T12n0365_佛說觀無量壽佛經
大正藏第 12 冊 No. 0365 佛說觀無量壽佛經
No. 365
御製無量壽佛贊
西方極樂世界尊， 無量壽佛世希有； 能滅無始億劫業， 令彼苦惱悉消除。 若人能以微妙心， 嘗以極樂為觀想， 廣與眾生分別說， 舉目即見阿彌陀。 佛身色相顯光明， 閻浮檀金無與等， 其高無比由旬數， 六十萬億那由他； 眉間白毫五須彌， 紺眼弘澄四大海， 光明演出諸毛孔， 一孔遍含諸大千。 一界中有一河沙， 沙有八萬四千相， 一一相中復如是， 作者觀者隨現前。 以觀佛身見佛心， 眾生憶想見化佛， 從相入得無生忍， 以三昧受無邊慈。 佛身無量廣無邊， 化導以彼宿願力， 有憶想者得成就， 神通如意滿虛空。 眾生三種具三心， 精進勇猛無退轉， 即得如來手接引， 七寶宮殿大光明。 其身踴躍金剛臺， 隨從佛后彈指頃， 行大乘解第一義， 即生七寶蓮池中。 阿彌陀佛大慈悲， 十力威德難贊說， 稱名一聲起一念， 八十億劫罪皆除； 以是濟拔無有窮， 是以名為無量壽。 昔世尊居耆阇崛， 與大眾說妙因緣， 離憂惱與閻浮
【現代漢語翻譯】 現代漢語譯本 西方極樂世界是如此尊貴，無量壽佛（Amitayus Buddha）在世間是如此稀有； 他能消除無始以來億劫的業障，使那些痛苦煩惱全部消除。 如果有人能以微妙的心，常常觀想極樂世界， 並廣泛地為眾生分別解說，那麼舉目就能見到阿彌陀佛（Amitabha Buddha）。 佛的身色相顯現光明，如同閻浮檀金（Jambudvipa gold）一般無可比擬， 他的身高無比，有由旬（yojana）之數，達到六十萬億那由他（nayuta）； 眉間的白毫（urna）如同五座須彌山（Mount Sumeru），紺青色的眼睛如同四大海般清澈， 光明從每個毛孔中散發出來，一個毛孔就包含著諸多的三千大千世界。 一個世界中有一條恒河沙數（Ganges river sands）的微塵，每粒微塵有八萬四千種相， 每一個相中又復如此，觀想者和被觀想者都會隨之顯現。 通過觀想佛身可以見到佛心，眾生憶念觀想可以見到化佛， 從觀想佛的相好可以進入無生法忍（anutpattika-dharma-ksanti），以三昧（samadhi）接受無邊的慈悲。 佛身無量廣大無邊，以他過去宿願的力量來教化引導， 有憶念觀想的人就能獲得成就，神通如意充滿虛空。 眾生如果具備三種心，即至誠心、深心、迴向發願心，並且精進勇猛不退轉， 就能立即得到如來佛的手接引，進入七寶宮殿，那裡光明廣大。 他們的身體踴躍地登上金剛臺，緊隨佛后，在彈指之間， 修行大乘，理解第一義諦，即刻往生到七寶蓮池中。 阿彌陀佛具有大慈悲心，他的十力（ten powers）威德難以讚歎述說， 稱念他名號一聲，生起一念，就能消除八十億劫的罪業； 因此他救濟拔除眾生沒有窮盡，所以被稱為無量壽。 過去世尊在耆阇崛山（Grdhrakuta）上，為大眾宣說微妙的因緣， 使他們遠離憂愁煩惱，與閻浮提（Jambudvipa）的眾生結下殊勝的緣分。
【English Translation】 English version The Western Pure Land is so venerable, and Amitayus Buddha is so rare in the world; He can eliminate the karmic obstacles of countless kalpas since beginningless time, and make all those sufferings and afflictions disappear. If someone can, with a subtle mind, often contemplate the Pure Land, and widely explain it to sentient beings, then they can see Amitabha Buddha with their eyes. The Buddha's physical form manifests light, like Jambudvipa gold, incomparable, His height is immeasurable, reaching the number of yojanas, up to six hundred trillion nayutas; The white hair between his eyebrows is like five Mount Sumerus, and his dark blue eyes are as clear as the four great oceans, Light emanates from every pore, and one pore contains many great chiliocosms. In one world, there are as many dust particles as the sands of the Ganges River, and each dust particle has eighty-four thousand forms, And each form is like this again, the contemplator and the contemplated will appear accordingly. By contemplating the Buddha's body, one can see the Buddha's mind, and sentient beings who remember and contemplate can see the manifested Buddha, From contemplating the Buddha's marks and characteristics, one can enter the non-origination forbearance (anutpattika-dharma-ksanti), and receive boundless compassion with samadhi. The Buddha's body is immeasurably vast and boundless, and he uses the power of his past vows to teach and guide, Those who remember and contemplate can achieve enlightenment, and their supernatural powers will fill the void. If sentient beings possess the three minds, namely, the sincere mind, the deep mind, and the mind of dedication and aspiration, and are diligent, courageous, and non-retreating, They will immediately be received by the hand of the Tathagata Buddha, and enter the seven-jeweled palace, where the light is vast. Their bodies will joyfully ascend the diamond platform, following the Buddha, and in the snap of a finger, They will practice the Mahayana, understand the ultimate truth, and be reborn in the seven-jeweled lotus pond. Amitabha Buddha has great compassion, and his ten powers are difficult to praise and describe, By reciting his name once, and generating one thought, one can eliminate the karmic offenses of eighty billion kalpas; Therefore, he saves and liberates sentient beings without end, and is thus called Amitayus (Immeasurable Life). In the past, the World Honored One was on Mount Grdhrakuta, explaining the subtle causes and conditions to the assembly, Enabling them to be free from sorrow and affliction, and forming a special connection with the sentient beings of Jambudvipa.
提， 超脫一切諸苦趣。 凈妙國即極樂界， 修三福發菩提心， 作是念者住堅專， 故說無量壽佛觀。 如是功德不可說， 不可說者妙光明， 無量清凈平等施， 五濁眾生咸作佛。 斷彼一切顛倒想， 猶如以水投海中， 濕性混合無不同， 雖有聖智難分別， 人人皆為無量壽， 稽首瞻禮即西方。
佛說觀無量壽佛經
宋西域三藏疆良耶舍譯
如是我聞：
一時，佛在王舍城耆阇崛山中，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，名阿阇世，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，澡浴清凈，以酥蜜和麨，用涂其身，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，向耆阇崛山，遙禮世尊，而作是言：「大目乾連是吾親友，愿興慈悲，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。
時阿阇世問守門人：「父王今者猶存在耶？」時守門者白言：「大王！國大夫人身涂
【現代漢語翻譯】 現代漢語譯本 （修行者）能夠超脫一切痛苦的境地。 清凈美好的國土就是極樂世界，（在那裡）修行三福，發起菩提心。 能夠這樣思考的人，心志堅定專一，所以說要觀想無量壽佛（Amitayus）。 這樣的功德是不可言說的，這不可言說的功德就是微妙的光明。 無量清凈平等地施予（眾生），五濁惡世的眾生都能成佛。 斷除他們一切顛倒的妄想，就像把水倒入大海中一樣。 水的濕性混合在一起沒有差別，即使有聖人的智慧也難以分辨。 人人都能成為無量壽佛，稽首瞻禮的地方就是西方極樂世界。
《佛說觀無量壽佛經》
宋朝西域三藏疆良耶舍翻譯
我是這樣聽說的：
一時，佛陀在王舍城（Rajagrha）的耆阇崛山（Grdhrakuta）中，與一千二百五十位大比丘（bhiksu）在一起；還有三萬二千位菩薩（bodhisattva），以文殊師利（Manjusri）法王子為首。當時王舍大城有一位太子，名叫阿阇世（Ajatasatru），他聽從提婆達多（Devadatta）惡友的教唆，囚禁了他的父王頻婆娑羅（Bimbisara），將他關在七重室內，並命令所有大臣，一律不得前往探視。國王的夫人，名叫韋提希（Vaidehi），她恭敬大王，沐浴清凈后，用酥油和蜂蜜調和麥粉，塗抹在身上，在瓔珞中盛滿葡萄漿，偷偷地送給國王。當時大王，吃了麥粉，喝了葡萄漿，然後求水漱口；漱口完畢后，合掌恭敬，向耆阇崛山遙拜世尊，並說道：『大目乾連（Maha Maudgalyayana）是我的親友，愿您發慈悲，傳授我八關齋戒。』當時目乾連像老鷹一樣飛速來到國王所在之處；每天都這樣，為國王授八關齋戒。世尊也派遣尊者富樓那（Purna）為國王說法。這樣經過二十一天，國王因為吃了麥粉和蜂蜜，聽聞佛法，臉色變得和悅。
當時阿阇世問守門人：『父王現在還活著嗎？』守門人回答說：『大王！國王的夫人身上塗抹著
【English Translation】 English version Transcending all realms of suffering. The pure and wonderful land is the realm of ultimate bliss, where one cultivates the three blessings and awakens the Bodhi mind. Those who contemplate in this way remain steadfast and focused, hence the teaching on the contemplation of Amitayus (Infinite Life) Buddha. Such merit is ineffable, and this ineffable merit is the wondrous light. Immeasurable purity and equality are bestowed, and the sentient beings of the five turbidities all attain Buddhahood. Severing all their inverted thoughts, like pouring water into the ocean. The wet nature merges without distinction, and even with the wisdom of a sage, it is difficult to differentiate. Everyone becomes Amitayus, and the place of bowing and paying homage is the Western Pure Land.
'The Buddha Speaks of the Contemplation on Amitayus Buddha Sutra'
Translated by Tripitaka Master Jiangliangyeshe of the Western Regions during the Song Dynasty
Thus have I heard:
At one time, the Buddha was in Mount Grdhrakuta (Vulture Peak) in Rajagrha (Royal City), together with a great assembly of twelve hundred and fifty bhiksus (monks); and thirty-two thousand bodhisattvas, with Manjusri (Manjushri) the Dharma Prince as their leader. At that time, in the great city of Rajagrha, there was a prince named Ajatasatru (Ajatashatru), who, following the teachings of his evil friend Devadatta (Devadatta), imprisoned his father, King Bimbisara (Bimbisara), confining him in a sevenfold chamber, and ordered all the ministers not to visit him. The queen, named Vaidehi (Vaidehi), respected the king, bathed and purified herself, mixed ghee and honey with wheat flour, applied it to her body, filled her necklaces with grape juice, and secretly sent it to the king. At that time, the king ate the flour, drank the grape juice, and then asked for water to rinse his mouth; after rinsing his mouth, he joined his palms in reverence, and bowed towards Mount Grdhrakuta, saying: 'Maha Maudgalyayana (Maudgalyayana) is my friend, I wish you to have compassion and bestow upon me the eight precepts.' At that time, Maudgalyayana flew like a falcon to the king's place; he did this daily, bestowing the eight precepts upon the king. The World Honored One also sent the Venerable Purna (Purna) to preach the Dharma to the king. After twenty-one days, the king, having eaten the flour and honey and heard the Dharma, his countenance became joyful.
At that time, Ajatasatru asked the gatekeeper: 'Is my father still alive?' The gatekeeper replied: 'Your Majesty! The queen is applying
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。」時阿阇世聞此語已，怒其母曰：「我母是賊，與賊為伴；沙門惡人，幻惑咒術，令此惡王多日不死。」即執利劍欲害其母。
時有一臣，名曰月光，聰明多智，及與耆婆，為王作禮。白言：「大王！臣聞毗陀論經說：『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，污剎利種，臣不忍聞！是栴陀羅，我等不宜覆住於此。」時二大臣說此語竟，以手按劍，卻行而退。時阿阇世驚怖惶懼，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，即便舍劍，止不害母，敕語內官：「閉置深宮，不令復出。」
時韋提希被幽閉已，愁憂憔悴；遙向耆阇崛山，為佛作禮，而作是言：「如來世尊在昔之時，恒遣阿難來慰問我；我今愁憂，世尊威重，無由得見；愿遣目連、尊者阿難，與我相見。」作是語已，悲泣雨淚，遙向佛禮。未舉頭頃，爾時世尊在耆阇崛山，知韋提希心之所念，即敕大目揵連及以阿難，從空而來。佛從耆阇崛山沒，于王宮出。
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
【現代漢語翻譯】 現代漢語譯本： 『他們用麥粉和蜂蜜，以及裝飾華麗的盛漿器，拿著去供奉國王；沙門（出家人）目連（佛陀的十大弟子之一，以神通著稱）和富樓那（佛陀的十大弟子之一，以說法第一著稱），從空中而來，為國王說法，無法阻止。』當時阿阇世（國王名）聽到這些話后，怒斥他的母親說：『我的母親是賊，與賊為伍；沙門是惡人，用幻術和咒語，讓這個惡王多日不死。』隨即拿起利劍想要殺害他的母親。 這時，有一位大臣，名叫月光，聰明多智，和耆婆（名醫）一起，向國王行禮。稟告說：『大王！臣聽說《毗陀論經》（古印度的一種論書）中說：『從劫初以來，有許多惡王因為貪圖王位，殺害了自己的父親一萬八千人。』但從未聽說有不講道義而殺害母親的。大王現在要做這種殺逆之事，玷污剎帝利（古印度四大種姓之一，指武士和統治者）的血統，臣實在不忍心聽！這種行為如同旃陀羅（古印度最低賤的種姓，從事被認為不潔的職業），我們不應該再住在這裡。』這時，兩位大臣說完這些話，用手按著劍，後退著離開。當時阿阇世驚恐害怕，告訴耆婆說：『你不幫我嗎？』耆婆稟告說：『大王！千萬不要殺害母親。』國王聽到這些話，懺悔求救，立刻放下劍，停止殺害母親的行為，命令內官：『把她關在深宮裡，不讓她再出來。』 當時，韋提希（王后名）被幽禁后，憂愁憔悴；遙望耆阇崛山（佛陀常住的山），向佛陀行禮，說道：『如來世尊（佛陀的尊稱）過去常常派遣阿難（佛陀的十大弟子之一，以多聞第一著稱）來慰問我；我現在憂愁，世尊威嚴尊貴，沒有辦法見到；希望派遣目連尊者和阿難尊者，與我相見。』說完這些話，悲傷地哭泣，淚如雨下，遙向佛陀行禮。還沒抬起頭，那時世尊在耆阇崛山，知道韋提希心中所想，立刻命令大目犍連和阿難，從空中而來。佛陀從耆阇崛山消失，在王宮中出現。 當時，韋提希行禮后抬起頭，看見世尊釋迦牟尼佛（佛陀的本名），身體呈現紫金色，坐在百寶蓮花上。目連侍立在左邊，阿難在右邊，釋梵護世諸天（佛教中的天神）在空中。
【English Translation】 English version: 'They use barley flour and honey, along with ornate vessels filled with juice, to offer to the king; the Shramanas (ascetics) Maudgalyayana (one of the Buddha's ten great disciples, known for his supernatural powers) and Purna (one of the Buddha's ten great disciples, known for his eloquence in teaching), come from the sky to preach to the king, and cannot be stopped.' At that time, Ajatashatru (the king's name), upon hearing these words, angrily rebuked his mother, saying: 'My mother is a thief, associating with thieves; the Shramanas are evil people, using illusions and spells to keep this evil king from dying for many days.' He then drew his sharp sword, intending to kill his mother. At this moment, there was a minister named Moonlight, intelligent and wise, and Jivaka (a famous physician), who together bowed to the king. They reported: 'Great King! Your ministers have heard it said in the 'Veda Sutras' (ancient Indian scriptures): 'Since the beginning of time, there have been many evil kings who, out of greed for the throne, have killed their fathers, numbering eighteen thousand.' But it has never been heard that anyone has killed their mother without any moral reason. Your Majesty is now about to commit such a heinous act, defiling the Kshatriya (one of the four major castes in ancient India, referring to warriors and rulers) lineage. Your ministers cannot bear to hear this! Such an act is like that of a Chandala (the lowest caste in ancient India, engaged in professions considered unclean), and we should not remain here any longer.' After saying these words, the two ministers placed their hands on their swords and retreated. At that time, Ajatashatru was terrified and frightened, and said to Jivaka: 'Will you not help me?' Jivaka reported: 'Great King! Please do not harm your mother.' Upon hearing these words, the king repented and sought help, immediately putting down his sword, ceasing his intention to kill his mother, and ordered the palace officials: 'Confine her in the deep palace, and do not let her come out again.' At that time, Vaidehi (the queen's name), after being imprisoned, was filled with sorrow and grief; she looked towards Mount Gridhrakuta (the mountain where the Buddha often resided), and bowed to the Buddha, saying: 'The Tathagata, the World Honored One (an epithet for the Buddha), in the past, often sent Ananda (one of the Buddha's ten great disciples, known for his great memory) to comfort me; now I am sorrowful, and the World Honored One is majestic and venerable, and I have no way to see him; I wish that you would send the Venerable Maudgalyayana and the Venerable Ananda to see me.' After saying these words, she wept with sorrow, tears streaming down her face, and bowed towards the Buddha. Before she could lift her head, at that time, the World Honored One was on Mount Gridhrakuta, and knowing what Vaidehi was thinking, he immediately ordered Mahamudgalyayana and Ananda to come from the sky. The Buddha disappeared from Mount Gridhrakuta and appeared in the royal palace. At that time, Vaidehi, after bowing, lifted her head and saw the World Honored One, Shakyamuni Buddha (the Buddha's given name), his body radiating a purple-golden light, sitting on a lotus flower made of a hundred treasures. Maudgalyayana was standing on his left, Ananda on his right, and the Shakra, Brahma, and the guardian deities of the world (deities in Buddhism) were in the sky.
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？唯愿世尊，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。愿我未來不聞惡聲，不見惡人。今向世尊五體投地，求哀懺悔。唯愿佛日教我觀于清凈業處。」
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。十方諸佛凈妙國土，皆于中現。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；十方國土皆于中現。有如是等無量諸佛國土嚴顯可觀，令韋提希見。
時韋提希白佛言：「世尊！是諸佛土，雖復清凈，皆有光明；我今樂生極樂世界阿彌陀佛所。唯愿世尊，教我思惟，教我正受。」
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。
爾時世尊告韋提希：「汝今知不？阿彌陀佛去此不遠；汝當繫念，諦觀彼國凈業成者。我今為汝廣說眾譬，亦令未來世一切凡夫欲修凈業者，得生西方極樂國土。欲生彼國者，當修
【現代漢語翻譯】 現代漢語譯本：空中飄落著天花，像雨一樣，人們拿著這些花來供養。這時，韋提希（Vaidehi，人名）見到佛世尊，她解下身上的瓔珞（yingluo，一種裝飾品），全身撲倒在地，哭泣著向佛訴說：『世尊！我前世造了什麼罪孽，竟然生下這樣的惡子？世尊又是什麼因緣，與提婆達多（Devadatta，佛陀的堂弟，後背叛佛陀）成為眷屬？只願世尊，為我詳細解說沒有憂愁煩惱的地方，我應當往生到那裡，不樂意待在這閻浮提（Jambudvipa，我們所居住的這個世界）污濁罪惡的世界。這個污濁罪惡的地方，地獄、餓鬼、畜生到處都是，聚集著許多不善的事物。愿我未來不再聽到惡聲，不再見到惡人。現在我向世尊五體投地，求哀懺悔。只願佛陀教我如何觀想清凈的修行之處。』 這時，世尊從眉間放出光芒，那光芒是金色的，遍照十方無量世界；光芒返回到佛的頭頂，化成金色的臺座，像須彌山（Sumeru，佛教中的聖山）一樣。十方諸佛清凈美好的國土，都顯現在其中。有的國土是用七寶合成的；有的國土純粹是蓮花；有的國土像自在天宮（Svarga，天界）；有的國土像頗梨鏡（Sphatika，一種透明的寶石）；十方國土都顯現在其中。有這樣等等無量諸佛國土，莊嚴美好，可以觀看，讓韋提希看到。 這時，韋提希對佛說：『世尊！這些佛土，雖然清凈，都有光明；我現在樂意往生到極樂世界阿彌陀佛（Amitabha，佛教中西方極樂世界的佛）那裡。只願世尊，教我如何思惟，教我如何正確地修行。』 這時，世尊就微笑起來，有五色光，從佛口中發出，每一道光都照在頻婆娑羅王（Bimbisara，古印度摩揭陀國王）的頭頂。這時，大王雖然被囚禁在幽暗之處，心眼卻沒有障礙，遙遠地見到世尊，向佛頂禮；自然地修行增進，成就了阿那含（Anagamin，佛教修行果位之一）。 這時，世尊告訴韋提希：『你現在知道嗎？阿彌陀佛離這裡不遠；你應當集中意念，仔細觀察那個國土清凈的修行成就。我現在為你詳細解說各種譬喻，也讓未來世一切想要修習凈業的凡夫，能夠往生到西方極樂國土。想要往生到那個國土的人，應當修習三種福業。』
【English Translation】 English version: In the sky, heavenly flowers rained down like a shower, and people used them for offerings. At that time, Vaidehi (a proper noun) saw the Buddha, the World Honored One. She removed her necklace, threw herself to the ground, and cried out to the Buddha, saying: 'World Honored One! What sins did I commit in my past life that I gave birth to such an evil son? What is the cause and condition that the World Honored One is related to Devadatta (Buddha's cousin who later betrayed him)? I only wish that the World Honored One would explain to me in detail a place without sorrow and affliction, where I should be reborn. I do not wish to remain in this defiled and evil world of Jambudvipa (the world we live in). This defiled and evil place is filled with hells, hungry ghosts, and animals, and is a gathering place for many unwholesome things. I wish that in the future I will not hear evil sounds or see evil people. Now I prostrate myself before the World Honored One, seeking mercy and repentance. I only wish that the Buddha would teach me how to contemplate a pure place of practice.' At that time, the World Honored One emitted light from between his eyebrows. The light was golden, illuminating countless worlds in the ten directions. The light returned to the top of the Buddha's head, transforming into a golden platform, like Mount Sumeru (a sacred mountain in Buddhism). The pure and wonderful lands of all the Buddhas in the ten directions appeared within it. Some lands were made of seven treasures; some lands were purely lotus flowers; some lands were like the palaces of the Svarga (heavenly realm); some lands were like Sphatika (a transparent gemstone) mirrors. All the lands in the ten directions appeared within it. There were countless Buddha lands like these, adorned and beautiful to behold, for Vaidehi to see. At that time, Vaidehi said to the Buddha: 'World Honored One! Although these Buddha lands are pure and have light, I now wish to be reborn in the Land of Ultimate Bliss of Amitabha Buddha (the Buddha of the Western Pure Land). I only wish that the World Honored One would teach me how to contemplate, and teach me how to practice correctly.' At that time, the World Honored One smiled, and five-colored lights came out of the Buddha's mouth. Each light shone on the head of King Bimbisara (the king of Magadha in ancient India). At that time, although the king was imprisoned in a dark place, his mind's eye was not obstructed. He saw the World Honored One from afar and bowed to the Buddha. He naturally progressed in his practice and attained the state of Anagamin (one of the stages of Buddhist practice). At that time, the World Honored One said to Vaidehi: 'Do you know now? Amitabha Buddha is not far from here. You should concentrate your mind and carefully observe the pure practice that has been accomplished in that land. I will now explain various metaphors for you, so that all ordinary people in the future who wish to cultivate pure karma can be reborn in the Western Land of Ultimate Bliss. Those who wish to be reborn in that land should cultivate three kinds of meritorious deeds.'
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。如此三事名為凈業。」
佛告韋提希：「汝今知不？此三種業，乃是過去、未來、現在三世諸佛凈業正因。」
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，說清凈業。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于西方極樂世界。以佛力故，當得見彼清凈國土，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。」
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。」
時韋提希白佛言：「世尊！如我今者，以佛力故見彼國土。若佛滅后，諸眾生等，濁惡不善，五苦所逼，云何當見阿彌陀佛極樂世界？」
佛告韋提希：「汝及眾生應當專心，繫念一處，想于西方。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，諦觀于日，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
【現代漢語翻譯】 現代漢語譯本 有三種福業：第一，孝養父母，侍奉師長，慈悲不殺生，修習十善業。第二，受持三歸依（皈依佛、法、僧），具足持守各種戒律，不違犯威儀。第三，發起菩提心（覺悟之心），深信因果報應，讀誦大乘經典，勸勉他人修行。這三件事稱為凈業。
佛告訴韋提希：『你現在知道嗎？這三種業，是過去、未來、現在三世諸佛修習凈業的正因。』
佛告訴阿難和韋提希：『仔細聽，仔細聽！好好思考並記住。如來我現在，為未來世一切被煩惱賊所傷害的眾生，宣說清凈的修行方法。很好啊，韋提希！你問得好。阿難！你應當接受並持守，廣泛地為大眾宣說佛的教誨。如來我現在，教導韋提希以及未來世的一切眾生觀想西方極樂世界。憑藉佛的力量，應當能夠見到那清凈的國土，就像拿著明鏡照見自己的面容一樣。見到那國土極其美妙快樂的景象，心中歡喜，當下就能得到無生法忍（對諸法不生不滅的體悟）。』
佛告訴韋提希：『你是凡夫，心念軟弱，沒有得到天眼，不能夠遠觀。諸佛如來有特別的方法，讓你能夠見到。』
這時，韋提希對佛說：『世尊！我現在憑藉佛的力量見到了那個國土。如果佛滅度后，眾生處在污濁惡劣的環境中，被五種痛苦所逼迫，要如何才能見到阿彌陀佛的極樂世界呢？』
佛告訴韋提希：『你和眾生應當專心，將心念集中在一處，觀想西方。要如何觀想呢？凡是觀想的人，只要不是天生失明，有眼睛的人，都能看到太陽落山。應當開始觀想，端正坐姿面向西方，仔細觀察太陽，使心念堅定不移，專心觀想不移動。看到太陽將要落山，形狀像懸掛的鼓。看到太陽之後，閉上眼睛和睜開眼睛都應當清晰明瞭。這就是日想，稱為初觀。』
【English Translation】 English version There are three kinds of meritorious deeds: First, to be filial to parents, to serve teachers and elders, to have a compassionate heart and not kill, and to cultivate the ten wholesome actions. Second, to receive and uphold the Three Refuges (taking refuge in the Buddha, the Dharma, and the Sangha), to fully observe all precepts, and not to violate proper conduct. Third, to generate the Bodhi mind (the mind of enlightenment), to deeply believe in cause and effect, to recite the Mahayana scriptures, and to encourage others to practice. These three things are called pure karma.
The Buddha told Vaidehi, 'Do you know now? These three kinds of deeds are the true causes of pure karma for all Buddhas of the past, future, and present three times.'
The Buddha told Ananda and Vaidehi, 'Listen carefully, listen carefully! Think well and remember it. The Tathagata now, for all sentient beings of the future world who are harmed by the thieves of afflictions, speaks of pure practice. Excellent, Vaidehi! You have asked well. Ananda! You should receive and uphold it, and widely proclaim the Buddha's teachings to the multitude. The Tathagata now teaches Vaidehi and all sentient beings of the future world to contemplate the Western Pure Land of Ultimate Bliss. By the power of the Buddha, they should be able to see that pure land, just like seeing one's own face in a clear mirror. Seeing the extremely wonderful and joyful scenes of that land, with joy in their hearts, they will immediately attain the forbearance of non-arising dharmas (the realization of the non-arising and non-ceasing nature of all phenomena).'
The Buddha told Vaidehi, 'You are an ordinary person, your mind is weak, you have not attained the heavenly eye, and you cannot see far. The Buddhas and Tathagatas have special means to enable you to see.'
At that time, Vaidehi said to the Buddha, 'World Honored One! Now, by the power of the Buddha, I have seen that land. If, after the Buddha's passing, sentient beings are in a turbid and evil environment, oppressed by the five sufferings, how will they be able to see the Pure Land of Amitabha Buddha?'
The Buddha told Vaidehi, 'You and all sentient beings should concentrate your minds, focus your thoughts in one place, and contemplate the West. How should you contemplate? All those who contemplate, unless they are born blind, those who have eyes, can see the setting sun. You should begin to contemplate, sit upright facing west, carefully observe the sun, make your mind firm and unwavering, and concentrate on the contemplation without moving. Seeing the sun about to set, its shape like a hanging drum. After seeing the sun, whether your eyes are closed or open, it should be clear and distinct. This is the contemplation of the sun, called the first contemplation.'
是觀者，名為正觀。若他觀者，名為邪觀。」
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，當起冰想。見冰映徹，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，于臺兩邊，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，恒憶此事。作此觀者，名為正觀。若他觀者，名為邪觀。」
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。」
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，必生凈國，心得無疑。作是觀者，名為正觀。若他觀者，名為邪觀
【現代漢語翻譯】 現代漢語譯本：『以正確的角度觀察，這稱為正觀。如果以其他角度觀察，則稱為邪觀。』 佛陀告訴阿難和韋提希：『初觀成就后，接著作水想。觀想見到西方一切都是大水，見到水清澈透明，也要使其明亮清晰，沒有分散的念頭。見到水后，應當生起冰想。見到冰晶瑩剔透，作琉璃想。此想成就后，見到琉璃地面，內外通透。下面有金剛七寶金幢，支撐著琉璃地面。那金幢有八個方向，八個棱角都完整具備，每一個方向都由百寶構成，每一顆寶珠都有千道光明，每一道光明都有八萬四千種顏色，映照在琉璃地面上，如同億千個太陽，無法完全看清。琉璃地面上，用黃金繩索，交錯排列，用七寶界限，劃分得清清楚楚，每一件寶物中，都有五百種顏色的光芒。那光芒像花朵，又像星月，懸掛在虛空中，形成光明臺。樓閣千萬，由百寶合成，在臺的兩邊，各有百億花幢，無數的樂器，用來裝飾。八種清風從光明中吹出，吹奏這些樂器，演奏出苦、空、無常、無我的聲音，這就是水想，名為第二觀。此想成就時，一一觀察，使其非常清晰。閉上眼睛和睜開眼睛，都不要使其散失，只有吃飯的時候除外，要經常憶念此事。作此觀想的人，稱為正觀。如果作其他觀想的人，稱為邪觀。』 佛陀告訴阿難和韋提希：『水想成就后，稱為粗略地見到極樂世界的地面。如果得到三昧，見到那個世界的地面，清清楚楚，無法完全描述。這就是地想，名為第三觀。』 佛陀告訴阿難：『你要記住佛的話，為未來世一切想要脫離痛苦的大眾，宣說這觀想地面的方法。如果觀想這地面，就能消除八十億劫生死之罪。捨棄此身到他世，必定往生凈土，心中不會有疑惑。作此觀想的人，稱為正觀。如果作其他觀想的人，稱為邪觀。』
【English Translation】 English version: 『To observe with the correct perspective is called right contemplation. If one observes with other perspectives, it is called wrong contemplation.』 The Buddha told Ananda and Vaidehi: 『After the initial contemplation is accomplished, next, contemplate water. Visualize seeing that everything in the West is vast water, see the water clear and transparent, and also make it bright and distinct, without any scattered thoughts. After seeing the water, one should then generate the thought of ice. See the ice sparkling and translucent, and contemplate it as crystal. After this contemplation is accomplished, see the crystal ground, both inside and out, transparent. Below, there are diamond-like seven-treasure golden banners, supporting the crystal ground. The banners have eight directions, with eight complete edges, each direction made of hundreds of treasures, each treasure pearl has a thousand rays of light, each ray of light has eighty-four thousand colors, reflecting on the crystal ground, like billions of suns, impossible to see completely. On the crystal ground, golden ropes are interwoven, with seven-treasure boundaries, clearly demarcated, in each treasure, there are five hundred colors of light. The light is like flowers, and also like stars and moons, suspended in the void, forming a platform of light. There are millions of pavilions, made of hundreds of treasures, on both sides of the platform, there are hundreds of billions of flower banners, and countless musical instruments, used for adornment. Eight kinds of pure winds come from the light, playing these musical instruments, performing the sounds of suffering, emptiness, impermanence, and no-self, this is the contemplation of water, called the second contemplation. When this contemplation is accomplished, observe each aspect, making it extremely clear. Whether closing or opening the eyes, do not let it be lost, except during meal times, always remember this matter. Those who practice this contemplation are called right contemplation. Those who practice other contemplations are called wrong contemplation.』 The Buddha told Ananda and Vaidehi: 『After the contemplation of water is accomplished, it is called a rough view of the land of the Land of Ultimate Bliss. If one attains samadhi, seeing the land of that country, clearly and distinctly, it cannot be fully described. This is the contemplation of the land, called the third contemplation.』 The Buddha told Ananda: 『You should remember the Buddha's words, for all the masses in the future who wish to escape suffering, explain this method of contemplating the land. If one contemplates this land, one can eliminate the sins of eighty billion kalpas of birth and death. Abandoning this body in another life, one will surely be reborn in the Pure Land, with no doubt in the heart. Those who practice this contemplation are called right contemplation. Those who practice other contemplations are 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毗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，于眾葉間生諸妙花，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；十方佛國亦于中現。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。」
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
【現代漢語翻譯】 現代漢語譯本：佛陀告訴阿難和韋提希：『地想觀成之後，接下來觀想寶樹。觀想寶樹時，要一棵一棵地觀想，想像有七重排列的行樹。每一棵樹高八千由旬（古印度長度單位，約合11.2萬公里），這些寶樹，七寶花葉無不具備。每一片花葉，都呈現不同的寶色。琉璃色中發出金色光芒；頗梨色（水晶）中發出紅色光芒；馬腦色中發出車𤦲（一種玉石）光芒；車𤦲色中發出綠真珠光芒；珊瑚、琥珀等一切眾寶用來互相映襯裝飾。美妙的真珠網覆蓋在樹上，每一棵樹上有七重網，每一重網之間有五百億美妙的華麗宮殿，如同梵天王的宮殿。諸天童子自然地在其中，每一位童子都有五百億釋迦毗楞伽摩尼寶（一種寶珠）作為瓔珞；這些摩尼寶的光芒照耀百由旬，如同百億日月的光芒合在一起，無法一一說盡，各種寶物交錯，色彩最為殊勝。這些寶樹，行行相對，葉葉相連，在眾葉之間生長出各種美妙的花朵，花上自然有七寶果實。每一片樹葉，縱橫都相等，為二十五由旬；樹葉有千種顏色，百種圖案，如同天上的瓔珞；有各種美妙的花朵，呈現閻浮檀金色（一種金色），如同旋轉的火輪，在葉間迴旋，涌生出各種果實，如同帝釋天的寶瓶；有巨大的光明，化成幢幡和無量寶蓋。這些寶蓋中，映現出三千大千世界的一切佛事；十方佛國也都在其中顯現。見到這些樹之後，也應當依次一一觀想，觀見樹的莖、枝、葉、花、果，都令其分明。這就是樹想觀，名為第四觀。作這種觀想的人，名為正觀。如果作其他觀想，名為邪觀。』 佛陀告訴阿難和韋提希：『樹想觀成之後，接下來應當觀想水。想要觀想水時，極樂國土有八個水池。每一個水池都是由七寶構成；這些寶物柔軟，從如意珠王中生出，分為十四支；每一支都呈現七寶的顏色。黃金作為水渠，水渠下都是
【English Translation】 English version: The Buddha told Ananda and Vaidehi, 'After the contemplation of the earth is completed, next contemplate the jeweled trees. When contemplating the jeweled trees, contemplate them one by one, imagining seven rows of trees. Each tree is eight thousand yojanas (an ancient Indian unit of distance, approximately 112,000 kilometers) in height. These jeweled trees are complete with seven kinds of jeweled flowers and leaves. Each flower and leaf displays different jeweled colors. From the color of lapis lazuli emanates golden light; from the color of crystal emanates red light; from the color of agate emanates carnelian light; from the color of carnelian emanates green pearl light; coral, amber, and all kinds of jewels are used to adorn and reflect each other. Exquisite pearl nets cover the trees, each tree having seven layers of nets, and between each net are five hundred billion magnificent palaces, like the palaces of Brahma. Heavenly children naturally reside within them, each child adorned with five hundred billion Shakya-Vairambha Mani jewels as necklaces; the light of these Mani jewels illuminates a hundred yojanas, like the combined light of a hundred billion suns and moons, beyond description. Various jewels are interspersed, their colors being the most superior. These jeweled trees are aligned row by row, leaf by leaf, and among the leaves grow various exquisite flowers, and on the flowers naturally appear seven kinds of jeweled fruits. Each leaf is twenty-five yojanas in length and width; the leaves have a thousand colors and a hundred patterns, like heavenly necklaces; there are various exquisite flowers, the color of Jambu-gold (a type of gold), like rotating fire wheels, swirling among the leaves, and various fruits emerge, like the treasure vase of Indra; there is great light, transforming into banners and countless jeweled canopies. Within these canopies, all the Buddha activities of the three thousand great thousand worlds are reflected; the Buddha lands of the ten directions also appear within them. Having seen these trees, one should also contemplate them one by one, clearly seeing the tree trunks, branches, leaves, flowers, and fruits. This is the contemplation of the trees, called the fourth contemplation. One who practices this contemplation is said to have correct contemplation. If one practices other contemplations, it is called incorrect contemplation.' The Buddha told Ananda and Vaidehi, 'After the contemplation of the trees is completed, next one should contemplate the water. When one wishes to contemplate the water, in the Land of Ultimate Bliss there are eight pools of water. Each pool is made of seven jewels; these jewels are soft and arise from the wish-fulfilling jewel king, dividing into fourteen branches; each branch displays the colors of the seven jewels. Gold is used as the channels, and below the channels are all
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，常贊唸佛、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。」
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，皆說唸佛、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。」
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
【現代漢語翻譯】 現代漢語譯本：以雜色金剛（一種寶石）作為池底的沙子。每一處水中都有六十億朵七寶蓮花，每一朵蓮花都圓滿端正，周長十二由旬（古印度長度單位）。摩尼寶珠（一種寶珠）的水流在蓮花之間流淌，沿著樹木上下流動。水流的聲音微妙，宣說苦、空、無常、無我等真理，以及各種波羅蜜（到達彼岸的方法），還有讚歎諸佛相好的聲音。從如意珠王（能實現願望的寶珠）中涌出金色微妙的光明，光明化為各種顏色的寶鳥，它們和諧地鳴叫，常常讚頌唸佛、念法、念僧。這就是八功德水觀想，稱為第五觀。這樣觀想的人，稱為正觀。如果用其他方式觀想，稱為邪觀。 佛陀告訴阿難和韋提希：『在眾寶國土的每一處邊界上，都有五十億座寶樓，樓閣中有無數的天人演奏天樂。還有樂器懸掛在虛空中，像天上的寶幢一樣，不用敲擊就能自己發出聲音。這些聲音都在宣說唸佛、念法、念比丘僧。』這種觀想成就后，稱為粗略地見到極樂世界的寶樹、寶地、寶池，這是總觀想，稱為第六觀。如果能見到這些景象，就能消除無量億劫的極重惡業，命終之後必定往生到極樂世界。這樣觀想的人，稱為正觀。如果用其他方式觀想，稱為邪觀。 佛陀告訴阿難和韋提希：『仔細聽，仔細聽！好好地思考並記住。我將為你們分別解說去除苦惱的方法，你們要記住並廣泛地為大眾分別解說。』當佛陀說這些話時，無量壽佛（阿彌陀佛）站立在空中，觀世音（菩薩名）、大勢至（菩薩名）這兩位大菩薩侍立在左右。他們的光明熾盛，無法完全看清，其金色光芒比百千閻浮檀金（一種金色）還要耀眼。 這時，韋提希見到無量壽佛后，跪拜並向佛陀說道：『世尊！我現在因為佛陀的力量，得以見到無量壽佛和兩位菩薩，未來的眾生，應當如何觀想無量壽佛和兩位菩薩呢？』 佛陀告訴韋提希：『想要觀想那尊佛陀的人，
【English Translation】 English version: The bottom of the pools are made of sand of variegated vajra (a type of gemstone). In each pool, there are sixty billion jeweled lotus flowers, each lotus flower being perfectly round and twelve yojanas (an ancient Indian unit of distance) in circumference. The water of mani jewels (a type of jewel) flows among the lotus flowers, moving up and down the trees. The sound of the water is subtle, expounding on suffering, emptiness, impermanence, non-self, and the various paramitas (perfections), as well as praising the excellent marks of the Buddhas. From the wish-fulfilling jewel king (a jewel that grants wishes) emanates golden, subtle light, which transforms into birds of various colors, harmoniously singing, constantly praising the Buddha, the Dharma, and the Sangha. This is the contemplation of the eight meritorious waters, called the fifth contemplation. One who contemplates in this way is said to have correct contemplation. If one contemplates in another way, it is called incorrect contemplation. The Buddha told Ananda and Vaidehi: 『In each realm of the jeweled land, there are five hundred billion jeweled pavilions, and in these pavilions, countless devas (gods) play heavenly music. There are also musical instruments suspended in the void, like heavenly jeweled banners, which produce sound without being struck. These sounds all proclaim the remembrance of the Buddha, the Dharma, and the Bhikshu Sangha (monk community).』 When this contemplation is accomplished, it is called a rough vision of the jeweled trees, jeweled ground, and jeweled pools of the Land of Ultimate Bliss. This is the general contemplation, called the sixth contemplation. If one sees this, one can eliminate extremely heavy evil karma accumulated over countless eons, and after death, one will surely be reborn in that land. One who contemplates in this way is said to have correct contemplation. If one contemplates in another way, it is called incorrect contemplation. The Buddha told Ananda and Vaidehi: 『Listen carefully, listen carefully! Think well and remember it. I will explain to you the method of removing suffering, and you should remember it and explain it widely to the masses.』 As the Buddha spoke these words, Amitayus Buddha (Buddha of Infinite Life) stood in the sky, with Avalokiteshvara (Bodhisattva of Compassion) and Mahasthamaprapta (Bodhisattva of Great Strength), the two great Bodhisattvas, standing on his left and right. Their light was so brilliant that it could not be fully seen, and their golden light was more radiant than hundreds of thousands of jambudvipa gold (a type of gold). At this time, after seeing Amitayus Buddha, Vaidehi prostrated herself at the Buddha's feet and said to the Buddha: 『World Honored One! Now, because of the Buddha's power, I have been able to see Amitayus Buddha and the two Bodhisattvas. How should future beings contemplate Amitayus Buddha and the two Bodhisattvas?』 The Buddha told Vaidehi: 『Those who wish to contemplate that Buddha,
，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。釋迦毗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。于其臺上，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。」
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。」
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
【現代漢語翻譯】 現代漢語譯本：當開始觀想時，要在七寶地上觀想蓮花，讓每一片蓮花瓣都呈現出百寶的色彩。蓮花有八萬四千條脈絡，如同天上的繪畫一般；每一條脈絡都發出八萬四千道光芒，清晰分明，都能讓人看見。花瓣小的，縱橫有二百五十由旬（古印度長度單位）；這樣的蓮花有八萬四千片大葉，每一片葉子之間，都有百億顆摩尼珠王（如意寶珠）作為裝飾。每一顆摩尼珠都放出千道光明，其光芒如同寶蓋，由七寶合成，遍佈地面。釋迦毗楞伽摩尼寶（一種寶珠）作為蓮花臺；這個蓮花臺，用八萬金剛甄叔迦寶（一種寶珠），梵摩尼寶（一種寶珠），以及精妙的珍珠網交錯裝飾。在蓮花臺上，自然而有四根寶柱寶幢，每一根寶幢都如同百千萬億座須彌山（佛教中的神山）；寶幢上的寶縵如同夜摩天宮（欲界第三層天），又有五百億顆微妙的寶珠作為裝飾。每一顆寶珠都發出八萬四千道光芒，每一道光芒都呈現出八萬四千種不同的金色，每一種金色都遍佈寶土，處處變化，各自呈現不同的景象；有時變成金剛臺，有時變成珍珠網，有時變成雜色花云，在十個方向隨意變化顯現，施行佛事，這就是花座想，稱為第七觀。 佛告訴阿難說：『如此美妙的蓮花，是本法藏比丘（阿彌陀佛的前身）的願力所成就的，如果想要憶念那尊佛，應當先觀想這個美妙的蓮花座。在作此觀想時，不能夾雜其他觀想；都應當一一觀想，每一片葉子，每一顆珠子，每一道光芒，每一個蓮花臺，每一根寶幢，都要讓它們清晰分明，如同在鏡子中看見自己的面容一樣。如果此觀想成就，就能滅除五百億劫的生死之罪，必定能夠往生極樂世界。作此觀想，稱為正觀。如果作其他觀想，稱為邪觀。』 佛告訴阿難和韋提希說：『見到這些景象后，接下來應當觀想佛。這是為什麼呢？諸佛如來是法界身，遍入一切眾生的心想中；因此你們的心
【English Translation】 English version: When beginning contemplation, one should visualize a lotus flower on the seven-jeweled ground, making each petal of the lotus appear in the colors of a hundred treasures. The lotus has eighty-four thousand veins, like a painting in the sky; each vein emits eighty-four thousand rays of light, clear and distinct, all of which can be seen. The smaller petals are two hundred and fifty yojanas (an ancient Indian unit of length) in length and width; such a lotus has eighty-four thousand large leaves, and between each leaf, there are a hundred billion mani jewel kings (wish-fulfilling jewels) as decorations. Each mani jewel emits a thousand rays of light, its light like a canopy, made of seven treasures, covering the ground. A Shakya-Vairambha mani jewel (a type of jewel) serves as the lotus pedestal; this lotus pedestal is adorned with eighty thousand Vajra-Jen-shu-ka jewels (a type of jewel), Brahma-mani jewels (a type of jewel), and exquisite pearl nets intertwined. On the pedestal, there are naturally four jeweled pillars and banners, each pillar and banner like a hundred million Sumeru mountains (a sacred mountain in Buddhism); the jeweled curtains on the banners are like the Yama Heaven (the third heaven of the desire realm), and there are also five hundred billion subtle jewels as decorations. Each jewel emits eighty-four thousand rays of light, each ray of light appearing in eighty-four thousand different shades of gold, each shade of gold pervading the jeweled land, changing everywhere, each presenting different appearances; sometimes transforming into a Vajra pedestal, sometimes into a pearl net, sometimes into variegated flower clouds, freely manifesting in the ten directions, performing Buddha's work, this is the contemplation of the flower seat, called the seventh contemplation. The Buddha told Ananda: 'Such a wonderful lotus flower is accomplished by the power of the vows of the Bhikshu Dharmakara (the previous incarnation of Amitabha Buddha). If one wishes to remember that Buddha, one should first contemplate this wonderful lotus seat. When performing this contemplation, one should not mix it with other contemplations; one should contemplate each one individually, each leaf, each jewel, each ray of light, each pedestal, each banner, making them clear and distinct, like seeing one's own face in a mirror. If this contemplation is accomplished, it can eradicate the sins of birth and death for five hundred billion kalpas, and one will surely be reborn in the Land of Ultimate Bliss. Performing this contemplation is called right contemplation. If one performs other contemplations, it is called wrong contemplation.' The Buddha told Ananda and Vaidehi: 'Having seen these scenes, one should next contemplate the Buddha. Why is this so? The Tathagatas are the Dharmakaya (Dharma body), pervading the thoughts of all sentient beings; therefore, your minds
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、鳧雁、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，名為粗想見極樂世界。是為想像，名第八觀。作是觀者，除無量億劫生死之罪，于現身中得唸佛三昧。作是觀者，名為正觀。若他觀者，名為邪觀。」
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
【現代漢語翻譯】 現代漢語譯本 當思維佛陀時，此心即是三十二相（佛陀的身體特徵）、八十隨形好（佛陀次要的身體特徵）。此心造就佛陀，此心即是佛陀。諸佛的正遍知海，從心中所想而生，因此應當一心專注于念想，仔細觀察那位佛陀，多陀阿伽度（如來）、阿羅呵（應供）、三藐三佛陀（正等覺）。 思維佛陀時，首先應當進行想像。閉上眼睛或睜開眼睛，見到一尊寶像，如同閻浮檀金的顏色，坐在蓮花之上。寶像坐定之後，心眼得以開啟，清晰分明地見到極樂世界七寶莊嚴，寶地、寶池、寶樹排列成行，諸天的寶縵覆蓋在樹上，各種寶羅網布滿虛空之中。見到這些景象，要使其極其明瞭，如同觀看掌中之物。見到這些景象之後，再在佛陀的左邊觀想一朵大蓮花，與之前的蓮花一樣沒有差別。再在佛陀的右邊觀想一朵大蓮花，觀想一尊觀世音菩薩像坐在左邊的蓮花座上，也放出金光，與之前一樣沒有差別。觀想一尊大勢至菩薩像坐在右邊的蓮花座上。當此觀想完成時，佛菩薩像都放出美妙的光芒；其光芒是金色的，照耀著各種寶樹。每一棵樹下也都有三朵蓮花，每朵蓮花上各有一佛二菩薩像，遍佈整個極樂世界。當此觀想完成時，修行者應當聽到流水聲、光明以及各種寶樹、鳧雁、鴛鴦都在宣說妙法。出定和入定都能聽到妙法。修行者所聽到的，在出定之時要憶持不忘，使其與修多羅（佛經）相合。如果不相合，就稱為妄想；如果相合，就稱為粗想見到了極樂世界。這就是想像，稱為第八觀。修習此觀的人，可以消除無量億劫的生死之罪，在現世中獲得唸佛三昧。修習此觀的人，稱為正觀。如果修習其他觀，就稱為邪觀。 佛陀告訴阿難和韋提希：『此觀想完成之後，接下來應當觀想無量壽佛的身相光明。阿難應當知道！無量壽佛的身軀，如同百千萬億夜摩天閻浮檀金的顏色。佛陀的身高有六十萬億那由他恒河沙由旬。眉間的白毫，向右旋轉，如同五座須彌山。佛陀的眼睛清澈如四大海，青白分明。身體上的所有毛孔，都放出光明，如同須彌山。佛陀的圓光，如同百億三千大千世界。圓光之中，有百萬億那由他恒河沙化佛。每一尊化佛，都有無數的化菩薩作為侍者。無量壽佛有八萬四千相，每一相都有八萬四千隨形好。每一隨形好，都放出八萬四千光明。每一道光明，都普照十方世界，唸佛眾生，都蒙受光明攝取，不捨棄。』
【English Translation】 English version When contemplating the Buddha, this mind is identical to the thirty-two marks (of a Buddha's physical body) and eighty minor marks (of a Buddha's physical body). This mind creates the Buddha; this mind is the Buddha. The ocean of perfect and complete knowledge of all Buddhas arises from the mind's contemplation. Therefore, one should focus the mind on mindfulness, carefully observing that Buddha, Tathagata (Thus Gone One), Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One). When contemplating the Buddha, one should first engage in visualization. Whether the eyes are closed or open, one should see a precious image, the color of Jambudvipa gold, seated upon a lotus flower. Once the image is seated, the mind's eye opens, and one clearly sees the seven precious adornments of the Land of Ultimate Bliss, with precious grounds, precious ponds, and rows of precious trees. Heavenly jeweled canopies cover the trees, and various jeweled nets fill the empty space. Upon seeing these sights, one should make them extremely clear, as if viewing something in the palm of one's hand. After seeing these sights, one should then visualize a large lotus flower to the left of the Buddha, identical to the previous lotus flower. Then, one should visualize a large lotus flower to the right of the Buddha, and visualize an image of Bodhisattva Avalokiteshvara seated on the left lotus seat, also emitting golden light, just as before. One should visualize an image of Bodhisattva Mahasthamaprapta seated on the right lotus seat. When this visualization is complete, the Buddha and Bodhisattva images all emit wondrous light; the light is golden, illuminating all the precious trees. Under each tree, there are also three lotus flowers, and on each lotus flower, there is one Buddha and two Bodhisattva images, filling the entire land. When this visualization is complete, the practitioner should hear the sound of flowing water, light, and all the precious trees, wild geese, and mandarin ducks all proclaiming the wondrous Dharma. Both in meditation and out of meditation, one should constantly hear the wondrous Dharma. What the practitioner hears, upon emerging from meditation, should be remembered and not forgotten, so that it aligns with the Sutras (Buddhist scriptures). If it does not align, it is called delusion; if it aligns, it is called a rough visualization of seeing the Land of Ultimate Bliss. This is visualization, called the Eighth Contemplation. One who practices this contemplation can eliminate the sins of countless eons of birth and death, and in this present life, attain the Samadhi of Buddha Recitation. One who practices this contemplation is called a correct contemplation. If one practices other contemplations, it is called an incorrect contemplation. The Buddha told Ananda and Vaidehi: 'After this contemplation is complete, one should next contemplate the physical marks and light of Amitayus Buddha. Ananda, you should know! The body of Amitayus Buddha is the color of Jambudvipa gold from hundreds of thousands of millions of Yama heavens. The Buddha's height is six hundred thousand million nayutas of Ganges sands yojanas. The white hair between his eyebrows curls to the right, like five Mount Sumerus. The Buddha's eyes are clear like the four great oceans, with distinct blue and white. All the pores of his body emit light, like Mount Sumeru. The Buddha's halo is like hundreds of millions of three-thousand-great-thousand worlds. Within the halo, there are millions of billions of nayutas of Ganges sands of manifested Buddhas. Each manifested Buddha has countless manifested Bodhisattvas as attendants. Amitayus Buddha has eighty-four thousand marks, and each mark has eighty-four thousand minor marks. Each minor mark emits eighty-four thousand lights. Each light illuminates all the ten directions, and all sentient beings who recite the Buddha's name are embraced by the light, and are not abandoned.'
億那由他恒河沙由旬；眉間白毫右旋宛轉，如五須彌山。佛眼清凈如四大海水，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；于圓光中，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，唸佛眾生攝取不捨。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，以見諸佛故名唸佛三昧。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。」
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
【現代漢語翻譯】 現代漢語譯本 億那由他（數量單位，表示極大的數目）恒河沙（數量單位，形容極多）由旬（長度單位，古代印度長度單位）的距離；眉間白毫（佛像眉間白色毫毛）向右旋轉，宛如五座須彌山（佛教宇宙觀中的中心山）。佛的眼睛清澈明亮，如同四大海水，清白分明。身體的每個毛孔都發出光明，如同須彌山。那佛的圓光（佛像頭部的光環）如同百億三千大千世界（佛教宇宙觀中的最大世界單位）；在圓光中，有百萬億那由他恒河沙的化佛（佛的化身）；每一個化佛，也有眾多無數的化菩薩（菩薩的化身），作為侍者。無量壽佛（阿彌陀佛的別稱）有八萬四千種相（佛的特徵）；每一種相中，各有八萬四千種隨形好（佛的細微特徵）；每一種好中，又有八萬四千種光明；每一種光明遍照十方世界（指各個方向的世界），攝取唸佛的眾生而不捨棄。他的光相好以及化佛，無法完全描述；但應當憶想，使心明見。見到這些景象的人，就見到了十方一切諸佛，因為見到諸佛的緣故，稱爲念佛三昧（通過唸佛而達到的禪定狀態）。作這種觀想的人，稱為觀一切佛身，因為觀佛身，也見到了佛心。諸佛的心就是大慈悲，以無緣慈（無條件的慈愛）攝受一切眾生。作這種觀想的人，捨棄此身，來世會生在諸佛面前，得到無生忍（對無生無滅的真理的領悟）。因此，有智慧的人應當專心諦觀無量壽佛。觀想無量壽佛，從一個相好入手，只觀想眉間白毫，使其極其明瞭。見到眉間白毫相的人，八萬四千相好自然會顯現。見到無量壽佛的人，就見到了十方無量諸佛；因為見到無量諸佛的緣故，諸佛會現前為他授記（預言成佛）。這就是普遍觀想一切色相，稱為第九觀。作這種觀想的人，稱為正觀。如果作其他觀想，稱為邪觀。 佛告訴阿難（佛陀的弟子）和韋提希（頻婆娑羅王的王后）說：『見到無量壽佛清晰分明之後，接下來也應當觀想觀世音菩薩（佛教中一位重要的菩薩）。這位菩薩的身高有八十億那由他恒河沙由旬，身體是紫金色，頭頂有肉髻（佛像頭頂的肉瘤），脖子有圓光，面部各有一百千由旬。他的圓光中有五百化佛，如同釋迦牟尼（佛教的創始人）。每一個化佛，有五百菩薩，無
【English Translation】 English version A distance of billions of nayutas (a unit of large number) of Ganges sands (a unit of large number) of yojanas (a unit of distance in ancient India); the white hair between the eyebrows (a white hair between the eyebrows of a Buddha statue) spirals to the right, like five Mount Sumerus (the central mountain in Buddhist cosmology). The Buddha's eyes are clear and bright, like the four great oceans, clear and distinct. Every pore of the body emits light, like Mount Sumeru. The Buddha's halo (the halo around the head of a Buddha statue) is like a hundred billion three thousand great chiliocosms (the largest unit of world in Buddhist cosmology); in the halo, there are millions of billions of nayutas of Ganges sands of manifested Buddhas (manifestations of the Buddha); each manifested Buddha also has numerous countless manifested Bodhisattvas (manifestations of Bodhisattvas) as attendants. Amitayus Buddha (another name for Amitabha Buddha) has eighty-four thousand characteristics (features of a Buddha); in each characteristic, there are eighty-four thousand secondary marks (subtle features of a Buddha); in each mark, there are eighty-four thousand lights; each light illuminates all the worlds in the ten directions (worlds in all directions), embracing sentient beings who recite the Buddha's name without abandoning them. His light, characteristics, and manifested Buddhas cannot be fully described; but one should contemplate them in mind, making the mind see clearly. Those who see these scenes see all the Buddhas in the ten directions, and because they see the Buddhas, it is called Samadhi of Buddha Recitation (a state of meditation achieved through reciting the Buddha's name). Those who practice this contemplation are called contemplating all Buddha bodies, and because they contemplate the Buddha's body, they also see the Buddha's mind. The minds of all Buddhas are great compassion, embracing all sentient beings with unconditional compassion. Those who practice this contemplation, abandoning this body, will be born in front of the Buddhas in the next life, and attain the patience of non-birth (the realization of the truth of non-birth and non-death). Therefore, the wise should focus their minds on contemplating Amitayus Buddha. To contemplate Amitayus Buddha, start with one characteristic, only contemplate the white hair between the eyebrows, making it extremely clear. Those who see the white hair between the eyebrows will naturally see the eighty-four thousand characteristics. Those who see Amitayus Buddha see the countless Buddhas in the ten directions; because they see the countless Buddhas, the Buddhas will appear before them and give them predictions of Buddhahood. This is the universal contemplation of all forms, called the ninth contemplation. Those who practice this contemplation are called correct contemplation. If they practice other contemplations, it is called wrong contemplation. The Buddha told Ananda (a disciple of the Buddha) and Vaidehi (the queen of King Bimbisara): 'After seeing Amitayus Buddha clearly and distinctly, one should also contemplate Avalokitesvara Bodhisattva (an important Bodhisattva in Buddhism). This Bodhisattva is eighty billion nayutas of Ganges sands of yojanas tall, his body is purple-gold, he has a protuberance on the top of his head (a fleshy protuberance on the top of a Buddha statue), a halo around his neck, and his face is a hundred thousand yojanas in each direction. In his halo, there are five hundred manifested Buddhas, like Shakyamuni (the founder of Buddhism). Each manifested Buddha has five hundred Bodhisattvas, without
量諸天，以為侍者。舉身光中五道眾生，一切色相皆于中現。頂上毗楞伽摩尼妙寶，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。」
佛告阿難：「若欲觀觀世音菩薩當作是觀。作是觀者不遇諸禍，凈除業障，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。」
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
【現代漢語翻譯】 現代漢語譯本：觀想諸天作為侍者。觀世音菩薩全身的光芒中，五道眾生的一切色相都顯現其中。頭頂上戴著毗楞伽摩尼（一種珍貴的寶珠）製成的美妙寶冠。寶冠中有一尊站立的化佛，高二十五由旬（古印度長度單位）。觀世音菩薩的面容如同閻浮檀（一種金色）的顏色；眉間的毫毛相具有七寶的色彩，流出八萬四千種光明；每一道光明中，都有無量無數百千尊化佛；每一尊化佛，都有無數化菩薩作為侍者，自在地變現充滿十方世界。手臂如同紅蓮花的顏色，有八十億微妙的光明，作為瓔珞（一種裝飾品）；瓔珞中，普遍顯現一切莊嚴的事物。手掌呈現五百億種雜色蓮花的顏色；手的十個指尖，每一個指尖都有八萬四千道紋路，如同印章的紋路。每一道紋路有八萬四千種顏色；每一種顏色有八萬四千道光芒，這些光芒柔和地普照一切，用這寶貴的手接引眾生。抬起腳時，腳下有千輻輪相，自然化成五百億光明臺。放下腳時，有金剛摩尼花（一種珍貴的花），散佈在一切地方，沒有不充滿的。其餘的身體相貌，各種美好都具足，如同佛一樣，只有頭頂的肉髻和無見頂相，不如世尊。這就是觀想觀世音菩薩真實色身相，稱為第十觀。 佛告訴阿難：『如果想要觀想觀世音菩薩，應當這樣觀想。這樣觀想的人不會遭遇各種災禍，能夠清凈消除業障，消除無數劫的生死之罪。這樣的菩薩，僅僅聽到他的名字，就能獲得無量的福報，何況是仔細地觀想！如果有想要觀想觀世音菩薩的人，應當先觀想頭頂的肉髻，然後觀想天冠。其餘的各種相貌也依次觀想，都要使之明了，如同觀看手掌中的東西一樣。這樣觀想的人，稱為正觀。如果用其他方式觀想，稱為邪觀。』 佛告訴阿難和韋提希：『接下來觀想大勢至菩薩。這位菩薩的身量大小也如同觀世音菩薩，圓光和麵容各自是二丈五尺。』
【English Translation】 English version: Contemplate the heavens as attendants. In the light emanating from Avalokiteshvara's entire body, all forms of beings in the five realms appear. On his head, he wears a wondrous crown made of Vairambha Mani (a precious jewel). Within the crown, there is a standing manifested Buddha, twenty-five yojanas (an ancient Indian unit of length) in height. Avalokiteshvara's face is the color of Jambu-dana gold (a golden color); the white hair between his eyebrows has the colors of the seven treasures, emitting eighty-four thousand kinds of light; in each ray of light, there are countless hundreds of thousands of manifested Buddhas; each manifested Buddha has countless manifested Bodhisattvas as attendants, freely manifesting and filling the ten directions. His arms are the color of red lotus flowers, with eighty billion subtle lights as ornaments; within the ornaments, all kinds of adornments are universally manifested. His palms are the color of five hundred billion mixed lotus flowers; at the tip of each of his ten fingers, there are eighty-four thousand lines, like the lines of a seal. Each line has eighty-four thousand colors; each color has eighty-four thousand rays of light, which softly illuminate everything, and with these precious hands, he guides sentient beings. When he lifts his foot, there is a thousand-spoked wheel mark under his foot, naturally transforming into five hundred billion light platforms. When he puts his foot down, there are Vajra Mani flowers (a precious flower), scattered everywhere, filling all places. The rest of his bodily features are complete with all kinds of perfections, just like a Buddha, except for the fleshy protuberance on the top of his head and the invisible top of his head, which are not as great as the World Honored One. This is the contemplation of Avalokiteshvara's true physical form, called the tenth contemplation. The Buddha said to Ananda, 'If you wish to contemplate Avalokiteshvara, you should contemplate in this way. Those who contemplate in this way will not encounter various misfortunes, can purify and eliminate karmic obstacles, and eliminate the sins of countless kalpas of birth and death. Such a Bodhisattva, just by hearing his name, can obtain immeasurable blessings, how much more so by contemplating him carefully! If there are those who wish to contemplate Avalokiteshvara, they should first contemplate the fleshy protuberance on the top of his head, then contemplate the heavenly crown. The rest of his features should also be contemplated in order, making them clear, as if looking at something in the palm of your hand. Those who contemplate in this way are called right contemplation. If they contemplate in other ways, it is called wrong contemplation.' The Buddha said to Ananda and Vaidehi, 'Next, contemplate Mahasthamaprapta Bodhisattva. This Bodhisattva's body size is also like Avalokiteshvara's, with a circular halo and face each being two and a half zhang.'
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，即見十方無量諸佛凈妙光明，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，十方諸佛凈妙國土廣長之相，皆于中現。頂上肉髻如缽頭摩花。于肉髻上有一寶瓶，盛諸光明，普現佛事。余諸身相如觀世音，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，于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，常游諸佛凈妙國土。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。」
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，于蓮華中結跏趺坐，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
【現代漢語翻譯】 現代漢語譯本 一百二十五由旬（yóu xún，古印度長度單位，約合7-9公里），照耀二百五十由旬。他全身的光明照耀十方世界，呈現紫金色。有緣的眾生都能看見。只要看見這位菩薩的一個毛孔的光芒，就能看見十方無量諸佛清凈微妙的光明，因此稱這位菩薩為無邊光（wú biān guāng）。他以智慧的光芒普遍照耀一切，使眾生脫離三塗（sān tú，地獄、餓鬼、畜生），獲得無上的力量，因此稱這位菩薩為大勢至（dà shì zhì）。這位菩薩的天冠上有五百寶蓮花；每一朵寶蓮花上有五百寶臺。每一個寶臺中，十方諸佛清凈微妙的國土廣闊長遠的景象，都顯現在其中。他頭頂的肉髻像缽頭摩花（bō tóu mó huā，紅蓮花）。在肉髻上有一個寶瓶，盛滿各種光明，普遍顯現佛的事業。其餘的身體相貌和觀世音（guān shì yīn）菩薩一樣，沒有差別。這位菩薩行走時，十方世界一切都震動，在地面震動的地方各有五百億寶花。每一朵寶花都莊嚴高顯，如同極樂世界。這位菩薩坐下時，七寶國土一時動搖。從下方的金光佛剎（jīn guāng fó chà），乃至上方的光明王佛剎（guāng míng wáng fó chà），在其中間無數塵埃數目的分身無量壽佛（fēn shēn wú liàng shòu fó），分身觀世音、大勢至，都聚集到極樂國土，充滿空中坐在蓮花座上，演說微妙的佛法，救度受苦的眾生。作這種觀想的人，稱為觀見大勢至菩薩；這是觀大勢至菩薩的色身相。觀想這位菩薩的人稱為第十一觀，能消除無數劫阿僧祇（ā sēng qí，佛教時間單位，意為無數）的生死之罪；作這種觀想的人不會再入胞胎，常游諸佛清凈微妙的國土。這種觀想成就后，稱為具足觀觀世音及大勢至。作這種觀想的人，稱為正觀。如果作其他觀想，稱為邪觀。 佛告訴阿難（ā nán）和韋提希（wéi tí xī）說：『看見這些景象時，應當生起這樣的想法，心中想著自己生在西方極樂世界，在蓮花中結跏趺坐（jié jiā fū zuò，佛教坐姿），想著蓮花合攏，想著蓮花開放。蓮花開放時，有五百色光來照耀自身；想著眼睛睜開，看見'
【English Translation】 English version One hundred and twenty-five yojanas (yojana, an ancient Indian unit of distance, approximately 7-9 kilometers) in radius, illuminating two hundred and fifty yojanas. The light from his entire body shines upon the ten directions, appearing in a purplish-golden color. Sentient beings with karmic connections can all see him. Just by seeing the light from one pore of this Bodhisattva, one can see the pure and wondrous light of countless Buddhas in the ten directions. Therefore, this Bodhisattva is called Boundless Light (Wú Biān Guāng). He universally illuminates everything with the light of wisdom, enabling beings to escape the three lower realms (sān tú, hell, hungry ghosts, and animals) and attain supreme power. Therefore, this Bodhisattva is called Great Strength Arrived (Dà Shì Zhì). On this Bodhisattva's heavenly crown, there are five hundred jeweled lotuses; on each jeweled lotus, there are five hundred jeweled platforms. On each platform, the vast and extensive appearances of the pure and wondrous lands of the Buddhas in the ten directions are all manifested. The fleshy protuberance on his head is like a padma flower (bō tóu mó huā, red lotus). On the fleshy protuberance, there is a jeweled vase, filled with various lights, universally manifesting the deeds of the Buddhas. The rest of his bodily features are the same as those of Bodhisattva Avalokiteśvara (Guān Shì Yīn), without any difference. When this Bodhisattva walks, all the worlds in the ten directions shake, and at each place where the ground shakes, there are five hundred billion jeweled flowers. Each jeweled flower is adorned and prominent, like those in the Land of Ultimate Bliss. When this Bodhisattva sits, the seven-jeweled lands all shake at once. From the Golden Light Buddha Land (Jīn Guāng Fó Chà) below, up to the Light King Buddha Land (Guāng Míng Wáng Fó Chà) above, in between, countless emanations of Amitābha Buddha (fēn shēn wú liàng shòu fó), emanations of Avalokiteśvara, and Great Strength Arrived, all gather in the Land of Ultimate Bliss, filling the sky, sitting on lotus seats, expounding the wondrous Dharma, and liberating suffering beings. One who practices this contemplation is said to have seen Bodhisattva Great Strength Arrived; this is the contemplation of the physical form of Great Strength Arrived. One who contemplates this Bodhisattva is said to be practicing the eleventh contemplation, which can eliminate the sins of countless kalpas (ā sēng qí, a Buddhist unit of time, meaning countless) of birth and death; one who practices this contemplation will not be reborn from a womb, but will always travel in the pure and wondrous lands of the Buddhas. When this contemplation is accomplished, it is called the complete contemplation of Avalokiteśvara and Great Strength Arrived. One who practices this contemplation is said to be practicing the correct contemplation. If one practices other contemplations, it is called incorrect contemplation. The Buddha told Ananda (ā nán) and Vaidehi (wéi tí xī): 'When you see these sights, you should arise with this thought, thinking in your mind that you are born in the Western Land of Ultimate Bliss, sitting cross-legged in a lotus flower, thinking of the lotus flower closing, and thinking of the lotus flower opening. When the lotus flower opens, five hundred colored lights come to illuminate your body; thinking of your eyes opening, and seeing'
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。」
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。」
佛告阿難及韋提希：「凡生西方有九品人。上品上生者，若有眾生愿生彼國者，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
【現代漢語翻譯】 現代漢語譯本：佛菩薩充滿整個虛空，水鳥、樹林以及諸佛所發出的聲音，都在宣講微妙的佛法，與十二部經典相契合。如果出定后能夠憶持不忘，見到這種景象，就稱為見到無量壽佛（Amitābha，阿彌陀佛）的極樂世界。這就是普觀想，稱為第十二觀。無量壽佛的化身無數，與觀世音（Avalokiteśvara）菩薩和大勢至（Mahāsthāmaprāpta）菩薩，常常來到修行人的地方。這樣觀想的人，稱為正觀。如果用其他方式觀想，就稱為邪觀。 佛陀告訴阿難（Ānanda）和韋提希（Vaidehī）：『如果想要至誠地往生西方極樂世界，首先應當觀想一丈六高的佛像在池水之上。正如之前所說，無量壽佛的身量是無邊無際的，不是凡夫的心力所能及的。然而，由於如來往昔的願力，有憶想的人必定能夠成就。僅僅是觀想佛像就能得到無量的福報，更何況是觀想佛陀具足的身相！阿彌陀佛的神通自在如意，在十方國土能夠隨意變現。有時顯現巨大的身形充滿虛空；有時顯現小的身形，一丈六尺或八尺。所顯現的形相都是真金色，圓光化佛以及寶蓮花，都如上面所說。觀世音菩薩和大勢至菩薩，在一切地方都與眾生身形相同，只要觀察他們的頭相，就能知道是觀世音菩薩，知道是大勢至菩薩。這兩位菩薩協助阿彌陀佛，普遍教化一切眾生。這就是雜想觀，稱為第十三觀。這樣觀想的人，稱為正觀。如果用其他方式觀想，就稱為邪觀。』 佛陀告訴阿難和韋提希：『凡是往生西方極樂世界的有九種品位的人。上品上生的人，如果有眾生髮愿往生那個國度，發起三種心，就能立即往生。是哪三種心呢？第一是至誠心，第二是深心，第三是迴向發願心。具備這三種心的人必定往生那個國度。還有三種眾生，應當能夠往生。是哪三種呢？第一是慈心不殺，具足各種戒律；第二是讀誦大乘方等經典；第三是修行六念，迴向發願往生那個佛國。』
【English Translation】 English version: Buddhas and Bodhisattvas fill the entire space, and the sounds of water birds, trees, and all the Buddhas are all expounding the wonderful Dharma, which is in accordance with the twelve divisions of scriptures. If one can remember and not lose these after emerging from samadhi, seeing this is called seeing the Pure Land of Amitābha (無量壽佛). This is the Universal Contemplation, called the twelfth contemplation. Amitābha Buddha has countless transformation bodies, and he, along with Avalokiteśvara (觀世音) Bodhisattva and Mahāsthāmaprāpta (大勢至) Bodhisattva, often come to the place where practitioners are. Those who contemplate in this way are called correct contemplation. If one contemplates in other ways, it is called incorrect contemplation. The Buddha told Ānanda (阿難) and Vaidehī (韋提希), 『If one wishes to be sincerely reborn in the Western Pure Land, one should first contemplate a sixteen-foot-tall Buddha image above the water. As mentioned before, the body of Amitābha Buddha is boundless and immeasurable, beyond the power of ordinary minds. However, due to the past vows of the Tathagata, those who remember and contemplate will surely succeed. Just contemplating the Buddha image brings immeasurable blessings, how much more so when contemplating the Buddha's complete form! Amitābha Buddha's spiritual powers are free and at will, and he can manifest freely in the ten directions. Sometimes he manifests a large body filling the space; sometimes he manifests a small body of sixteen or eight feet. All forms manifested are of true golden color, with a halo of transformed Buddhas and jeweled lotuses, as described above. Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva, in all places, have bodies like those of sentient beings. By observing their heads, one can know it is Avalokiteśvara, and know it is Mahāsthāmaprāpta. These two Bodhisattvas assist Amitābha Buddha in universally teaching all beings. This is the Mixed Contemplation, called the thirteenth contemplation. Those who contemplate in this way are called correct contemplation. If one contemplates in other ways, it is called incorrect contemplation.』 The Buddha told Ānanda and Vaidehī, 『Those who are reborn in the Western Pure Land are of nine grades. Those of the highest grade of the highest level, if there are sentient beings who wish to be reborn in that land, and generate three kinds of minds, they will immediately be reborn. What are the three minds? First, the sincere mind; second, the deep mind; third, the mind of dedication and aspiration. Those who possess these three minds will surely be reborn in that land. There are also three kinds of sentient beings who should be able to be reborn. What are the three? First, a compassionate mind that does not kill, and upholds all precepts; second, reading and reciting the Mahayana Vaipulya Sutras; third, practicing the six recollections, and dedicating the merit and aspiring to be reborn in that Buddha land.』
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，隨從佛后，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，于諸佛前次第受記。還至本國，得無量百千陀羅尼門，是名上品上生者。
「上品中生者，不必受持讀誦方等經典。善解義趣，于第一義心不驚動，深信因果，不謗大乘；以此功德，迴向愿求生極樂國。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，贊言：『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。
【現代漢語翻譯】 現代漢語譯本：具有這種功德的人，如果能堅持一天乃至七天，就能往生到極樂世界。當這個人往生到極樂世界時，因為他精進勇猛，阿彌陀如來（Amitabha，無量光佛）會與觀世音（Avalokiteśvara，觀照世間音聲的菩薩）和大勢至（Mahāsthāmaprāpta，代表智慧光明的菩薩），以及無數的化佛、成百上千的比丘、聲聞大眾、無量的諸天，乘坐七寶宮殿前來迎接。觀世音菩薩手持金剛臺，與大勢至菩薩一同來到修行者面前。阿彌陀佛放出大光明，照耀修行者的身體，並與諸位菩薩一起伸出手迎接。觀世音、大勢至與無數菩薩讚歎修行者，勸勉他更加精進。修行者見到此景，歡喜踴躍。他看到自己乘坐金剛臺，跟隨在佛陀身後，如同彈指之間，就往生到了極樂世界。往生到極樂世界后，他見到佛陀的色身具足各種相好，也見到諸位菩薩的色身具足各種相好。光明寶林中，演說著微妙的佛法。聽聞之後，他立刻領悟了無生法忍（Anutpattika-dharma-ksanti，對諸法不生不滅的真理的領悟）。在很短的時間內，他就能經歷諸佛，遍及十方世界，在諸佛面前依次接受授記。回到本國后，他能獲得無量百千陀羅尼門（dhāraṇī，總持法門），這被稱為上品上生者。 現代漢語譯本：上品中生的人，不必受持讀誦方等經典（Vaipulya，廣大的經典）。他們善於理解經義，對於第一義諦（paramārtha，最高的真理）心不驚動，深信因果，不誹謗大乘佛法。憑藉這種功德，迴向發願往生極樂世界。當修行這種法門的人壽命將盡時，阿彌陀佛會與觀世音、大勢至，以及無量的大眾眷屬圍繞，手持紫金臺來到修行者面前，讚歎說：『法子！你修行大乘佛法，理解第一義諦，因此我今天來迎接你。』同時與千位化佛一起伸出手。修行者看到自己坐在紫金臺上，合掌叉手，讚歎諸佛，如同一個念頭的時間，就往生到了極樂世界的七寶池中。這紫金臺如同巨大的寶花，經過一夜就會開放。修行者的身體呈現紫磨金色，腳下也有七寶蓮花。佛陀和菩薩們一起放出光明，照耀修行者的身體，他的眼睛立刻變得明亮。因為前世的習氣，他能普遍聽到各種聲音，純粹地宣說甚深的第一義諦。
【English Translation】 English version: Those who possess such merits, if they can persist for one day or even seven days, will be reborn in the Land of Ultimate Bliss. When this person is reborn in the Land of Ultimate Bliss, because of their diligent and courageous practice, Amitabha Tathagata (Amitabha, the Buddha of Infinite Light) will come with Avalokiteśvara (Avalokiteśvara, the Bodhisattva who perceives the sounds of the world) and Mahāsthāmaprāpta (Mahāsthāmaprāpta, the Bodhisattva representing the light of wisdom), as well as countless manifested Buddhas, hundreds and thousands of Bhikkhus, the assembly of Śrāvakas, and immeasurable Devas, riding on seven-jeweled palaces. Avalokiteśvara Bodhisattva, holding a diamond platform, will come with Mahāsthāmaprāpta Bodhisattva to the practitioner. Amitabha Buddha will emit great light, illuminating the practitioner's body, and together with the Bodhisattvas, will extend their hands to welcome them. Avalokiteśvara, Mahāsthāmaprāpta, and countless Bodhisattvas will praise the practitioner, encouraging them to be more diligent. Upon seeing this, the practitioner will be filled with joy and excitement. They will see themselves riding on the diamond platform, following behind the Buddha, and in the time it takes to snap one's fingers, they will be reborn in the Land of Ultimate Bliss. After being reborn in the Land of Ultimate Bliss, they will see the Buddha's physical form complete with all the marks of excellence, and they will also see the physical forms of the Bodhisattvas complete with all the marks of excellence. In the luminous jeweled forest, the wonderful Dharma is expounded. Upon hearing it, they will immediately realize the Anutpattika-dharma-ksanti (Anutpattika-dharma-ksanti, the realization of the truth of the non-arising and non-ceasing of all dharmas). In a very short time, they will be able to experience all the Buddhas, pervading the ten directions, and receive predictions of Buddhahood in order before all the Buddhas. Returning to their own land, they will obtain immeasurable hundreds and thousands of Dharani gates (dhāraṇī, the gate of total retention), and this is called the rebirth of the highest grade of the highest level. English version: Those who are reborn in the middle grade of the highest level do not need to uphold, recite, or study the Vaipulya Sutras (Vaipulya, vast scriptures). They are good at understanding the meaning of the scriptures, their minds are not disturbed by the first principle (paramārtha, the highest truth), they deeply believe in cause and effect, and they do not slander the Mahayana teachings. With these merits, they dedicate their aspirations to be reborn in the Land of Ultimate Bliss. When the life of a practitioner of this practice is about to end, Amitabha Buddha, along with Avalokiteśvara, Mahāsthāmaprāpta, and an immeasurable assembly of attendants, will come to the practitioner holding a purple-gold platform, praising them, saying: 'Dharma son! You practice the Mahayana Dharma and understand the first principle, therefore I have come to welcome you today.' At the same time, a thousand manifested Buddhas will extend their hands. The practitioner will see themselves sitting on the purple-gold platform, with their palms together, praising the Buddhas, and in the time it takes for a single thought, they will be reborn in the seven-jeweled pond of the Land of Ultimate Bliss. This purple-gold platform is like a great jeweled flower, and it will open after one night. The practitioner's body will be the color of purple-gold, and there will also be seven-jeweled lotuses under their feet. The Buddha and Bodhisattvas will together emit light, illuminating the practitioner's body, and their eyes will immediately become clear. Because of their past habits, they will be able to universally hear all sounds, purely expounding the profound first principle.
即下金臺，禮佛合掌讚歎世尊。經於七日，應時即于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，于諸佛所修諸三昧。經一小劫得無生法忍，現前受記，是名上品中生者。
「上品下生者，亦信因果，不謗大乘，但發無上道心，以此功德，迴向愿求生極樂國。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，贊言：『法子！汝今清凈，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，隨世尊后，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，于眾相好心不明瞭，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。于諸佛前聞甚深法，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。」
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，迴向愿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
【現代漢語翻譯】 現代漢語譯本 隨即從金臺下來，向佛合掌，讚歎世尊。經過七日，即刻在阿耨多羅三藐三菩提（無上正等正覺）上，得到不退轉的境界。即刻就能飛往十方世界，經歷侍奉諸佛，在諸佛處修習各種三昧（禪定）。經過一小劫（極長的時間單位）得到無生法忍（對諸法不生不滅的領悟），當下得到佛的授記，這稱為上品中生者。 『上品下生者，也相信因果，不誹謗大乘佛法，只是發無上道心，以此功德，迴向發願往生極樂世界。此修行者臨命終時，阿彌陀佛及觀世音（菩薩名）和大勢至（菩薩名），與諸眷屬持金蓮花，化作五百化佛，來迎接此人。五百化佛同時伸出手，讚歎說：『法子！你現在清凈，發了無上道心，我來迎接你。』見到此事時，即刻看見自己坐在金蓮花上。坐定后蓮花合攏，跟隨世尊之後，即刻往生到七寶池中。一日一夜后蓮花才開放，七日之中才能見到佛。雖然見到佛身，但對佛的各種相好（佛的莊嚴相貌）心不明瞭，在二十一日後才完全明瞭。聽到各種聲音，都在演說微妙的佛法。遊歷十方世界，供養諸佛。在諸佛前聽聞甚深佛法，經過三小劫得到百法明門（通達一切法的智慧），安住于歡喜地（菩薩修行階位）。這稱為上品下生者。這稱為上輩往生的觀想，名為第十四觀。作此觀想的人，稱為正觀。如果作其他觀想，稱為邪觀。』 佛告訴阿難（佛陀弟子名）和韋提希（王后名）：『中品上生者，如果有眾生受持五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒），持八戒齋（八種戒律和齋戒），修行各種戒律，不造五逆（殺父、殺母、殺阿羅漢、出佛身血、破和合僧），沒有各種過錯惡行；以此善根，迴向發願往生西方極樂世界。此修行者臨命終時，阿彌陀佛與諸比丘（出家僧人），眷屬圍繞，放出金色光芒到此人所在之處，演說苦、空、無常、無我（佛教基本教義），讚歎出家能脫離各種痛苦。此修行者見到后，心中非常歡喜。自己看見自己坐在蓮花臺上，長
【English Translation】 English version Immediately descending from the golden dais, he bows to the Buddha with palms together, praising the World Honored One. After seven days, he instantly attains non-retrogression in Anuttara-samyak-sambodhi (supreme perfect enlightenment). He can immediately fly to the ten directions, serve all the Buddhas, and cultivate various samadhis (meditative states) in the presence of the Buddhas. After one small kalpa (an extremely long unit of time), he attains the forbearance of non-origination of dharmas (understanding of the non-arising and non-ceasing of all phenomena), and receives a prediction of Buddhahood in the present moment. This is called the upper-grade middle rebirth. 『Those of the upper-grade lower rebirth also believe in cause and effect, do not slander the Mahayana (Great Vehicle) teachings, but generate the supreme Bodhi mind (mind of enlightenment), and with this merit, dedicate their aspiration to be reborn in the Land of Ultimate Bliss. When this practitioner is about to die, Amitabha Buddha, along with Avalokiteshvara (Bodhisattva name) and Mahasthamaprapta (Bodhisattva name), and their retinue, holding golden lotus flowers, transform into five hundred transformation Buddhas to welcome this person. The five hundred transformation Buddhas simultaneously extend their hands, praising, 『Child of the Dharma! You are now pure, having generated the supreme Bodhi mind, we have come to welcome you.』 Upon seeing this, he immediately sees himself sitting on a golden lotus flower. Once seated, the lotus closes, and following the World Honored One, he is immediately reborn in the seven-jeweled pond. After one day and night, the lotus opens, and within seven days, he is able to see the Buddha. Although he sees the Buddha's body, his mind is not clear about the various marks and characteristics (auspicious marks of a Buddha), and only after twenty-one days does he fully understand. He hears all the sounds, all expounding the wonderful Dharma. He travels to the ten directions, making offerings to all the Buddhas. In the presence of the Buddhas, he hears the profound Dharma, and after three small kalpas, he attains the hundred gates of understanding of all dharmas (wisdom to understand all phenomena), and dwells in the ground of joy (stage of Bodhisattva practice). This is called the upper-grade lower rebirth. This is called the contemplation of the upper-grade rebirth, known as the fourteenth contemplation. One who practices this contemplation is called a correct contemplation. If one practices other contemplations, it is called an incorrect contemplation.』 The Buddha told Ananda (Buddha's disciple name) and Vaidehi (Queen's name): 『Those of the middle-grade upper rebirth, if there are sentient beings who uphold the five precepts (not killing, not stealing, not committing sexual misconduct, not lying, not taking intoxicants), observe the eight precepts (eight rules of conduct and fasting), practice various precepts, do not commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, shedding the blood of a Buddha, causing disunity in the Sangha), and have no various faults or evils; with this root of goodness, they dedicate their aspiration to be reborn in the Western Land of Ultimate Bliss. When this practitioner is about to die, Amitabha Buddha, surrounded by various Bhikkhus (ordained monks) and their retinue, emits golden light to the place where this person is, expounding suffering, emptiness, impermanence, and non-self (basic Buddhist doctrines), praising the renunciation of worldly life as a way to escape all suffering. Upon seeing this, the practitioner is greatly delighted. He sees himself sitting on a lotus platform, long
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。
「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，迴向愿求生極樂國。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，贊言：『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。
「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愿。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。」
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，
【現代漢語翻譯】 現代漢語譯本 合掌跪拜，向佛行禮。在還未抬起頭的時候，就往生到極樂世界，蓮花隨即開放。當蓮花盛開時，聽到各種聲音讚歎四諦（苦、集、滅、道），應時就證得阿羅漢道（佛教修行最高果位），具足三明（宿命明、天眼明、漏盡明）、六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），以及八解脫（內有色想觀外色解脫、內無色想觀外色解脫、凈解脫身作證具足住、空無邊處解脫、識無邊處解脫、無所有處解脫、非想非非想處解脫、滅受想定解脫）；這稱為中品上生者。 『中品中生者，如果有眾生，如果能一日一夜持守八戒齋（佛教在家信徒所受持的八條戒律），如果能一日一夜持守沙彌戒（佛教出家男子所受持的戒律），如果能一日一夜持守具足戒（佛教比丘、比丘尼所受持的戒律），並且威儀沒有缺失。以此功德，迴向發願求生極樂世界。戒香薰修，如此修行的人在臨命終時，會見到阿彌陀佛（西方極樂世界的教主）與諸眷屬放出金色光芒，手持七寶蓮花來到修行者面前，修行者自己會聽到空中有聲音讚歎說：『善男子！像你這樣的善人，隨順三世諸佛的教誨，所以我來迎接你。』修行者自己會看到自己坐在蓮花上，蓮花隨即合攏，往生到西方極樂世界。在寶池中，經過七日蓮花才開放。花開之後，睜開眼睛合掌，讚歎世尊。聽聞佛法歡喜，證得須陀洹（佛教聲聞乘初果），經過半劫（佛教時間單位）之後成就阿羅漢；這稱為中品中生者。 『中品下生者，如果有善男子、善女人，孝養父母，奉行世間的仁義，此人在臨命終時，遇到善知識（引導修行的人）為他廣說阿彌陀佛國土的快樂之事，也說出法藏比丘（阿彌陀佛的前身）的四十八大愿。聽聞這些事後，隨即命終。譬如壯士屈伸手臂的瞬間，就往生到西方極樂世界。往生后經過七日，遇到觀世音（西方三聖之一）及大勢至（西方三聖之一），聽聞佛法歡喜證得須陀洹。經過一小劫，成就阿羅漢。這稱為中品下生者。這稱為中輩往生的觀想，名為第十五觀。作這種觀想的人，稱為正觀。如果作其他觀想，稱為邪觀。』 佛告訴阿難（佛陀十大弟子之一）及韋提希（古印度王后）：『下品上生者，或許有眾生造作各種惡業，雖然沒有誹謗方等經典（大乘佛教經典），像這樣的愚人，
【English Translation】 English version Kneeling with palms together, they pay homage to the Buddha. Before they even raise their heads, they are reborn in the Land of Ultimate Bliss, and a lotus flower immediately opens. When the flower blooms, they hear various voices praising the Four Noble Truths (suffering, origin, cessation, path), and they instantly attain the state of Arhat (the highest state of Buddhist practice), possessing the Three Clear Knowledges (knowledge of past lives, divine eye, and extinction of outflows), the Six Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, magical powers, and extinction of outflows), and the Eight Deliverances (deliverance through contemplating external forms while having internal form, deliverance through contemplating external forms while having no internal form, deliverance through the body witnessing and abiding in purity, deliverance through the sphere of infinite space, deliverance through the sphere of infinite consciousness, deliverance through the sphere of nothingness, deliverance through the sphere of neither perception nor non-perception, and deliverance through the cessation of perception and feeling); this is called the Upper Level of the Middle Grade Rebirth. 『Those of the Middle Level of the Middle Grade Rebirth are those beings who, if they uphold the Eight Precepts (eight rules of conduct for lay Buddhists) for one day and one night, or if they uphold the Śrāmaṇera Precepts (rules of conduct for novice monks) for one day and one night, or if they uphold the Full Precepts (rules of conduct for fully ordained monks and nuns) for one day and one night, and their conduct is without fault. With this merit, they dedicate their aspiration to be reborn in the Land of Ultimate Bliss. The fragrance of their precepts permeates their practice. When such practitioners are about to die, they see Amitābha Buddha (the Buddha of the Western Pure Land) and his retinue emitting golden light, holding a seven-jeweled lotus flower, and coming before the practitioner. The practitioner will hear a voice in the sky praising, 『Good man! Because you are a good person who follows the teachings of all Buddhas of the three times, I have come to welcome you.』 The practitioner will see themselves sitting on the lotus flower, and the lotus flower will immediately close, and they will be reborn in the Western Land of Ultimate Bliss. In the jeweled pond, after seven days, the lotus flower will open. Once the flower has opened, they will open their eyes, put their palms together, and praise the World-Honored One. Hearing the Dharma, they will rejoice and attain the state of Srotāpanna (the first stage of enlightenment in Theravada Buddhism), and after half a kalpa (a Buddhist unit of time), they will become an Arhat; this is called the Middle Level of the Middle Grade Rebirth. 『Those of the Lower Level of the Middle Grade Rebirth are those good men and good women who are filial to their parents and practice benevolence and righteousness in the world. When these people are about to die, they encounter a good teacher (a guide in spiritual practice) who extensively explains the joys of Amitābha Buddha』s land and also speaks of the forty-eight great vows of the Bhikṣu Dharmākara (Amitābha Buddha in his past life). Upon hearing these things, they immediately die. Just as a strong man stretches and bends his arm, they are reborn in the Western Land of Ultimate Bliss. After seven days, they encounter Avalokiteśvara (one of the three holy beings of the Western Pure Land) and Mahāsthāmaprāpta (one of the three holy beings of the Western Pure Land), and hearing the Dharma, they rejoice and attain the state of Srotāpanna. After one small kalpa, they become an Arhat. This is called the Lower Level of the Middle Grade Rebirth. This is called the contemplation of the rebirth of the Middle Grade, and it is called the Fifteenth Contemplation. Those who practice this contemplation are said to have the correct view. Those who practice other contemplations are said to have the wrong view.』 The Buddha told Ananda (one of the Buddha's ten great disciples) and Vaidehi (an ancient Indian queen), 『Those of the Upper Level of the Lower Grade Rebirth are those beings who have committed various evil deeds, although they have not slandered the Vaipulya Sutras (Mahayana Buddhist scriptures). Such foolish people,
多造惡法，無有慚愧，命欲終時遇善知識，為贊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，贊言：『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，隨化佛后，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。」
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，不凈說法，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，即為贊說阿彌陀佛十力威德，廣贊彼佛光明神力，亦贊戒、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
【現代漢語翻譯】 現代漢語譯本：造作諸多惡業，毫無慚愧之心。臨命終時，遇到善知識，為他讚頌大乘十二部經典的名稱。因為聽聞這些經典的名字，便能消除千劫的極重惡業。智者又教他合掌叉手，稱念『南無阿彌陀佛』（皈依阿彌陀佛）。因為稱念佛的名號，便能消除五十億劫的生死重罪。這時，阿彌陀佛便派遣化身佛，化身觀世音（菩薩名，意為觀察世間聲音的菩薩），化身大勢至（菩薩名，意為大力量到達的菩薩），來到修行者面前，讚歎說：『善哉！善男子！你因為稱念佛的名號，所以諸罪消滅，我來迎接你。』說完這些話后，修行者便看見化身佛的光明，充滿他的房間，看見後心生歡喜，隨即命終。乘坐寶蓮花，跟隨化身佛之後，往生到寶池之中，經過七七四十九天，蓮花才開放。當蓮花開放時，大悲觀世音菩薩，以及大勢至菩薩，放出大光明，站在那人面前，為他說甚深十二部經典。聽聞后信受理解，發起無上道心。經過十小劫，具足百法明門，得以進入初地（菩薩修行階位）；這稱為下品上生者；能夠聽聞佛的名號、法的名號以及僧的名號，聽聞三寶的名號便能往生。 佛告訴阿難（佛陀十大弟子之一，以多聞著稱）和韋提希（古印度摩揭陀國王后）：『下品中生者，或者有眾生，毀犯五戒（不殺生、不偷盜、不邪淫、不妄語、不飲酒）、八戒（在家佛弟子受持的八條戒律）以及具足戒（比丘、比丘尼受持的戒律），這樣的愚人，偷盜僧祇物（僧團的公共財物），盜取現前僧物（現前僧人使用的財物），以不清凈的言語說法，毫無慚愧之心，用各種惡法來裝飾自己。這樣的罪人，因為惡業的緣故應當墮入地獄。臨命終時，地獄的眾火一時俱到，遇到善知識以大慈悲心，就為他贊說阿彌陀佛的十力（佛的十種力量）威德，廣泛讚歎那佛的光明神力，也讚歎戒、定、慧（佛教修行的三個方面）、解脫、解脫知見（佛教修行的果位）。這個人聽聞后，消除八十億劫的生死重罪。地獄的猛火化為涼風，吹來諸天之花。花上都有化身佛菩薩，迎接這個人。如一念之間，就得往生到七寶池中的蓮花之內，經過六劫，蓮花才開放。
【English Translation】 English version: They commit many evil deeds, without any sense of shame. When their life is about to end, they encounter a good teacher, who praises the names of the twelve divisions of the Mahayana scriptures. By hearing the names of these scriptures, they eliminate extremely heavy evil karma accumulated over thousands of kalpas. The wise teacher then instructs them to join their palms and bow, reciting 『Namo Amitabha Buddha』 (Homage to Amitabha Buddha). By reciting the Buddha's name, they eliminate the sins of birth and death accumulated over fifty billion kalpas. At that time, that Buddha immediately sends a transformation Buddha, a transformation Avalokiteshvara (Bodhisattva of compassion, who observes the sounds of the world), and a transformation Mahasthamaprapta (Bodhisattva of great power), to appear before the practitioner, praising them, saying: 『Excellent! Good man! Because you have recited the Buddha's name, all your sins are eliminated, and I have come to welcome you.』 After saying these words, the practitioner sees the light of the transformation Buddha, filling their room. Having seen this, they rejoice and then pass away. They ride on a jeweled lotus flower, following the transformation Buddha, and are reborn in the jeweled pond. After forty-nine days, the lotus flower blooms. When the flower blooms, the compassionate Avalokiteshvara Bodhisattva and Mahasthamaprapta Bodhisattva emit great light, standing before that person, and explain the profound twelve divisions of the scriptures. Having heard and understood them, they develop the supreme aspiration for enlightenment. After ten small kalpas, they perfect the hundred gates of understanding, and enter the first stage (of Bodhisattva practice); this is called the upper level of the lower grade of rebirth; they are able to hear the name of the Buddha, the name of the Dharma, and the name of the Sangha, and by hearing the names of the Three Jewels, they are able to be reborn. The Buddha told Ananda (one of the Buddha's ten great disciples, known for his great learning) and Vaidehi (Queen of Magadha in ancient India): 『Those who are reborn in the middle level of the lower grade, may be beings who have violated the five precepts (not to kill, not to steal, not to commit sexual misconduct, not to lie, not to consume intoxicants), the eight precepts (eight precepts observed by lay Buddhist disciples), and the full precepts (precepts observed by monks and nuns). Such foolish people steal from the Sangha's property, steal from the property used by the present Sangha, speak the Dharma with impure words, without any sense of shame, and adorn themselves with various evil practices. Such sinners, because of their evil karma, should fall into hell. When their life is about to end, the fires of hell all arrive at once. They encounter a good teacher who, with great compassion, praises the ten powers (ten powers of a Buddha) and virtues of Amitabha Buddha, extensively praises the light and spiritual power of that Buddha, and also praises the precepts, concentration, wisdom (three aspects of Buddhist practice), liberation, and the knowledge and vision of liberation (the fruits of Buddhist practice). After hearing this, this person eliminates the sins of birth and death accumulated over eighty billion kalpas. The fierce fires of hell transform into a cool breeze, blowing heavenly flowers. On the flowers are transformation Buddhas and Bodhisattvas, welcoming this person. In an instant, they are reborn within a lotus flower in the seven-jeweled pond. After six kalpas, the lotus flower blooms.』
。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。」
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，教令唸佛，彼人苦逼不遑唸佛。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，于唸唸中，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。于蓮花中滿十二大劫，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。」
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，嘆未曾有，豁然大悟，得無生忍。五百侍女發阿耨多羅三藐三菩提心，愿生彼國。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。
爾時阿難，即從座起，前白佛言：「世尊！當何名此經？此法之要，當
【現代漢語翻譯】 現代漢語譯本：當蓮花開放時，觀世音（Avalokiteśvara，菩薩名）和大勢至（Mahāsthāmaprāpta，菩薩名）會以清凈的梵音安慰那個人，為他宣說大乘深奧的經典。聽聞此法后，他當下就會發起無上菩提道心。這被稱為下品中生者。 佛陀告訴阿難和韋提希：『下品下生者，是指那些造作不善業的眾生，犯下五逆（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）、十惡（殺生、偷盜、邪淫、妄語、兩舌、惡口、綺語、貪慾、嗔恚、邪見），具足各種不善行為。這樣的愚人因為惡業的緣故，應當墮入惡道，經歷無數劫，遭受無盡的痛苦。這樣的愚人在臨命終時，遇到善知識，得到種種安慰，為他宣說微妙的佛法，教導他念佛。這個人因為痛苦逼迫，沒有時間唸佛。善友就告訴他：『你如果不能唸佛，應當稱念歸命無量壽佛。』這樣至誠懇切地使聲音不間斷，具足十念，稱念『南無阿彌陀佛』。因為稱念佛名的緣故，在每一個念頭中，都能消除八十億劫生死之罪。臨命終時，會看見金蓮花，猶如太陽一般，出現在他面前。在一念之間，就能往生極樂世界。在蓮花中經過十二大劫，蓮花才會開放。當蓮花開放時，觀世音和大勢至會以大悲音聲，為他廣說實相，消除罪業。聽聞后，他會歡喜，當下就會發起菩提之心；這被稱為下品下生者。這就是下輩往生的觀想，稱為第十六觀。』 這時，世尊說完這些話時，韋提希和五百位侍女，聽聞佛陀所說，當下就看見了極樂世界廣闊莊嚴的景象，得見佛身以及兩位菩薩。心中生起歡喜，讚歎從未有過，豁然大悟，證得無生法忍。五百位侍女發起了阿耨多羅三藐三菩提心（無上正等正覺之心），愿生彼國。世尊都為她們授記，她們都將往生彼國，往生彼國后，將獲得諸佛現前三昧（一種禪定境界）。無數諸天，也發起了無上菩提道心。 這時，阿難即從座位起身，向前稟告佛陀：『世尊！這部經應當叫什麼名字？這部佛法的要義，應當如何奉持？』
【English Translation】 English version: When the lotus flower opens, Avalokiteśvara (Guanyin, a Bodhisattva) and Mahāsthāmaprāpta (Dashizhi, a Bodhisattva) will comfort that person with pure Brahma sounds, and explain the profound Mahayana scriptures to him. Upon hearing this Dharma, he will immediately awaken the supreme Bodhi mind. This is called the Middle Grade of the Lower Level of Rebirth. The Buddha told Ananda and Vaidehi: 'Those who are born in the Lowest Grade of the Lower Level are those beings who have committed unwholesome deeds, the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, and shedding the blood of a Buddha), the ten evils (killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views), and are full of all kinds of unwholesome actions. Such foolish people, because of their evil karma, should fall into evil realms, experience countless kalpas, and suffer endless pain. When such a foolish person is about to die, he encounters a good teacher, receives various comforts, and is told the wonderful Dharma, and is taught to recite the Buddha's name. Because he is tormented by pain, he has no time to recite the Buddha's name. The good friend then tells him: 'If you cannot recite the name of that Buddha, you should recite the name of Amitāyus Buddha with devotion.' In this way, with sincere devotion, he should recite without interruption, completing ten recitations, reciting 'Namo Amitābha Buddha'. Because of reciting the Buddha's name, in each thought, he can eliminate the sins of eighty billion kalpas of birth and death. At the time of death, he will see a golden lotus flower, like the sun, appearing before him. In an instant, he will be reborn in the Land of Ultimate Bliss. After twelve great kalpas in the lotus flower, the lotus will open. When the lotus opens, Avalokiteśvara and Mahāsthāmaprāpta will use their great compassionate voices to explain the true nature of reality and eliminate his karmic sins. Upon hearing this, he will rejoice and immediately awaken the Bodhi mind; this is called the Lowest Grade of the Lower Level of Rebirth. This is the contemplation of the rebirth of the lower level, called the Sixteenth Contemplation.' At that time, when the World Honored One finished speaking these words, Vaidehi and her five hundred maids, upon hearing what the Buddha had said, immediately saw the vast and magnificent appearance of the Land of Ultimate Bliss, and saw the Buddha's body and the two Bodhisattvas. Their hearts were filled with joy, they praised what they had never seen before, and they suddenly awakened, attaining the patience of non-birth. The five hundred maids awakened the Anuttara-samyak-sambodhi mind (the mind of unsurpassed perfect enlightenment), and wished to be reborn in that land. The World Honored One predicted that they would all be reborn in that land, and after being reborn in that land, they would attain the Samadhi of the Buddhas' presence. Countless devas also awakened the supreme Bodhi mind. At that time, Ananda immediately rose from his seat, and approached the Buddha, saying: 'World Honored One! What should this scripture be called? How should we uphold the essence of this Dharma?'
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『凈除業障生諸佛前』。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！若唸佛者，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。
爾時世尊，足步虛空，還耆阇崛山。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。
佛說觀無量壽佛經
【現代漢語翻譯】 現代漢語譯本 「如何受持？」佛告訴阿難說：「這部經名為『觀極樂國土無量壽佛（Amitayus，意為無量壽）觀世音菩薩（Avalokiteśvara，意為觀世音）大勢至菩薩（Mahāsthāmaprāpta，意為大勢至）』，也名為『凈除業障生諸佛前』。你應當受持，不要忘記！修行此三昧的人，今生就能得見無量壽佛及兩位大菩薩。如果善男子和善女人，只要聽到佛的名號、兩位菩薩的名號，就能消除無量劫的生死之罪，更何況是憶念他們！如果唸佛的人，應當知道這個人就是人中的芬陀利花（Pundarika，意為白蓮花），觀世音菩薩、大勢至菩薩是他的殊勝朋友，將來會坐在道場，出生在諸佛的家中。」 佛告訴阿難說：「你要好好記住這些話。記住這些話，就是記住無量壽佛的名號。」 佛說這些話的時候，尊者目連（Maudgalyāyana，佛陀十大弟子之一）、尊者阿難以及韋提希（Vaidehi，頻婆娑羅王的王后）等，聽到佛所說，都非常歡喜。 這時，世尊腳踏虛空，返回耆阇崛山（Gṛdhrakūṭa，又名靈鷲山）。當時，阿難為大眾廣泛宣說以上的事情。無數的人、天、龍、神、夜叉，聽到佛所說，都非常歡喜，禮拜佛後退下。 《佛說觀無量壽佛經》
【English Translation】 English version 『How should it be received and upheld?』 The Buddha told Ananda, 『This sutra is named 「Visualization of the Land of Ultimate Bliss, Amitayus (Infinite Life) Buddha, Avalokiteśvara (The one who perceives the sounds of the world) Bodhisattva, and Mahāsthāmaprāpta (Great Strength) Bodhisattva,」 and is also named 「Purifying Karmic Obstacles and Being Born Before All Buddhas.」 You should receive and uphold it, do not let it be forgotten! Those who practice this samadhi will, in this very life, see Amitayus Buddha and the two great Bodhisattvas. If good men and good women only hear the names of the Buddha and the two Bodhisattvas, they will eliminate the sins of countless kalpas of birth and death, how much more so if they remember them! If one is mindful of the Buddha, know that this person is the Pundarika (White Lotus) flower among people, Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta Bodhisattva are their excellent friends, they will sit at the place of enlightenment, and be born into the family of all Buddhas.』 The Buddha told Ananda, 『You should well remember these words. To remember these words is to remember the name of Amitayus Buddha.』 When the Buddha spoke these words, Venerable Maudgalyāyana, Venerable Ananda, and Vaidehi, and others, hearing what the Buddha had said, were all greatly delighted. At that time, the World Honored One, walking in the air, returned to Mount Gṛdhrakūṭa. At that time, Ananda widely explained the above matters to the assembly. Countless humans, devas, dragons, spirits, and yakshas, hearing what the Buddha had said, were all greatly delighted, bowed to the Buddha, and withdrew. The Sutra on the Visualization of Amitayus Buddha Spoken by the Buddha