Vuddyy Qangxsuad Buliong Siursor Qingx (69)

Vuddyy qra Maitreya qongw, "Guaw qra linw qongw, sewqanx ee go jiongw og, itzijair ee qankow cincniu jitt kuanw. Go tniar qapp go siyx, lunjuanw siy' qauter, dna' jyr og, m siulen senrvunw, longxx e jurzenn zip kir og dy, iacc si qimser singx sriu jaiiongx iacc vnirtniar, qriuu siw berdid diyc, qriuu snix iarr berdid diyc, juerog soxx drir, sirjiongr, jingwlangg knuawqnir-q. Srinx siw duer ix kir, zip kir snax og dy, tongwkow buliong, qaqi inw huew siyx laii soxx drir. Qaur qaxx jiokk quw ixau, horsiongx qed ruanx qed uanr, an' biser :ee kiw, suar jniaa dua og. Longxx si an' tamx jaii iacc sig, qycc byy beh sisiaw unhui. Virr cigaii qapp iogbong soxx vig, duer simx susniu, huanlyw ee qad vak diauu lehh, tauw iarr tauw be kuix. Uirr qaqi qriuu lirig, byy huanxsingw qaqi ee m driyc. Huwquir inghuaa, dongsii jin' kuaiwir. Berdangr zimxsiu kutziok, byy beh siusen. Jok'uix-jokhog byy zuarr quw, liammix dyrr huasiaux .kir. Srinx sriu lykw, quw .laii venr jiahlat. Tnidy ee bxang tenw .kuix, jurzenn qra bxang .kir, dua syh qapp siyw syh soxx jrid ee lybang, dingxe horsiongx jiap'ingr, q.-qodnuax-d. q.-qniahniaa-h., dniardiyc e zip kir hitt lairdew. Qoxjaw qapp jitt jun longxx u, jin' suxx langg' simx tniar qapp siongvix." 

(Buddha Spoken Infinite Life Sutra - 69) 

The Buddha said to Maitreya, "I shall explain further. Such are the afflictions of the five evils in this world. The five sufferings and the five burnings continue to arise from them. People commit nothing but evil and fail to cultivate roots of virtue, and so it is natural that they all go to evil realms. Even in this life they suffer from incurable illnesses. Longing for death, they cannot die; craving for life, they cannot live. Thus they are an example to others of what retribution for evil acts is like. After death, driven by their karma, they fall into the three evil realms, where they suffer countless tortures and are themselves consigned to the flames. After a long time they are reborn again in this world, only to foment hatred against each other. At first hatred is slight but finally develops into a major evil. All this is because of their greedy attachment to wealth and sensuous pleasures and of their refusal to share with others. Further, wayward thoughts arise from the desires born of stupidity. Their bondage to evil passions will never be severed. In the pursuit of selfish gain, there is no chance for them to reflect on their evils and turn to good. When wealthy and prosperous, they are happy and do not learn to be modest and virtuous. Consequently, their pomp and power are short-lived; when these are exhausted, they must undergo further afflictions. Their sufferings are bound to increase in time to come. The law of karma operates like a net stretched everywhere; in its meshes, it inevitably catches all offenders. The net woven of large and small ropes covers the whole world, from top to bottom, and those caught in it feel utterly helpless and tremble in fear. This net has been in existence from of old. How painful and heart-rending!"   

(佛說無量壽經 - 69) 

佛告彌勒：「吾語汝等，是世五惡，勤苦若此。五痛五燒，展轉相生，但作眾惡，不修善本，皆悉自然入諸惡趣，或其今世先被殃病，求死不得，求生不得，罪惡所招，示眾見之。身死隨行，入三惡道，苦毒無量，自相燋然，至其久後，共作怨結，從小微起，遂成大惡。皆由貪著財色，不能施惠，癡欲所迫，隨心思想，煩惱結縛，無有解已。厚己諍利，無所省錄。富貴榮華，當時快意。不能忍辱，不務修善。威勢無幾，隨以磨滅。身坐勞苦，久後大劇。天道弛張，自然糾舉，綱維羅網，上下相應，煢煢忪忪，當入其中。古今有是，痛哉可傷！」

Vuddyy Qangxsuad Buliong Siursor Qingx (68)

Tnide jiqanx, go dy hunbingg, kuacdua, cim'uanw, byy qaiwjiw. Senrog vywingr, jaihy qapp hokkir siysuar laii, jursinx singdamx, byy vadd langg tangx hyw dairter. Jex si jurzenn ee dyrliw, jiauww ix soxx jyr :ee, jaiiongx duer mia qniaa, byy huatdo qra vangr danwsag. Senrzinn jyr senrsu, an' kuaiwlok jinwzip kuaiwlok, an' bingqngx jinwzip bingqngx. Pnaiw langg jyr pnaiw, an' kow jinwzip kow, an' oamr jinwzip oamr. Si'angw tangx jaix inqyw? Dogdok Vut jaix narnia. Qauwhuer qapp kaisi, sinr qapp sidhingg :ee jiyw, snex-siw lunhuee byy tingjiw, og dy iarr byy dngrjuat. Jitt hy kuanw sewzinn, je qaxx qongw be liauw. U jurzenn snax jiongw kiwlo ee enqor, u buliong ee koxnauw. Dirr hitt lairdew decc dngxgyy, jit sxer quer jit sxer jikju ee qiab(kalpa), lirkuix hitt xui byy duiwqii, lann did qaixtuad, tniar qaxx be qongw .did. Jex si derr go kuanw og, derr go hxang tniar, qapp derr go jiongw siyx, vutsii u jitt kuanw ee tongwkow. Piwlun dua huew siyx langg ee sinkux, langg tangx juansimx-diwjir jewab iwliam, duanjniar srinx qapp simx, qongw :ee qapp jyr :ee huhap, soxx jyr :ee iong jiww singsimx, soxx qongw :ee dyrr si sidjairue, simx qapp cuir be ciavnuavingw, jyr jiongxjiongw senrsu, jiongxjiongw pnaiw dai longxx byy jyr, sinkux dortuad, did diyc hokdig, dorser, jnriu tnix, qapp drat qaur liappuann (Nirvana) ee qingxqair, jex dyrr si derr gor dua sxen." 

(Buddha Spoken Infinite Life Sutra - 68) 
Between heaven and earth, the five realms are clearly distinguishable. They are vast and deep, extending boundlessly. In return for good or evil deeds, bliss or misery ensues. The result of one's karma must be borne by oneself alone and no one else can take one's place. This is the natural law. Misfortune follows evil deeds as their retribution, which is impossible to avoid. Good people do good deeds, and so enjoy pleasure after pleasure and proceed from light to greater light. Evildoers commit crimes, and so suffer pain after pain and wander from darkness to deeper darkness. No one, except the Buddha, knows this completely. Even though someone admonishes and teaches them, very few believe; and so the cycles of birth-and-death never cease and the evil paths continue endlessly. The karmic consequences for such worldly people are beyond description in detail. Thus, because of the natural working of karma, there are innumerable kinds of suffering in the three evil realms through which evil beings must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fifth great evil, the fifth suffering, and the fifth burning. The afflictions are such that they are comparable to a huge fire burning people alive. If in the midst of this, one controls one's thoughts with single-mindedness, does worthy deeds with proper demeanor, mindfully recollects, harmonizes words and deeds, acts with sincerity, utters true words, speaks from the heart, commits no evil, and performs only good, then with the merit and virtue acquired one reaches emancipation and is able to escape from this world, be reborn in heavenly realms, and finally reach Nirvana. This is the fifth great good."  

(佛說無量壽經 - 68) 

天地之間，五道分明，恢廓窈冥，浩浩茫茫。善惡報應，禍福相承，身自當之，無誰代者。數之自然，應其所行，殃咎追命，無得縱捨。善人行善，從樂入樂，從明入明；惡人行惡，從苦入苦，從冥入冥。誰能知者？獨佛知耳。教語開示，信用者少，生死不休，惡道不絕。如是世人，難可具盡，故有自然三塗，無量苦惱。展轉其中，世世累劫，無有出期，難得解脫，痛不可言。是為五大惡五痛五燒，勤苦如是。譬如大火焚燒人身，人能於中一心制意，端身正念，言行相副，所作至誠，所語如語，心口不轉，獨作諸善，不為眾惡，身獨度脫，獲其福德度世上天泥洹之道，是為五大善也。」

Vuddyy Qangxsuad Buliong Siursor Qingx (67)

Vuddyy qongw, "Derr go jiongw og: Sewqanx ee zinbinn, qig tentaix, vangr hongr hongr qycc vindnua, m kingw jyr sxen, siusinx, iacc jycsid. Cuwlairlangg iacc cinsiok, ix vangr lecc hro inx iaux, qnuaa, kunwkow. Verbuw ee qauwhuer, ix qra grinn, qycc duarser sniax rinr. Gensuu be habhyy, uiqec, huanxkongr, uanxzenn uansiulangg, vutzuu byy qniaw. Cruw qapp did byy jamrjad, jingwlangg longxx huanlyw qycc iamwngor. Kuihu unjingg qycc uihuanw dyrgi, byy vywdab ee simx. Itdanr sanwciah kunwkow, berdangr huehok qaur ham' ixjingg qangrkuanw. Qohu langg', gauu qewqaur, hongwsur, cniuxduat, hongwdong, longrliuxlenx. Soxu vuthuad vec vec did .diyc .ee, longxx tec laii hro qaqi iong. Hingr jiuw, hingr jiac, jiac byy huncunr, vangr simx quwjai hongwdong, gugong, auxbann, qycc e duxciuw. M jaix zinjingg-sewsu, qiongg beh apjer vadd langg. Qnir diyc langg' u sxen, dyrr jiddor, uanwhun. Byy gi qycc byy lew, m jaix huanxsingw, qaqi sniu qaqi jyr :ee sikdongx. Langg' qra kuanxkngr iarr m tniax. Liogcinx quanwjok, ix longxx byy beh vangjo, iarr longxx byy decc huanlyw iacc daiwliam. Byy sniu verbuw ee unjingg, byy cunn sensnix qapp ving'iuw ee gi. Simx suwsiongg sniu og, cuir suwsiongg qongw og, srinx suwsiongg jyr og, jit qnia sxen iarr byy jyr. M sinr qoxjaw singwjiaw qapp jiongww vut ee qauwgi, m sinr siuhing tangx did dorhuar, m sinr siw liauxau iwsig e jaiwsingx. M sinr jyr sxen did sxen, jyr og did og. Beh taii jinzinn, ziauxluan jiongww jingdoo. Beh qahai verbuw, hniadi, qapp cinsiok. Liogcinx uanwhun qycc iamwngor ix, hibang ix qinw siw. Cincniu jitt kuanw ee sewsioglangg, simliam longxx jitt kuanw, gugong, cigaii, budix, qycc liahjunw qaqi u diwhui. M jaix an' dyc'ui laii cutsir, m jaix siw liauxau kir dyhh. Byy zinjuu, byy unsun, gik tnide. Dirr hitt lairdew, hibang banrhing u hyw un, beh qriuu dngg huewsiu, buexau iuguann e siw. Jusim ee qauwhuer, beh hro ix laii siulen senrgiap. Qra kaisi snesiw ee dyrliw qapp senrog ee kiwlo, jurzenn u jiaxee, ix iuguann m kingw siongsinr. Koxsimx qra ix qongw, iarr byy huatdo hro ix did diyc lirig. Simqnuax qnuaix diauu lehh, dyrliw iarr be liauxqaiw. Siursor beh liauxqed ee sii, hiyrhuew qapp qniahniaa siy' qauter. Byy liongrjaw siusen, qaur juewau jiacc laii sniurtewhuew. Buexau jiacc laii hiyrhuew, beh tacc e hur? 

(Buddha Spoken Infinite Life Sutra - 67) 
The Buddha continued, "The fifth evil is this. People of the world are indecisive and slothful, reluctant to do good, lacking in self-discipline and not working hard at their occupations, so their families and dependents are left to suffer from hunger and cold. When reproached by their parents, they retort angrily with scornful looks. With such conflicts they are far from peaceful; they can be as violent and frenzied as enemies confronting each other, and, as a result, parents wish that they had no children. In dealing with others, they are licentious and wayward, causing trouble and annoyance to many. Even when they are morally obliged to others, they neglect their duties and have no intention of repaying their indebtedness. Destitute and driven to the most desperate ends, they have no way of regaining their wealth. Although eager to obtain much profit and appropriate the riches of others, they waste their money on wanton pleasures. As this becomes a habit, they grow accustomed to acquiring property illegally and to spending their ill-gained profits on personal luxuries; indulging in wine and sumptuous food, they eat and drink to excess. Profligate and contentious as they are, they engage in foolish quarrels. Unable to understand others, they forcibly impose their will upon them. When they come upon people who are good, they hate and abuse them. Lacking ethics and decorum, they do not reflect on their conduct, and so are presumptuous and insistent, refusing to take the advice and admonitions of others. They are unconcerned if their kinsmen, from the closest to the sixth blood-relative, have no means of livelihood. They disregard their parents' benevolence, and do not fulfill obligations to their teachers and friends. They think only of doing evil; their mouths continuously speak malice; and with their bodies, they are forever committing evil. In their whole lives they have not done even one good deed. Furthermore, they do not believe in the ancient sages, nor the Buddhist teachings, nor the path of practice leading to emancipation. Neither do they believe that after death one is reborn into another state of existence, that good deeds bring about good rewards, or that evil acts bring about evil consequences. They plot to murder an arhat, to cause disruption in the Sangha, and even think of killing their parents, brothers, sisters or other relatives. For this reason, even their kinsmen, from the closest to the sixth blood-relative, hate them so much as to wish them dead. Such people of the world are all of the same mind. They are foolish and ignorant, lacking the wisdom to know whence they have come into life nor whither they are going after death. Neither humane toward others nor obedient to their elders, they revel against the whole world. Nevertheless, they expect good fortune and seek long lives, only to meet death in the end. Even if someone compassionately admonishes them, trying to lead them to thoughts of goodness, and teaches them that naturally there are good and evil realms of Samsara, they will not believe him. However hard one may try to persuade them, it is useless. Their minds are closed, and they refuse to listen to others or understand their teachings. When their lives are about to end, fear and revulsion arise in turn. Not having previously done any good, they are filled with remorse when they come to their end. But what good will that do then?  

(佛說無量壽經 - 67) 

佛言：「其五惡者，世間人民，徙倚懈惰，不肯作善，治身修業。家室眷屬，飢寒困苦，父母教誨，瞋目怒應。言令不和，違戾反逆，譬如怨家，不如無子。取與無節，眾共患厭。負恩違義，無有報償之心。貧窮困乏，不能復得，辜較縱奪，放恣遊散。串數唐得，用自賑給，耽酒嗜美，飲食無度，肆心蕩逸，魯扈抵突。不識人情，強欲抑制。見人有善，妒嫉惡之。無義無禮，無所顧難，自用識當，不可諫曉。六親眷屬，所資有無，不能憂念。不惟父母之恩，不存師友之義。心常念惡，口常言惡，身常行惡，曾無一善。不信先聖諸佛經法，不信行道可得度世，不信死後神明更生。不信作善得善，為惡得惡。欲殺真人，鬥亂眾僧。欲害父母兄弟眷屬。六親憎惡，願令其死。如是世人，心意俱然，愚癡蒙昧，而自以智慧。不知生所從來，死所趣向。不仁不順，惡逆天地。而於其中，希望僥倖，欲求長生，會當歸死。慈心教誨，今其念善。開示生死，善惡之趣，自然有是，而不肯信之。苦心與語，無益其人，心中閉塞，意不開解，大命將終，悔懼交至。不豫修善，臨窮方悔。悔之於後，將何及乎？