Vuddyy qra Ananda qapp Vaidehi qongw, “U qnir diyc jitt hxang liauxau, suar .lyc diyhh quansniu Vut. Si anwjnuaw lehh? Jiongww vut Zulaii si huatqair-srinx, tangx zip itcer jiongwsingx simx soxx sniu :ee lairdew. Soxiw linw ee simx decc quansniu vut ee sii, jitt xee simx dyrr si snax-jap-zi xee siongwtew qapp veh-jap xee duer siongwtew soxx sanxsingx ee hyw. Simx decc sniu vut, simx dyrr si vut. Jiongww vut cincniu haiw hiacc kuah hiacc jniar ee qakdix, longxx si an’ simx soxx sniu laii sanxsingx. Soxiw ingdongx itsimx diddit sniu, jimjiog quansniu vut, Tathagata, Arhat qapp kaigno jniurjniar ee Vuddyy.
Quansniu hitt jrunx Vut ee sii, qaidongx singx quansniu ix ee siongr, bagjiux vreh qimx iacc kreh lehh longxx e qnir diyc jitt jrunx sikdir cincniu Jambu Hyy qimx-aw :ee jre dirr lenhuex dingxquann. Qnir diyc jre lehh ee siongr liauxauw, simganw e kuix, knuar qaxx c.-cingcyw-c. Qnir diyc Qiglok Qoktow cid vyw jonggiamm, vyw-de, vyw-dii qapp jit jua jit jua ee vyw-ciu. Jiokk je tnidingw dinvyw jywjniaa ee dniuwlii kamr dirr ciu-dingw, qokk jiongw dinvyw jywjniaa ee lybang muaw kongdiongx. Decc qaunsniu jitt hxang diyhh knuar qaxx qik cingcyw, bersux decc knuar qaqi ee jniuxsimx hiacc cingcyw.
Qnir diyc jitt hxang liauw, qycc laii qaidongx quansniu jit luiw dua lenhuex dirr vut dywvingg, ham' jinwjingg ee lenhuex byy jingcax. Qycc laii si quansniu jit luiw dua lenhuex dirr vut jniawvingg. Sniu jit jrunx Quansewimx Posad ee siongr, jre dirr dywvingg ee lenhuejy, iarr hongwsia qimqngx, ham' jinwjingg :ee byy jingcax. Sniu jit jrunx Dairsewjir Posad ee siongr, jre dirr jniawvingg ee lenhuejy.
Sniu jitt hxang uansingg, vut qapp posad ee siongr longxx hongwsia cud bixbiau ee qngx, hex qngx si qimsig :ee, jiyr hiaxee vyw-ciu. Muixx jit jangg ciu erdew iarr u snax jangg lenhuex, muixx jit jangg lenhuex dingxquann qokk u jit jrunx vut qapp nng jrunx posad ee siongr dirr hitt qog muaw siwqer.
Sniu jit hxang uansingg, siuhingrlangg ingdongx e tniax diyc juixlauu, knuar diyc qngsnuar qapp hiaxee vyw-ciu, iaxah, ingjiauw, gan qapp uanngiux longxx decc qongw bibiau ee Hxuad. Cutdnia qapp zibdnia longxx u tniax diyc bibiau ee Hxuad. Siuhingrlangg soxx tniax .diyc .ee, cutdnia ee sii iarr qir diauu lehh byy danwsag, ham' qingx duiwdangg. Narr byy duiwdangg :ee, qiyr jyr bongrsiongw, narr u duiwdangg :ee, qiyr jyr coliok qnir diyc Qiglok Sewqair, jex dyrr si quansniu siongr, miaa qiyr jyr derr veh quansniu. U jiauww anxnex sniu :ee, tangx dubet buliong ig kalpa hiacc quw snesiw ee jue, dirr jitt sxer did diyc liamrvut samadhi. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”
(The Sutra On Contemplation Of Amitayus - 16)
The Buddha said to Ananda and Vaidehi, “After you have seen this, next visualize the Buddha. Why the Buddha? Because Buddhas, Tathagatas, have cosmic bodies, and so enter into the meditating mind of each sentient being. For this reason, when you contemplate a Buddha, that mind itself takes the form of his thirty-two physical characteristics and eighty secondary marks. Your mind produces the Buddha’s image, and is itself the Buddha. The ocean of perfectly and universally enlightened Buddhas thus arises in the meditating mind. For this reason, you should single-mindedly concentrate and deeply contemplate the Buddha, Tathagata, Arhat and Perfectly Enlightened One.
When you visualize the Buddha, you should first form his image. Whether your eyes are open or closed, perceive a jewelled image of him, who is the color of gold from the Jambu River, sitting on that flower-throne. When you have perceived a seated image of the Buddha, your mind’s eye will open and you will clearly and distinctly see the seven-jewelled glorious objects of the Land of Utmost Bliss, including the seven-jewelled ground, the jewelled ponds, the rows of jewelled trees covered with heavenly jewelled curtains and jewelled nets spreading over the sky. Perceive these as clearly and distinctly as if you were seeing an object in the palm of your hand.
After you have seen this image, visualize on the Buddha’s left a large lotus-flower, which is exactly the same as the one described above, and then another large one on his right. Visualize an image of the Bodhisattva Avalokiteshvara sitting on the flower-seat on his left, sending forth a golden light just like the Buddha image described above, and then an image of the Bodhisattva Mahasthamaprapta sitting on the flower-seat on his right.
When you have attained this vision, you will see these images of the Buddha and bodhisattvas sending forth golden rays, which illuminate the jewelled trees. Under each tree there are also three lotus-flowers with images of a Buddha and two Bodhisattvas sitting on them, so that the land is completely filled with such images.
When you have attained this vision, you will perceive the streams, rays of light, jewelled trees, ducks, geese, male and female mandarin ducks, and so forth, all expounding the wonderful Dharma. Whether in meditation or not, you will always hear the wonderful Dharma. When you rise from meditation, you should remember what you have heard, not forget it, and confirm it with the sutras. If it does not agree with the sutras, it should be called an illusion, but if it does agree, it is called the attainment of the general perception of the Land of Utmost Bliss. This is the visualizing of the Buddha-image, and is known as the eighth contemplation. If you have attained this, the evil karma which you have committed during innumerable kotis of kalpas of Samsara will be extinguished and, while in this life, you will attain the Buddha-Recollection Samadhi. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”
(佛說觀無量壽佛經 -16)
佛告阿難及韋提希：「見此事已，次當想佛。所以者何？諸佛如來是法界身，遍入一切眾生心想中；是故汝等心想佛時，是心即是三十二相、八十隨形好。是心作佛，是心是佛。諸佛正遍知海，從心想生，是故應當一心繫念，諦觀彼佛、多陀阿伽度、阿羅呵、三藐三佛陀。想彼佛者，先當想像。閉目開目，見一寶像，如閻浮檀金色，坐彼華上。像既坐已，心眼得開，了了分明，見極樂國七寶莊嚴，寶地、寶池、寶樹行列，諸天寶縵彌覆樹上，眾寶羅網滿虛空中。見如此事，極令明了，如觀掌中。見此事已，復當更作一大蓮華在佛左邊，如前蓮華等無有異。復作一大蓮華在佛右邊，想一觀世音菩薩像坐左華座，亦放金光如前無異。想一大勢至菩薩像坐右華座。此想成時，佛菩薩像皆放妙光；其光金色，照諸寶樹。一一樹下亦有三蓮華，諸蓮華上各有一佛二菩薩像，遍滿彼國。此想成時，行者當聞水流、光明及諸寶樹、鳧鴈、鴛鴦皆說妙法。出定、入定恒聞妙法。行者所聞，出定之時憶持不捨，令與修多羅合。若不合者，名為妄想，若與合者，名為麁想見極樂世界。是為想像，名第八觀。作是觀者，除無量億劫生死之罪，於現身中得念佛三昧。作是觀者，名為正觀。若他觀者，名為邪觀。」
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