Vuddyy qra Ananda qapp Vaidehi qongw, “'Quansniu de' uansingg, suar .lyc quansniu vyw-ciu. Quansniu vyw-ciu, muixx jit vaiw diyhh sniu ciu u cid jua. Muixx jit jangg u veh-cingx iojana hiacc quann, vyw-ciu ee huex qapp hiyc u cid jiongw vyxbut, muixx jit jangg longxx u. Muixx jit luiw huex qapp muixx jit pnir hiyc si qi'ngi dinvyw ee sig. Liulii-sig ee huex qapp hiyc cud qimsig ee qngx, vylee-sig :ee cud angsig ee qngx, bexlyw-sig :ee cud ciaquu-sig ee qngx, ciaquu-sig :ee cud ligsig jinjux ee qngx, sanhoo qapp hoxpig jerje itcer vyxbut huatqngx jyr jngtna. Ciu-dingw virr qibiau ee jinjux-bxang kamr lehh, muixx jit jangg ciu u cid dingg bxang, muixx jit dingg bxang u go-vah-ig jxy qiongden si qibiau ee huex kiw :ee, kyxviw huantenx ee ongqiongx. Jiongww tenzinn ee ginxaw juriuu-jurjai dirr lairdew, muixx jit xee ginxaw u go-vah-ig Shakra-abhilagna-mani vyxjux jyr judui, mani ee qngx jiyr jit-vah iojana hiacc hng, uanxzenn vac'ig liap zit qapp guec hap .kiw .laii hiacc qngx, byy huatdo it'id qongw miaa, qokk jiongw vyxbut siy' tac, longxx si siongrr suiw ee sikjuiw.
Jiaxee vyw-ciu, muixx jit jua li qaxx vnii hng, muixx jit pnir hiyc huad qaxx vnii hng, dirr hiyc diongqanx snix cud jerje bixbiau ee huex, huex-dingw jurzenn snix cud cid jiongw vyxbut ee quexjiw. Muixx jit pnir ciurhiyc, dit :ee qapp hnuii :ee longxx si zi-jap-go iojana. Hiaxee hiyc-aw u cingx jiongw sig qapp vah jiongw huengiu, kyxviw tnidingw ee judui. Jiokk je bixbiau ee huex, cincniu Jambu Hyy hitt jiongw qimsig, kyxviw huexlunn dirr hiyc-aw diongqanx decc sec. Huex itdit snix cud quexjiw, bersux Shakra ee hueqanx, huad cud dua qongbingg, huar sxingg donghuanx qapp buliong vyxbut ee quar. Jiaxee vyxbut juewjniaa ee quar jiyr cud snax-cingx daircenx sewqair itcer vut ee dairjir. Sibhongx vudqog iarr dirr hitt lairdew henxhen.
Qnir diyc ciu liauxau, iarr qaidongx jiauww cuwsu it’id quansniu, quancad ciursinx, ciurqix, ciurhiyc, huex qapp quexjiw, longxx knuar hro hunbingg. Jex si quansniu ciu, miaa qiyr jyr derr si quansniu. U jiauww anxnex quansniu :ee si jniar quansniu, ixgua ee quansniu qiyr jyr siaa quansniu."
(The Sutra On Contemplation Of Amitayus - 12)
The Buddha said to Ananda and Vaidehi, “When you have accomplished visualization of the ground, next contemplate the jewelled trees. This is how to do so. Visualize each one and then form an image of seven rows of trees, each being eight thousand yojanas high and adorned with seven-jewelled blossoms and leaves. Each blossom and leaf has the colors of various jewels. From the beryl-colored blossoms and leaves issues forth a golden light. From the crystal-colored issues forth a crimson light. From the agate-colored issues forth a sapphire light. From the sapphire-colored issues forth a green pearl light. Coral, amber and all the other jewels serve as illuminating ornaments. Splendid nets of pearls cover the trees. Between these seven rows of nets covering each tree there are five hundred kotis of palaces adorned with exquisite flowers, like the palace of King Brahma, where celestial children naturally dwell. Each of these children wears ornaments made of five hundred kotis of Shakra-abhilagna-mani-gems, which light up a hundred yojanas in all directions, like a hundred kotis of suns and moons shining together, and so it is impossible to describe them in detail. Manifold jewels intermingle, producing the most beautiful colors.
Rows of these jewelled trees are evenly arranged, and their leaves are equally spaced. From among the leaves appear wonderful blossoms which spontaneously bear fruits of seven jewels. Each leaf is twenty-five yojanas in both length and breadth. Like the celestial ornaments, the leaves are of a thousand colors and a hundred patterns. These trees have marvelous blossoms which are the color of gold from the Jambu River and spin like fire-wheels among the leaves. From these blossoms appear various fruits, as from Shakra’s vase, and from the fruits issue forth great floods of light, which transform themselves into banners and innumerable jewelled canopies. Inside the jewelled canopies can be seen reflections of all the activities of the Buddha throughout the universe of a thousand million worlds. The Buddha-lands in the ten quarters are also reflected in them.
After you have seen these trees, visualize each detail in order: the trunks, branches, leaves, blossoms and fruits, and let your vision of all of them be clear and distinct. This is the visualizing of the trees, and is called the fourth contemplation. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”
(佛說觀無量壽佛經 -12)
佛告阿難及韋提希：「地想成已，次觀寶樹。觀寶樹者，一一觀之，作七重行樹想。一一樹高八千由旬，其諸寶樹，七寶花葉無不具足。一一華葉，作異寶色。琉璃色中出金色光；頗梨色中出紅色光；馬腦色中出車𤦲光；車𤦲色中出綠真珠光；珊瑚琥珀一切眾寶以為映飾。妙真珠網彌覆樹上，一一樹上有七重網，一一網間有五百億妙華宮殿，如梵王宮。諸天童子自然在中，一一童子有五百億釋迦毘楞伽摩尼寶以為瓔珞；其摩尼光照百由旬，猶如和合百億日月，不可具名，眾寶間錯色中上者。此諸寶樹，行行相當，葉葉相次，於眾葉間生諸妙花，花上自然有七寶果。一一樹葉，縱廣正等二十五由旬；其葉千色有百種畫，如天纓珞；有眾妙華，作閻浮檀金色；如旋火輪，宛轉葉間，踊生諸果，如帝釋瓶；有大光明，化成幢幡無量寶蓋。是寶蓋中，映現三千大千世界一切佛事；十方佛國亦於中現。見此樹已，亦當次第一一觀之，觀見樹莖、枝葉、華果，皆令分明。是為樹想，名第四觀。作是觀者，名為正觀。若他觀者，名為邪觀。」
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