Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (11)

Jitt hxang quansniu uansingg, muixx jit vaiw quansniu longxx jin’ hunbingg. Bak kreh lehh iacc bak vreh qimx longxx byy hro snruar .kir. Druu kiw jiahvng ee sii ixgua, longxx diyhh itdit quansniu jitt hxang su. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua ee quansniu qiyr jyr siaa quansniu.”

Vuddyy qra Ananda qapp Vaidehi qongw, “Quansniu juiw uansingg, dyrr qiyr jyr coliok qnir diyc Qiglok Qoktow. Narr zip samadhi qnir diyc hitt xee qoktow, tangx knuar qaxx id-cing.-zi-bingg, byy huatdo qongw did cingcyw. Jex qiyr jyr ‘quansniu de', miaa qiyr jyr derr snax quansniu.”

Vuddyy duiww Ananda qongw, “Liw diyhh qra Vuddyy soxx qongw :ee qir diauu lehh, uirr birlaii sxer itcer dairjiongr beh tuatlii kow :ee qangxsuad quansniu de ee huatmngg. Narr u quansniu diyc jitt xee de :ee, tangx siauduu veh-jap-id kalpa hiacc quw snesiw ee jue. Siawsag jitt srinx qaur au sxer, vitdnia tangx ongxsingx kir dirr cingjing qog, simx byy gignaiw. U jiauww anxnex quansniu :ee qiyr jyr jniar quansniu, ixgua ee quansniu qiyr jyr siaa quansniu.”

(The Sutra On Contemplation Of Amitayus - 11)

“When you have attained this contemplation, visualize each object quite clearly without losing the image, whether your eyes are closed or open. Except when sleeping, always keep it in mind. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

The Buddha said to Ananda and Vaidehi, “When the visualization of the water has been accomplished, it is called the general perception of the ground of the Land of Utmost Bliss. If you attain a state of samadhi, you will see this ground so clearly and distinctly that it will be impossible to describe it in detail. This is the visualizing of the ground and is known as the third contemplation.”

The Buddha said to Ananda, “Keep these words of the Buddha in mind, and expound this method of visualizing the ground for the benefit of the multitude of future beings who will seek emancipation from suffering. If one has attained a vision of the ground of that land, the evil karma which one has committed during eighty kotis of kalpas of Samsara will be extinguished, and so one will certainly be born in the Pure Land in the next life. Do not doubt this. To practice in this way is called the correct contemplation, and to practice otherwise is incorrect.”

(佛說觀無量壽佛經 -11)

此想成時，一一觀之，極令了了。閉目開目，不令散失，唯除食時，恒憶此事。作此觀者，名為正觀。若他觀者，名為邪觀。」

佛告阿難及韋提希：「水想成已，名為粗見極樂國地。若得三昧，見彼國地，了了分明，不可具說。是為地想，名第三觀。」

佛告阿難：「汝持佛語，為未來世一切大眾欲脫苦者，說是觀地法。若觀是地者，除八十億劫生死之罪。捨身他世，必生淨國，心得無疑。作是觀者，名為正觀。若他觀者，名為邪觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (10)

Vuddyy qra Ananda qapp Vaidehi qongw, “Co’ quanx uansingg, qycc laii si 'quansniu juiw'. Qnir diyc juiw dingcingx, iarr knuar qaxx bingg ~ ~, simx byy vunsnuar. Qacc u qnir diyc juiw liauxau, qaidiongx ‘quansniu vingx’. Qnir diyc vingx qngliang, dyrr 'quansniu liulii'. Jitt xee quansniu liauw, qnir diyc liulii-de lairgua qngliang, erdew u qimqongx qapp cid jiongw vyxbut ee qimx-donghuanx qra liulii-de tner .kiw .laii. Donghuanx u veh bin, u veh xee qag jiokjiog, muixx jit bin si vah jiongw vyxbut soxx jyr, muixx jit liap vyxjux u cxenx dy qngx, muixx jit dy qngx u veh-bxan sir-cingx jiongw sig jiyr liulii-de, kyxviw ikcingx liap zidtauu hiacc qngx, byy huatdo longxx knuar .diyc. 

Liulii-de dingxquann u ngqimx-syh qra lo qeckuix, ixx cid jiongw vyxbut jyr qaiwsnuar, hunx qaxx c.-cingcyw-c. Muixx jit jiongw vyxbut longxx e vangr cud go-vah sig ee qngx. Hex qngx bersux huex, qycc cincniu cnxix iacc guec, dirr hukongx henn lehh, jniaa jyr jit xee qongbingg ee daii, u lauqyh cenban, si vah jiongw vyxbut jyr :ee. Dirr daii ee nng vingg qokk u vac’ig luiw huex jyr ee donghuanx qapp buliong ee gagkir decc jonggiamm liulii-de. Veh jiongw cinghongx an’ qongbingg ee daii hiax cud .laii decc jraur jiaxee gagkir, enxsuad kow, kangx, busiongg qapp byy guaw ee imx. Jex si ‘quansniu juiw’, miaa qiyr jyr derr zi quansniu.

(The Sutra On Contemplation Of Amitayus - 10)

The Buddha said to Ananda and Vaidehi, “After you have accomplished the first contemplation, next practice visualization of water. Picture the water as clear and pure, and let this vision be distinctly perceived. Keep your thoughts from being distracted. After you have visualized the water, envision it becoming frozen. After you have visualized the ice as transparent to its depth, see it turning into beryl. When you have attained this vision, next imagine that the beryl ground shines brilliantly, inside and out, and that this ground is supported from below by columns, which are made of diamond and the seven jewels and hung with golden banners. These columns have eight sides and eight corners, each side being adorned with a hundred jewels. Each jewel emits a thousand rays of light, each ray in turn having eighty-four thousand colors. As they are reflected on the beryl ground, they look like a thousand kotis of suns, so dazzling that it is impossible to see them in detail.

On this beryl ground, golden paths intercross like a net of cords. The land is divided into areas made of one or the other of the seven jewels, so the partitions are quite distinct. Each jewel emits a flood of light in five hundred colors. The light appears in the shape of a flower or a star or the moon; suspended in the sky, it turns into a platform of light, on which there are ten million pavilions made of a hundred jewels. Both sides of this platform are adorned with a hundred kotis of flowered banners and innumerable musical instruments. As eight pure breezes arise from the light and play the musical instruments, they proclaim the truth of suffering, emptiness, impermanence and no-self. This is the visualizing of the water and is known as the second contemplation.

(佛說觀無量壽佛經 -10)

佛告阿難及韋提希：「初觀成已，次作水想。見水澄清，亦令明了，無分散意。既見水已，當起氷想。見氷映徹，作琉璃想。此想成已，見琉璃地，內外映徹。下有金剛七寶金幢，擎琉璃地。其幢八方，八楞具足，一一方面，百寶所成，一一寶珠，有千光明，一一光明，八萬四千色，映琉璃地，如億千日，不可具見。琉璃地上，以黃金繩，雜廁間錯，以七寶界，分齊分明，一一寶中，有五百色光。其光如花，又似星月，懸處虛空，成光明臺。樓閣千萬，百寶合成，於臺兩邊，各有百億花幢，無量樂器，以為莊嚴。八種清風從光明出，鼓此樂器，演說苦、空、無常、無我之音，是為水想，名第二觀。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (9)

Vuddyy qra Vaidehi qongw, “Liw qapp jiongwsingx ingwdongx juansimx, itsimx sniu jit xui, dyrr si sniu sehongx. Diyhh anwjnuaw sniu lehh? Huanrnarr e sniu :ee, itcer jiongwsingx narr m si cutsir dyrr cnimii, u bagjiux :ee longxx tangx qnir diyc zit lyc. Diyhh sniu, jre jniar jniar bin hiongr saivingg, jimjiog knuar zit, qencii hro simx diamr lehh, juansimx byy sniu vadd xui. Knuar qnir zit beh lyc, hingjong cincniu qow henn lehh. U qnir diyc zit liauxau, bak vreh qimx iacc bak kreh lehh longxx tangx knuar zit knuar qaxx bingg ~ ~. Jex dyrr si 'quansniu zit', miaa qiyr jyr co’ quansniu." 

(The Sutra On Contemplation Of Amitayus - 9)

The Buddha said to Vaidehi, “You and other sentient beings should concentrate and, with one-pointed attention, turn your thoughts westward. How do you contemplate? All sentient beings except those born blind–that is, all those with the faculty of sight–should look at the setting sun. Sit in the proper posture, facing west. Clearly gaze at the sun, with mind firmly fixed on it; concentrate your sight and do not let it wander from the setting sun, which is like a drum suspended above the horizon. Having done so, you should then be able to visualize it clearly, whether your eyes are open or closed. This is the visualizing of the sun and is known as the first contemplation.”

(佛說觀無量壽佛經 -9)

佛告韋提希：「汝及眾生應當專心，繫念一處，想於西方。云何作想？凡作想者，一切眾生自非生盲，有目之徒，皆見日沒。當起想念，正坐西向，諦觀於日，令心堅住，專想不移。見日欲沒，狀如懸鼓。既見日已，閉目開目皆令明了。是為日想，名曰初觀。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (8)

Vuddyy duiww Ananda qapp Vaidehi qongw, “Jimjiog tniax, jimjiog tniax! Hyw hyw aw sniu. Zulaii dnaxx uirr birlaii sxer itcer jiongwsingx virr huanlyw-cat soxx hai :ee qangxsuad cingjing ee senrgiap. Vaidehi, liw jin’ hyw, qinw mng jitt hxang dairjir. Ananda, liw diyhh tniax, diyhh qiwsimx, siwqer kir suansuad Vuddyy soxx qongw :ee. Zulaii jitmaw qar Vaidehi qapp birlaii sxer itcer jiongwsingx quanknuar Sehongx Qiglok Sewqair. Ixx Vuddyy ee ligliong, inx tangx knuar qnir hitt xee cingjing ee qoktow, bersux tec qniar knuar qaqi ee siongr. Knuar qnir hitt xee qoktow qik qibiau kuaiwlok ee dairjir, simx hnuahiw ee enqor, hitt sii inx dyrr did diyc byy snix byy bet dniardiyc ee diwhui.”

Vuddyy duiww Vaidehi qongw, “Liw si huanzinn, simsux cenw, byy did diyc tenganw, byy huatdo knuar hng. Jiongww vut Zulaii u qi'ngi ee hongven hxuad, hro liw tangx knuar .diyc.”

Hitt sii Vaidehi duiww Vuddyy qongw, “Sewjunx! Cniurr guaw jitt jiongw langg dnaxx vrng Vuddyy ee ligliong tangx qnir diyc hitt xee qoktow. Narr Vuddyy beddo liauxau, jiongwsingx jyr og vutsen, lyc go dy virr kow soxx vig, diyhh zuhyy jiacc tangx qnir diyc Amitayus ee Qiglok Sewqair?”

(The Sutra On Contemplation Of Amitayus - 8)

The Buddha said to Ananda and Vaidehi, “Listen carefully, listen carefully and ponder deeply. I, the Tathagata, shall discourse on pure karma for the sake of all sentient beings of the future who are afflicted by the enemy, evil passions. It is very good, Vaidehi, that you have willingly asked me about this. Ananda, you must receive and keep the Buddha’s words and widely proclaim them to the multitude of beings. I, the Tathagata, shall now teach you, Vaidehi, and all sentient beings of the future how to visualize the Western Land of Utmost Bliss. By the power of the Buddha all will be able to see the Pure Land as clearly as if they were looking at their own reflections in a bright mirror. Seeing the utmost beauty and bliss of that land, they will rejoice and immediately attain the insight into the non-arising of all dharmas.”

The Buddha said to Vaidehi, “You are an unenlightened, and so your spiritual powers are weak and obscured. Since you have not yet attained the divine eye, you cannot see that which is distant. But the Buddhas, Tathagatas, have special ways to enable you to see afar.”

Vaidehi said to the Buddha, “World-Honored One, through the Buddha’s power, even I have now been able to see that land. But after the Buddha’s passing, sentient beings will become defiled and evil, and be oppressed by the five kinds of suffering. How then will those beings be able to see the Land of Utmost Bliss of Amitayus?”

(佛說觀無量壽佛經 -8)

佛告阿難及韋提希：「諦聽，諦聽！善思念之。如來今者，為未來世一切眾生為煩惱賊之所害者，說清淨業。善哉韋提希！快問此事。阿難！汝當受持，廣為多眾宣說佛語。如來今者，教韋提希及未來世一切眾生觀於西方極樂世界。以佛力故，當得見彼清淨國土，如執明鏡自見面像。見彼國土極妙樂事，心歡喜故，應時即得無生法忍。」

佛告韋提希：「汝是凡夫，心想羸劣，未得天眼，不能遠觀；諸佛如來有異方便，令汝得見。」

時韋提希白佛言：「世尊！如我今者，以佛力故見彼國土。若佛滅後，諸眾生等，濁惡不善，五苦所逼，云何當見阿彌陀佛極樂世界？」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (7)

Hitt sii, Sewjunx duiww Vaidehi qongw, “Liw jaix bor? Amitayus li jiax byy hng. Liw diyhh jiap jiap sniu, jimjiog knuar dirr hitt qog singjiu jingrgiap :ee. Guaw dnaxx uirr liw qangxsuad jiongxjiongw piwzu, iarr hro birlaii sxer itcer beh siulen jingrgiap ee huanhux tangx ongxsingx kir Sehongx Qiglok Qoktow. Beh ongxsingx kir hitt qog :ee, qaidiongx siulen snax jiongw hokdig: id jiarr, hauwiongw verbuw, suhau sensnix, u jusimx byy satsingx, siulen jap hxang senrgiap; zi jiarr, quiix samvyw, cisiuw qaiwlut, byy srid uigii; snax jiarr, huad potesimx, cimx sinr inqyw, siongrtok Dairsing ee qingdenw, kuanwiuw langg' siuhing. Jitt snax hxang qiyr jyr jingrgiap.”

Vuddyy qycc duiww Vaidehi qongw, “Liw jaix bor? Jitt snax jiongw hing'uii, dyrr si quewkir, birlaii, qapp henrjai snax sxer jiongww vut tangx singjiu jingrgiap jinjniar ee in'iuu.”

(The Sutra On Contemplation Of Amitayus - 7)

Then the World-Honored One said to Vaidehi, “Do you know that Amitayus is not far away? Fix your thoughts upon and contemplate that Buddha-land, then you will accomplish the pure acts. I shall describe it to you in detail with various illustrations, so that all ordinary people in the future who wish to practice the pure karma may also be born in that Western Land of Utmost Bliss. Whoever wishes to be born there should practice three acts of merit: first, caring for one’s parents, attending to one’s teachers and elders, compassionately refraining from killing, and doing the ten good deeds; second, taking the three refuges, keeping the various precepts and refraining from breaking the rules of conduct; and third, awakening aspiration for Enlightenment, believing deeply in the law of causality, chanting the Mahayana sutras and encouraging people to follow their teachings. These three are called the pure karma.”

The Buddha further said to Vaidehi, “Do you know that these three acts are the pure karma practiced by all the Buddhas of the past, present and future as the right cause of Enlightenment?”

(佛說觀無量壽佛經 -7)

爾時世尊告韋提希：「汝今知不？阿彌陀佛去此不遠；汝當繫念，諦觀彼國淨業成者。我今為汝廣說眾譬，亦令未來世一切凡夫欲修淨業者，得生西方極樂國土。欲生彼國者，當修三福：一者、孝養父母，奉事師長，慈心不殺，修十善業。二者、受持三歸，具足眾戒，不犯威儀。三者、發菩提心，深信因果，讀誦大乘，勸進行者。如此三事名為淨業。」

佛告韋提希：「汝今知不？此三種業，乃是過去、未來、現在三世諸佛淨業正因。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (6)

Hitt sii, Sewjunx bunxciyr, u gnoxsig qngx an’ Vuddyy ee cuir cud .laii, qngx it'id jiyr dirr Bimbisara Qok'ngg ee taukag-dingw. Hitt sijun, qok’ongg suizenn virr qnuaix lehh, ix ee simx qapp ganw longxx byy jiongwgai. Ix dirr hng hng knuar qnir diyc Sewjunx, kap tauu iauvair, jurzenn jingjinr, jniaa jyr Anagamin(Byy Dywdngw).

(The Sutra On Contemplation Of Amitayus - 6)

The World-Honored One smiled, and from his mouth came five-colored rays of light, each shining on King Bimbisara’s head. Although the old king was confined, with his unhindered mind’s eye he saw the World-Honored One in the distance. He knelt down in homage to the Buddha and effortlessly made spiritual progress until he reached the Stage of a Non-returner.

(佛說觀無量壽佛經 -6)

爾時世尊即便微笑，有五色光，從佛口出，一一光照頻婆娑羅王頂。爾時大王雖在幽閉，心眼無障，遙見世尊，頭面作禮；自然增進，成阿那含。

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (5)

“Qanda’ brang Sewjunx uirr guaw qangxsuad byy iuciuu huanlyw ee soxjai, guaw beh ongxsingx kir hiax, byy beh qycc diamr dirr Jambudvipa lyy dakdag ee og sxer. Jitt xee lyy dakdag ee pnaiw soxjai, u dergak, iaux qxuiw qapp jingsnix muaw siwqer, jurjip jerje byy sxen :ee. Guan guaw birlaii be tniax diyc og sniax, be qnir diyc og langg. Dnaxx guaw hiongr Sewjunx qui dah dah, camwhuew, qriuu liw kyxlenn. Dna’ brang Vuddyy cincniu zidtauu, qar guaw tangx quanknuar cingjing senrgiap ee soxjai.”

Hitt sii, Sewjunx an’ nng jua bagbaii diongx:a hongwsia cud qngx, qngx si qimsig :ee, venww jiyr sibhongx buliong sewqair, huanxsia dirr Vuddyy ee taukag-dingw huar jyr qimdaii, hyw cincniu Sumeru Snuax. Sibhongx jiongww vut cingjing qibiau ee qoktow longxx dirr hiax henxhen. Uree qoktow si cid jiongw vyxbut habsingg, qycc uree qoktow-dingw sunzenn si lenhuex, qycc uree qoktow kyviw Jurjai Tenqiongx, qycc uree qoktow cincniu juixjniqniar, sibhongx qoktow longxx dirr hitt diongqanx henxhen. Cincniu jiaxee buliong vudqog ee jonggiamm henr hxingg, hro Vaidehi longxx tangx knuar .diyc.

Hitt sii, Vaidehi duiww Vuddyy qongw, “Sewjunx! Jiaxee vut ee qoktow suizenn cingjing, longxx jin' qongbingg, guaw dnaxx hnuahiw ongxsingx kir Qiglok Sewqair Amitayus ee soxjai. Dogdok brang Sewjunx qar guaw zuhyy suuii, qar guaw zip samadhi.”

(The Sutra On Contemplation Of Amitayus - 5)

“I beseech you, World-Honored One, to reveal to me a land of no sorrow and no affliction where I can be reborn. I do not wish to live in this defiled and evil world of Jambudvipa where there are hells, realms of hungry spirits, animals and many vile beings. I wish that in the future I shall not hear evil words or see wicked people. World-Honored One, I now kneel down to repent and beg you to take pity on me. I entreat you, O Sun-like Buddha, to teach me how to visualize a land of pure karmic perfection.”

Then the World-Honored One sent forth from between his eyebrows a flood of light, which was the color of gold and illuminated the innumerable worlds in the ten quarters. Returning to the Buddha, the light settled on his head and transformed itself into a golden platform resembling Mount Sumeru. On the platform appeared the pure and resplendent lands of all the Buddhas in the ten quarters. Some of these lands were made of seven jewels, some solely of lotus-flowers; some resembled the palace in the Heaven of Free Enjoyment of Manifestation by Others, while some were like a crystal mirror in which all the lands in the ten quarters were reflected. Innumerable Buddha-lands like these, glorious and beautiful, were displayed to her.

Vaidehi then said to the Buddha, “O World-Honored One, these Buddha-lands are pure and free of defilement, and all of them are resplendent. But I wish to be born in the Land of Utmost Bliss of Amitayus. I beseech you, World-Honored One, to teach me how to contemplate that land and attain samadhi.”

(佛說觀無量壽佛經 -5)

唯願世尊，為我廣說無憂惱處，我當往生，不樂閻浮提濁惡世也。此濁惡處，地獄、餓鬼、畜生盈滿，多不善聚。願我未來不聞惡聲，不見惡人。今向世尊五體投地，求哀懺悔。唯願佛日教我觀於清淨業處。」

爾時世尊放眉間光，其光金色，遍照十方無量世界；還住佛頂，化為金臺，如須彌山。十方諸佛淨妙國土，皆於中現。或有國土七寶合成；復有國土純是蓮花；復有國土如自在天宮；復有國土如頗梨鏡；十方國土皆於中現。有如是等無量諸佛國土嚴顯可觀，令韋提希見。

時韋提希白佛言：「世尊！是諸佛土，雖復清淨，皆有光明；我今樂生極樂世界阿彌陀佛所。唯願世尊，教我思惟，教我正受。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (4)

Hitt dangjun, Vaidehi virr qnuaix lehh, iuciuu jiaujui. Ix hiongr hng hng ee Qauxtau’ingx Snuax-dingw duiww Vuddyy qingwvair ee sii anxnex qongw, “Zulaii Sewjunx dirr ingxsii dniardnia paiwkenw Ananda laii uiwbun guaw. Guaw dnaxx jin' iuciuu. Sewjunx jin' uigiamm, lanw byy tangx qnir .diyc. Brang liw paiwkenw Mahamaudgalyayana(Boglenn) qapp Ananda laii ham’ guaw sna’ qnir.”

Jiaxee ue qongw liauw, ix vicamw kaur, bagsaiw cincniu ho. Ix hiongr dirr hng hng ee Vuddyy qnialew. Buerjingrr giaa tauu, hitt sii Sewjunx dirr Qauxtau’ingx Snuax-dingw dyrr jaix Vaidehi simlai soxx sniu, dyrr lring Mahamaudgalyayana qapp Ananda an’ kongdiongx kir qaur hiax. Vuddyy an’ Qauxtau’ingx Snuax-dingw byy .kir, dirr ongqiongx cuthen.

Hitt sii, Vaidehi giaa tauu, knuar diyc Sewjunx Shakyamuni qui’ srinx jixqimsig dirr vah vyw lenhuex-dingw jre lehh, Mahamaudgalyayana dirr ix dywvingg suhau, Ananda dirr jniawvingg. Shakra, Brahma(Huantenx), qapp vyxho sewqair ee jiongww tenzinn dirr hukongx-diongx lyc huex-ho beh henr hro Sewjunx. 

Hitt sii,  Vaidehi knuar diyc Vut Sewjunx, dyrr qra judui giuw driau, qui’ srinx pag dirr tokax hiongr Vuddyy kauwcanx, qongw, “Sewjunx! Guaw siokser u sniaw jue, jiacc e snix cud jitt xee pnaiw qniaw? Sewjunx qycc u sniaw kuanw inenn, e ham' Devadatta jyr cinsiok?”

(The Sutra On Contemplation Of Amitayus - 4)

Vaidehi, thus confined, grew emaciated with grief and despair. Facing the Vulture Peak, she worshipped the Buddha from afar and said, “O Tathagata, World-Honored One, you used to send Ananda to comfort me. Now I am in deep sorrow and distress. Since there is no way of my coming to look upon your august countenance, World-Honored One, I pray you send the Venerable Mahamaudgalyayana and the Venerable Ananda here to see me.”

When she had said these words, tears of sorrow streamed down her cheeks like rain. Then she bowed towards the Buddha in the distance. Even before she raised her head, the World-Honored One, who was then staying on the Vulture Peak, knew Vaidehi’s thoughts and immediately ordered Mahamaudgalyayana and Ananda to go to her through the air; he himself disappeared from the mountain and reappeared in the inner chamber of the royal palace.

After worshipping him, Vaidehi raised her head and saw Shakyamuni Buddha, the World-Honored One. He was the color of purple gold and was seated upon a lotus-flower of a hundred jewels. He was attended by Mahamaudgalyayana on his left and Ananda on his right. Shakra, Brahma, the guardian gods of the world and other devas were in the air about him. Scattering heavenly blossoms like rain, they paid homage to the Buddha.

When she saw the World-Honored One, Vaidehi tore off her ornaments and prostrated herself on the ground. Weeping bitterly, she said to the Buddha, “O World-Honored One, what bad karma did I commit in former lives that I have borne such an evil son? I wonder, World-Honored One, what karmic relations could have made you a relative of Devadatta?

(佛說觀無量壽佛經 -4)

時韋提希被幽閉已，愁憂憔悴；遙向耆闍崛山，為佛作禮，而作是言：「如來世尊在昔之時，恒遣阿難來慰問我；我今愁憂，世尊威重，無由得見；願遣目連、尊者阿難，與我相見。」作是語已，悲泣雨淚，遙向佛禮。未舉頭頃，爾時世尊在耆闍崛山，知韋提希心之所念，即勅大目揵連及以阿難，從空而來。佛從耆闍崛山沒，於王宮出。

時韋提希禮已舉頭，見世尊釋迦牟尼佛，身紫金色坐百寶蓮華。目連侍左，阿難在右，釋梵護世諸天在虛空中，普雨天華，持用供養。時韋提希見佛世尊，自絕瓔珞，舉身投地，號泣向佛。白言：「世尊！我宿何罪，生此惡子？世尊復有何等因緣，與提婆達多共為眷屬？

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (3)

Hitt sii, Ajatashatru mng vexsiuw :ee qongxx, “Guanw laurve qamxx iaxx uac lehh?” 

Vexsiuw :ee qra qongw, “Uixdai ee ongg! Taiwhuzinn sinkux buah behhux qapp bit, iong judui drew jiab tec kir hro qok'ongg limjiac. Sabunn Mahamaudgalyayana(Boglenn) qapp Purna an’ tnidingw laii decc uirr qok'ongg suathuad. Byy huatdo qra inx joxjiw.” 

Tniax diyc jiaxee ue, Ajatashatru duiww inx laurbuw jiokk siurkir, dyrr qongw, “Guanw laurbuw si cat, qapp cat-aw qang dongw. Sabunn si pnaiw langg, iong huhuanr ee huatsut hro siaog ee qok'ongg jiacc je qangx :ar longxx be siw.” Ix dyrr giac qiamr beh taii inx laurbuw.

Hitt dangjun, u jit xee miaa hy jyr Candraprabha ee dairsinn, congbingg qycc u diwsig. Ix qapp Jivaka dangjee kir vaiwqnir ongg. Ix duiww ongg qongw, “Uixdai ee ongg! Srinn tniax qongxx Vedic Qingbunn lairdew u qongw, ‘Kuix tnide ixlaii, u jerje siaog ee ongg amtamx ong'ui, diwsuw kir taii inx laurve :ee u jit-bxan veh-cingx hiacc je.’ M bad tniax qongxx u budy kir taii laurbuw. Ongg dnaxx beh jyr jitt jann hinggik ee dairjir, e hro Kasatriya Jok qenwsiaur. Srinn be kamx did tniax diyc langg' decc girlun, qongw liw si jenrbinn Candala. Guanw vutgii qycc dirr jiax kiarkiw.” 

Nng xui dairsinn ue qongw liauw, ciuw hnua qiamr, dywter qniaa lirkuix. Hitt sii, Ajatashatru jin' qniahniaa vut'anx, duiww Jivaka qongw, “Liw byy beh tin :guaw?"

Jivaka rinr qongxx, “Verha! Cenban m tangx taii siw laurbuw.”

Ongg tniax diyc jiaxee ue, camwhuew qriuu vangjo. Ix qra qiamr vniax driau, byy beh qycc dusad laurbuw, bingrling hogsai luerqiongx :ee qongxx, “Qra ix qnuaix dirr cimqiongx, berdangr hro ix qycc cud .laii.”

(The Sutra On Contemplation Of Amitayus - 3)

Then Ajatashatru asked the guard, “Is my father still alive?”

The guard replied, “Great king, his consort spreads flour paste over her body and fills her ornaments with grape juice and offers these to the king. The monks Mahamaudgalyayana and Purna come here through the air to expound the Dharma to him. It is impossible to stop them.”

Hearing this, Ajatashatru became furious with his mother and said, “Because you are an accomplice to that enemy, mother, you too are an enemy. Those monks are evil, for with their delusive magic they have kept this wicked king alive for many days.” So saying, he drew his sharp sword, intending to kill her.

At that time the king had a minister named Candraprabha who was intelligent and wise. Together with Jivaka he made obeisances to the king and said, “Great King, according to a certain Vedic scripture, since the beginning of this cosmic period, there have been eighteen thousand wicked kings who have killed their fathers out of their desire to usurp the throne, but we have never heard of anyone who has committed the outrage of killing his mother. Your Majesty, if you commit such an outrage, you will bring disgrace upon the ksatriya class. As your ministers, we cannot bear to hear what people will say. As this would be the act of an outcaste, we could no longer remain here.”

Having spoken these words, the two ministers grasped their swords and stepped back. Agitated and frightened, Ajatashatru said to Jivaka, “Are you not on my side?”

Jivaka replied, “Your Majesty, please restrain yourself and do not kill your mother.”

Hearing this, the king repented and begged their forgiveness. Having thrown away his sword, he stopped short of killing his mother and, instead, ordered the court officials to lock her in an inner chamber and not to allow her to leave.

(佛說觀無量壽佛經 -3)

時阿闍世問守門人：「父王今者猶存在耶？」時守門者白言：「大王！國大夫人身塗麨蜜，瓔珞盛漿，持用上王；沙門目連及富樓那，從空而來，為王說法，不可禁制。」時阿闍世聞此語已，怒其母曰：「我母是賊，與賊為伴；沙門惡人，幻惑呪術，令此惡王多日不死。」即執利劍欲害其母。

時有一臣，名曰月光，聰明多智，及與耆婆，為王作禮。白言：「大王！臣聞毘陀論經說：『劫初已來，有諸惡王貪國位故，殺害其父一萬八千。』未曾聞有無道害母。王今為此殺逆之事，污剎利種，臣不忍聞！是栴陀羅，我等不宜復住於此。」時二大臣說此語竟，以手按劍，却行而退。時阿闍世驚怖惶懼，告耆婆言：「汝不為我耶？」耆婆白言：「大王！慎莫害母。」王聞此語，懺悔求救，即便捨劍，止不害母，勅語內官：「閉置深宮，不令復出。」

Vuddyy Qangxsuad Quanx Buliong Siursor Qingx (2)

Hitt sii dirr Rajagriha Sniaa, u jit xee miaa qiyr jyr Ajatashatru ee taiwjuw virr pnaiw ving’iuw Davadatta senwdong, qra laurve Bimbisara Qok'ongg qnuaix dirr cid dingg viah ee vangqingx-lai, qycc lring jiongww srinn berdangr jen’ongw tamwhongw.

Qok'ongg ee huzinn Vaidehi jin' qiongqingr qok'ongg. Ix singx qra sinkux sew cingkir, qra bit qapp behhux buah dirr sinkux, iong judui drew pudyjiab, amwjni tec kir hro qok'ongg. Qok'ongg jiac behhux qapp limx qyxjiab liauxau, tyw beh dnic juiw lrok cuir. Lrok cuir liauw, ix habjiongw qiongqingr, hiongr hng hng ee Qauxtau'ingx Snuax-dingw decc qingwvair Sewjunx. Ix anxnex qongw, “Mahamaudgalyayana(Dua Bogqenwlenn) si guaw ee cin’iuw. Brang liw juvix, hro guaw sriu vatqair.”

Hitt sii, Mahamaudgalyayana bersux ingjunw decc vuex, soksog qaur qok'ongg hiax, dagg qangx longxx anxnex jyr, hro qok'ongg sriu vatqair. Sewjunx iarr paiwkenw junjiaw Purna uirr qok'ongg suathuad. Zucuw qingquer snax lexvair ee siqanx, qok'ongg jiac behhux qapp bit qycc tniax diyc Hxuad, binriongg vinghyy qycc hixet.

(The Sutra On Contemplation Of Amitayus - 2)

At that time, in the great city of Rajagriha, there was a prince named Ajatashatru. Instigated by his wicked friend, Devadatta, he seized his father, King Bimbisara, confined him in a room with seven-fold walls, and forbade all the court officials to visit the king.

Vaidehi, the king’s consort, was devoted to him. After having bathed and cleansed herself, she spread over her body ghee and honey mixed to a paste with wheat flour, filled her ornaments with grape juice and secretly offered this food and drink to the king. He ate the flour paste and drank the juice and then asked for water. Having rinsed his mouth, he joined his palms in reverence and, facing the Vulture Peak, worshipped the World-Honored One from afar, said, “Mahamaudgalyayana is my close friend. I beseech you to have pity on me and send him here to give me the eight precepts.”

Then Mahamaudgalyayana flew as swift as a hawk to the king. Day after day he came like this to give him the eight precepts. The World-Honored One also sent the Venerable Purna likewise to the palace to expound the Dharma to the king. Three weeks passed in this way. Because he had eaten the flour-paste and heard the Dharma, he appeared peaceful and contented.

(佛說觀無量壽佛經 -2)

爾時王舍大城有一太子，名阿闍世，隨順調達惡友之教，收執父王頻婆娑羅，幽閉置於七重室內，制諸群臣，一不得往。國大夫人，名韋提希，恭敬大王，澡浴清淨，以酥蜜和麨，用塗其身，諸瓔珞中盛葡萄漿，密以上王。爾時大王，食麨飲漿，求水漱口；漱口畢已，合掌恭敬，向耆闍崛山，遙禮世尊，而作是言：「大目乾連是吾親友，願興慈悲，授我八戒。」時目乾連如鷹隼飛，疾至王所；日日如是，授王八戒。世尊亦遣尊者富樓那，為王說法。如是時間經三七日，王食麨蜜得聞法故，顏色和悅。