Vuddyy Qangxsuad Buliong Siursor Qingx (33)

Vuddyy qra Ananda qongw, "Dirr Buliong Siursor Qog hiax soxu ee tenzinn qapp langg u ihok, imxsit, huex, hniux, judui, diuduan ee iamxsnuar, donghuanx, qapp bibiau imsniax. Inx soxx druar ee cuwtec, qiongden, qapp lauqyh, guarhingg qapp sikdir siongdongx, quann- qe qapp dua-ser iarr duxhyw, uree u jit jiongw dinvyw iacc nng jiongw dinvyw, simrjiww qaur buliong dinvyw, suijai iwsur soxx beh air :ee, jid'err sniu dyrr u. Qycc iong qorr jerje dinvyw ee bibiau ihok pox dirr tokax muaxsiwqer, itcer tenzinn qapp langg dirr dingxquann dac lecc qniaa. Buliong vyw-bxang kamr dirr Vut ee qoktow, longxx iong qorr qimx snriux jinjux vaccingx jiongw qibiau dinquir ee vyxmic jonggiamm laii jongsig. Siwjiuuii diaur vyxquir hamlingg, qngsnuar qapp sikcaiw qong’iau, qigqii jonggiamm bixle. Jurzenn qongdig ee hongx knuax knuax aw cuex, bibii aw drang. Hex hongx diaujingw qaxx byy qnuaa byy zuac, unluanw, cingliangg, ziuluanw, byy qinw byy ban, cuex dinxdang soxu lybang qapp jerje vyxciu, huad cud buliong bibiau ee huat'imx, bxan jiongw ungnaw dikhing ee pangx siwqer snruar. U pnri .diyc .ee, din'aix, lylok, qapp uwuer ee sibkir jurzenn be snix kiw. Hongx kap diyc sinkux, dyrr longxx did diyc kuaiwlok. Kyxviw bikiu did diyc huanlyw bet jin ee samadhi. 

(Buddha Spoken Infinite Life Sutra - 33) 

The Buddha said to Ananda, "Devas and humans in the land of Amitayus are each provided with robes, food and drink, flowers, perfume, ornaments, silken canopies and banners, and are surrounded by exquisite sounds. Their abodes, palaces, and pavilions are exactly in accordance with the size of their bodies. One, two or even innumerable jewels appear before them, as soon as they wish. In addition, beautiful jewelled fabric covers the ground where all the devas and humans walk. In that Buddha-land there are innumerable jewelled nets, all adorned with skeins of gold thread, pearls, and a hundred thousand kinds of rare and marvelous treasures. All around the nets hang jewelled bells of the utmost beauty, which shine brilliantly. When a natural breeze of virtue arises and gently blows, it is moderate in temperature, neither cold nor hot, refreshing and soft to the senses, and moves neither too slowly nor too quickly. When the breeze wafts over the nets and the various jewelled trees, countless excellent sounds of the Dharma are heard, and ten thousand kinds of delicate fragrances of virtue are diffused. If one smells those fragrances, one's impurities and passions spontaneously cease to arise. If touched by the breeze itself, one enjoys the same pleasure as a monk who has entered the Samadhi of Extinction.   

(佛說無量壽經 - 33) 

佛告阿難：「無量壽國，其諸天人，衣服、飲食、華香、瓔珞、繒蓋幢幡、微妙音聲、所居舍宅宮殿樓閣，稱其形色，高下大小，或一寶二寶，乃至無量眾寶，隨意所欲，應念即至。又以眾寶妙衣，遍布其地，一切天人踐之而行。無量寶網，彌覆佛土，皆以金縷真珠百千雜寶奇妙珍異，莊嚴校飾，周匝四面，垂以寶鈴，光色晃曜，盡極嚴麗，自然德風，徐起微動。其風調和，不寒不暑，溫涼柔軟，不遲不疾。吹諸羅網，及眾寶樹，演發無量微妙法音，流布萬種溫雅德香。其有聞者，塵勞垢習，自然不起。風觸其身，皆得快樂，譬如比丘，得滅盡三昧。

Vuddyy Qangxsuad Buliong Siursor Qingx (32)

Vuddyy qra Ananda qongw, "Liw qongw :ee driyc. Vixqauwdig, dewongg suizenn dirr zinqunn lairdew junquir, guarhingg duanjniar, narr ham' dngw lenw singwongg vixping dyrr jin' colow, uanxzenn hitt xee kitjiac dirr dewongg vnix:a. Dngw lenw singwongg uigiamm ee siongwmau huisiongg bibiau, tenha derr id, narr ham' Snax-jap-snax Tnix ee ongg vixping, dyrr iurqycc pnaiw knuawsniur, jingcax banrig vxue berdangr siy' vixzu. Qaxsuw hro tnider qapp Derr Lak Tniongg siy' viw, nng xee byy qang lui jingcax vaccing'ig vxue. Setsuw Derr Lak Tniongg ham' Buliong Siusor Vut qoktow ee posad ixqip sniabunn vixping, binriongg qapp hingtew longxx duer be diyc, jingcax vaccingbanrig berdangr qewsngr quiw vxue." 

(Buddha Spoken Infinite Life Sutra - 32) 

The Buddha said to Ananda, "What you say is true. Even though a king is the noblest of all men and has a regal countenance, if he is compared with a wheel-turning monarch, he will appear as base and inferior as a beggar beside a king. Likewise, however excellent and unrivaled the majestic appearance of such a monarch may be, if he is compared with the lord of the Heaven of the Thirty-three Gods, he will also appear incomparably inferior, even ten thousands kotis of times more so. Again, if this heavenly lord is compared with the lord of the Sixth Heaven, he will appear a hundred thousand kotis of times inferior. If the lord of the Sixth Heaven is compared with a bodhisattva or a shravaka dwelling in the land of Amitayus, his countenance and appearance will be far from matching those of the bodhisattva or shravaka, being a thousand million kotis of times or even incalculable times inferior." 

(佛說無量壽經 - 32) 

佛告阿難：「汝言是也。計如帝王，雖人中尊貴，形色端正，比之轉輪聖王，甚為鄙陋，猶彼乞人在帝王邊。轉輪聖王，威相殊妙，天下第一，比之忉利天王，又復醜惡，不得相喻萬億倍也。假令天帝，比第六天王，百千億倍不相類也。設第六天王，比無量壽佛國菩薩聲聞，光顏容色，不相及逮，百千萬億不可計倍。」

Vuddyy Qangxsuad Buliong Siursor Qingx (31)

Vuddyy qra Ananda qongw, "Piwlun qongxx sewqanx sanwciah kitjiac dirr dewongg vnix:a, hingtew qapp binrmau qamxx tangx luirviw?"

Ananda rinr Vuddyy qongxx, "Qaxsuw hro jitt xee langg dirr dewongg vnix:a, colow qapp pnaiw knuawsniur (ee tingdo) byy sniaw tangx vixzu, nng xee jingcax vaccingbanrig vxue qaur byy huatdo qewsngr. Taixtyw e anxnex? Sanwciah kitjiac dirr siongrr qe jann, byy snxax tangx cing, jiac qanda' tangx icii sniwmia, iaux, qnuaa, kunwkow, langg ee girliw longxx qor be diyc. Jex longxx si jingg sxer byy jingr dikhing ee qinvunw, jikju jaisanw byy sisiaw, zuxx hyxgiac zuxx qenlin, suacc qycc beh did kacc je, tamqiuu ee simx byy iawsen. Inx byy siongsinr siusen, soxx huan ee juerog jxig qaxx naxx snuax. Cincniu jitt kuanw qaur siurmia liauxqed, jaivyw siausanr. Sinkow liabjig, uirr jex iuciuu huanlyw, duiww qaqi byy lirig, vehvec venr jyr vadd langg ee. Byy sxen tangx uaw, byy dxig tangx ping, soxiw siw liauxau duirlyc okdy, sriu jitt hy dngquw ee kow. Jue suah tangx dingg cutsir, cutsir harjen, guduu colow qaur qik, guarviauw ham' langg qang lui. Soxiw sewqanx ee dewongg dirr zinqunn lairdew dogjunx, longxx an' siokser luixjig dikhing soxx drir. Juhui qongxkuah sisiaw, zin'air qiamx qiuwjer, siuw sinwiong, siu'iongw senrhing, ham' langg' byy soxx uigik iacc jingven. Soxiw inx siursor liauxqed did hokvyr, tangx sringx kir qaur senrdy. Dirr tenqog cutsir, hiangxsiu hokkir kuaiwlok. Luixjig senrhing qycc hokkir u cunx, dnaxx tangx jniaa jyr langg, simrjiww cutsir dirr dewongg ji' qrax, jurzenn junquir. Guarviauw qapp binriongg duanjniar, jingwlangg soxx junqingr. Bixbiau ee snxax qapp dinquir ee jiahsit, suijai qaqi ee iwsur longxx tangx did .diyc. Siokser hokkir soxx diwimr, soxiw erdangr qaur jitt kuanw." 

(Buddha Spoken Infinite Life Sutra - 31) 

The Buddha said to Ananda, "If a beggar in extreme poverty sits by theside of a king, how can their appearances be compared?" 
Ananda replied, "If such a man sits by the side of a king, his emaciated, mean and ragged appearance cannot be compared with the king's. His appearance is a thousand million kotis or even incalculable times inferior to the king's. What is the reason for this? The conditions of a beggar in extreme poverty--being at the lowest social level, with barely enough clothes to cover his body, scarcely enough food to sustain his life, with hunger and cold always tormenting him, and having almost lost in human contact -- are all the result of his misdeeds in former lives. In the past he did not cultivate roots of virtue, but instead, accumulated riches without giving anything to others. He became more miserly as his wealth increased, desired to obtain more, insatiably hankered after further acquisitions and gave no thought to good actions. Thus he piled up a mountain of evil karma. When his life ended, all his wealth was gone, and what he had accumulated with great toil and worry was of no avail to him; all passed in vain into the possession of others. Having no stock of merit on which to depend and no virtue on which to rely, after death he fell into one of the evil realms, where he suffered pain for a long period. When his karmic retributions ended, he was able to escape, but was reborn into a lower class; being foolish, base and inferior, he barely maintains the appearance of a human being. The king of a country is the most Honored of all men. This is the reward for virtues accumulated in former lives, in which he, with a compassionate heart, gave generously to many, saved people from suffering through kindness and benevolence, performed good deeds with sincerity, and never disputed with others. When that life ended, he was rewarded by rebirth into a higher state. Born in a heavenly realm, he enjoyed bliss and happiness. His accumulated virtues produced such a surplus of goodness that, when he was reborn as a man in this life, his birth was, deservedly, into a royal family. Being naturally noble, his dignified and majestic demeanor commands the respect of his people, and superb clothes and sumptuous food are prepared and served to him as he pleases. All this is a reward for virtues from his past lives." 

(佛說無量壽經 - 31) 

佛告阿難：「譬如世間貧窮乞人，在帝王邊，形貌容狀，寧可類乎？」阿難白佛：「假令此人在帝王邊，羸陋醜惡，無以為喻，百千萬億不可計倍。所以然者，貧窮乞人，底極斯下，衣不蔽形，食趣支命，飢寒困苦，人理殆盡。皆坐前世不植德本，積財不施，富有益慳，但欲唐得，貪求無厭。不信修善，犯惡山積。如是壽終，財寶消散。苦身聚積，為之憂惱，於己無益，徒為他有。無善可怙，無德可恃，是故死墮惡趣，受此長苦；罪畢得出，生為下賤，愚鄙斯極，示同人類。所以世間帝王，人中獨尊，皆由宿世積德所致。慈惠博施，仁愛兼濟，履信修善，無所違爭。是以壽終福應，得升善道。上生天上，享茲福樂。積善餘慶，今得為人，乃生王家，自然尊貴。儀容端正，眾所敬事。妙衣珍膳，隨心服御，宿福所追，故能致此。」

Vuddyy Qangxsuad Buliong Siursor Qingx (30)

Hitt xee vut ee qoktow, cingjing, an'unw, bibiau, kuaiwlok, viw buuii Nirvana qingxqair kacc sux hunsiaur narnia. Hiaxee soxu sniabunn, posad, tenzinn, qapp langg, diwhui qybingg, sintongx tongted, longxx qang jit lui, guarhingg byy sniaw byy qangg. Dna' in'ui suisun inx dirr qitnax soxjai ee ca'ngi, mrjiacc u tenzinn qapp langg jiaxee miaa. Inx ee siongwmau duanjniar, sewqanx hanxiuw, guarhingg bibiau, m si tenzinn iacc langg tangx viw, longxx niaxsiu jurzenn hubuu ee srinx qapp byy qigtauu ee tew." 

(Buddha Spoken Infinite Life Sutra - 30) 

That Buddha-land, like the realm of unconditioned Nirvana, is pure and serene, resplendent and blissful. The shravakas, bodhisattvas, heavenly beings and humans there have lofty and brilliant wisdom, and are masters of the supernatural powers. They are all of one form, without any differences, but are called 'heavenly beings' and 'humans' simply by analogy with the states of existence in other worlds. They are of noble and majestic countenance, unequaled in all the worlds, and their appearance is superb, unmatched by any being, heavenly or human. They are all endowed with bodies of Naturalness, Emptiness, and Infinity." 

(佛說無量壽經 - 30) 
「彼佛國土，清淨安隱，微妙快樂，次於無為泥洹之道。其諸聲聞菩薩天人，智慧高明，神通洞達，咸同一類，形無異狀，但因順餘方，故有天人之名。顏貌端正，超世希有，容色微妙，非天非人，皆受自然虛無之身，無極之體。」