Vuddyy qra Ananda qapp Vaidehi qongw, “Jimjiog tniax, jimjiog tniax! Diyhh hyw hyw aw sniu. Guaw beh uirr linw it'id qaixsuad qaixduu koxlan ee honghuad. Linw diyhh qir diauu lehh, siwqer uirr dairjiongr it'id qaixsuad.”
Jiaxee ue decc qongw ee sii, Buliong Siursor Amitayus Vut dirr kongdiongx kia lehh, Avalokiteshvara(Quansewimx) qapp Mahasthamaprapta(Dairsewjir) nng xui dairsu dirr jyxiu suisi. Inx huad cud qimx sicsih ee qngx, byy huatdo qra inx knuar cingcyw, jap-bxan Jambu Hyy qimx-aw ee sig iarr ham' inx be viw .did.
Hitt sii, Vaidehi qnir diyc Buliong Siursor Vut liauw, dirr Vuddyy ee kax-xe kap tauu duiww Vuddyy qongw, “Sewjunx! Guaw dnaxx in’ui Vuddyy ee uilik tangx qnir diyc Buliong Siursor Vut qapp nng xui posad. Birlaii ee jiongwsingx diyh'air anwjnuaw jiacc tangx qnir diyc Buliong Siursor Vut qapp nng xui posad?”
Vuddyy qra Vaidehi qongw, “Beh qnir diyc hitt xui Vut :ee, qaidongx kiw quansniu, quansniu dirr cid jiongw vyxbut ee de dingxquann ee lenhuex, lenhuex ee muixx jit pnir hiyc u vah jiongw vyxbut ee sikjuiw, hiyhmec u veh-bxan sir-cingx, uanxzenn tnisinn soxx rue. Muixx jit jua hiyhmec u veh-bxan sir-cingx dy qngsnuar, c.-cingcyw-c., longxx knuar e diyc. Huehiyc ser :ee, dngg qapp kuah u nng-vah-go-jap iojana hiacc dua. Jitt hy lenhuex u veh-bxan sir-cingx pnir dua hiyc, muixx jit pnir hiyc diongqanx u vah-ig liap muni jux jyr jngsig. Muixx jit liap muni jux hongwsia cud cxenx dy qngx. Hex qngx si cid jiongw vyxbut jywjniaa :ee, bersux quar kamr dirr venww de.
Huedaii si Shakra-abhilagna-mani vyxjiyc jyr :ee. Jitt xee lenhuex-daii u veh-bxan liap suanrjiyc, kimshuka qapp brahma-mani vyxjiyc ixqip qibiau jinjux-bxang jngtna. Dirr huedaii-dingw, j.-jurzenn-z. u sir qix donghuanx jyr tiau, muixx jit qix donghuanx kyxviw vaccingbanrig Sumeru Snuax hiacc quann.
Donghuanx dingxtauu u vyxquir ee diuu, kyxviw Yama Tniqiongx, qycc u go-vah-ig bibiau ee vyxjux jngtna. Muixx jit liap vyxjux u veh-bxan sir-cingx dy qngsnuar, muixx jit dy qngsnuar u veh-bxan sir-cingx byy qangg jiongw qimsig, muixx jit jiongw qimsig jiyr dirr u dinvyw ee venww qoktow, siwqer venwhuar jyr qokk jiongw byy qangg ee hingsiong. Uree si suanrjiyc-daii, uree si jinjux-bxang, uree si cincniu hunn ee jabsig huex, dirr sibhongx suiir venwhen decc jyr vut ee dairjir. Jex si quansniu lenhuex-vyxjy, miaa qiyr jyr derr cid quansniu.”
Vuddyy qra Ananda qongw, “Jitt hy bibiau ee huex si ixx Dharmakara(Huatjong) Bikiu huatguan ee ligliong soxx jywjniaa. Narr beh quansniu jitt xui Vut :ee, qaidongx singx quansniu jitt xee bixbiau lenhuejy. Quansniu ee sii, berdangr sniu duiww vadd xui, diyhh sui' xee aw quansniu, muixx jit pnir hiyc, muixx jit liap jux, muixx jit dy qngx, muixx jit jxy huedaii, muixx jit qix dongrhuanx, longxx diyhh c.-cingcyw-c., kyxviw dirr qniar-lai knuar qaqi ee siongr. Quansniu jitt hxang uansingg :ee tangx bedduu go-vah-ig kalpa hiacc quw snesiw ee jue, vitdnia tangx ongxsingx kir dirr Qiglok Sewqair. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua :ee qiyr jyr siaa quansniu.”
(The Sutra On Contemplation Of Amitayus - 15)
The Buddha said to Ananda and Vaidehi, “Listen carefully, listen carefully and ponder deeply. I will expound for you the method of removing suffering. Bear my words in mind and explain them to the multitude of beings.”
When these words were spoken, Amitayus appeared in the air above, attended on his left and right by the two Mahasattvas, Avalokiteshvara and Mahasthamaprapta. So brilliant was their radiance that it was impossible to see them in detail. They could not be compared even with a hundred thousand nuggets of gold from the Jambu River.
After she had this vision of Amitayus, Vaidehi knelt down in worship at Shakyamuni’s feet and said to him, “World-Honored One, through your power I have been able to see Amitayus and the two Bodhisattvas, but how can sentient beings of the future see them?”
The Buddha said to Vaidehi, “Those who wish to see that Buddha should form an image of a lotus-flower on the seven-jewelled ground. They visualize each petal of this flower as having the colors of a hundred jewels and eighty-four thousand veins like a celestial painting, with eighty-four thousand rays of light issuing forth from each vein. They should visualize all of these clearly and distinctly. Its smaller petals are two hundred and fifty yojanas in both length and breadth. This lotus-flower has eighty-four thousand large petals. Between the petals there are a hundred kotis of king-mani-gems as illuminating adornments. Each mani-gem emits a thousand rays of light which, like canopies of the seven jewels, cover the entire earth.
The dais is made of Shakra-abhilagna-mani-gems and is decorated with eighty thousand diamonds, kimshuka-gems, brahma-mani-gems and also with exquisite pearl-nets. On the dais four columns with jewelled banners spontaneously arise, each appearing to be as large as a thousand million kotis of Mount Sumerus. On the columns rests a jewelled canopy similar to that in the palace of the Yama Heaven. They are also adorned with five hundred kotis of excellent gems, each emitting eighty-four thousand rays shining in eighty-four thousand different tints of golden color. Each golden light suffuses this jewelled land and transforms itself everywhere into various forms, such as diamond platforms, nets of pearls and nebulous clusters of flowers. In all the ten directions it transforms itself into anything according to one’s wishes, and performs the activities of the Buddha. This is the visualizing of the lotus-throne, and is known as the seventh contemplation.”
The Buddha further said to Ananda, “This majestic lotus-flower was originally produced by the power of the Bhiksu Dharmakara’s Vow. Those who wish to see the Buddha Amitayus should first practice this contemplation of the flower-throne. In doing so, do not contemplate in a disorderly way. Visualize the objects one by one — each petal, each gem, each ray of light, each dais and each column. See all of these as clearly and distinctly as if you were looking at your own image in a mirror. When this contemplation is accomplished, the evil karma which you have committed during five hundred kotis of kalpas of Samsara will be extinguished, and you will certainly be born in the Land of Utmost Bliss. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”
(佛說觀無量壽佛經 -15)
佛告阿難及韋提希：「諦聽，諦聽！善思念之。吾當為汝分別解說除苦惱法，汝等憶持，廣為大眾分別解說。」說是語時，無量壽佛住立空中，觀世音、大勢至，是二大士侍立左右。光明熾盛不可具見，百千閻浮檀金色不可為比。
時韋提希見無量壽佛已，接足作禮，白佛言：「世尊！我今因佛力故，得見無量壽佛及二菩薩，未來眾生，當云何觀無量壽佛及二菩薩？」
佛告韋提希：「欲觀彼佛者，當起想念，於七寶地上作蓮花想，令其蓮花一一葉作百寶色。有八萬四千脈，猶如天畫；一一脈有八萬四千光，了了分明，皆令得見。華葉小者，縱廣二百五十由旬；如是蓮華有八萬四千大葉，一一葉間，有百億摩尼珠王以為映飾。一一摩尼珠放千光明，其光如蓋，七寶合成，遍覆地上。釋迦毘楞伽摩尼寶以為其臺；此蓮花臺，八萬金剛甄叔迦寶，梵摩尼寶，妙真珠網，以為交飾。於其臺上，自然而有四柱寶幢，一一寶幢如百千萬億須彌山；幢上寶縵如夜摩天宮，復有五百億微妙寶珠，以為映飾。一一寶珠有八萬四千光，一一光作八萬四千異種金色，一一金色遍其寶土，處處變化，各作異相；或為金剛臺，或作真珠網，或作雜花雲，於十方面隨意變現，施作佛事，是為花座想，名第七觀。」
佛告阿難：「如此妙花，是本法藏比丘願力所成，若欲念彼佛者，當先作此妙花座想。作此想時不得雜觀；皆應一一觀之，一一葉，一一珠，一一光，一一臺，一一幢，皆令分明，如於鏡中自見面像。此想成者，滅除五百億劫生死之罪，必定當生極樂世界。作是觀者，名為正觀。若他觀者，名為邪觀。」
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