Such sinners, because of their evil karma, should fall into hell. At the end of life, when the many fires of hell all come at once, they meet a good teacher who, with a heart of great compassion, praises for them the ten powers and majestic virtue of Amitabha Buddha, widely extolling that Buddha's light and spiritual power, and also praises precepts, concentration, wisdom, liberation and the knowledge and vision of liberation. Hearing this, the person has the sins of birth and death of eight billion kalpas removed. The fierce fires of hell turn into cool and pure breezes, which blow down heavenly flowers of every kind. On each flower there are transformation Buddhas and Bodhisattvas welcoming this person. In as short a time as a single thought, he is reborn inside a lotus flower in the pond of seven treasures, and after six kalpas the lotus opens. When the flower opens, Avalokitesvara and Mahasthamaprapta comfort this person with pure Brahma voices and explain for him the profound Mahayana scriptures. Hearing this Dharma, he at once gives rise to the aspiration for the supreme Way. This is called one born in the middle grade of the lowest rank."

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。」

The Buddha told Ananda and Vaidehi: "Those born in the lowest grade of the lowest rank: there may be living beings who commit unwholesome deeds, who commit the five heinous crimes and the ten evils, complete with all kinds of unwholesome acts. Such foolish people, because of their evil karma, should fall into the evil paths and, through many kalpas, suffer without end. When such a foolish person is dying, he meets a good teacher who consoles him in many ways, explains the wonderful Dharma for him, and teaches him to recite the Buddha's name; but this person, oppressed by suffering, has no time to recite the Buddha's name. The good friend tells him: 'If you cannot call the Buddha to mind, you should say aloud: I take refuge in Amitayus Buddha.' Then, sincerely, with his voice unbroken, he completes ten recitations, saying 'Namo Amitabha Buddha.' Because he recites the Buddha's name, in each recitation the sins of birth and death of eight billion kalpas are removed. At the moment of death he sees a golden lotus flower, like a sun disk, resting before him, and in as short a time as a single thought he is reborn in the Land of Ultimate Bliss. He remains in the lotus flower for a full twelve great kalpas, and then the lotus opens. When the flower opens, Avalokitesvara and Mahasthamaprapta, with voices of great compassion, explain to him in detail the true nature of all phenomena and the methods for eliminating sins. Hearing this with joy, he at once gives rise to the aspiration for bodhi. This is called one born in the lowest grade of the lowest rank. The above is called the contemplation of rebirth in the lowest rank, the sixteenth contemplation."

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。

At that time, as the World-Honored One spoke these words, Vaidehi and her five hundred attendants, hearing what the Buddha said, at once saw the vast scene of the Land of Ultimate Bliss, and were able to see the Buddha's body and the two Bodhisattvas. Their hearts filled with joy, they praised it as never seen before, and, suddenly and greatly awakened, attained the patience of non-arising. The five hundred attendants gave rise to the aspiration for anuttara-samyak-sambodhi and vowed to be reborn in that land. The World-Honored One gave them all a prediction that they would all be reborn there; and after being born in that land, they would attain the samadhi of seeing all Buddhas present before them. Countless devas also gave rise to the aspiration for the supreme Way.

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。」

At that time Ananda rose from his seat, stepped forward, and said to the Buddha: "World-Honored One! What should this scripture be called? How should the essentials of this Dharma be upheld?" The Buddha told Ananda: "This scripture is called 'Contemplation of the Land of Ultimate Bliss, of Amitayus Buddha, of the Bodhisattva Avalokitesvara and of the Bodhisattva Mahasthamaprapta,' and is also called 'Purifying and Removing Karmic Obstacles and Being Born in the Presence of the Buddhas.' You should uphold it and not let it be forgotten! One who practices this samadhi will, in this very life and body, be able to see Amitayus Buddha and the two great Bodhisattvas. If good men and good women merely hear the Buddha's name and the names of the two Bodhisattvas, they can remove the sins of birth and death of countless kalpas; how much more so if they call them to mind! If a person recites the Buddha's name, you should know that this person is a pundarika flower among people (the white lotus, a figure for what is rare and hard to find), and the Bodhisattvas Avalokitesvara and Mahasthamaprapta will become his excellent friends; he will sit at the place of enlightenment and be born into the family of the Buddhas."

佛告阿難：「汝好持是語。持是語者，即是持無量壽佛名。」

The Buddha told Ananda: "Uphold these words well. To uphold these words is to uphold the name of Amitayus Buddha."

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。

When the Buddha had spoken these words, the Venerable Maudgalyayana, the Venerable Ananda, Vaidehi and the others, hearing what the Buddha said, were all filled with great joy.

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。

At that time the World-Honored One, stepping through the empty air, returned to Mount Grdhrakuta. Then Ananda widely explained to the assembly all that had been said above. Countless humans, devas, nagas, spirits and yakshas, hearing what the Buddha said, were all filled with great joy, bowed to the Buddha and withdrew.