g. The King was Sustained by Food and Hearing the Dharma

Such a length of time as three weeks passed, and because the king ate the flour and honey and was able to hear the Dharma, his complexion became peaceful and content.

e. The Worldly King's Fear

At that moment, Ajātaśatru, startled and frightened, called out to Jīvaka, "Are you not my friend?"

f. The Two Ministers Offer Further Counsel

Jīvaka replied, "Great king! Please restrain yourself and do not kill your mother!"

g. King Ajātaśatru Accepts the Counsel and Spares his Mother's Life

When the king heard these words, he repented and sought help, immediately cast aside his sword, and he gave up his intention of killing his mother.

h. The Worldly King's Lingering Anger Imprisons His Mother

He ordered the guards of the inner court, "Lock her away in the deep palace, not allowing her to come out again!"

b. Praising the Lady's Request for a Specific Practice

"Excellent, Vaidehī! Your questions about this matter were excellent!

c. Exhortation to Uphold and Preach the Dharma

"Ānanda, you must take up and bear this teaching, and for the multitude, widely proclaim the Buddha's words.

d. The Aspect of Benefit from Encouraging Cultivation

"I, the Tathāgata, shall now teach Vaidehī and all the beings of the future to contemplate the Western Land of Ultimate Bliss. Through the Buddha's power, you will be able to see the pure land as if one were looking at one's own face in a clear mirror. Seeing the most marvellous and pleasing things in that land, because the mind is joyful, you will immediately attain patience at the non-arising of dharmas."

e. The Lady is an Ordinary Being, Not a Sage

The Buddha said to Vaidehī, "You are merely an ordinary person. Your mind is weak. You have yet to acquire the divine eye, and you are unable to see far. The buddha tathāgatas have skilful means, by which you are enabled to see."

f. The Lady's Repeated Gratitude and Subsequent Question

Then Vaidehī said to the Buddha, "Bhagavān! I now, through the Buddha's power, see that land!

g. The Lady's Compassionate Concern for Beings

"After the Buddha passes into Nirvāṇa, when all sentient beings will be impure, evil, and unwholesome, oppressed by the five sufferings, how will they be able to see Amida Buddha's Land of Ultimate Bliss?"

1. Contemplation of the Sun

a. The General Admonition and Exhortation

The Buddha told Vaidehī, "You and all sentient beings should concentrate your mind, fix your minds on one point, and contemplate the Western direction.

b. Clarifying the Object of Contemplation

"How should one visualise? In general, for those who visualise, all sentient beings with eyes, except for those born blind, having looked the setting sun, ...

c. Teaching Right Contemplation

"... should visualise the mind in determination, sit upright facing west, observe the sun minutely, making the mind firmly remain, and focus without wavering. See the sun about to set, shaped like a suspended drum.

d. Clarifying the Accomplishment of Contemplation

"After seeing the sun, whether closing or opening the eyes, keep seeing it clearly. 

e. Conclusion

"This is called the Contemplation of the Sun, the first contemplation. Those who practise this contemplation are said to have right contemplation. If one contemplates in another manner, it is called wrong contemplation."

2. Contemplation of the Water

a. General Description of the Ground 

The Buddha addressed Ānanda and Vaidehī: "Once the first contemplation is accomplished, next, visualise the water. You should visualise that everything in the Western direction is entirely the great element of water. See the water as clear and still, making it clear in your mind, without any scattered thoughts. Having seen the water, you should then cultivate the visualisation of ice. Seeing the ice shining and transparent, cultivate the visualisation of beryl. Once this visualisation is complete, you will see a ground of beryl, transparent and illuminating inside and out.

b. Adornments Beneath the Ground

"Below, there are columns made of vajra and the seven jewels, with vajra and the seven treasures, supporting a beryl ground. Their banners extend in all eight directions, with eight fully formed corners. In each direction, they are made of a hundred treasures. Each jewelled pearl upon them has a thousand rays of light. Each ray of light has eighty-four thousand colours, reflecting the beryl ground like hundreds of millions of suns; it is impossible to see them fully.

c. Adornments Above the Ground

"Above the beryl ground, golden ropes are mixed and interwoven. The seven jewels delimit them, and their partitions are quite distinct.

d. Adornments in the Air 

"In each and every jewel there are five hundred colours of light. These rays of light are like flowers, and also like stars and the moon, suspended in space, forming a platform of light. There are thousands and thousands of towers and pavilions, made by combining hundreds of treasures. On both sides of the platform, there are hundreds of millions of flower banners and countless musical instruments used for decoration.

e. Transformation of Light and Music into Dharma Teachings

"Eight pure breezes come out from the radiance, playing these musical instruments, explaining suffering, emptiness, impermanence and the sound of no-self.

f. Conclusion 

"This is called the Contemplation of the Water, the second contemplation."

3. Contemplation of the Ground

a. Connecting the Previous with the Subsequent 

"When this contemplation is completed...

b. Clarifying the Accomplishment of Contemplation

"visualise each contemplation, making them extremely clear. Whether the eyes are closed or open, do not let it be lost, except when you are eating your meal, constantly recalling its details. Those who practise this contemplation are said to have right contemplation. If one contemplates in another manner, it is called incorrect contemplation."

The Buddha told Ānanda and Vaidehī, "When the water contemplation is completed, it is called a rough vision of the ground of the Land of Utmost Bliss. If one attains this samādhi and sees the ground of that land, it is perfectly clear and distinct, and it will be impossible to describe it in detail.

c. Conclusion

This is called the Contemplation of the Ground, the third contemplation."

d. Exhortation to Propagate the Dharma 

The Buddha told Ānanda, " You should bear these words of the Buddha for the sake of all beings in the future who wish to escape suffering. Expound this method of contemplating the ground.

e. Clarifying the Benefits of Contemplation

"If one has visualised that ground, one will be free from the karmic transgressions of eighty million kalpas of birth and death. Having abandoned this body and been reborn, one will surely be born in the Pure Land. Do not doubt this!

f. Distinguishing Right and Wrong Contemplation

"Having visualised in this way is called right contemplation. If one contemplates in another manner, it is called wrong contemplation."

4. Contemplation of the Jewelled Trees

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

The Buddha told Ānanda and Vaidehī, "After the Contemplation of the Earth is completed, is the Contemplation of the Jewelled Trees.

b. Clarifying the Contemplation of the Jewelled Trees

"In visualising the jewelled trees, visualise each one by one, creating an image of them in seven-fold rows.

c. The Body and Measure of the Trees

"Each and every tree is eight thousand yojanas in measure.

d. Diverse Adornments of the Trees 

"Those jewelled trees are fully endowed with flowers and leaves of the seven treasures. Each and every flower and leaf displays the colours of marvellous treasures. The beryl-colours emit a golden light; the crystal-colours emit a red light; agate-colours emit a sapphire light; the sapphire-colours a green pearl light. Coral, amber, and all the other treasures are so adorned. 

e. Adornments Above the Trees in the Air

"Splendid nets of pearls cover the trees. On each tree, there are seven layers of nets. Between each layer of nets, there are five hundred koṭis of wondrous flower palaces resembling the palace of Brahmā. Heavenly children naturally reside within them. Each child wears a garland made of five hundred koṭis of precious treasures, like those adorning Śakra's crown. The light of these treasures shines for one hundred yojanas, as if it were the combined light of one hundred koṭis of suns and moons. These treasures cannot be fully named,but among all jewels, they have the most beautiful colours.

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

"These jewelled trees align perfectly, with their leaves touching one another. Among the dense foliage, various wondrous flowers blossom, and these flowers naturally bear fruits of seven jewels.

g. Diverse Forms and Colours of Flowers and Leaves

"Each leaf of the trees is precisely twenty-five yojanas in length and width. Each leaf displays a thousand colours and one hundred different images like a heavenly garland. They have many wondrous flowers which display the colour of Jambūnadā gold, which revolve like fire wheels, and gracefully spin among the leaves.

h. The Wondrous Qualities and Functions of the Fruits 

"Various fruits appear from them, and they have a great radiance that transforms into countless jewelled canopies, banners, and flags. Within these jewelled canopies, all the works of all the buddhas of the three thousand great thousand cosmoses appear illuminated. The buddha-lands of the ten directions are also seen in them.

i. Clarifying the Accomplishment of the Contemplation 

"Having seen those trees, one should also contemplate them one by one. Contemplate and see the tree trunks, branches, leaves, flowers, and fruits, making them all clear and distinct.

j. Conclusion

"This is called the Contemplation of the Trees, the fourth contemplation. Having visualised in this way is called right contemplation. If one contemplates in another manner, it is called wrong contemplation."

5. Contemplation of the Jewelled Ponds

a. General Naming of the Contemplation 

The Buddha said to Ānanda and Vaidehī, "After completing the Contemplation of the Trees, next, visualise the water. If you wish to visualise the water,...

b. Number and Origin of the Ponds 

"In the land of Ultimate Bliss, there are eight pools of water. Each pool is made of the seven jewels. These jewels are soft and originate from the wish-fulfilling king-maṇi-gem,...

c. Division and Characteristics of the Pond's Flow 

"And the water divides into fourteen streams. Each stream has the colour of the seven jewels. Their channels are made of gold, and beneath each channel, it has variegated vajra forms as its sandbed."

d. Wondrous Functions of the Water

"In each stream of water, there are sixty million lotus flowers made of the seven jewels. Each lotus flower is perfectly round and precisely twelve yojanas in circumference. The jewelled water flows amidst the flowers, and it meanders between the trees.

e. Inconceivable Virtues of the Water

"It produces exquisite sounds, proclaiming the doctrines of suffering, emptiness, impermanence, and no-self, as well as the pāramitās; moreover, it also praises the major and minor marks of the buddhas.

f. Divine Powers of the King of Wish-Fulfilling Maṇi-Gems 

"The king of wish-fulfilling maṇi-gems gives rise to golden, subtle, and radiant light, which transforms into birds of a hundred jewelled colours, singing in harmonious, elegant, and plaintive tones, constantly praising the mindfulness of the Buddha, Dharma, and Saṅgha.

g. Conclusion

"This is called the Contemplation of the Water with the Eight Attributes [i.e., jewelled ponds], the fifth contemplation. Those who practise this contemplation are said to have right contemplation. If one contemplates in another manner, it is called wrong contemplation."

6. Contemplation of the Jewelled Pavilions

a. General Naming of the Contemplation

The Buddha said to Ānanda and Vaidehī: "In each aspect of the jewelled land,...

b. Location of the Jewelled Pavilions

"In each region,...

c. Number of Pavilions

"There are five hundred koṭīs of jewelled pavilions.

d. Adornments Inside the Pavilions

"Within these pavilions are countless devas who play heavenly music.

e. Adornments Outside the Pavilions

"Furthermore, there are musical instruments, suspended in empty space like heavenly jewelled banners, which play by themselves without being struck.

f. Dharma Teachings from the Music

"From these various sounds, all proclaim the mindfulness of the Buddha, mindfulness of the Dharma, and mindfulness of the Bhikṣu Saṅgha.

g. Clarifying the Accomplishment of Contemplation

"When this contemplation is accomplished, it is called a rough vision of the Land of Utmost Bliss' jewelled trees, jewelled ground, and jewelled ponds.

h. Conclusion

"This is the contemplation of the overall appearance of the land, the sixth contemplation.

i. Benefits of the Contemplation

"Those who have seen this...

j. Eliminating Obstructions and Attaining Rebirth

"Remove countless kalpas of extremely heavy negative karma. After death, they will certainly be born in that land.

k. Distinguishing Right and Wrong Contemplation

"If one performs this contemplation, they are said to have right contemplation. If one contemplates in another manner, it is called wrong contemplation."

7. Contemplation of the Lotus Throne

a. The Bhagavān's Command and Permission to Preach

The Buddha told Ānanda and Vaidehī, "Listen attentively! Listen attentively! Consider this well. I shall separately explain to you the Dharma that eliminates suffering and defilements.

b. Exhortation to Uphold and Propagate

"You should bear in mind, uphold this, and wisely explain it to the great assembly."

c. The Manifestation of the Two Honoured Ones

At that time, when this was said, the Buddha of Immeasurable Life stood in the sky. The two great bodhisattvas, Avalokiteśvara and Mahāsthāmaprāpta, attended him, standing on his left and right, respectively. His radiant light was so blazing and intense that it could not be fully seen. Even to the golden colour of the sands of a hundred thousand Jambūnadās, it could not be compared.

d. Vaidehī's Profound Gratitude 

Then Vaidehī saw the Buddha of Immeasurable Life, touched his feet, and made obeisance.

e. Vaidehī's Question for the Sake of Beings 

She addressed the Buddha, saying, "O Bhagavān! Now, through the power of the Buddha, I am able to see the Buddha of Immeasurable Life and the two bodhisattvas.

f. Vaidehī's Plea for Future Beings

"How should future sentient beings contemplate the Buddha of Immeasurable Life and the two bodhisattvas?"

g. Bhagavān's General Promise to Preach

The Buddha told Vaidehī, "If one wishes to contemplate that Buddha, one should generate the visualisation. 

h. Teaching the Expedient Method of Contemplation 

"Above the seven-jewelled ground, one should visualise the flowers;...

i. Various Adornments of the Jewelled Flowers

"Have the lotus flowers display the colours of hundreds of thousands of jewels. Each has eighty-four thousand veins, like celestial paintings. Each and every vein has eighty-four thousand rays of light,..."

j. Clarifying the Accomplishment of Contemplation

"Clearly and distinctly visible, allowing all to see them."

k. Various Adornments of the Leaves

"The smaller flower petals measure two hundred and fifty yojanas in length and width. Such lotus flowers have eighty-four thousand large petals, and between each and every petal, there are hundreds of millions of king-maṇi-jewels which serve as adornments. Each and every maṇi jewel emits a thousand rays of light, and this light is like a canopy made of the seven jewels, which covers the entire ground.

l. Adornments on the Throne

"Śakrābhilagna maṇi jewels are used as the base. This lotus dais is adorned with eighty-thousand vajra kiṃśuka jewels, Brahmā maṇi jewels, and wondrous pearl nets as interweaving adornments.

m. Adornments on the Banners

"On that dais, there are spontaneously arising four-jewelled banner poles. Each and every jewelled banner pole is like hundreds of millions of Mount Sumerus. The jewelled veils on the banners are like those of the palace of Yama's heaven, and are further adorned with five hundred billion, sbutly, wondrous jewelled pearls.

n. Wondrous Functions of the Pearl Light

"Each and every jewelled pearl has eighty-four thousand rays of light. Each and every ray of light produces eighty-four thousand different kinds of golden colours. Each and every golden colour pervades that jewelled land, transforming everywhere, and manifesting different appearances. Sometimes it is a vajra dais, sometimes a pearl net, sometimes a cloud of mixed flowers, freely manifesting transformations in the ten directions, and performing Buddha activities.

o. Conclusion of the Contemplation's Name

"This is the Contemplation of the Lotus Throne, the seventh contemplation.

p. The Reason for the Lotus Throne's Completion

The Buddha addressed Ānanda, "These wondrous flowers were originally formed by the Bhikṣu Dharmākara's Vow power.

q. Reiteration of Contemplative Practice

"Those who wish to see that Buddha should first practise this visualisation of the wondrous lotus throne. When engaging in this visualisation, one should not engaged in scattered visualisation; one should contemplate each and every aspect—each leaf, each jewel, each light, each platform, each canopy—making all of them distinct and clear, as if looking at your own reflection in a mirror.

r. Accomplishment of Contemplation and Its Benefits 

"When this contemplation is accomplished, one will eradicate the karmic faults of birth and death for five hundred koṭis of kalpas, and will certainly be born in the Land of Ultimate Bliss.

s. Distinguishing Right and Wrong Contemplation

"If one performs this contemplation in this way, one is said to have right contemplation. If one visualises otherwise than this, it is called wrong contemplation.

8. Contemplation of the Image of Amida

a. Connecting the Previous with the Subsequent

"The Buddha addressed Ānanda, "Having seen this, next you should visualise the Buddha. Why is that?

b. The Buddha's Great Compassion and Manifestation

"All buddha tathāgatas are the embodiment of the Dharma-realm, which for all sentient beings, pervades their thoughts in one's mental visualisation.

c. Exhortation to Visualise and its Benefits

"Therefore, when you visualise the Buddha in your minds, this mind is precisely the thirty-two major marks of a great man and the eighty minor marks. This mind creates the Buddha; this mind is the Buddha. The ocean-like fact that all buddhas are truly omniscient derives its source from one's own mind and thought.

d. Exhortation to Teach Others

"Therefore, one should apply your thought with undivided attention, and carefully visualise that Buddha, Tathāgata, Arhat, Samyak-saṃbuddha.

e. Setting the Object of Contemplation

"Visualise that Buddha! First, one should visualise the image of him. 

f. Clarifying the Accomplishment of Contemplation 

"Whether your eyes are open or closed, you will see his jewelled image, the colour of Jambūnadā gold sitting on that lotus. When the image is placed on its seat, your mental vision will become clear. Then you will be able to see him clearly and distinctly: the adornment of the Land of Ultimate Bliss, adorned by the seven precious jewels; the jewelled ground, the jewelled ponds, the rows of jewelled trees; the jewelled canopies of the devas covering the trees; and the nets of various jewells filling the sky. 

"In seeing these things, let them be clear and distinct, just as if you were looking at your palm.

g. Transition to Bodhisattva Contemplation

"Having seen this,...

h. Transition to Multiple Buddha Body Contemplation

"One should further create a large lotus flower on the left side of the Buddha, exactly equal in every way to the aforementioned lotus flower. Then, visualise another large lotus flower on the right side of the Buddha. Imagine an image of Bodhisattva Avalokiteśvara sitting on the jewelled lotus throne on the left, also emitting golden light exactly like that of the Buddha before. Then, imagine an image of Bodhisattva Mahāsthāmaprāpta sitting on the jewelled lotus throne on the right.

i. Conclusion of Multiple Body Contemplation and Dharma Preaching

"When this visualisation is accomplished, the images of the Buddha and the bodhisattvas will all emit wondrous light, the light, golden in colour, illuminating all the jewelled trees. Under each tree there are also three lotus flowers. On each lotus flower, there is an image of one Buddha and two bodhisattvas. These images fill that land everywhere.

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

"When this visualisation is accomplished, the practitioner should hear the sound of flowing water, light, and all the jewelled trees, ruddy shelducks, mandarin ducks, all proclaiming the wondrous Dharma. Whether exiting samādhi or entering samādhi, the practitioner constantly hears the wondrous Dharma. What the practitioner hears, upon emerging from samādhi, one must mindfully uphold without abandoning it.

k. Distinguishing Right and Wrong Contemplation

"Make it accord with the sūtras. If it does not accord, it was a delusive conceptualisation. If it accords, then it was a perception of the Land of Ultimate Bliss.

l. Conclusion

"This is a coarse visualisation of seeing the Land of Utmost Bliss. This is the Contemplation of the Image, the eighth contemplation.

m. Benefits of Earnest Contemplation

"If one performs this contemplation, one eradicates the karmic transgressions of birth and death from countless millions of kalpas, and in the present body, will attain the Nembutsu Samādhi. If one performs this contemplation in this way, one is said to have right contemplation. If one visualises otherwise than this, it is called wrong contemplation."

9. Contemplation of the True Body

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

The Buddha told Ānanda and Vaidehī: "When this visualisation is accomplished, next you should further visualise the physical marks and light of the Buddha of Infinite Life.

b. The True Buddha's Body and Its Radiance 

"Ānanda, you should know that the body of the Buddha of Infinite Life is a hundred thousand million times superior to the Yama heavens' Jambūnadā rivers' golden colour.

c. The Size of the Buddha's Body

"The Buddha's body is sixty koṭis of nayutas of yojanas tall, numbering more than the grains of sand in the Ganges River.

d. General Contemplation of the Physical Marks

"Between his eyebrows, his white ūrṇā spirals clockwise, like five Sumeru mountains. The Buddha's eyes are pure, like the water of the four great oceans; they are clear and distinct. Brilliant light emanates from all the pores of his body, each ray being like Mount Sumeru. That Buddha's halo is also like one hundred billion cosmoses of three thousand great thousands worlds. Within the halo, there are a million koṭis of nayutas of transformation buddhas, as innumerable as the sands of the Ganges River. Each and every transformation buddha also has a multitude of countless transformation bodhisattvas as attendants.

e. Specific Contemplation and the Benefit of Light

"The Buddha of Infinite Life has eighty-four thousand marks. Each mark possesses eighty-four thousand minor marks of excellence. Each minor mark of excellence has eighty-four thousand rays of light. Each ray of light universally illuminates the worlds of the ten directions; embracing and not forsaking any beings who recollect the Buddha, without abandoning any of them.

f. Difficulty in Fully Contemplating the Marks

"His light and major and minor marks, and the manifested buddhas, cannot be fully described.

g. The Subtlety of the Adornments and Mental Seeing

"One should simply recollect them by focusing your thoughts and bringing them into clear focus.

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

"Those who see this thus, immediately see all the buddhas of the ten directions. Because of seeing all the buddhas, this is called the Nembutsu Samādhi. Those who practise this contemplation are called those who contemplate all buddha-bodies. Because of contemplating the Buddha-body, the Buddha-mind is also seen. The Buddha-mind is the great compassion, which, with unconditional kindness, embraces all sentient beings.

i. Rebirth and Attaining Patience of Non-Arising

"Those who practise this contemplation, upon abandoning this body and rebirth, are born before all buddhas and obtain the patience at the non-arising of dharmas.

j. Exhortation and Benefits of Concentrated Contemplation

"Therefore, the wise should focus their minds and carefully contemplate the Buddha of Infinite Life. Those who contemplate the Buddha of Infinite Life begin with contemplating one fine characteristic, focusing only on the white ūrṇā mark between his eyebrows, making it extremely clear. Those who see the mark of the white ūrṇā between his eyebrows will naturally see the eighty-four thousand fine characteristics. Those who see the Buddha of Infinite Life, are in fact seeing the countless buddhas in the ten directions. Because one can see the countless buddhas, the buddhas will appear before one and one will receive a prediction here and now.

k. Conclusion

"This is the general visualisation of all his forms, the ninth contemplation.

l. Distinguishing Right and Wrong Contemplation

"If one performs this contemplation in this way, one is said to have right contemplation. If one visualises otherwise than this, it is called wrong contemplation."

10. Contemplation of Avalokiteśvara

a. Connecting the Previous and Leading into Bodhisattva Contemplation

The Buddha addressed Ānanda and Vaidehī, "Having seen the Buddha of Immeasurable Life clearly and distinctly, next you should also contemplate the Bodhisattva Avalokiteśvara.

b. General Marks of the Body

"This Bodhisattva's height is eighty koṭis of nayutas of Ganges' sands of yojanas, his body is purple-gold in colour, he has an uṣṇīṣa on his head, a halo around his neck, and his face is one hundred thousand yojanas in each direction. Within his halo are five hundred transformation buddhas, like Śākyamuni. Each transformation buddha has five hundred bodhisattvas with countless devas serving as attendants. Within the light emanating from his entire body, the forms and appearances of beings in the five realms all manifest within it.

c. Transformed Buddhas in the Crown

"His crown, of Śakrābhilagna vaidūryamaṇi jewels, has a standing transformation buddha within it, who is twenty-five yojanas in height.

d. Colour of the Face

"Avalokiteśvara Bodhisattva's face is the colour of Jambūnadā gold.

e. Radiance of the Hair-curl and Its Transformations

"Between his eyebrows, his ūrṇa possesses all the colours of the seven treasures, from which eighty-four thousand kinds of light emanate. Each ray of light contains innumerable, countless, hundreds of thousands of transformation buddhas. Each transformation buddha has countless transformed bodhisattvas as attendants. They freely manifest and fill the worlds of the ten directions. His arms are the colour of red lotuses.

f. Adornments of Light-Garlands

"There are eighty koṭis of rays of light that adorn him as a garland. Within that garland, all kinds of ornaments are universally manifested.

g. The Compassionate Function of the Hands

"The palms of his hands appear as five hundred koṭis of lotuses of mixed colours. His hands have ten fingertips, and each fingertip has eighty-four thousand marks, like signet rings. Each mark has eighty-four thousand colours, and each colour has eighty-four thousand rays. This light is soft and pervades all things. With these precious hands, he welcomes and guides sentient beings.

h. Virtuous Function of the Feet

"When he lifts one of his feet, beneath them appears the mark of a thousand-spoked wheel, which naturally transforms into five hundred billion platforms of light. When he places his feet down, vajra and maṇi flowers are scattered, without anywhere not being completely filled.

i. Remaining Physical Marks Resemble the Buddha's

"His remaining physical marks are all complete with excellent characteristics, not different from the Buddha,...

j. Distinction in Status Between Master and Disciple

"Except for his uṣṇīṣa on his head, and the mark of the invisible crown [of the Tathāgata], these are not equal to those of the Bhagavān.

k. Conclusion

"This is called the Contemplation of the True form of Avalokiteśvara Bodhisattva, the tenth contemplation.

l. Reiteration and Subsequent Benefits

The Buddha told Ānanda, "If one wishes to contemplate the Bodhisattva Avalokiteśvara, one should perform this contemplation.

m. Exhortation to Contemplate and Its Benefits

"Those who practise this contemplation will not encounter any misfortine, will cleanse karmic obstructions, and remove the karmic transgressions of countless kalpas of birth and death. Merely by hearing the name of such a bodhisattva, one obtains innumerable merits, how much more so if one earnestly visualises him!

n. Reiteration of Contemplative Practice and Dual Benefits

"If one wishes to contemplate Avalokiteśvara Bodhisattva, they should first contemplate the uṣṇīṣa on the top of his head, then contemplate his divine crown. The remaining marks should also be contemplated in order, making them clear and distinct, as if you were looking at your palm.

o. Distinguishing Right and Wrong Contemplation

"If one performs this contemplation in this way, one is said to have right contemplation. If one visualises otherwise than this, it is called wrong contemplation."

11. Contemplation of Mahāsthāmaprāpta

a. General Naming of the Contemplation

The Buddha told Ānanda and Vaidehī, "Next, visualise Mahāsthāmaprāpta Bodhisattva.

b. General Marks of the Body

"This bodhisattva's height and size are also like those of Avalokiteśvara.

c. Distinct Features of the Halo

"The halo of light rays around his face is one hundred and twenty-five yojanas, and it shines for two hundred and fifty yojanas.

d. The Universal Light of the Body and its Benefits

"The light from his entire body illuminates the lands of the ten directions, appearing as purple-gold in colour. Sentient beings who have affinity with him are all able to see him. Just by seeing the light from a single pore of this bodhisattva's hair, one immediately sees the pure and wondrous light of the innumerable buddhas of the ten directions. Therefore, this bodhisattva is known as "Boundless Light." Because he universally illuminates everything with the light of wisdom, and enables beings to be free from the three unfortunate realms and attain unsurpassed power, this bodhisattva is called "Attained of Great Strength" (Mahāsthāmaprāpta).

e. Distinct Adornments of the Crown

"This Bodhisattva's jewelled divine crown has five hundred jewelled lotus flowers. Each jewelled flower has five hundred jewelled platforms. Within each platform, the vast and extensive forms of all the pure and wondrous buddha-lands of the ten directions all manifest within it.

f. The Fleshy Protuberance and Jewelled Vase

"The uṣṇīṣa on the crown of his head is like a padma lotus flower. On his head, there is a jewelled vase filled with all kinds of light, which universally performs Buddha-activities.

g. Remaining Physical Marks Resemble Avalokiteśvara's

"His remaining physical marks are like those of Avalokiteśvara, without any difference.

h. Distinct Features of His Walk

"When this bodhisattva walks, all the worlds of the ten directions shake, and wherever the earth shakes, five hundred koṭis of jewelled flowers appear. Each jewelled flower is splendid and dazzling, just like the Land of Ultimate Bliss. 

i. Distinct Features of His Sitting Posture

"When this bodhisattva sits, the lands of seven jewels all shake at once. From the buddha-land of Golden Light below, to the buddha-land of the King of Light above, within the space between them, the innumerable dust-like multitudes of emanated Buddhas of Immeasurable Life, and emanated Avalokiteśvaras and Mahāsthāmaprāptas, all gather like clouds in the Land of Utmost Bliss. They fill the sky, seated on lotus thrones, preaching the wondrous Dharma to save suffering sentient beings.

j. Distinguishing Right and Wrong Contemplation

"Those who perform this visualisation are said to have perceived Mahāsthāmaprāpta Bodhisattva. This is the Contemplation of the Bodily Form of Mahāsthāmaprāpta, the eleventh contemplation.

k. Benefits of Cultivating Contemplation

"Those who contemplate this bodhisattva eliminate the karmic transgressions of birth and death accumulated over countless asaṃkhyeya kalpas.

l. Conclusion and Subsequent Benefits

"If one performs this contemplation, one will no longer dwell in the womb, but constantly wander through the pure and exquisite lands of the buddhas.

m. Exhortation to Contemplate and Its Benefits

"When this contemplation is completed, it is called the complete contemplation of Avalokiteśvara and Mahāsthāmaprāpta. If one performs this contemplation in this way, one is said to have right contemplation. If one visualises otherwise than this, it is called wrong contemplation."

12. Universal Contemplation

a. Connecting the Previous with the Subsequent

The Buddha told Ānanda and Vaidehī, "When one has seen this,...

b. Concentrating the Mind and Visualising Rebirth

"One should generate the thought in one's mind that one is born in the Western Pure Land of Ultimate Bliss, sitting in the lotus position on a lotus flower. Visualise the lotus flower closing, and visualise the lotus flower opening. When the lotus flower opens, imagine five hundred coloured rays of light shining upon your body. Visualise your eyes opening, seeing buddhas and bodhisattvas filling the entire sky; water, birds, tree groves, and all the buddhas. The sounds that emerge from them all preach the wondrous Dharma...

c. Accordance with Sūtras and Maintaining Mindfulness

"In accord with the twelve divisions of the scriptures. If, when you emerge from this meditative state, you retain this experience, and do not forget...

d. Benefits of Accomplished Contemplation

"Then, having seen this, it is called seeing the Land of Ultimate Bliss of the Buddha of Infinite Life.

e. Conclusion

"This is the Universal Contemplation, the twelfth visualisation.

f. Benefits of the Practitioner Being Protected by the Three Bodies

"The Buddha of Infinite Life's innumerable transformation bodies, together with Avalokiteśvara and Mahāsthāmaprāpta, will always come to where the practitioner is. If one performs this contemplation in this way, one is said to have right contemplation. If one visualises otherwise than this, it is called wrong contemplation."

13. Miscellaneous Contemplation

a. The Bhagavān's Command and Exhortation

The Buddha told Ānanda and Vaidehī, "Those who sincerely desire to be born in the Western Direction,

b. Contemplating Images to Symbolise Truth

"Should first visualise a sixteen-foot tall figure upon the water of a pond.

c. Difficulty Due to Limited Mind and Vast Realm

"As previously stated, the body of the Buddha of Immeasurable Life is immeasurable, beyond the mental ability of ordinary beings.

d. Amida's Vow Ensures Accomplishment

"However, that Tathāgata's power of past vows will ensure that those who contemplate him will certainly succeed.

e. Comparing Contemplation of the Image with the True Buddha

"Just by visualising the Buddha's image brings innumerable blessings, how much more so contemplating all the complete physical characteristics of the Buddha?

f. The True Nature of the Buddha's Manifestations

"Amida Buddha, with supernormal powers and perfect mastery, sometimes manifests a large body filling the entire sky, sometimes a small body, sixteen or eight feet tall.

g. The Unchanging Light and Marks

"The manifested forms are all the colour of true gold, with a halo of transformed buddhas and jewelled lotuses as described above.

h. Resemblance to Previous Contemplation

"Avalokiteśvara Bodhisattva and Mahāsthāmaprāpta are in all places together.

i. Distinctive Marks of the Two Bodhisattvas

"Sentient beings, only by visualising the marks on their heads, will know it is Avalokiteśvara or know it is Mahāsthāmaprāpta.

j. The Profound Vows of the Three Sages

"These two bodhisattvas assist Amida Buddha in universally transforming all. 

k. Conclusion

"This is called the Miscellaneous Contemplation, the thirteenth contemplation. If one performs this contemplation in this way, one is said to have right contemplation. If one visualises otherwise than this, it is called wrong contemplation."

c. The Capacity and Weight of their Evil

"If there are sentient beings who create unwholesome karma, committing the five grave offences and the ten evils, fully possessing all kinds of unwholesome qualities, such foolish people, due to their unwholesome karma, are destined to fall into the unwholesome realms, experiencing many kalpas of endless suffering.

d. Their Immediate Benefits

"When such a foolish person approaches the end of their lives, they may meet a virtuous teacher who will comfort them in various ways, teach them the wondrous Dharma, and instruct them to recollect the Buddha's name. However, oppressed by suffering, these people will have no peace of mind to recollect the Buddha's name. So, the good friend will say to them, 'If you are unable to recollect that Buddha, you should recite "Homage to the Buddha of Immeasurable Life!"'

"After completing ten recitations of 'Namo Amida Buddha,' by uttering the name of that Buddha, each recitation extinguishes the karmic transgressions that would otherwise entail eighty million kalpas of birth and death.

"At the time of death, they will see a golden lotus flower, like the sun, appearing before them, and in an instant, they will attain birth in the Land of Ultimate Bliss.

e. Difference in Time it takes for the Jewelled Flower to Open

"In the jewelled flower, after twelve great kalpas they will remain. The lotus flower will then open. When the flower opens,...

f. Differences in Benefits Received after the Flower Opens

"Avalokiteśvara and Mahāsthāmaprāpta, with their voices of great compassion, will extensively explain the true nature of reality for them and eliminate the karmic seeds of their transgressions. Having heard this, they will rejoice, and at that moment, they will arouse bodhicitta.

g. Conclusion

"This is called the Lowest Level of the Lowest Grade of birth. This is called the Contemplation on the Lower Grade, the sixteenth contemplation."

4. The Section on Transmission

Transmission in the Royal Palace

a. The Reason for the Request

At that time, Ānanda immediately arose from his seat. Having risen from his seat, he addressed the Buddha, saying, "O Bhagavān! What should be the name of this sūtra? How should the essential points of this Dharma teaching be taken up and borne?"

b. The Sūtra's Name

The Buddha addressed Ānanda, "This sūtra is named the Contemplation of the Buddha of Immeasurable Life, Bodhisattva Avalokiteśvara, and Bodhisattva Mahāsthāmaprāpta, in the Land of Ultimate Bliss. It is also called the Purification of Karmic Hindrances and Being Born in All Buddhas' Presence.

c. How the Sūtra should be Taken Up and Borne

"You must take up and bear it, not letting it be forgotten!

d. Highlighting Superiority and Exhortation to Practise 

"One who cultivates this samādhi will be able to see the Buddha of Immeasurable Life and the two Mahāsattvas in this present life. Sons of good family or daughters of good family, merely by hearing the Buddha's name and the names of the two bodhisattvas, can eliminate the karmic transgressions of birth and death from innumerable kalpas; how much more so one who recollects them?

e. The Power and Function of the Nembutsu Samādhi

"If one recollects the Buddha, it should be known that this person is a puṇḍarīka flower among humans. Bodhisattva Avalokiteśvara and Bodhisattva Mahāsthāmaprāpta are their excellent friends. They will sit on the bodhimaṇḍa and are born into the family of the buddhas."

f. Entrustment of Amida's Name

The Buddha told Ānanda, "You should bear these words well. To retain these words is to retain the name of the Buddha of Immeasurable Life."

g. The Joy of those Present

When the Buddha spoke these words, the Venerable Mahāmaudgalyāyana, the Venerable Ānanda, Vaidehī, and the others, having heard what the Buddha said, were all greatly elated.

Transmission in the Vulture Peak Assembly

At that time, the Bhagavān, walking through the sky, returned to Gṛdhrakūṭa. 

At that time, Ānanda explained the aforementioned matters to the great saṅgha in great detail.

Innumerable devas, humans, nāgas, deities, and yakṣas, having heard what the Buddha said, were all overjoyed, paid homage to the Buddha, and then departed.