Chinese
以杂色金刚以为底沙。一一水中有六十亿七宝莲花，一一莲华团圆正等十二由旬。其摩尼水流注华间，寻树上下。其声微妙，演说苦、空、无常、无我、诸波罗蜜，复有赞叹诸佛相好者。从如意珠王踊出金色微妙光明，其光化为百宝色鸟，和鸣哀雅，常赞念佛、念法、念僧，是为八功德水想，名第五观。作是观者，名为正观。若他观者，名为邪观。” 佛告阿难及韦提希：“众宝国土，一一界上有五百亿宝楼，其楼阁中有无量诸天，作天伎乐。又有乐器悬处虚空，如天宝幢不鼓自鸣。此众音中，皆说念佛、念法、念比丘僧。此想成已，名为粗见极乐世界宝树、宝地、宝池，是为总观想，名第六观。若见此者，除无量亿劫极重恶业，命终之后必生彼国。作是观者，名为正观。若他观者，名为邪观。” 佛告阿难及韦提希：“谛听，谛听！善思念之。吾当为汝分别解说除苦恼法，汝等忆持，广为大众分别解说。”说是语时，无量寿佛住立空中，观世音、大势至，是二大士侍立左右。光明炽盛不可具见，百千阎浮檀金色不可为比。 时韦提希见无量寿佛已，接足作礼，白佛言：“世尊！我今因佛力故，得见无量寿佛及二菩萨，未来众生，当云何观无量寿佛及二菩萨？” 佛告韦提希：“欲观彼佛者 现代汉语译本：以杂色金刚（一种宝石）作为池底的沙子。每一处水中都有六十亿朵七宝莲花，每一朵莲花都圆满端正，周长十二由旬（古印度长度单位）。摩尼宝珠（一种宝珠）的水流在莲花之间流淌，沿着树木上下流动。水流的声音微妙，宣说苦、空、无常、无我等真理，以及各种波罗蜜（到达彼岸的方法），还有赞叹诸佛相好的声音。从如意珠王（能实现愿望的宝珠）中涌出金色微妙的光明，光明化为各种颜色的宝鸟，它们和谐地鸣叫，常常赞颂念佛、念法、念僧。这就是八功德水观想，称为第五观。这样观想的人，称为正观。如果用其他方式观想，称为邪观。 佛陀告诉阿难和韦提希：‘在众宝国土的每一处边界上，都有五十亿座宝楼，楼阁中有无数的天人演奏天乐。还有乐器悬挂在虚空中，像天上的宝幢一样，不用敲击就能自己发出声音。这些声音都在宣说念佛、念法、念比丘僧。’这种观想成就后，称为粗略地见到极乐世界的宝树、宝地、宝池，这是总观想，称为第六观。如果能见到这些景象，就能消除无量亿劫的极重恶业，命终之后必定往生到极乐世界。这样观想的人，称为正观。如果用其他方式观想，称为邪观。 佛陀告诉阿难和韦提希：‘仔细听，仔细听！好好地思考并记住。我将为你们分别解说去除苦恼的方法，你们要记住并广泛地为大众分别解说。’当佛陀说这些话时，无量寿佛（阿弥陀佛）站立在空中，观世音（菩萨名）、大势至（菩萨名）这两位大菩萨侍立在左右。他们的光明炽盛，无法完全看清，其金色光芒比百千阎浮檀金（一种金色）还要耀眼。 这时，韦提希见到无量寿佛后，跪拜并向佛陀说道：‘世尊！我现在因为佛陀的力量，得以见到无量寿佛和两位菩萨，未来的众生，应当如何观想无量寿佛和两位菩萨呢？’ 佛陀告诉韦提希：‘想要观想那尊佛陀的人，
English
English version: The bottom of the pools are made of sand of variegated vajra (a type of gemstone). In each pool, there are sixty billion jeweled lotus flowers, each lotus flower being perfectly round and twelve yojanas (an ancient Indian unit of distance) in circumference. The water of mani jewels (a type of jewel) flows among the lotus flowers, moving up and down the trees. The sound of the water is subtle, expounding on suffering, emptiness, impermanence, non-self, and the various paramitas (perfections), as well as praising the excellent marks of the Buddhas. From the wish-fulfilling jewel king (a jewel that grants wishes) emanates golden, subtle light, which transforms into birds of various colors, harmoniously singing, constantly praising the Buddha, the Dharma, and the Sangha. This is the contemplation of the eight meritorious waters, called the fifth contemplation. One who contemplates in this way is said to have correct contemplation. If one contemplates in another way, it is called incorrect contemplation. The Buddha told Ananda and Vaidehi: ‘In each realm of the jeweled land, there are five hundred billion jeweled pavilions, and in these pavilions, countless devas (gods) play heavenly music. There are also musical instruments suspended in the void, like heavenly jeweled banners, which produce sound without being struck. These sounds all proclaim the remembrance of the Buddha, the Dharma, and the Bhikshu Sangha (monk community).’ When this contemplation is accomplished, it is called a rough vision of the jeweled trees, jeweled ground, and jeweled pools of the Land of Ultimate Bliss. This is the general contemplation, called the sixth contemplation. If one sees this, one can eliminate extremely heavy evil karma accumulated over countless eons, and after death, one will surely be reborn in that land. One who contemplates in this way is said to have correct contemplation. If one contemplates in another way, it is called incorrect contemplation. The Buddha told Ananda and Vaidehi: ‘Listen carefully, listen carefully! Think well and remember it. I will explain to you the method of removing suffering, and you should remember it and explain it widely to the masses.’ As the Buddha spoke these words, Amitayus Buddha (Buddha of Infinite Life) stood in the sky, with Avalokiteshvara (Bodhisattva of Compassion) and Mahasthamaprapta (Bodhisattva of Great Strength), the two great Bodhisattvas, standing on his left and right. Their light was so brilliant that it could not be fully seen, and their golden light was more radiant than hundreds of thousands of jambudvipa gold (a type of gold). At this time, after seeing Amitayus Buddha, Vaidehi prostrated herself at the Buddha's feet and said to the Buddha: ‘World Honored One! Now, because of the Buddha's power, I have been able to see Amitayus Buddha and the two Bodhisattvas. How should future beings contemplate Amitayus Buddha and the two Bodhisattvas?’ The Buddha told Vaidehi: ‘Those who wish to contemplate that Buddha, --------------------------------------------------------------------------------
Chinese
，当起想念，于七宝地上作莲花想，令其莲花一一叶作百宝色。有八万四千脉，犹如天画；一一脉有八万四千光，了了分明，皆令得见。华叶小者，纵广二百五十由旬；如是莲华有八万四千大叶，一一叶间，有百亿摩尼珠王以为映饰。一一摩尼珠放千光明，其光如盖，七宝合成，遍覆地上。释迦毗楞伽摩尼宝以为其台；此莲花台，八万金刚甄叔迦宝，梵摩尼宝，妙真珠网，以为交饰。于其台上，自然而有四柱宝幢，一一宝幢如百千万亿须弥山；幢上宝缦如夜摩天宫，复有五百亿微妙宝珠，以为映饰。一一宝珠有八万四千光，一一光作八万四千异种金色，一一金色遍其宝土，处处变化，各作异相；或为金刚台，或作真珠网，或作杂花云，于十方面随意变现，施作佛事，是为花座想，名第七观。” 佛告阿难：“如此妙花，是本法藏比丘愿力所成，若欲念彼佛者，当先作此妙花座想。作此想时不得杂观；皆应一一观之，一一叶，一一珠，一一光，一一台，一一幢，皆令分明，如于镜中自见面像。此想成者，灭除五百亿劫生死之罪，必定当生极乐世界。作是观者，名为正观。若他观者，名为邪观。” 佛告阿难及韦提希：“见此事已，次当想佛。所以者何？诸佛如来是法界身，遍入一切众生心想中；是故汝等心 现代汉语译本：当开始观想时，要在七宝地上观想莲花，让每一片莲花瓣都呈现出百宝的色彩。莲花有八万四千条脉络，如同天上的绘画一般；每一条脉络都发出八万四千道光芒，清晰分明，都能让人看见。花瓣小的，纵横有二百五十由旬（古印度长度单位）；这样的莲花有八万四千片大叶，每一片叶子之间，都有百亿颗摩尼珠王（如意宝珠）作为装饰。每一颗摩尼珠都放出千道光明，其光芒如同宝盖，由七宝合成，遍布地面。释迦毗楞伽摩尼宝（一种宝珠）作为莲花台；这个莲花台，用八万金刚甄叔迦宝（一种宝珠），梵摩尼宝（一种宝珠），以及精妙的珍珠网交错装饰。在莲花台上，自然而有四根宝柱宝幢，每一根宝幢都如同百千万亿座须弥山（佛教中的神山）；宝幢上的宝缦如同夜摩天宫（欲界第三层天），又有五百亿颗微妙的宝珠作为装饰。每一颗宝珠都发出八万四千道光芒，每一道光芒都呈现出八万四千种不同的金色，每一种金色都遍布宝土，处处变化，各自呈现不同的景象；有时变成金刚台，有时变成珍珠网，有时变成杂色花云，在十个方向随意变化显现，施行佛事，这就是花座想，称为第七观。 佛告诉阿难说：‘如此美妙的莲花，是本法藏比丘（阿弥陀佛的前身）的愿力所成就的，如果想要忆念那尊佛，应当先观想这个美妙的莲花座。在作此观想时，不能夹杂其他观想；都应当一一观想，每一片叶子，每一颗珠子，每一道光芒，每一个莲花台，每一根宝幢，都要让它们清晰分明，如同在镜子中看见自己的面容一样。如果此观想成就，就能灭除五百亿劫的生死之罪，必定能够往生极乐世界。作此观想，称为正观。如果作其他观想，称为邪观。’ 佛告诉阿难和韦提希说：‘见到这些景象后，接下来应当观想佛。这是为什么呢？诸佛如来是法界身，遍入一切众生的心想中；因此你们的心
English
English version: When beginning contemplation, one should visualize a lotus flower on the seven-jeweled ground, making each petal of the lotus appear in the colors of a hundred treasures. The lotus has eighty-four thousand veins, like a painting in the sky; each vein emits eighty-four thousand rays of light, clear and distinct, all of which can be seen. The smaller petals are two hundred and fifty yojanas (an ancient Indian unit of length) in length and width; such a lotus has eighty-four thousand large leaves, and between each leaf, there are a hundred billion mani jewel kings (wish-fulfilling jewels) as decorations. Each mani jewel emits a thousand rays of light, its light like a canopy, made of seven treasures, covering the ground. A Shakya-Vairambha mani jewel (a type of jewel) serves as the lotus pedestal; this lotus pedestal is adorned with eighty thousand Vajra-Jen-shu-ka jewels (a type of jewel), Brahma-mani jewels (a type of jewel), and exquisite pearl nets intertwined. On the pedestal, there are naturally four jeweled pillars and banners, each pillar and banner like a hundred million Sumeru mountains (a sacred mountain in Buddhism); the jeweled curtains on the banners are like the Yama Heaven (the third heaven of the desire realm), and there are also five hundred billion subtle jewels as decorations. Each jewel emits eighty-four thousand rays of light, each ray of light appearing in eighty-four thousand different shades of gold, each shade of gold pervading the jeweled land, changing everywhere, each presenting different appearances; sometimes transforming into a Vajra pedestal, sometimes into a pearl net, sometimes into variegated flower clouds, freely manifesting in the ten directions, performing Buddha's work, this is the contemplation of the flower seat, called the seventh contemplation. The Buddha told Ananda: 'Such a wonderful lotus flower is accomplished by the power of the vows of the Bhikshu Dharmakara (the previous incarnation of Amitabha Buddha). If one wishes to remember that Buddha, one should first contemplate this wonderful lotus seat. When performing this contemplation, one should not mix it with other contemplations; one should contemplate each one individually, each leaf, each jewel, each ray of light, each pedestal, each banner, making them clear and distinct, like seeing one's own face in a mirror. If this contemplation is accomplished, it can eradicate the sins of birth and death for five hundred billion kalpas, and one will surely be reborn in the Land of Ultimate Bliss. Performing this contemplation is called right contemplation. If one performs other contemplations, it is called wrong contemplation.' The Buddha told Ananda and Vaidehi: 'Having seen these scenes, one should next contemplate the Buddha. Why is this so? The Tathagatas are the Dharmakaya (Dharma body), pervading the thoughts of all sentient beings; therefore, your minds --------------------------------------------------------------------------------
Chinese
想佛时，是心即是三十二相、八十随形好。是心作佛，是心是佛。诸佛正遍知海，从心想生，是故应当一心系念，谛观彼佛、多陀阿伽度、阿罗呵、三藐三佛陀。想彼佛者，先当想像。闭目开目，见一宝像，如阎浮檀金色，坐彼华上。像既坐已，心眼得开，了了分明，见极乐国七宝庄严，宝地、宝池、宝树行列，诸天宝缦弥覆树上，众宝罗网满虚空中。见如此事，极令明了，如观掌中。见此事已，复当更作一大莲华在佛左边，如前莲华等无有异。复作一大莲华在佛右边，想一观世音菩萨像坐左华座，亦放金光如前无异。想一大势至菩萨像坐右华座。此想成时，佛菩萨像皆放妙光；其光金色，照诸宝树。一一树下亦有三莲华，诸莲华上各有一佛二菩萨像，遍满彼国。此想成时，行者当闻水流、光明及诸宝树、凫雁、鸳鸯皆说妙法。出定、入定恒闻妙法。行者所闻，出定之时忆持不舍，令与修多罗合。若不合者，名为妄想，若与合者，名为粗想见极乐世界。是为想像，名第八观。作是观者，除无量亿劫生死之罪，于现身中得念佛三昧。作是观者，名为正观。若他观者，名为邪观。” 佛告阿难及韦提希：“此想成已，次当更观无量寿佛身相光明。阿难当知！无量寿佛身，如百千万亿夜摩天阎浮檀金色。佛身高六十万 现代汉语译本 当思维佛陀时，此心即是三十二相（佛陀的身体特征）、八十随形好（佛陀次要的身体特征）。此心造就佛陀，此心即是佛陀。诸佛的正遍知海，从心中所想而生，因此应当一心专注于念想，仔细观察那位佛陀，多陀阿伽度（如来）、阿罗呵（应供）、三藐三佛陀（正等觉）。 思维佛陀时，首先应当进行想像。闭上眼睛或睁开眼睛，见到一尊宝像，如同阎浮檀金的颜色，坐在莲花之上。宝像坐定之后，心眼得以开启，清晰分明地见到极乐世界七宝庄严，宝地、宝池、宝树排列成行，诸天的宝缦覆盖在树上，各种宝罗网布满虚空之中。见到这些景象，要使其极其明了，如同观看掌中之物。见到这些景象之后，再在佛陀的左边观想一朵大莲花，与之前的莲花一样没有差别。再在佛陀的右边观想一朵大莲花，观想一尊观世音菩萨像坐在左边的莲花座上，也放出金光，与之前一样没有差别。观想一尊大势至菩萨像坐在右边的莲花座上。当此观想完成时，佛菩萨像都放出美妙的光芒；其光芒是金色的，照耀着各种宝树。每一棵树下也都有三朵莲花，每朵莲花上各有一佛二菩萨像，遍布整个极乐世界。当此观想完成时，修行者应当听到流水声、光明以及各种宝树、凫雁、鸳鸯都在宣说妙法。出定和入定都能听到妙法。修行者所听到的，在出定之时要忆持不忘，使其与修多罗（佛经）相合。如果不相合，就称为妄想；如果相合，就称为粗想见到了极乐世界。这就是想像，称为第八观。修习此观的人，可以消除无量亿劫的生死之罪，在现世中获得念佛三昧。修习此观的人，称为正观。如果修习其他观，就称为邪观。 佛陀告诉阿难和韦提希：‘此观想完成之后，接下来应当观想无量寿佛的身相光明。阿难应当知道！无量寿佛的身躯，如同百千万亿夜摩天阎浮檀金的颜色。佛陀的身高有六十万亿那由他恒河沙由旬。眉间的白毫，向右旋转，如同五座须弥山。佛陀的眼睛清澈如四大海，青白分明。身体上的所有毛孔，都放出光明，如同须弥山。佛陀的圆光，如同百亿三千大千世界。圆光之中，有百万亿那由他恒河沙化佛。每一尊化佛，都有无数的化菩萨作为侍者。无量寿佛有八万四千相，每一相都有八万四千随形好。每一随形好，都放出八万四千光明。每一道光明，都普照十方世界，念佛众生，都蒙受光明摄取，不舍弃。’