Siong'ingr Vxo (1-1-38)

38. Cruir Jiyc-aw
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx druar drir Rajagaha Sniaa Maddakucci ee Lok-aw Hngg. Hitt dongsii, Sewjunx ee kax hro cruir jiyc-aw quah .diyc. Sewjunx qamxqag jiokk tniar, sinkux ee qamxsiu huisiongg qionglet, simdiongx jamxzenn aw byy kuaiwir. Sewjunx iong qorr jniawsimx qapp jniawliam lunw lehh, byy uirdiyhh jex laii vecvag. Hitt jun, Sewjunx qra qasex jrih juer sir auw, u jniawsimx qapp jniawliam, nng qix kax siy' tac, jniawvingg dirr erkax dyw tanxkix jyr srxaix-aw-kunr ee hxingg.

Hitt sii, cid-vah xee Satullap Tnisinn dirr amwmii jenongw Sewjunx hiax beh vaiwqnir. Inx vangr cud qik bibiau ee qngx venww jiyr qui'ee Maddakucci. U vaiwqnir ar, inx hiongr Sewjunx qnialew liauxau dyrr dirr vnix:a kia. Dirr vnix:a kia ee qidiongx jit xui tnisinn dirr Sewjunx binrjingg sueh cud jitt dnxua hnuahiw ee ue, qongxx: "Sabunn Gotama kaksit si naga(lringg). Be hro soxx snix kiw ee qionglet koxtangr qapp sinkux soxx sriu byy kuaiwir ee kow laii vecvag. U jniawsimx qapp jniawliam jiacc lunw e diauu, jex si uaxkyr ix u naga(lringg) ee singr."

Hitt sii, lingrgua jit xui tnisinn dirr Sewjunx binrjingg sueh cud jitt dnxua hnuahiw ee ue, qongxx: "Sabunn Gotama kaksit si sraix. Be hro soxx snix kiw ee qionglet koxtangr qapp sinkux soxx sriu byy kuaiwir ee kow laii vecvag. U jniawsimx qapp jniawliam jiacc lunw e diauu, jex si uaxkyr ix u sraix ee singr."

Hitt sii, lingrgua jit xui tnisinn dirr Sewjunx binrjingg sueh cud jitt dnxua hnuahiw ee ue, qongxx: "Sabunn Gotama kaksit si vyxbew. Be hro soxx snix kiw ee qionglet koxtangr qapp sinkux soxx sriu byy kuaiwir ee kow laii vecvag. U jniawsimx qapp jniawliam jiacc lunw e diauu, jex si uaxkyr ix u vyxbew ee singr."

Hitt sii, lingrgua jit xui tnisinn dirr Sewjunx binrjingg sueh cud jitt dnxua hnuahiw ee ue, qongxx: "Sabunn Gotama kaksit si guqangw. Be hro soxx snix kiw ee qionglet koxtangr qapp sinkux soxx sriu byy kuaiwir ee kow laii vecvag. U jniawsimx qapp jniawliam jiacc lunw e diauu, jex si uaxkyr ix u guqangw ee singr."

Hitt sii, lingrgua jit xui tnisinn dirr Sewjunx binrjingg sueh cud jitt dnxua hnuahiw ee ue, qongxx: "Sabunn Gotama kaksit si e jicjair ee iongw guu. Be hro soxx snix kiw ee qionglet koxtangr qapp sinkux soxx sriu byy kuaiwir ee kow laii vecvag. U jniawsimx qapp jniawliam jiacc lunw e diauu, jex si uaxkyr ix u e jicjair ee iongw guu ee singr."

Hitt sii, lingrgua jit xui tnisinn dirr Sewjunx binrjingg sueh cud jitt dnxua hnuahiw ee ue, qongxx: "Sabunn Gotama kaksit si unsunn :ee. Be hro soxx snix kiw ee qionglet koxtangr qapp sinkux soxx sriu byy kuaiwir ee kow laii vecvag. U jniawsimx qapp jniawliam jiacc lunw e diauu, jex si uaxkyr ix u unsunn ee singr."

Hitt sii, lingrgua jit xui tnisinn dirr Sewjunx binrjingg sueh cud jitt dnxua hnuahiw ee ue, qongxx: "U hyw hyw siulen samadhi qycc simx ixx did diyc qaixtuad, be lingr quann iarr be dimm .lyc .kir, ix be virr iuxhingg ee joxgai qra apjer laii sanxsingx huanlyw. Jitt kuanw si javolangg lairdew ee lringg, javolangg lairdew ee sraix, javolangg lairdew ee vyxbew, javolangg lairdew ee guqangw, javolangg lairdew e jicjair ee iongw guu, javolangg lairdew unsunn :ee. Narr u si'angw sniu beh cimhuan jitt xee langg, hitt xee langg qamxx m si jin' byy diwhui?"

Brahmin siuhingrlangg,
Dirr vah huer diongqanx,
Dui' go xee Veda hagsip,
Jingjinr siulen koxhingg. 
Inx hiaxee langg ee simhing,
Byy jinjniar qaixtuad,
Hiaxee langg ee singr baiw,
Be tangx qaur hitt hnua.
Virr iogbong siuqimr,
Siurr qaiwlut sokvak,
Qingquer vah nii,
Siulen koxhingg qionglet cohoo.
Hiaxee langg ee simhing,
Byy jinjniar qaixtuad.
Hiaxee langg ee singr baiw,
Be tangx qaur hitt hnua.
Qiaugno jurqyx,
Dirr jitt dah byy hanghok,
Byy hro simx cingjing :ee,
Berdangr u siamding ee diwhui.
Suizenn dandok druar dirr cimx snuax,
Qniavangr hongwdong,
Iauxx dirr sixmoo ee derhik,
Be tangx qaur hitt hnua.
Kiwsag qiaugno jurqyx ee qniagii,
Hro simx sxen qycc jigjing,
Soxu hing'uii longxx cingjing,
Dui' anxnex laii did diyc qaixtuad.
Dandok druar dirr cimx snuax,
Qniavangr byy hongwdong,
Dortuad sixmoo ee derhik,
Dyrr tangx qaur hitt hnua.


(Samyutta Nikaya 1-1-38)
38 The Stone Splinter
Thus have I heard. On one occasion the Blessed One was dwelling at Råjagaha in the Maddakucchi Deer Park. Now on that occasion the Blessed One’s foot had been cut by a stone splinter. Severe pains assailed the Blessed One—bodily feelings that were painful, racking, sharp, piercing, harrowing, disagreeable. But the Blessed One endured them, mindful and clearly comprehending, without becoming distressed. Then the Blessed One had his outer robe folded in four, and he lay down on his right side in the lion posture with one leg overlapping the other, mindful and clearly comprehending. 

Then, when the night had advanced, seven hundred devatås belonging to the Satullap a host, (all) of stunning beauty, illuminating the entire Maddakucchi Deer Park, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side. Then one devatå, standing to one side, uttered this inspired utterance in the presence of the Blessed One: “The recluse Gotama is indeed a någa, sir! And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his någa-like manner he endures them, mindful and clearly comprehending, without becoming distressed.”

Then another devatå uttered this inspired utterance in the presence of the Blessed One: “The recluse Gotama is indeed a lion, sir! And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his leonine manner he endures them, mindful and clearly comprehending, without becoming distressed.”

Then another devatå uttered this inspired utterance in the presence of the Blessed One: “The recluse Gotama is indeed a thoroughbred, sir! And when bodily feelings have arisen that are painful ... disagreeable, through his thoroughbred manner he endures them, mindful and clearly comprehending, without becoming distressed.”

Then another devatå uttered this inspired utterance in the presence of the Blessed One: “The recluse Gotama is indeed a chief bull, sir! And when bodily feelings have arisen that are painful ... disagreeable, through his chiefly manner he endures them, mindful and clearly comprehending, without becoming distressed.”

Then another devatå uttered this inspired utterance in the presence of the Blessed One: “The recluse Gotama is indeed a beast of burden, sir! And when bodily feelings have arisen that are painful ... disagreeable, through his beast- of-burden’s manner he endures them, mindful and clearly comprehending, without becoming distressed.”

Then another devatå uttered this inspired utterance in the presence of the Blessed One: “The recluse Gotama is indeed tamed, sir! And when bodily feelings have arisen that are painful, racking, sharp, piercing, harrowing, disagreeable, through his tamed manner he endures them, mindful and clearly comprehending, without becoming distressed.”

Then another devatå uttered this inspired utterance in the presence of the Blessed One: “See his concentration well developed and his mind well liberated—not bent forward and not bent back, and not blocked and checked by forceful suppression. If anyone would think such a one could be violated—such a någa of a man, such a lion of a man, such a thoroughbred of a man, such a chief bull of a man, such a beast of burden of a man, such a tamed man—what is that due to apart from lack of vision?” 

Though brahmins learned in the five Vedas
Practise austerities for a hundred years,
Their minds are not rightly liberated:
Those of low nature do not reach the beyond.
They founder in craving, bound to vows and rules,
Practising rough austerity for a century,
But their minds are not rightly liberated:
Those of low nature do not reach the beyond.
There is no taming here for one fond of conceit,
Nor is there sagehood for the unconcentrated:
Though dwelling alone in the forest, heedless,
One cannot cross beyond the realm of Death.
Having abandoned conceit, well concentrated, 
With lofty mind, everywhere released:
While dwelling alone in the forest, diligent,
One can cross beyond the realm of Death.


(相應部 1-1-38)
[三八] 第八 岩石之破片
如是我聞。爾時，世尊住王舍城摩達屈支之鹿野苑。爾時，世尊之足，為岩石破片所傷。世尊甚感痛楚；身之所受非常強烈，心中頗有不快。世尊以正心正念之忍耐，而不為之所惱。
時，世尊將僧伽梨疊為四重，正心正念，兩足相疊，以作右脅師子臥。
時，七百沙睹羅巴天神等，夜中往詣世尊處，其勝光偏照摩達屈支。詣已，禮敬世尊，立於一面。立於一面之一天神，於世尊前，發此歡喜語曰：“沙門瞿曇實是龍象。不為所生起之強烈苦痛，不愉之身苦所惱，正心正唸得堪忍，是為依其龍象之性。”
時，其他之天神，於世尊前，發此歡喜語曰：“沙門瞿曇實是師子，不為所生起之強烈苦痛，不愉之身苦所惱，正心正唸得堪忍，是依其師子之性。”
時，其他之天神，於世尊前，發此歡喜語曰：“沙門瞿曇實是良駿。不為所生起之強烈苦痛，不愉之身苦所惱，正心正唸得堪忍，是依其良駿之性。”
時，其他之天神，於世尊前，發此歡喜語曰：“沙門瞿曇實是牡牛，不為所生起之強烈苦痛，不愉之身苦所惱，正心正唸得堪忍，是依其牡牛之性。”
時，其他之天神，於世尊前，發此歡喜語曰：“沙門瞿曇實是忍耐強牛，不為所生起之強烈苦痛，不愉之身苦所惱，正心正唸得堪忍，是依其忍耐強牛之性。”
時，其他之天神，於世尊前，發此歡喜語曰：“沙門瞿曇是調馴，不為所生起之強烈苦痛，不愉之身苦所惱，正心正唸得堪忍，是依此調馴之性。”
時，其他之天神，於世尊前，發此歡喜語曰：“善修三昧與見解脫心，不躍上，不沉下，於有行發而非抑。其行制伏煩惱，如是人中之龍象，人中之師子，人中之良駿，人中之牡牛，人中之忍耐強牛，人中之調馴者，有人若想侵害是人中之調順者，彼何以非無智耶?”

人於百歲間  學習五吠陀
精修嚴苦行  婆羅門行人
彼等之心行  乃非正解脫
彼等其性劣  不得達彼岸
渴愛之所囚  禁戒之所縛
百年雖強烈  以修嚴苦行
彼等之心行  乃非正解脫
彼等其性劣  不得達彼岸
於此不調馴  憍慢與愛慾
不使心靜者  不得有寂默
雖獨住森林  亦行於放逸
於死魔領域  不得度彼岸
以舍憍慢行  令心善寂靜
諸行皆清淨  由是得解脫
單獨住森林  不行於放逸
渡脫死魔域  可到達彼岸