1. Contemplation of the Sun

First, regarding the contemplation of the sun, it first states, then clarifies, and finally concludes. There are five subsections here.

a. The General Admonition and Exhortation

First, from "The Buddha told Vaidehī," up to "visualise in the West", this plainly shows a general admonition and exhortation. This indicates that Vaidehī had previously requested Amida Buddha's land and also the practice of right perception. The Tathāgata immediately promised to preach it to her. However, because the conditions for conversion were not yet fully ripe and the practice was not yet completely manifest, he further revealed the causes of the three merits as a benefit that had not yet been heard. Furthermore, the Tathāgata repeatedly admonished and exhorted the propagation of this Dharma, which is difficult to hear, to widely awaken beings.

"The Buddha told Vaidehī, 'You and all sentient beings'" signifies this admonition and exhortation. If one wishes to escape the dust and toil of defilements and seek rebirth in the Buddha's land, one should exert one's mind.

"... should concentrate your mind" means that sentient beings' minds are distracted; their consciousness is like a restless monkey, pervading the six sense objects, unable to rest even for a moment. With myriad environmental conditions, greed and chaotic thoughts arise at every perception, making it impossible to settle the mind in samādhi. Unless one abandons external conditions and relies on stillness, continuously focusing the mind directly on the West, distinguishing it from the other nine realms, then there is one body, one mind, one direction, one place, one realm, one continuity, one refuge, one right mindfulness. This is referred to as the accomplishment of contemplation, which leads to right perception. In this life and the next, one attains liberation according to one's mind.

b. Clarifying the Object of Contemplation

Second, from "How should one visualise?" up to "all, having looked at the setting sun," this plainly clarifies the object of contemplation. This suggests that sentient beings, having long wandered in the cycle of birth and death, are unaware of how to calm their minds. Though they are directed to the West, they don't know how to form the intention. Therefore, the Tathāgata, for their sake, posed a question to remove their doubts and attachments and to demonstrate the method of right mindfulness.

"Visualise" generally refers to the previous intention, revealing the expedient means for entering contemplation later. "All sentient beings" generally refers to the category of beings who can attain rebirth.

"Except for those born blind" means distinguishing between those who can and cannot be instructed. "Born blind" refers to those whose eyes cannot see from birth. Such a person should not be taught the contemplation of the sun, because they do not recognise the appearance of the sun's orb and its light. Excluding those born blind, anyone who encounters an eye affliction can be taught the contemplation of the sun and fully achieve it. This is because before their eyes were afflicted, they recognised the appearance of the sun's orb and its light. Now, even if their eyes are afflicted, as long as they can clearly grasp the appearance of the sun's orb and its light, and steadfastly maintain right mindfulness, without time limits, they will certainly achieve it.

Question: "Vaidehī previously requested to see the realm of Sukhāvatī, and when the Tathāgata granted her request, he first taught her to fix her mind on contemplating the sun. What was his intention?"

Answer: "There are three intentions here:

1. He wished for sentient beings to recognise the realm and settle their minds, ensuring a definite direction. He didn't choose winter or summer but only the two seasons of spring and autumn. In these seasons, the sun rises precisely in the east and sets directly in the west. Amida Buddha's land is precisely where the sun sets, directly west, beyond a hundred thousand koṭis of Buddha-fields.

2. He wished for sentient beings to recognise whether their karmic obstructions are light or heavy. How can one know this? By teaching them to fix their minds on contemplating the sun. When first trying to fix the mind, they are taught to sit in the full lotus posture, with the right foot on the left thigh, aligned with the outside, and the left foot on the right thigh, aligned with the outside. The left hand rests on the right hand. Keep the body straight, lips closed, teeth not touching, and the tongue touching the upper palate to ensure the throat and nasal passages are clear.

Next, visualise the body's four great elements: internally and externally, they are all empty, utterly without a single thing. The earth element of the body, skin, flesh, sinews, bones, etc., is visualised as dispersing towards the West, to the very edge of the Western direction, until not even a speck of dust can be seen. Then, visualise the water element of the body, blood, sweat, saliva, tears, etc., as dispersing towards the North, to the very edge of the Northern direction, until not even a speck of dust can be seen. Then, visualise the wind element of the body as dispersing towards the East, to the very edge of the Eastern direction, until not even a speck of dust can be seen. Then, visualise the fire element of the body as dispersing towards the South, to the very edge of the Southern direction, until not even a speck of dust can be seen. Then, visualise the space element of the body as merging with the space of the ten directions, until not even a speck that is not empty can be seen.

Then, visualise all five great elements of the body as empty, with only the great element of consciousness clearly and steadily abiding, like a round mirror, illuminating both inside and out, bright and pure. When forming this contemplation, chaotic thoughts are removed, the mind gradually settles, and then one slowly turns the mind to visualise the sun carefully.

For those with sharp faculties, the bright image will appear immediately in one sitting. When the image appears, it might be the size of a coin or the size of a mirror's surface. Upon this brightness, one will then see the signs of light or heavy karmic obstructions. First, black obstructions, like black clouds, obscure the sun. Second, yellow obstructions, like yellow clouds, obscure the sun. Third, white obstructions, like white clouds, obscure the sun. When these clouds obscure the sun, it cannot shine brightly and clearly. The karmic obstructions of sentient beings are also like this; they obscure the realm of the pure mind, preventing the mind from illuminating clearly.

If practitioners observe these signs, they must immediately decorate the Dharma-hall and set up Buddha images, cleanse themselves thoroughly, put on clean robes, and burn fragrant incense to make offerings to all buddhas and sages. Facing the Buddha image, they must, in this very life, repent of the ten unwholesome deeds, the five heinous crimes, the four grave prohibitions, slandering the Dharma, and the crimes of an icchantika committed through body, speech, and mind from beginningless time. They must shed bitter tears, feel deep shame and remorse, and experience self-reproach that penetrates to their very bones.

After repenting, they should resume sitting as before, settling their minds and grasping the object. When the object appears, if the three obstructions mentioned earlier are entirely removed, the visualised pure realm will be bright and clear. This is referred to as the instantaneous elimination of obstructions. If they are eliminated in one repentance, that person is called a person of sharp faculties. If one repentance removes only black obstructions, or yellow and white obstructions, or only white obstructions, this is called gradual elimination, not instantaneous elimination. Since one thus recognises the nature of one's karma, one needs only to repent diligently, three times a day or six times a day, repenting whenever one remembers. This is the highest root, the highest practitioner. It is like someone whose body is burned by boiling water or fire; they immediately recoil. How can one simply wait for a time, a place, conditions, or a person to remove [obstructions]?

3. He wished for sentient beings to recognise the adornments of Amida's two retributions (true and dependent), the various luminous appearances, which shine both internally and externally, exceeding this sun by hundreds of thousands of times. If practitioners do not recognise the luminous appearances of that realm, they should visualise the luminous appearance of this sun's orb. Whether walking, standing, sitting, or lying down, prostrating, chanting, remembering, or contemplating, one should always form this understanding. Before long, one will attain a meditative mind and see the affairs of that pure land, which are joyful and adorned. For this reason, the Bhagavān first taught the contemplation of the sun.

c. Teaching Right Contemplation

Third, from "One should visualise" up to "shaped like a suspended drum", this plainly teaches right contemplation. This indicates that one should straighten one's body and face the West, guard the object, settle the mind firmly, and not waver. What one hopes for will all appear.

d. Clarifying the Accomplishment of Contemplation

Fourth, from "After seeing the sun," up to "clearly," this clarifies the accomplishment of contemplation. This indicates that by focusing the mind to see the sun, controlling thoughts, removing external conditions, and not wavering for a single moment, the pure image will manifest clearly.

Furthermore, when practitioners first see this sun in samādhi, they attain the joy of samādhi. Their body and mind are permeated and dissolved, which is inconceivable. When this occurs, one must carefully restrain the mind and keep it stable, and not develop greedy attachment. If greedy thoughts arise, the mind-water will ripple. Because the mind moves, the pure realm will be lost. It might move, or become dark, or black, or yellow, or red, or white, or other colours, and cannot remain stable. When one sees this, one should immediately think:

"These fluctuating and unstable images are due to my greedy thoughts, which cause the pure realm to move and disappear." 

One should then settle one's mind with right mindfulness and return to the origin. The fluctuating images will then disappear, and the tranquil mind will reappear. Having recognised this fault, one must not again develop excessively greedy thoughts. The same applies to the right and wrong, gains and losses, in all subsequent contemplations.

Contemplating the sun and seeing the sun, with the mind and object corresponding, is called "right contemplation." Contemplating the sun but not seeing the sun, and instead seeing other mixed images, where the mind and object do not correspond, is therefore called "incorrect." This dark abode of the Sahā world has nothing comparable in any affair. Only the bright sun extends its radiance, allowing one to form a distant thought of Sukhāvatī.

e. Conclusion

Fifth, from "This is", concludes the above.

Although there are five distinct passages above, they extensively clarify the Contemplation of the Sun.

2. Contemplation of the Water

Second, regarding the Contemplation of the Water, it also first states, then clarifies, and finally concludes. There are six subsections here.

a. General Description of the Ground

First, from "Next, visualise the water," up to "illuminating inside and out," this generally describes the nature of the ground.

Question: "Previously, we were taught to visualise the sun to understand karma and so forth. Now, in this contemplation, we're taught to visualise water. What is the reason for this?"

Answer: "The sun's orb constantly shines, representing the eternal radiance of Sukhāvatī. Furthermore, there's concern that the ground there might not be level, akin to the unevenness of this defiled land with its highs and lows. However, in this dark abode of the Sahā world, only the sun can illuminate. This realm still has hills and valleys, high and low places. To find something that can level it, nothing surpasses water. By showing this aspect of being able to level, it alludes to that land of beryl."

Another question: "The water in this realm is wet and soft. Is the ground in that land also like this water?"

Answer: "The level water of this realm, when compared to that land, indicates no highs or lows. Moreover, the transformation of water into ice alludes to the beryl ground illuminating both inside and out. This means that Amida's practices throughout countless kalpas were without bias; both right and wrong practices were eliminated, enabling him to bring about the illuminating clarity of the earth element."

Another question: "Since we are taught to visualise water to settle the mind, and to transform water into ice, and then ice into the beryl ground, how should one perform this practice to make the realm appear?"

Answer: "To settle your body's deportment, follow the method taught in the previous contemplation of the sun. If you also wish to visualise water to attain a stable mind, you must visualise a similar object to achieve stability easily. Practitioners should take a bowl of water to a quiet place, fill it well, and place it on the ground in front of their bed. Then, sitting on the bed, put a white object, about the size of a bean, between your eyebrows. Lower your head and gaze intently at this white spot in the water, without any other distractions.

"Initially, when the water is on the ground, the waves are restless. When you gaze at it intently, you won't see your reflection. But as you visualise continuously, your face will gradually appear. At first, the reflection of your face will be unstable, appearing sometimes long, sometimes short, sometimes broad, sometimes narrow, sometimes visible, sometimes not. When these signs appear, you must be extremely attentive.

"Before long, the water's ripples will become subtle, appearing to move slightly or not at all, and your facial reflection will gradually become clear. Although you see your eyes, ears, nose, mouth, etc., on your face, you don't need to grasp them, nor should you be disturbed by them. Simply allow your body and mind to acknowledge their presence, but don't grasp them. Only visualise the white spot clearly, maintaining right mindfulness and guarding it carefully, so that your intention is not lost or distracted. When you see this, your mind will gradually settle, and the water's nature will become still. 

"Furthermore, if practitioners wish to understand the restless waves of their own mind-water, they should just observe the movement or stillness of this water, and they will understand the clarity or obscurity of their own mind's appearance or non-appearance of the realm.

"When the water is still, take a grain of rice and casually drop it into the water. The ripples will spread throughout the bowl. When you gaze at it, the white spot will move. Drop in another bean-sized object, and the ripples will be larger, and the white spot on your face might be seen or not seen. If you drop in something like a jujube, the ripples will become even larger, and the white spot on your face and your entire head and face will become completely hidden and invisible, because the water is moving.

"The bowl symbolises the body-vessel. The water symbolises your mind-water. The waves symbolise chaotic thoughts and afflictions. If the waves gradually settle, it means one is restraining and abandoning all conditions and settling the mind on one object. If the water is still and the realm appears, it means that the mind that perceives has no distractions, and the object of perception is unmoved. Both internally and externally, there is peace, and the desired image clearly manifests.

"Furthermore, subtle thoughts and coarse thoughts will cause the mind-water to move. Once the mind-water moves, the tranquil realm is lost. Similarly, if fine dust or coarse dust is thrown into calm water, the water will ripple. So, practitioners need only observe the movement or stillness of this water to know whether their own mind is settled or not. The appearance or disappearance of the realm, and whether it's correct or incorrect, is the same as in the previous contemplation of the sun. Moreover, Vasubandhu praises it saying:

"Contemplating that land's true appearance,
It surpasses the realms of the Three Worlds;
Ultimately, it is like empty space,
Vast and immense, and without any bounds."

This generally explains the vastness of the ground in that land.

b. Adornments Beneath the Ground

Second, from "Below, there are [columns] made of vajra and the seven jewels" up to "impossible to see them fully", this plainly shows the adornments beneath the ground. There are seven aspects here:

1. It indicates that the banners and their substance are of undefiled vajra.

2. It indicates that they appear to support the ground, with reflections from their adornments.

3. It indicates that they have corners, showing they are not round in shape.

4. It indicates that they are composed of a hundred treasures, exceeding grains of dust in quantity.

5. It indicates that the treasures emit a thousand lights, whose radiance extends boundlessly.

6. It indicates that the lights have many different colours, illuminating other directions, transforming and appearing according to the capacity of beings, always bringing benefit.

7. It indicates that the many lights scatter their brilliance, outshining the sun's orb. Newcomers seeing this find it difficult to fully comprehend.

A praise [in the Liturgy for Birth] says:

"Seven-gemmed columns deck the vast underground realm.
Beyond all measure, their numbers defy the mind.
In eight directions, eight sides, of hundreds of gems;
Their sight brings insight to the true Non-arising.

"Treasure Land of Non-arising always abides;
Each precious stone casts uncountable beams of light.
Let practitioners fix their minds and view that site,
Thus they gain birth in the West, exultant with joy."

With another praise, I shall state:

"The Western land of bliss—tranquil, joyful, and free,
Unhindered, beyond all being and nonbeing,
Fills minds with compassion and roams the Dharma-realm,
Manifesting bodies and aiding all beings.

Sometimes with powers they teach the Dharma’s true ture path;
Sometimes their marks reveal traceless Nirvāṇa.
By wish they transform and make matchless adornments:
All who do behold them are cleansed of every stain."

Another praise shall state:

"Return!
None may linger in Māra's realm!
Through countless kalpas,
Six realms we have roamed;
Nowhere remains true joy,
But cries of pain.
At life's end
Enter Nirvāṇa's city!"

c. Adornments Above the Ground

Third, from "Above the beryl ground," up to "the partitions are quite distinct," this plainly shows the adornments above the ground, highlighting their unique excellence. This indicates that the support is perfectly pure. The seven-jewelled ponds, forests, etc., are supported, and the beryl ground is the support. The ground is what supports, and the ponds, platforms, trees, etc., are what are supported. This is due to Amida's complete practices as a cause, which led to the perfectly clear retribution. The meaning of clarity and purity is that it is fundamentally undefiled.

In praise, I shall state:

"The jewelled ground displays unbounded glory,
Light fills the realm in the ten directions;
Pavillions and flowered terraces fill,
Their blended, measureless, colours glisten.

"Jewelled clouds and canopies enrobe the sky,
Noble beings glide in flight, come and go,
Jewelled banners and canopies turn with wind,
Jewelled music, brilliant, sounds at a thought.

"With doubt and stain, unopened blossoms wait,
Joining their palms, confused, as in the womb,
Beings therein taste Dharma's joy, painless;
With bonds dissolved, their flowers blossom bright.

"Ears, eyes grow clear, their bodies shine like gold,
Bodhisattvas bestow soft-folded robes;
Light's touch bestows the threefold patient mind;
They yearn to see the Buddha stepping down.

"Friends in the Dharma greet them in the halls,
They hail the revered face and speak its praise!"

"Golden ropes" refers to the golden pathways, which resemble golden ropes. Sometimes the ground is made of mixed jewels, and the path is of beryl. Sometimes the ground is made of beryl, and the path is of white jade. Sometimes the ground is made of purple gold and white silver, and the path is of a hundred treasures. Sometimes the ground is made of unspeakable treasures, and the path is also of unspeakable treasures. Sometimes the ground is made of ten million treasures, and the path is of two or three treasures. Thus, they are alternately interspersed, jointly formed, mutually illuminating, and mutually revealing. Each light and colour is different yet without confusion. Practitioners should not think there are only golden paths and no paths made of other jewels.

d. Adornments in the Air

Fourth, from "In each and every jewel there are five hundred colours of light," up to "adorned with musical instruments," this plainly shows the adornments in the air. There are six aspects here:

1. It indicates that the jewels emit a multitude of lights. 

2. It indicates that similes clarify their appearances. 

3. It indicates that light transforms into platforms. 

4. It indicates that light transforms into pavilions and towers. 

5. It indicates that light transforms into flower banners. 

6. It indicates that light transforms into the sound of jewelled instruments.

It also states that each and every mixed jewel on the ground emits five hundred colours of light. Each colour of light rises into the air to form a platform of light. Within each platform, there are thousands of jewelled pavilions, each adorned and formed by one, two, three, four, or even unspeakable treasures.

"Like flowers, and also like stars and the moon" means the Buddha, out of compassion and fearing people would not understand, used these similes to clarify. "On both sides of the platform, there are hundreds of millions of flower banners" means that the jewelled ground has countless lights. Each light transforms into a platform of light, filling the air. Practitioners, whether walking, standing, sitting, or lying down, should constantly form this contemplation.

e. Transformation of Light and Music into Dharma Teachings

Fifth, from "Eight pure breezes" up to "the sound of no-self," this plainly shows the transformation of light and music into Dharma teachings. There are three aspects here:

1. It indicates that the eight winds emanate from the light. 

2. It indicates that as wind and light appear, the instruments begin to play music and emit sound.

3. It plainly preaches the four inversions, the four truths, and other Dharmas as numerous as Ganges' sands.

In praise, I shall state:

"The Land of Peace and Bliss is pure,
The undefiled wheel keeps turning,
In one thought and in one moment,
It benefits every being.

"Praising all the Buddha's merits,
Without a mind of distraction,
Enables one to swiftly gain
The treasure ocean of merits."

f. Conclusion

Sixth, from "This is," this concludes the above.

Although there are six distinct passages above, they extensively clarify the Contemplation of the Water.

3. Contemplation of the Ground

Third, regarding the contemplation of the ground, it also first states, then clarifies, and finally concludes. There are six subsections here.

a. Connecting the Previous with the Subsequent

First, from "When this contemplation is accomplished," this plainly connects the preceding text and leads into the subsequent [this one].

b. Clarifying the Accomplishment of Contemplation

Second, from "Visualise each contemplation," up to "it will be impossible to describe it in detail", this plainly clarifies the accomplishment of contemplation. There are six aspects here:

1. It indicates that the mind must fix on a single object, not on a mixture of objects.

2. It indicates that once the mind is focused on a single object, that object will manifest. Once it manifests, it must be clear.

3. It indicates that once the object manifests in the mind, one should guard it whether the eyes are closed or open, so it is not lost.

4. It indicates that one should constantly visualise it day and night in all four postures (walking, standing, sitting, lying down), only letting go of recollection during sleep.

5. It indicates that by continuously concentrating the mind, one will see the appearance of the Pure Land. This is called seeing within the contemplating mind, as there is still a sense of awareness.

6. It indicates that as the contemplating mind gradually becomes subtle, and other thoughts in one's awareness are eliminated, one attains right perception and enters samādhi. The subtle matters of that realm are truly seen, but how can they be fully described? The ground is boundless, the jeweled banners are countless, and the various treasures shine with ever-increasing transformations. For this reason, beings are exhorted to focus their minds, as if constantly seeing it before their eyes.

c. Conclusion

Third, from "This is," concludes the above.

d. Exhortation to Propagate the Dharma

Fourth, from "The Buddha told Ānanda," up to "expound this method of contemplating the ground," this plainly shows the exhortation to propagate the Dharma widely according to circumstances. There are four aspects here:

1. It indicates the command.

2. It indicates the exhortation to uphold the Buddha's words, and to widely explain the benefits of contemplating the ground to future assemblies.

3. It indicates distinguishing between those with the capacity to receive and believe, who wish to abandon this Sahā body of birth and death, the eight sufferings, the five sufferings, and the sufferings of the three evil realms. For those who hear and immediately believe and practice, one should preach to them without sparing one's own life. If even one person can abandon suffering and escape birth and death, this is called truly repaying the Buddha's kindness. Why? Because when buddhas appear in the world, they use various expedient means to transform sentient beings, not just to make them stop evil and cultivate merits to enjoy human and heavenly pleasures. The pleasures of humans and devas are like a flash of lightning, abandoned in a moment, and one falls back into the three evil realms to endure prolonged suffering. For this reason, buddhas only encourage beings to seek birth in the Pure Land, aiming for unsurpassed Bodhi. Therefore, those who are motivated to vow to be born in the Pure Land in this era are indeed in accord with the primal vows of all buddhas.

For those who are not inclined to believe and practice, as stated in the Sūtra of Pure Perfect Awakening: 

"'If there is someone who hears the Dharma of the Pure Land, but hears it as if not hearing, and sees it as if not seeing, know that such beings have just come from the three evil realms; their karmic obstructions are not yet exhausted, which is why they have no faith or inclination.' 

"The Buddha said, 'I declare that such people cannot yet attain liberation.'"

That sūtra also states: 

"'If a person hears the Dharma of the Pure Land, and upon hearing it, tears of sorrow and joy intermingle and their body hair stands on end, know that this person has previously cultivated this Dharma in past lives. Now, having heard it again, they feel joy, and by practising with right mindfulness, they will certainly be born there.'"

4. It plainly teaches the contemplation of the jewelled ground for settling the mind.

e. Clarifying the Benefits of Contemplation

Fifth, from "If one has visualised that ground," up to "Do not doubt this!" This plainly clarifies the benefits of contemplation. There are four aspects here:

1. It indicates that the method refers solely to contemplating the jewelled ground, without considering other realms.

2. It indicates that through contemplating the undefiled jewelled ground, one can eliminate the defiled faults of many kalpas.

3. It indicates that after abandoning this body, one will certainly be born in the Pure Land.

4. It indicates that when cultivating the cause with right mindfulness, one must not entertain doubts. Although one may attain rebirth, if one has doubts, the lotus will not open, or one may be born in a borderland, or fall into the womb-palace. It is only when great compassionate bodhisattvas enter the Flower-Opening Samādhi that doubt and obstructions are removed, the palace flower opens, the body clearly manifests, and Dharma companions lead one to travel to the Buddha's assembly. This means that by focusing the mind to see the jewelled ground, one immediately eliminates past karmic obstructions and transgressions. When the vows and practices are complete, there is no doubt that at the end of life, one will go there. 

Now, having visualised these excellent benefits, it further encourages discerning what is wholesome and unwholesome.

f. Distinguishing Right and Wrong Contemplation

Sixth, from "Having visualised in this way," this plainly distinguishes right and wrong contemplation. The meaning of right and wrong has already been explained in the previous Contemplation of the Sun.

Although there are six distinct passages above, they extensively clarify the Contemplation of the Ground.

4. Contemplation of the Jewelled Trees

Fourth, regarding the Contemplation of the Jewelled Trees, it also first states, then clarifies, and finally concludes. There are ten subsections here.

a. The Bhagavān's Command and General Naming of the Contemplation

First, from "The Buddha told Ānanda" up to "next, visualise the jewelled trees," this plainly shows the Bhagavān's command, generally naming the contemplation, connecting the preceding text and leading into the subsequent.

b. Clarifying the Contemplation of the Jewelled Trees

Second, "Visualise the jewelled trees" reiterates the name of the contemplation. "Visualise each one" leads into the subsequent contemplative aspect, explicitly teaching the method. This indicates that Amida's pure land is boundless, so the jewelled trees and jewelled groves cannot be limited to merely seven rows.

"Seven-fold" here means that perhaps one tree has golden roots, purple-gold stems, silver branches, agate twigs, coral leaves, white jade flowers, and true pearls for fruit. Such are the seven layers, which are mutually roots, stems, and so on, up to flowers and fruits, making seven times seven, or forty-nine layers. Alternatively, one treasure might form one tree, or two, three, four, up to hundreds of millions, or unspeakable treasures form one tree. This meaning has been extensively discussed in the Amida Sūtra. Hence, it's said "seven-fold."

"Rows" means that although the forests and trees in that land are numerous, they are arranged in straight, orderly rows without any confusion.

"Image" means that for those not yet adept at truly perceiving freely with their minds, they must rely on imaginative contemplation to settle their minds before they can realise the benefits.

c. The Body and Measure of the Trees

Third, from "Each and every," up to "yojanas," this plainly shows the body and measure of the trees. This indicates that all the jewelled trees in the forest flow forth from Amida's undefiled mind. Because the Buddha's mind is undefiled, the trees are also undefiled.

A praise [in the Liturgy for Birth] says:

"The immense compassion of the Right Path,
Produces wholesome roots supramundane;
Their pure light radiates perfect fullness,
Like the disc of a mirror, sun, or moon."

"Measure" means that each tree is three hundred and twenty thousand li high. There are no old or dying trees, no young or newly grown trees, and no trees that gradually grow from an initial stage. They arise wholly and simultaneously, equal in measure and number. Why is this so? Because that realm is an undefiled and unarising realm, how could there be the meaning of birth, death, and gradual growth?

d. Diverse Adornments of the Trees

Fourth, from "Those jewelled trees" up to "are adorned," plainly shows the diverse trees, diverse adornments, and diverse decorations with unique features. There are four aspects here:

1. It indicates that the flowers and leaves of the forest trees are interspersed differently.

2. It indicates that each root, stem, branch, twig, and fruit possesses various treasures.

3. It indicates that each flower and leaf alternates differently, with golden light emanating from beryl-coloured ones, thus interspersing mutually.

4. It indicates that they are further adorned with all kinds of mixed treasures.

Another praise [from the same work] thus says:

"Endowed with every precious treasure,
Fully adorned with exquisite beauty,
Their pure light, blazing with great radiance,
Serenely illuminates the whole world."

Another praise says:

"Amida's Pure Land has countless jewelled trees,
With branches draped on all four sides,
Heavenly robes draped over them;
Jewelled clouds containing canopies;
Transformed birds sing in chorus there,
Circling and gliding in the air,
Playing Dharma sounds and entering the saṅgha.
Sages from other lands hear their echo and open up their minds;
Inhabitants of that land see their forms and then attain bodhi."

e. Adornments Above the Trees in the Air

Fifth, from "Splendid nets of pearls" up to "the most beautiful colours", plainly shows the adornment of the space above the trees. There are seven aspects here:

1. It indicates that pearl nets cover the trees from above in the air.

2. It indicates that the nets have many layers.

3. It indicates the multitude of palaces.

4. It indicates that each palace contains many youths.

5. It indicates that the youths wear pearl necklaces and garlands.

6. It indicates that the light from the necklaces illuminates far and near.

7. It indicates that the light surpasses the most beautiful colours.

f. Orderly Arrangement of Trees and Manifestation of Flowers and Fruits

Sixth, from "These jewelled trees" up to "bear fruits of seven jewels" indicates that although the forests and trees are numerous, they are without confusion or disorder. When flowers and fruits open, they do not emerge from within; this is due to the profundity of Dharmākara's past practices, which causes them to arise naturally.

g. Diverse Forms and Colours of Flowers and Leaves

Seventh, from "Each leaf" up to "spin among the leaves" plainly shows the diverse forms and colours of the flowers and leaves. There are five aspects here:

1. It indicates that the size of the leaves is equal, without any difference.

2. It indicates the quantity of light and colour emitted by the leaves.

3. It indicates that to dispel doubt for those who might not recognise them, a simile is borrowed to clarify, like heavenly necklaces.

4. It indicates that the leaves bear wondrous flowers, whose colour surpasses heavenly gold, and whose form resembles a wheel of fire.

5. It indicates that they mutually illuminate each other, gracefully turning among the leaves.

h. The Wondrous Qualities and Functions of the Fruits

Eighth, from "Various fruits appear" up to "are also seen in them", plainly shows the wondrous qualities and functions of the fruits. There are five aspects here:

1. It indicates that when the jewelled fruits ripen, they naturally emerge.

2. It indicates that a simile is borrowed to mark the appearance of the fruits.

3. It indicates that the fruits have divine light that transforms into banners and canopies.

4. It indicates that the jewelled canopies are perfectly clear and within them appear the three thousand worlds, with various adornments of both true and dependent retributions.

5. It indicates that the pure lands of the ten directions universally appear within the canopies, and people and devas in that land can all see them.

Moreover, these trees are exceedingly tall and wide, with countless flowers and fruits and myriad divine transformations. Since each tree is like this, all the fruits on all the trees throughout that land are numerous, and all are like this. This should be understood. All practitioners, whether walking, standing, sitting, or lying down, should constantly form this contemplation.

i. Clarifying the Accomplishment of the Contemplation

Ninth, from "Having seen those trees," up to "clear and distinct" clarifies the accomplishment of contemplation. There are three aspects here.

1. It indicates the conclusion of the contemplative accomplishment.

2. It indicates that one must visualise them sequentially, without confusion.

3. It indicates that one should focus the mind on the object, starting from each aspect. First, visualise the tree roots, then visualise the stems and branches, up to the flowers and fruits. Next, visualise the nets and palaces, then the youths and their necklaces. Next, visualise the size of the leaves, the colours of the flowers and fruits. Next, visualise the banners and canopies widely manifesting the Buddha's activities. If one can visualise them sequentially in this manner, nothing will be unclear.

j. Conclusion

Tenth, from "This is", this concludes the above. These jewelled trees form a continuous radiance, with net curtains adorning empty palaces, flowers displaying a thousand colours, and fruits manifesting other realms.

Although there are ten distinct passages above, they extensively clarify the Contemplation of the Jewelled Trees.

5. Contemplation of the Jewelled Ponds

Fifth, regarding the Contemplation of the Jewelled Ponds, it also first states, then clarifies, and finally concludes. There are seven subsections here.

a. General Naming of the Contemplation

First, from "Next, visualise the water", this generally names the contemplation, connecting the preceding and leading into the subsequent. This indicates that although the jewelled trees are exquisite, without pond water, they wouldn't be considered complete. First, to prevent the world from being empty, and second, to adorn the dependent retribution, for these reasons, this contemplation of the ponds and channels exists.

b. Number and Origin of the Ponds

Second, from "In the land of Ultimate Bliss" up to "wish-fulfilling king-maṇi-gem" this plainly shows the number of ponds and clarifies their origin. There are five aspects here:

1. It indicates the designated land of refuge.

2. It indicates that there are eight kinds of ponds.

3. It indicates that the banks of each pond are formed of seven jewels. Because the jewelled light penetrates and illuminates, the water of eight virtues is the same colour as the mixed jewels, hence it's called "jewelled water."

4. It indicates that all these various jewels are soft in nature.

5. It indicates that the water of the eight ponds all issues from wish-fulfilling jewels, thus it's called "wish-fulfilling water." This water possesses eight virtues:

   1. Pure and clear, as its visible form 

   2. Odourless, as its smell

   3. Light

   4. Cool

   5. Soft, as it is to the touch

   6. Delicious, as it is apprehended by taste

   7. Adjusts appropriately when drunk

   8. Causes no trouble after drinking, with the last two virtues being apprehended by the sense of mental dharmas.

The meaning of these eight virtues has been extensively explained in the Commentary on Amida [by Zhiyi].

A further praise goes:

"The adorned, peaceful Land of Utmost Bliss,
Where jewelled ponds of eight great virtues flow,
Four banks are set with seven bright jewels,
The water's hue reflects a jewelled light,
Its substance soft, with no resisting touch.

Bodhisattvas take strolls, with jewelled scents,
Then jewelled clouds and scents form canopies,
Jewelled canopies shade jewelled banners,
While jewelled banners guard the palaces,
From palaces hang bells and nets of pearl;
The layered nets and music turn about,
And praise the towers with their full accord.

In each tower, buddhas hold assembly,
Where countless sages sit and contemplate.
May those with karmic ties recall these scenes,
And at life's end, be born within that hall.

c. Division and Characteristics of the Pond's Flow

Third, from "Divides into fourteen streams," up to "as its sandbed" this plainly shows that the ponds are divided into different streams that flow and return without disorder. There are three aspects here:

1. It indicates the number of channels.

2. It indicates that the banks of each channel are golden in colour.

3. It indicates that the sandbeds of the channels are of mixed jewelled colours.

"Diamond" here refers to the undefiled essence [as opposed to the vajra mallet].

d. Wondrous Functions of the Water

Fourth, from "In each stream" up to "meanders between the trees" plainly shows that the water has wondrous functions. There are five aspects here:

1. It specifically designates the names of the channels, revealing the aspect of their adornment.

2. It indicates the number of jewelled flowers within the channels.

3. It indicates the size of the flowers.

4. It indicates that wish-fulfilling jewelled water flows among the flowers.

5. It indicates that the jewelled water emerges from the channels and moves up and down the jewelled trees without obstruction. Hence, it's called "wish-fulfilling water."

e. Inconceivable Virtues of the Water

Fifth, from "It produces exquisite sounds," up to "the major and minor marks of the buddhas", plainly shows that the water has inconceivable virtues. There are two aspects here:

1. It indicates that when the jewelled water flows among the flowers, and subtle ripples touch each other, wondrous sounds emerge, and within these sounds, all the wondrous Dharma is preached.

2. It indicates that when the jewelled water flows up the banks and moves along the branches, flowers, fruits, and leaves of the trees, either upwards or downwards, any mutual touching in between also produces wondrous sounds, and within these sounds, all the wondrous Dharma is preached. This includes preaching about the sufferings of sentient beings, awakening the great compassion of bodhisattvas, and encouraging them to guide others. It also includes preaching about the Dharma for humans and devas, or for those on the two vehicles, or for stages before and on the [ten] grounds, or for the three bodies of the Buddha-stage.

f. Divine Powers of the King of Wishfulfilling Maṇi-Gems

Sixth, from "The king of wish-fulfilling maṇi-gems" up to "mindfulness of the Buddha, Dharma, and Saṅgha" plainly shows that the wish-fulfilling jewels possess many divine virtues. There are four aspects here:

1. It indicates that golden light emanates from the king of jewels.

2. It indicates that the light transforms into hundreds of jewelled birds.

3. It indicates that the birds' voices are full of pathos and elegant, incomparable to heavenly music.

4. It indicates that the jewelled birds sing in unison, praising the mindfulness of the Buddha, Dharma, and Saṅgha:

   1. The Buddha is the unsurpassed great teacher of sentient beings, turning them from wrong to right. 

   2. The Dharma is the unsurpassed good medicine for sentient beings, capable of cutting off the poisonous disease of afflictions, leading to a pure Dharma-body. 

   3. The Saṅgha is the unsurpassed field of blessing for sentient beings. As long as one dedicates one's heart to the four services without fearing weariness, the fruits of the five vehicles will naturally arise according to one's needs.

The wish-fulfilling jewel first produces water of eight flavours, and then emits various golden lights. It not only dispels darkness and gloom but also is able to perform Buddha-activities everywhere it goes.

g. Conclusion

Seventh, from "This is" this concludes the above.

Although there are seven distinct passages above, they extensively clarify the Contemplation of the Jewelled Ponds.

6. Contemplation of the Jewelled Pavillions

Sixth, regarding the Contemplation of the Jewelled Pavillions, it also first states, then clarifies, and finally concludes. There are eleven subsections here.

a. General Naming of the Contemplation

First, "jewelled land" generally names the contemplation, connecting the preceding text and leading into the subsequent. This indicates that although the Pure Land has jewelled streams flowing through it, without jewelled pavilions and palaces, it would not be considered truly exquisite. For this reason, the dependent retribution is adorned in various complete ways.

b. Location of the Jewelled Pavilions

Second, "In each region" plainly indicates the location of the jewelled pavilions. The regions extend throughout that land, and the pavilions are also limitless.

c. Number of Pavilions

Third, "There are five hundred koṭis" plainly shows their number. Since this is true for one region, it is likewise true for the entire land. This should be understood.

d. Adornments Inside the Pavilions

Fourth, from "Within these pavilions," up to "play heavenly music" plainly shows the adornments inside the pavilions.

e. Adornments Outside the Pavilions

Fifth, from "Furthermore, there are musical instruments," up to "play by themselves without being struck," plainly shows the adornments outside the pavilions. The jewelled music soars through the air, and its sounds emanate the Dharma, day and night, six times [during the day and night], like heavenly jewelled banners. They accomplish their functions without conscious intention.

f. Dharma Teachings from the Music

Sixth, from "From these various sounds," up to "mindfulness of the Bhikṣu Saṅgha," plainly shows that although the music is without consciousness, it has the ability to preach the Dharma.

g. Clarifying the Accomplishment of Contemplation

Seventh, from "When this contemplation is accomplished," up to "jewelled ponds," plainly clarifies the accomplishment of contemplation. This indicates that by single-mindedly focusing on the object, aspiring to see the jewelled pavilions, and contemplating them without wavering, all the adornments mentioned above will manifest.

h. Conclusion

Eighth, from "This is," concludes the above.

i. Benefits of the Contemplation

Ninth, "Those who have seen this" connects the previous contemplative aspect and leads into the subsequent benefits.

j. Eliminating Obstructions and Attaining Rebirth

Tenth, from "Removing countless" up to "born in that land," plainly shows that by contemplating according to the Dharma, one eliminates the obstructions of many kalpas. One's being becomes pure, in accord with the Buddha's original mind. When this body is abandoned in the next life, one will certainly go there, without a doubt.

k. Distinguishing Right and Wrong Contemplation

Eleventh, from "If one performs this contemplation," up to "wrong contemplation", distinguishes the aspects of right and wrong contemplation.

Although there are eleven distinct passages above, they extensively clarify the Contemplation of the Jewelled Pavilions.

7. Contemplation of the Lotus Throne

Seventh, regarding the Contemplation of the Jewelled Lotus Throne, it also first states, then clarifies, and finally concludes. There are nineteen subsections here.

a. The Bhagavān's Command and Permission to Preach

First, from "The Buddha told Ānanda," up to "the Dharma that eliminates suffering and defilements," plainly shows the Bhagavān's command and permission to preach. There are three aspects here:

1. It indicates the command to two individuals [Ānanda and Vaidehī].

2. It indicates the command to listen, instructing them to receive and practice with right mindfulness earnestly.

3. It indicates that the Buddha preached the Dharma of the Lotus Throne contemplation. As long as one focuses the mind and visualises it, suffering and defilements can be eliminated.

b. Exhortation to Uphold and Propagate

Second, from "You should bear in mind," up to "explain," plainly shows the exhortation to bear in mind and propagate the Dharma. This indicates that the contemplation method is profound and essential, urgently saving sentient beings who are constantly drowning, whose minds are deluded by false attachments, and who drift through the six realms. By bearing in mind this contemplation and encouraging its practice everywhere, all beings can hear it and together attain liberation.

c. The Manifestation of the Two Honoured Ones

Third, from "At that time, when this was said," up to "could not be compared," plainly shows that the Transforming Lord of the Sahā world, for the sake of beings, focused his thought on the West; and the Compassionate Lord of Peace and Bliss, knowing their aspirations, cast his image upon the Eastern realm. These two Honoured Ones responded without difference, differing only in their hiddenness or manifestation. This is precisely because the capacities of beings vary greatly, leading to mutual craftsmanship (like a master craftsman and his apprentice).

"When this was said" plainly refers to this intention, which has seven aspects here: 

1. It indicates the time of admonishing and exhorting the two individuals. 

2. It indicates that Amida immediately manifested in response to the sound, confirming rebirth. 

3. It indicates that Amida stood in the air, meaning that if one just turns one's mind to right mindfulness and wishes to be born in his land, one immediately attains rebirth.

Question: "The Buddha's virtue is lofty and revered; he should not act lightly. Since he did not abandon his original vow and came in response to great compassion, why did he not sit properly when meeting the occasion?"

Answer: "This indicates that the Tathāgata had a special, secret intention. It's because the Sahā world is a realm of suffering, where mixed evils coexist, the eight sufferings burn, and every action leads to opposition and transgression. There's feigned affection with hidden smiles, the six thieves constantly follow, and the fiery pits of the three evil realms are imminent. If he did not lift his feet to rescue the deluded, how could they escape the prison of karmic entanglement? For this reason, he stood up and immediately acted, without waiting to sit properly to meet the occasion."

4. It indicates that Avalokiteśvara and Mahāsthāmaprāpta served as attendants, signifying that there were no other beings present. 

5. It indicates that the three Honoured Ones' bodies and minds were perfectly pure, and their radiance surpassed all others. 

6. It indicates that the Buddha's bodily light brightly illuminated the ten directions, but defiled ordinary beings could not fully see it. 

7. It indicates that the Buddha's body is undefiled, and his light is likewise so. How could it be compared to defiled heavenly gold?

d. Vaidehī's Profound Gratitude

Fourth, from "Then Vaidehī saw the immeasurable", up to "made obeisance," plainly shows that Vaidehī was truly an ordinary, defiled woman, unworthy of special mention. However, through the subtle blessing of the sagely power, when that Buddha manifested, she was able to prostrate herself. This means that her initial joy and praise upon nearing the pure land were boundless. Now, directly seeing Amida, her mind opened further, and she attained the patience of awakening.

e. Vaidehī's Question for the Sake of Beings

Fifth, from "She addressed the Buddha, saying," up to "and the two bodhisattvas," plainly shows the lady accepting the Buddha's grace and, for the sake of beings, expressing her doubt, leading to a subsequent question. This indicates that the lady's intention was: "The Buddha is now present, and through your compassionate thought, I can see Amida. But after the Buddha passes into Nirvāṇa, how will sentient beings be able to see him?"

f. Vaidehī's Plea for Future Beings

Sixth, from "Future sentient beings," up to "and the two bodhisattvas," indicates that the lady requested for the sake of all beings, so that they might see what she saw.

g. Bhagavān's General Promise to Preach

Seventh, from "The Buddha told Vaidehī," up to "should generate the visualisation" plainly shows the general announcement and promise to preach.

Question: "The lady's request was for all sentient beings. But when the Tathāgata responded, he only addressed Vaidehī and not all beings?"

Answer: "When the Buddha's body manifests to transform beings, he preaches the Dharma according to their capacities. Even without being requested, he broadly propagates the Dharma; how could he specifically address only one and not equally benefit all? It is simply that the text is concise, but the intention to benefit all was certainly present."

h. Teaching the Expedient Method of Contemplation

Eighth, from "Above the seven-jewelled ground" up to "visualise the flowers," plainly shows the teaching of the expedient method of contemplation.

Question: "Sentient beings are blind and ignorant, increasing their toil by chasing thoughts. Before their eyes, it's as if they're wandering at night. If they aim for a distant pure realm, how can they fully comprehend it?"

Answer: "If one looks at the deluded sentient beings and their agitated thoughts, they only weary themselves. Relying on the subtle blessing of sagely power from afar, everything they visualise is seen. How does one perform the practice to settle the mind and enable this seeing? To perform the practice, practitioners should first sincerely repent before a Buddha image, confessing all the sins they have committed, and generate profound shame and sorrow, accompanied by tears.

"After repenting, one should sincerely supplicate Śākyamuni Buddha and the countless Buddhas of the ten directions. Then, recollect Amida's original vow, saying: 

"'This disciple, [name], is gravely sinful and deeply obstructed, like being born blind. I pray that the Buddha, out of compassion, will accept and protect me, guide me, and awaken me to the visualised realm, so that I may achieve it. I now completely offer my life and entrust myself to Amida. Whether I see or do not see, it is all due to the Buddha's gracious power.' 

"After saying this, sincerely repent again.

"Then, go to a quiet place, face West, sit properly in the full lotus posture, following the previous method. Once the mind is settled, slowly shift the mind to visualise that jewelled ground, with its distinct mixed colours. Initially, avoid allowing scattered thoughts or too many objects, as this will make it challenging to attain stability. Only visualise a square inch or a foot, etc. This may take one, two, three, or four, five, six, seven days, or one month, one year, two, three years, etc. Regardless of day or night, whether walking, standing, sitting, or lying down, one's bodily, verbal, and mental karma should always be in harmony with samādhi. Only by abandoning all worldly affairs, like a person who has lost their mind, or is deaf, blind, or foolish, will this samādhi be easily attained. If not, the three karmas will follow conditions, and the contemplative thought will fly like waves. Even if one lives for a thousand years, the Dharma eye will never open.

"When the mind attains samādhi, a bright image may appear first, or one may first see the jewelled ground and various distinct and inconceivable things. There are two kinds of seeing:

1. Contemplative seeing: There is still a sense of awareness. Although one sees the pure realm, it is not very clear. 

2. If internal and external awareness are extinguished, one enters the correct absorption (samādhi). The pure realm seen then is not merely contemplative seeing; it can be truly compared and verified."

i. Various Adornments of the Jewelled Flowers

Ninth, from "have the lotus flowers" up to "eighty-four thousand rays of light", plainly shows that the jewelled flowers have various adornments. There are three aspects here:

1. It indicates that each and every flower petal possesses various jewelled colours.

2. It indicates that each and every petal has numerous jewelled veins.

3. It indicates that each and every vein has numerous lights and colours.

This instructs practitioners to focus their minds and visualise each element so that their mental eye can see it. Having seen the flower petals, next, visualise the various jewels between the petals, then visualise the many lights emerging from the jewels, and how these lights form jewelled canopies. Next, visualise the lotus throne, the various jewels on the throne, and the pearl nets, etc. Next, visualise the four supporting jewelled banners on the throne, then the jewelled canopies on the banners, then the bright, mixed-coloured jewelled pearls on the canopies, filling the sky and each manifesting different forms. By continuously focusing the mind on each of these sequentially, one will soon attain a stable mind. Once the mind is stable, all these adornments will manifest. This should be understood.

j. Clarifying the Accomplishment of Contemplation

Tenth, from "Clearly and distinctly", clarifies the accomplishment of contemplation.

k. Various Adornments of the Leaves

Eleventh, from "The smaller flower petals" up to "cover the entire ground", this plainly shows the various adornments of the leaves. There are six aspects here:

1. It indicates the size of the flower petals. 

2. It indicates the number of flower petals. 

3. It indicates the number of illuminating pearls between the petals. 

4. It indicates that the pearls have a thousand lights.

5. It indicates that each and every pearl light transforms into a jewelled canopy. 

6. It indicates that the jewelled canopy illuminates the sky above and covers the jewelled ground below.

l. Adornments on the Throne

Twelfth, from "Śakrābhilagna" up to "as their interweaving adornments," plainly shows the adornments on the throne.

m. Adornments on the Banners

Thirteenth, from "On that dais," up to "adorned with wondrous jewelled pearls," plainly shows the adornments on the banners. There are four aspects here:

1. It indicates that the throne itself has four banners. 

2. It indicates the body and size of the banners. 

3. It indicates that the banners themselves have jewelled canopies, resembling heavenly palaces. 

4. It indicates that the banners themselves have numerous jewelled pearls shining brightly as adornments.

n. Wondrous Functions of the Pearl Light

Fourteenth, from "Each and every jewelled pearl" up to "perform Buddha-activities", plainly shows the wondrous qualities and functions of the pearl light. There are five aspects here:

1. It indicates that each and every pearl has many lights. 

2. It indicates that each and every light has a different colour. 

3. It indicates that each and every light and colour permeates the jewelled land. 

4. It indicates that wherever the light reaches, it creates different kinds of adornment. 

5. It indicates that sometimes it forms golden platforms, pearl nets, flower clouds, and jewelled music, filling the ten directions.

o. Conclusion of the Contemplation's Name

Fifteenth, from "This is", concludes the name of the contemplation.

p. The Reason for the Lotus Throne's Completion

Sixteenth, from "The Buddha addressed Ānanda," up to "formed by the Bhikṣu [Dharmākara]'s vow power", plainly shows the reason why the Lotus Throne was completed.

q. Reiteration of Contemplative Practice

Seventeenth, from "Those who wish to see that Buddha" up to "looking at your own reflection in a mirror", this plainly shows the reiteration of the contemplative method, indicating that one must settle the mind sequentially as before, without confusion.

r. Accomplishment of Contemplation and Its Benefits

Eighteenth, from "When this contemplation is accomplished," up to "born in the Land of Ultimate Bliss", this plainly shows the conclusion of the contemplative accomplishment, which has two benefits: 

1. It indicates the benefit of eliminating defilements. 

2. It indicates the benefit of attaining rebirth.

s. Distinguishing Right and Wrong Contemplation

Nineteenth, from "If one performs this contemplation," up to "called wrong contemplation," clearly distinguishes the aspects of right and wrong contemplation. These flowers are supported by the jewelled ground, with extraordinary jewels nestled between the petals. The throne is adorned with four shining banners, and light performs Buddha-activities.

Although there are nineteen distinct passages above, they extensively clarify the Contemplation of the Jewelled Lotus Throne.

8. Contemplation of the Image of Amida

Eighth, regarding the Contemplation of the Image [of Amida], it also first states, then clarifies, and finally concludes. There are thirteen subsections here.

a. Connecting the Previous with the Subsequent

First, from "The Buddha addressed Ānanda," up to "next, one should visualise the Buddha", plainly connects the preceding text and leads into the subsequent. "What is the reason for this?" is the question. Why is it necessary to visualise the Buddha?

b. The Buddha's Great Compassion and Manifestation

Second, from "All buddha tathāgatas," up to "in one's mental visualisation", this plainly shows the great compassion of all Buddhas, who manifest in response to the mind. Because there are such excellent benefits, you are exhorted to visualise him.

Question: "Vaidehī's earlier request referred only to Amida. Why does the Tathāgata now generally refer to all Buddhas? What is his intention?" 

Answer: "The intention is to reveal that the three bodies of all Buddhas are equally realised, their fruits of compassion and wisdom are perfectly complete and indistinguishable. With one upright posture, their images manifest boundlessly. They respond to those with affinity and appear in the Dharma-realm at the opportune moment.

"Dharma-realm" has three meanings:

1. Because the mind is all-pervading, it comprehends the Dharma-realm. 

2. Because the body is all-pervading, it comprehends the Dharma-realm. 

3. Because there is no obstruction, it comprehends the Dharma-realm.

It is precisely because the mind reaches that the body also follows. Since the body follows the mind, it is referred to as the Dharma-realm body. "Dharma-realm" refers to the realm that is transformed, which is the realm of sentient beings. "Body" refers to the body that transforms, which is the body of all Buddhas. "Enter into the mental visualisation of sentient beings" means that when sentient beings generate the thought to see the Buddhas, the Buddhas, with their unobstructed wisdom, immediately know this and can manifest in their mental visualisation. Therefore, practitioners, if they see the Buddha in their visualisation or dreams or samādhi, realise the meaning of this."

c. Exhortation to Visualise and its Benefits

Third, from "Therefore, you all" up to "arises from mental visualisation", plainly concludes the exhortation and states the benefits. This indicates that by focusing the mind to visualise the Buddha, one should understand it as simply creating the Buddha. From the crown of the head to the feet, one should continue the mental visualisation without rest, contemplating each part without pause. One might visualise the crown of the head, or the white curl between the eyebrows, down to the thousand-spoked wheel on the soles of the feet. When performing this visualisation, the Buddha's image will appear majestic and complete with all major and minor marks, clearly manifest.

It is precisely because the mind associates with each and every mark that each and every mark manifests. If the mind does not associate, the various marks cannot be seen. As long as one's own mind creates the visualisation, it will manifest in response to the mind. Therefore, it is said: "This mind is precisely the thirty-two major marks." The "Eighty minor marks" means that once the Buddha's primary marks appear, all the minor marks follow. This plainly means that the Tathāgata teaches practitioners to contemplate fully. "This mind creates the Buddha" means to create the image based on one's sincere mind's focus. "This mind is the Buddha" means that the mind can visualise the Buddha, and the Buddha's body manifests based on that visualisation, thus it is the mind-Buddha. Beyond this mind, there is no other Buddha. "All Buddhas are truly omniscient" means that all Buddhas have attained perfect, unobstructed wisdom. Whether intentionally or unintentionally, they can constantly comprehend the minds of the Dharma-realm in their entirety. As long as one can form the visualisation, it will manifest from your mental visualisation, seemingly as if born.

Some practitioners might interpret the meaning of this single gate of practice and attempt to engage in the contemplation of the "consciousness-only Dharma-body" or the "self-nature pure Buddha-nature contemplation." Their intention is greatly mistaken, with not even a slight resemblance. Since it speaks of "imagining and provisionally establishing thirty-two marks," how could the Dharma-realm body of true thusness have marks that can be focused on, or a body that can be grasped? Indeed, the Dharma-body is colourless and beyond visual apprehension; there is no other category to compare it to. Therefore, empty space is used to symbolise the essence of the Dharma-body. Furthermore, these present contemplation gates solely indicate a direction and establish an image, focusing the mind to grasp the realm. They do not refer to the formless or liberation from thought. The Tathāgata, knowing beforehand that defiled ordinary beings in the latter age would struggle even to focus their minds on an image, how much more so would they struggle to seek something by separating from images? It would be like a person without magical powers trying to build a house in the sky.

d. Exhortation to Teach Others

Fourth, from "Therefore, one should," up to "perfectly awakened", plainly shows that the previously mentioned benefits will undoubtedly be achieved through focused concentration, and that one should exhort others to contemplate that Buddha by teaching them in turn.

e. Setting the Object of Contemplation

Fifth, "Visualise that Buddha" connects the preceding and leads into the subsequent. "First, one should visualise the image" means to establish the object of contemplation.

f. Clarifying the Accomplishment of Contemplation

Sixth, from "Whether your eyes are open or closed," up to "as if you were looking at your palm", plainly clarifies the accomplishment of contemplation. There are four aspects here:

1. It indicates that in all four postures of the body, whether one's eyes are open or closed, one sees a golden image appearing before one's eyes, and one should constantly maintain this visualisation. 

2. It indicates that once one can visualise the image, the image must have a place to sit. So, one should visualise the jewelled lotus throne mentioned earlier, and visualise the image sitting upon it. 

3. It indicates that once one has visualised the image sitting, the mind's eye immediately opens. 

4. It indicates that once the mind's eye is open, one sees the golden image and all the adornments of that Land of Utmost Bliss, both on the ground and in the air, clearly and without obstruction.

The method for visualising the image and settling the mind is as explained before: visualise each part from the crown of the head, such as the face, the white curl between the eyebrows, eyes, nose, mouth, ears, throat, neck, shoulders, arms, and fingers. Then, draw the mind upwards to visualise the chest, abdomen, navel, private parts, shins, knees, feet, and the ten toes with their thousand-spoked wheels, etc., visualising each part. Visualising from top downwards is called sequential contemplation. Visualising from the thousand-spoked wheels upwards is called reverse contemplation. By focusing the mind in both sequential and reverse contemplation, one will certainly succeed before long.

Furthermore, the Buddha's body, the lotus throne, the jewelled ground, etc., must all be contemplated, both above and below. Among the Thirteen Contemplations, the contemplation of the jewelled ground, jewelled flowers, and the golden image are the most important. If one wishes to teach others, one should teach this method. If one succeeds in this single method, the other contemplations will naturally become clear.

g. Transition to Bodhisattva Contemplation

Seventh, from "Having seen this," this concludes the previous contemplation of the Buddha's image and leads into the subsequent contemplation of the two Bodhisattvas.

h. Transition to Multiple Buddha Body Contemplation

Eighth, from "One should further create a large lotus flower," up to "sitting on the jewelled lotus throne on the right", plainly shows the completion of the previous contemplation of the three bodies and leads into the subsequent contemplation of multiple bodies. To contemplate these two Bodhisattvas, one follows the same method as contemplating the Buddha.

i. Conclusion of Multiple Body Contemplation and Dharma Preaching

Ninth, from "When this visualisation is accomplished," up to "fills that land everywhere", plainly shows the conclusion of the previous contemplation of multiple bodies and leads into the subsequent aspect of Dharma preaching. This indicates that all practitioners, whether walking, standing, sitting, or lying down, should constantly focus their thoughts on all the jewelled trees, jewelled pavilions, and jewelled ponds of that land. Whether bowing, recollecting, or visualising, they should always understand it in this way.

j. Seeing the Pure Land through Samādhi and Hearing the Dharma

Tenth, from "When this visualisation is accomplished," up to "uphold it without abandoning it", plainly shows that one sees the adornments of the Land of Utmost Bliss as a result of samādhi. Furthermore, one hears that all adornments can preach the wondrous Dharma. Having seen and listened to this, one should continually uphold it without abandoning it; this is called maintaining a stable mind.

k. Distinguishing Right and Wrong Contemplation

Eleventh, from "Make it accord with the sūtras," up to "perception of the Land of Ultimate Bliss", distinguishes the aspects of right and wrong contemplation.

l. Conclusion

Twelfth, from "This is", concludes the above.

m. Benefits of Earnest Contemplation

Thirteenth, from "If one performs this contemplation," up to "attain the Nembutsu Samādhi [samādhi of recollection of the Buddha]", plainly shows that by earnestly cultivating contemplation, one immediately receives benefits. This means that due to the heavy obstructions of sentient beings, attaining contemplation of the true Buddha is difficult. Therefore, the Great Sage compassionately allowed them to focus their minds on an image.

Although there are thirteen distinct passages above, they extensively clarify the Contemplation of the Image [of Amida].

9. Contemplation of the True Body

Regarding the Contemplation of the True Body, it also first states, then clarifies, and finally concludes. There are twelve subsections here.

a. Bhagavān's Command and Transition to True Body Contemplation

First, from "The Buddha told Ānanda," up to "the physical marks and light", plainly shows the Bhagavān's command, concluding the previous image contemplation and leading into the contemplation of the true body. "What is the reason?" is the question. Why is it necessary to visualise the Buddha?

b. The True Buddha's Body and Its Radiance

Second, from "Ānanda, you should know" up to "golden colour", plainly shows that the true Buddha's physical body surpasses the colour of heavenly gold.

c. The Size of the Buddha's Body

Third, from "The Buddha's body is sixty koṭis" up to "yojanas", plainly shows the size of the body.

d. General Contemplation of the Physical Marks

Fourth, from "Between his eyebrows" up to "bodhisattvas as attendants", plainly shows the general contemplation of the physical marks. There are six aspects here:

1. It indicates the size of the curl of white hair. 

2. It indicates the size of the eyes. 

3. It indicates the size of the light from the pores. 

4. It indicates the size of the halo. 

5. It indicates the number of transformed Buddhas. 

6. It indicates the number of attendants.

e. Specific Contemplation and the Benefit of Light

Fifth, from "Amitāyus Buddha" up to "embraces and does not forsake", plainly shows the contemplation of the specific marks of the body and the benefit of the light for those with affinity. There are five aspects here:

1. It indicates the number of major marks. 

2. It indicates the number of minor marks. 

3. It indicates the quantity of light. 

4. It indicates how far the light shines. 

5. It indicates that wherever the light reaches, beings are universally embraced and benefited.

Question: "If one cultivates various practices and simply dedicates the merit, one can attain rebirth. Why is it that the Buddha's light, which shines universally, only embraces those who recollect the Buddha? What is the reason for this?"

Answer: "There are three reasons for this:

1. Condition of affinity: When sentient beings engage in practice, their mouths constantly recite the Buddha's name, and the Buddha hears it. Their bodies constantly bow in reverence to the Buddha, and the Buddha sees it. Their minds constantly recollect the Buddha, and the Buddha knows it. When sentient beings recollect the Buddha, the Buddha also recollects sentient beings. Their three karmic activities (body, speech, mind) never abandon each other. Hence, this is referred to as the 'condition of affinity.'

2. Condition of nearness: When sentient beings desire to see the Buddha, the Buddha immediately manifests before their eyes in response to their thought. Hence, this is referred to as the 'condition of nearness.'

3. Superior condition: When sentient beings recite the Buddha's name, they immediately eliminate the sins of many kalpas. When their life is about to end, the Buddha and the assembly of sages come to welcome them. No evil karmic ties can obstruct them. Hence, this is referred to as the 'superior condition.'

"Compared to other practices, which are indeed wholesome, they are not entirely comparable to recollecting the Buddha. Therefore, in various sūtras, the power of Buddha-recollection is extensively praised everywhere. 

"For example, in the forty-eight vows of the Larger Sūtra of Immeasurable Life, it exclusively states that one attains rebirth by single-mindedly reciting Amida's Name. 

"Furthermore, in the Amida Sūtra, it states that one attains rebirth by single-mindedly reciting Amida's Name for one to seven days. And the testimony of the countless Buddhas of the ten directions is truly not false. Moreover, in the section on meditative and non-meditative practices in this sūtra, it solely indicates that one attains rebirth by single-mindedly reciting the Name. There are many such examples. This extensively reveals the Nembutsu Samādhi."

f. Difficulty in Fully Contemplating the Marks

Sixth, from "His light and major and minor marks" this concludes by showing that the marks are so numerous and subtle that it is difficult for one who wishes to contemplate them to fully grasp them.

g. The Subtlety of the Adornments and Mental Seeing

Seventh, from "One should simply recollect", plainly shows that the adornments are subtle and wondrous, surpassing ordinary realms. Even if one has not yet truly seen them before one's eyes, one should simply recollect them, enabling the mind's eye to see them.

h. Benefits of Contemplation and the Buddha's Compassionate Mind

Eighth, from "Those who see this" up to "embraces all sentient beings", plainly shows that the merit is not lost, and the benefits of contemplation are attained. There are five aspects here:

1. It indicates that through contemplation, one sees the buddhas of the ten directions.

2. It indicates that by seeing the buddhas, the Nembutsu Samādhi is established.

3. It indicates that by contemplating one Buddha, one contemplates the bodies of all buddhas.

4. It indicates that by seeing the Buddha's body, one immediately sees the Buddha's mind. 

5. It indicates that the Buddha's mind is essentially compassion, and with this universal great compassion, he embraces all beings equally.

i. Rebirth and Attaining Patience of Non-Arising

Ninth, from "Those who practise this contemplation" up to "attain the patience of non-arising", plainly shows the benefit of attaining rebirth in that land after abandoning this body in a future life.

j. Exhortation and Benefits of Concentrated Contemplation

Tenth, from "Therefore, the wise" up to "receive a prediction here and now", again concludes the exhortation and states the benefits of cultivating contemplation. There are five aspects here:

1. It indicates the selection of those capable of cultivating contemplation. 

2. It indicates single-minded, earnest contemplation of Amitāyus Buddha. 

3. It indicates that the numerous major and minor marks should not be contemplated generally or mixedly. One should only visualise the white curl of hair; once this white curl is seen, all other marks will naturally appear. 

4. It indicates that once Amida is seen, the Buddhas of the ten directions are also seen. 

5. It indicates that once the Buddhas are seen, one receives a prediction of Buddhahood within samādhi here and now.

k. Conclusion

Eleventh, from "This is the general visualisation", concludes the above.

l. Distinguishing Right and Wrong Contemplation

Twelfth, from "If one performs this contemplation" up to "called wrong contemplation", plainly shows distinguishing the aspects of right and wrong contemplation. The proper form is immeasurable; the curl of white hair is like five mountains; the resonant sound responds to capacities; the light reaches the conscious. It aims to make all sentient beings entrust their lives and focus their thoughts without omission, riding the Buddha's original vast vow to reach that land together.

Although there are twelve distinct passages above, they extensively clarify the Contemplation of the True Body.

10. Contemplation of Avalokiteśvara

Regarding the Contemplation of Avalokiteśvara, it also first states, then clarifies, and finally concludes. There are fifteen subsections here.

a. Connecting the Previous and Leading into Bodhisattva Contemplation

First, from "The Buddha addressed Ānanda" up to "the Bodhisattva", plainly shows the conclusion of the preceding contemplation of the true body, and leads into the subsequent contemplation of the bodhisattva.

b. General Marks of the Body

Second, from "This bodhisattva's height" up to "all manifest within it", plainly shows the general marks of the body. There are six aspects here:

1. It indicates the size of the body. 

2. It indicates that the body's colour differs from the Buddha's. 

3. It indicates that the uṣṇīṣa on the crown of his head differs from the Buddha's uṣṇīṣa.

4. It indicates the size of the halo. 

5. It indicates the number of transformed buddhas and attendants. 

6. It indicates that his body's light universally manifests to sentient beings in the five realms.

c. Transformed Buddhas in the Crown

Third, from "His crown, of Śakrābhilagna," up to "twenty-five yojanas", plainly shows the distinct transformed buddhas within the jewelled crown.

d. Colour of the Face

Fourth, from "Avalokiteśvara", plainly shows that the colour of the face differs from the colour of the body.

e. Radiance of the Hair-curl and Its Transformations

Fifth, from "Between his eyebrows" up to "the colour of red lotuses", plainly shows the transformations of the light from his ūrṇā, which fills the ten directions, and the numerous transformed attendants who further resemble the colour of a red lotus. There are five aspects here:

1. It indicates that his ūrṇā is the colour of the seven jewels. 

2. It indicates the quantity of light from his ūrṇā. 

3. It indicates the number of transformed buddhas in the light. 

4. It indicates the number of attendants. 

5. It indicates that the transformed attendants manifest and fill the ten directions.

f. Adornments of Light-Garlands

Sixth, from "There are eighty koṭi of rays of light" up to "ornaments", plainly shows that the garlands of light worn on his body are not made of various jewels.

g. The Compassionate Function of the Hands

Seventh, from "The palm of his hand appears as five hundred koṭis" up to "welcomes and guides sentient beings", plainly shows the compassionate function of his hands. There are six aspects here:

1. It indicates that the palm of his hand is the colour of various lotuses. 

2. It indicates that each fingertip has eighty thousand auspicious marks. 

3. It indicates that each mark has over eighty thousand colours. 

4. It indicates that each colour has over eighty thousand lights. 

5. It indicates that the light-essence is soft and illuminates all equally. 

6. It indicates that with this hand of jewelled light, he receives and guides those with affinity.

h. Virtuous Function of the Feet

Eighth, from "When he lifts one of his feet", up to "without anywhere not being completely filled", plainly shows the virtuous function of his feet.

i. Remaining Physical Marks Resemble the Buddha's

Ninth, from "His remaining physical marks", indicates that they resemble those of the Buddha.

j. Distinction in Status Between Master and Disciple

Tenth, from "Except for his uṣṇīṣa" up to "are not equal to those of the Bhagavān", plainly shows the distinction in status between master and disciple, and that his fruits and vows are not yet complete. This causes two marks to be deficient, indicating that he abides on a rank of insufficiency.

k. Conclusion

Eleventh, from "This is", concludes the above.

l. Reiteration and Subsequent Benefits

Twelfth, from "The Buddha told Ānanda," up to "one should perform this contemplation", plainly shows the reiteration of the foregoing text and its subsequent benefits.

m. Exhortation to Contemplate and Its Benefits

Thirteenth, from "Those who practise this contemplation" up to "how much more so if one earnestly visualises", plainly shows the exhortation to contemplate and its benefits.

n. Reiteration of Contemplative Practice and Dual Benefits

十四、從若有欲觀觀音下，至如觀掌中已來，正明重顯觀儀勸物傾心，使沾兩益。

k. Conclusion

十五、從作是觀已下，正明辨觀邪正相。斯乃觀音願重影現十方，寶手停輝隨機引接。

上來雖有十五句不同，廣明觀音觀竟。

11. Contemplation of Mahāsthamaprāpta

十一、就勢至觀中，亦先舉，次辨，後結。即有其十三。

一、從次觀大勢至已下，總舉觀名。

二、從此菩薩身量大小已下，次辨觀相。即有其五。一明身量等類觀音。二明身色等類觀音。三明面相等類觀音。四明身光相好等類觀音。五明毫相舒光轉變等類觀音。

三、從圓光面各百二十五由旬已下，正明圓光等不同觀音之相。即有其四。一明圓光大小。二明光照遠近。三明化佛多少。四明化佛侍者多少。

四、從舉身光明下，至名大勢至已來，正明身光遠備照益有緣，等及他方，皆作紫金之色。即有其八。一明身光總別不同。二明光照遠近。三明光所觸處皆作紫金之色。四明但與勢至宿業有緣者，即得覩觸此光。五明但見一毛孔光即能多見諸佛淨妙身光。此即舉少以顯多益，欲使行之者悕心渴仰入觀以證之。六明依光以立名。七明光之體用，即無漏為體，故名智慧光。又能除息十方三惡之苦，名無上力，即為用也。八明名大勢至者，此即依德立名也。

五、從此菩薩天冠下，至皆於中現已來，正明天冠莊嚴之相與觀音不同。即有其四。一明冠上寶華多少。二明一一華上寶臺多少。三明一一臺中映現十方諸佛淨土。四明他方土現，彼此都無增減。

六、從頂上肉髻下，至普現佛事已來，正明肉髻寶瓶之相。

七、從餘諸身相已下，指同觀音也。

八、從此菩薩行時下，至如極樂世界已來，正明行與觀音不同相。即有其四。一明行不同相。二明震動遠近相。三明所震動處華現多。四明所現之華高而且顯，多諸瑩飾以類極樂莊嚴也。

九、從此菩薩坐時下，至度苦眾生已來，正明坐不同觀音相。即有其七。一明坐相。二明先動本國相。三明次動他方遠近相。四明動搖下上佛剎多少相。五明彌陀觀音等分身雲集相。六明臨空側塞皆坐寶華。七明分身說法各應所宜。

問曰：「《彌陀經》云：『彼國眾生無有眾苦、但受諸樂，故名極樂。』何故此經分身說法乃云度苦者，有何意也？」

答曰：「今言苦樂者有二種：一者三界中苦樂，二者淨土中苦樂。言三界苦樂者，苦則三塗八苦等；樂則人天五欲放逸繫縛等樂，雖言是樂然是大苦，必竟無有一念真實樂也。言淨土苦樂者，苦則地前望地上為苦；地上望地前為樂。下智證望上智證為苦，上智證望下智證為樂，此例舉一可知也。今言度苦眾生者，但為進下位令昇上位，轉下證令得上證。稱本所求即名為樂，故言度苦也。若不然者，淨土之中一切聖人皆以無漏為體，大悲為用，畢竟常住離於分段之生滅，更就何義名為苦也？」

十、從作此觀者下，至十一觀已來，正明辨觀邪正總結分齊。

十一、從觀此菩薩者已下，正明修觀利益除罪多劫。

十二、從作此觀者下，至淨妙國土已來，正明總結前文重生後益。

十三、從此觀成已下，正明總牒二身，辨觀成相。斯乃勢至威高坐搖他國，能使分身雲集演法利生，永絕胞胎常遊法界。

上來雖有十三句不同，廣解勢至觀竟。

12. Universal Contemplation

十二、就普觀中，亦先舉，次辨，後結。即有其六。

一、從見此事時已下，正明牒前生後。

二、從當起自心下，至皆演妙法已來，正明凝心入觀即常作自往生想。即有其九。一明自生想。二明向西想。三明坐華想。四明華合想。五明華開想。六明寶光來照身想。七明既蒙光照作眼開想。八明眼目既開作見佛菩薩想。九明聞法想。

三、從與十二部經合下，至不失已來，正明定散無遺守心常憶。一則觀心明淨，二則諸惡不生。由內與法樂相應，外則無三邪之障。

四、從見此事已下，明觀成之益。

五、從是為下，總結。

六、從無量壽下，至常來至此行人之所已來，正明重舉能觀之人即蒙彌陀等三身護念之益。斯乃群生注念願見西方依正二嚴，了了常如眼見。

上來雖有六句不同，廣解普觀竟。

13. Miscellaneous Contemplation

十三、就雜想觀中，亦先舉，次辨，後結。即有其十一。

一、從佛告阿難已下，正明告命結勸生後。

二、從先當觀於一丈六已下，正明觀像以表真、想水以表地。此是如來教諸眾生易境轉心入觀。或在池水華上，或在寶宮寶閣內，或在寶林寶樹下，或在寶臺寶殿中，或在虛空寶雲華蓋之內。如是等處一一住心想之，皆作化佛想，為令機境相稱易得成故也。

三、從如先所說下，至非心力所及已來，正明境大心小卒難成就。致使聖意悲傷勸觀於小。

四、從然彼如來下，至必得成就已來，正明凡心狹小、聖量彌寬，注想無由，恐難成就。斯乃不以小故難成，不由大故不現，直是彌陀願重，致使想者皆成。

五、從但想佛像下，至具足身相已來，正明比校顯勝。想像尚自得福無量，何況觀於真佛者得益之功更甚。

六、從阿彌陀下，至丈六八尺已來，正明能觀所觀佛像雖身有大小，明皆是真。即有其三。一明彌陀身通無礙，隨意遍周。言如意者，有二種：一者如眾生意，隨彼心念皆應度之。二者如彌陀之意，五眼圓照六通自在。觀機可度者，一念之中無前無後，身心等赴三輪開悟，各益不同也。二明或現大身或現小身。三明身量雖有大小，皆作真金之色，此即定其邪正也。

七、從所現之形已下，正明身雖大小有殊，光相即與真無異。

八、從觀世音菩薩已下，正明指同前觀。佛大侍者亦大，佛小侍者亦小。

九、從眾生但觀首相已下，正明勸觀二別。云何二別？觀音頭首上有一立化佛，勢至頭首之上有一寶瓶。

十

從此二菩薩已下，正明彌陀、觀音、勢至等宿願緣重，誓同捨惡等至菩提，影響相隨遊方化益。

十一、從是為下，總結。

上來雖有十一句不同，廣解雜想觀竟。

上從日觀下，至雜想觀已來，總明世尊答前韋提第四請云教我思惟正受兩句。

總讚云：「初教日觀除昏闇，想水成氷淨內心，地下金幢相映發，地上莊嚴億萬重，寶雲寶蓋臨空轉，人天音樂互相尋，寶樹垂瓔間雜果，池流德水注華中，寶樓寶閣皆相接，光光相照等無蔭，三華獨迴超眾座，四幢承縵網珠羅。稟識心迷由未曉，住心觀像靜坐彼，一念心開見真佛，身光相好轉彌多。救苦觀音緣法界，無時不變入娑婆，勢至威光能震動，隨緣照攝會彌陀。歸去來，極樂安身實是精，正念西歸華含想，見佛莊嚴說法聲。復有眾生心帶惑，緣真上境恐難成，致使如來開漸觀，華池丈六等金形。變現靈儀雖大小，應物時宜度有情，普勸同生知識等，專心念佛向西傾。」

又就前請中，初、從日觀下，至華座觀已來，總明依報。二、從像觀下，至雜想觀已來，總明正報。上來雖有依正二報不同。廣明定善一門義竟。