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？

Vuddyy Qangxsuad Buliong Siursor Qingx (66)

Vuddyy qongw, "Derr sir jiongw og: Sewqanx ee zinbinn, byy sniu beh siusen, siy' qar siy' cuarpnaiw, dauwdin jyr og. Nng xee jic, og kauw, lamrsamw qongw, iacc qongw hyw tniax ue. Vnuacuir, snex ue, jingdaur, jokluan, uanwdor senrzinn, sionghai henbingg. Kia vnix :a qig gua gua jin' hnuahiw, jin' liangser. Duiww verbuw vuthaur, kingsi qycc buxban jundiongw. Duiww ving'iuw byy sinwiong, hranw did u singsit. Air cangwciux, jiamwdua, longxx qongw qaqi kacc u dyrliw. Hinghingg-vawdy, diongrser-kizinn. Qaqi byy jurqag, jyr og m jaix qenwsiaur. Liahjunw qaqi kacc qiongg, kacc iongw, beh qiyr langg' qra junqingr. M qniax tnide, sinbingg, iacc zidguat, m kingw jyr sxen, jin' pnaiw hanghok qapp qauwhuar. Qaqi jurqyx, qiycsirr tangx quxdngg jitt hy kuanw, sniaxmic longxx byy decc qniax, jit xee simx suwsiongg qyban. Cincniu jiaxee og, tnisinn e jyr qiwzin. Uaxlua jingg sxer u jyr quaw hokdig, qimser jyr quaw siyw sxen qra tnaw lehh, jiacc tangx did diyc vyxho qapp vangjo. Qimser jyr og, hokdig jin bet, soxu sxen ee sinn iacc qxuiw longxx lirkuix ix. Qodok kiarkiw, byy soxx tangx uaxkyr. Siursor liauxqed, soxu ee og beh laii qruix uaw, jurzenn cuivig, snaqab beh duat ix ee sniwmia. Qycc ix ee og miaa, sinbingg u qiwjair. Okvyr kan'inw, qaidongx ongw og dy kir. Jue ee vywingr jurzenn, byy tangx siar li. Qandna' diyhh hiongwjenn qniaa, zip huexdniaw. Srinx qapp simx siurr cuicann suar pywlet, jingsinn tongwkow. Dngdongx hitt sii, hiyrhuew qamxx e hur? Tnide ee dyrliw vywingr jin' qinw, be cud dnago. 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 sir kuanw og, derr sir hxang tniar, qapp derr sir jiongw siyx, vutsii u jitt kuanw ee tongwkow. Piwlun dua huew siyx langg ee sinkux, langg tangx juansimx kongwjer iwliam, duanjniar srinx qapp simx, 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 sir dua sxen." 

(Buddha Spoken Infinite Life Sutra - 66) 
The Buddha continued, "The fourth evil is this. People of the world do not think of doing good. They incite each other to commit various kinds of evil -- uttering harsh and abusive words, telling lies, and engaging in idle talk. They slander others and cause contention. They hate and envy good men and ruin the wise, while they rejoice in watching this behind the scenes. They are neglectful of their parents, make light of their teachers and elders, fail to win the trust of their friends, and lack sincerity. Holding themselves in high esteem, they think that they are virtuous, but act waywardly in an overbearing manner and despise others. Unaware of their own evil, they never feel ashamed of themselves. Boastful of their physical strength, they demand respect and fear from others. Taking no heed of Heaven, Earth, demigods, or the Sun and the Moon, they disdain to do any good. So they are difficult to train and convert. Holding themselves in high esteem, they demand their own way. Arrogant and afraid of nothing, they always assume a haughty attitude. But demigods keep record of their evils. Perhaps there was some meritorious act in their past lives, and they can count on the effect of that small amount of good. But, since they commit evil again in this life, their stock of merit is soon exhausted; good divinities forsake them, leaving them alone and with no one on whom to depend. When their lives end, all their evil recoils upon them and forces them, through the natural working of karma, to descend to the evil realms. Again, as the exact record of their deeds in the hands of the demigods dictates, their karmic transgressions and offenses condemn them to hellish realm. Retribution for evil comes about naturally and nothing can stop it. They must go into the red-hot cauldrons, where their bodies are melted down with the utmost torment and anguish. Even if at that time they repent of their evil deeds, what good will that do? The Way of Heaven takes its inevitable course without mistake. Thus, because of the natural working of karma, there are the three evil realms and innumerable kinds of suffering through which evildoers 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 fourth great evil, the fourth suffering, and the fourth 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, 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 fourth great good." 

(佛說無量壽經 - 66) 

佛言：「其四惡者，世間人民，不念修善。轉相教令，共為眾惡。兩舌，惡口，妄言，綺語。讒賊鬥亂，憎嫉善人，敗壞賢明。於傍快喜。不孝二親，輕慢師長。朋友無信，難得誠實。尊貴自大，謂己有道。橫行威勢，侵易於人。不能自知，為惡無恥。自以強健，欲人敬難。不畏天地神明日月，不肯作善，難可降化。自用偃蹇，謂可常爾，無所憂懼，常懷憍慢。如是眾惡，天神記識。賴其前世頗作福德，小善扶接，營護助之。今世為惡，福德盡滅，諸善神鬼，各去離之，身獨空立，無所復依。壽命終盡，諸惡所歸，自然迫促，共趣奪之。又其名籍，記在神明。殃咎牽引，當往趣向。罪報自然，無從捨離。但得前行，入於火鑊。身心摧碎，精神痛苦。當斯之時，悔復何及？天道冏然，不得蹉跌。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。是為四大惡四痛四燒，勤苦如是。譬如大火焚燒人身，人能於中一心制意，端身正行，獨作諸善，不為眾惡，身獨度脫，獲其福德度世上天泥洹之道，是為四大善也。」

Vuddyy Qangxsuad Buliong Siursor Qingx (65)

Vuddyy qongw, "Derr snax jiongw og: Sewqanx ee zinbinn, horsiongx inenn kandnii qiawsnix, qiongrdongg dirr tnide jiqanx kiarkiw. Diamr dirr sewqanx ee siurmia, byy tangx u zuarr quw. Dingw jann u henbingg, diongxjiaw, junquir, qapp hyxigac :ee; xe jann u sanwciah, vijen, lamxsinx, qapp gugong :ee; diongx:a u byy sxen ee langg. Simx suwsiongg sniu siaog, qanda' decc sniu imhing, huanlyw ciongbuanw simlai. Iogbong qaudnii, jre lehh iacc kia lehh longxx vut'anx. Tamsimx, qenlin, dna' sniu beh qex did .diyc. Taux taux aw decc knuar suiw jabow, siaog ee textair knuar hen hen. Iamwngor qaqi ee bow, lamrsamw ham' vadd xee jabow cutzip, sngxdng qajaii, jyr pnaiw dairjir. Qauqed jurhue, hingsux dongrjiongr laii siy' jenr, qongqig, siy' qiab, siy' taii, qiongg beh cniuxduat, byy qor dyrgi. Siaog ee simx hiongr gua lorhen, qaqi m siulen senrgiap. Tautec laii did .diyc, dnaxqig vadd langg laii singjiu surgiap. Qa'ngg kiongxhad, apvig, qapp uihiap, did .diyc .ee qruix hro boxqniaw, jiauww sim'ir vangr quwjai kir jyr, jursinx vangr jinrvong joklok. Uree duiww cinsiok, byy qor junvix, lairgua qajok suar laii huanlyw siurkow, ix iarr m qniax onghuad qimwling. Jitt kuanw ee og, dirr langg qapp qxuiw binrtaujingg henxbingg. Zit qapp guec jiyr qngx tangx knuar cringx, sinbingg u jyr qiwzin. U jurzenn snax jiongw kiwlo ee enqor, u buliong ee koxnauw. Dirr hitt lairdew dngxgyy, jit sxer jriab jit sxer jikju ee qiab(kalpa), lirkuix hitt xui byy duiwqii, lann did qaixtuad, tniar qaxx be qongw .did. 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 snax kuanw og, derr snax hxang tniar, qapp derr snax jiongw siyx, vutsii u jitt kuanw ee tongwkow. Piwlun dua huew siyx langg ee sinkux, langg tangx juansimx kongwjer iwliam, duanjniar srinx qapp simx, 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 snax dua sxen." 

(Buddha Spoken Infinite Life Sutra - 65)

The Buddha continued, "The third evil is this. People of the world live together, inhabiting this realm between heaven and earth, with a limited life-span. On the one hand, among the higher levels there are wise, rich, honorable, noble, and wealthy people. On the other hand, among the lower levels there are people who are poor, debased, crude and foolish. Besides, there are evildoers who always harbor vicious thoughts and think only of self-gratification; they are full of worries, sunk in lust and attachment, are restless in their daily lives, greedy and miserly, and desirous of what they have no right to possess. They gloat over fair-skinned women, behave licentiously and commit obscene acts with them, hate their own wives, and secretly frequent brothels. Consequently, after squandering all their resources, they begin to break the law. They form bands, start riots, engage in fighting, unlawfully attack and kill people and plunder property. Some have evil designs on the possessions of others. Without working at their own occupations, they acquire things through theft. Driven by desire, they commit further offenses. Feverishly agitated, they intimidate and rob people to support their own wives and children with the goods thus acquired. Obeying only the dictates of their passions, they become addicted to wanton pleasures. They also disregard seniority in kinship, causing sorrow and anguish to other family members and relatives; furthermore, they take no account of the laws of the State. But such evils are known to others and also to demons. The Sun and the Moon recognize them and demigods keep records of their doings. Thus, because of the natural working of karma, there are three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release. The pain they must undergo is indescribable. This is called the third great evil, the third suffering, and the third 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, 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 third great good."

(佛說無量壽經 - 65) 

佛言：「其三惡者，世間人民，相因寄生，共居天地之間。處年壽命，無能幾何。上有賢明長者尊貴豪富，下有貧窮廝賤，尪劣愚夫，中有不善之人。常懷邪惡，但念淫泆，煩滿胸中。愛欲交亂，坐起不安；貪意守惜，但欲唐得。眄睞細色，邪態外逸。自妻厭憎，私妄出入，費損家財，事為非法。交結聚會，興師相伐，攻劫殺戮，強奪無道。惡心在外，不自修業。盜竊趣得，欲擊成事。恐勢迫脅，歸給妻子，恣心快意，極身作樂。或於親屬，不避尊卑，家室中外，患而苦之，亦復不畏王法禁令。如是之惡，著於人鬼。日月照見，神明記識。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。是為三大惡三痛三燒，勤苦如是。譬如大火焚燒人身，人能於中一心制意，端身正行，獨作諸善，不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為三大善也。」

Vuddyy Qangxsuad Buliong Siursor Qingx (64)

Qimser u onghuad u qnalyy, jiauww jue ee kindang sriu dinghuat. Jingg sxer m sinr dyrdig qycc byy siulen senrvunw, qimser qycc jyr og, tnisinn longxx jaix, e qra kuved lyc miaceh. Siursor liauxqed, iwsig byy .kir, duirlyc kir og dy. 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 zi kuanw og, derr zi hxang tniar, qapp derr zi jiongw siyx, vutsii u jitt kuanw ee tongwkow. Piwlun dua huew siyx langg ee sinkux, langg tangx juansimx kongwjer iwliam, duanjniar srinx qapp simx, 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 zi dua sxen." 

(Buddha Spoken Infinite Life Sutra - 64)  
In this world there are prisons established by the law where offenders are sent to receive punishment according to their offenses. In their previous lives they neither believed in the Way nor cultivated roots of virtue. In this life, too, if they commit evil, demigods know and keep records of their acts; when they die, they fall into evil realms. Thus, because of the natural working of karma, there are the three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to attain release. The pain they must undergo is indescribable. This is called the second great evil, the second suffering, and the second 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, 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 second great good." 

(佛說無量壽經 - 64) 

今世現有王法牢獄，隨罪趣向，受其殃罰。因其前世，不信道德，不修善本，今復為惡，天神剋識，別其名籍。壽終神逝，下入惡道。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。是為二大惡二痛二燒，勤苦如是。譬如大火焚燒人身，人能於中一心制意，端身正行，獨作諸善，不為眾惡者，身獨度脫，獲其福德度世上天泥洹之道，是為二大善也。」