Siong'ingr Vxo (1-2-24)

24. Siyx Huii :ee (Gatikara)
Kia dirr vnix:a tnisinn ee qniaw siyx huii :ee dirr Sewjunx binrjingg cniur jitt siuw jimgensix, qongxx:
"Bikiu did qaixtuad u cid xee langg,
Ongxsingx kir qaur Aviha (Byy Huanlyw Tnix).
Iogbong qapp uanwhun itjin byy cunx,
Ixqingx dortuad duiww sewqanx iogbong ee jipdiok.
Ciautuad sixmoo ee lingxhik jin' lann,
Si'angw tangx tuatlii lamwde?
Jitt sxer qra jitt xee langsinx siar liauxau,
Tangx tuatlii tnix ee ioksog :ee si si'angw?
"Upaka, Palaganda,
Qapp Pukkasati longxjongw jitt snax xee.
Bhaddiya, Bhaddadeva,
Bahudanti, qapp Pingiya,
Jiaxee langg siar langsinx,
Iarr si tangx tuatlii tnix ee ioksog :ee."

[Sewjunx:]
"Dytuad xmoo Mara ee uahdauh,
Qongw qaxx jin' driyc.
Inx jiaxee jaix sniaw hxuad,
Laii dngrjuat sokvak?"

[Gatikara:]
"Sewjunx ee hxuad ixgua byy vadd hxang,
Sewjunx qar :ee ixgua byy vadd jiongw.
Inx hiaxee jaix jitt xee hxuad,
Laii dngrjuat sokvak.
Soxu ee miaa qapp siksinx,
Itjin byy cunx.
Jitt sxer jaix jitt xee hxuad,
Inx dngrjuat soxu ee sokvak."

[Sewjunx:]
"Yh jaix qycc yh gro,
Liw qongw cim'yr ee ue.
Liw jaix sniaw langg ee hxuad,
Laii qongw jiaxee ue?"

[Gatikara:]
"Dirr quewkir sxer guaw Gatikara,
Dirr Vehalinga ee soxjai decc siyx huii,
Laii hongrtai laurve qapp laurbuw.
Kasaap Zulaii jitt sxer,
Juer upasaka(qusu),
Qapp iogbong li hng hng,
Byy iogbong u siuhing.
Guaw vunxdew si liw ee donghiongx,
Jingg sxer si liw ee ving'iuw.
Guaw jniarjniar si,
Did qaixtuad bikiu cid xee qidiongx jit xee.
Tamx qapp hun itjin byy cunx,
Jaix dortuad sewqanx ee iogbong :ee."

[Sewjunx:]
"Bhaggava,
Liw soxx qongw :ee byy m driyc.
Liw ixjingg si siyx huii :ee,
Dirr Vehalinga ee soxjai decc siyx huii.
Qapp iogbong li hng hng,
Byy iogbong u siuhing.
Si guaw ee donghiongx,
Quewkir sxer kaksit si guaw ee ving'iuw."
Dirr jiax dauwdin siuhing,
Buexsinx u nng langg,
Duw diyc sikzit qowiuw,
Sursit dyrr si anxnex.


(Samyutta Nikaya 1-2-24)
24. Gatikara
Standing to one side, Gatikara, son of the devas, recited this verse in the presence of the Blessed One:...
“Seven bhikkhus reborn in Avihå
Have been fully liberated.
With lust and hatred utterly destroyed,
They have crossed over attachment to the world.
And who are those who crossed the swamp,
The realm of Death so hard to cross?
Who, having left the human body,
Have overcome the celestial bond?
Upaka and Palaganda,
With Pukkasåti—these are three.
Then Bhaddiya and Bhaddadeva,
And Båhudanti and Pingiya.
These, having left the human body,
Have overcome the celestial bond.”

(The Blessed One:)
“Good is the word you speak of them,
Of those who have abandoned Måra’s snares.
Whose Dhamma was it that they understood
Whereby they cut through the bondage of becoming?”

(Gatikara:)
“It was not apart from the Blessed One!
It was not apart from your Teaching!
By having understood your Dhamma
They cut through the bondage of becoming.
Where name-and-form cease,
End without remainder:
By understanding that Dhamma here
They cut through the bondage of becoming.”

(The Blessed One:)
“Deep is the speech you utter,
Hard to understand, very hard to grasp.
Having understood whose Dhamma
Do you utter such speech?”

(Gatikara:)
“In the past I was the potter,
Ghatikåra in Vehalinga.
I supported my mother and father then
As a lay follower of the Buddha Kassapa.
I abstained from sexual intercourse,
I was celibate, free from carnal ties.
I was your fellow villager,
In the past I was your friend.
I am the one who knows
These seven liberated bhikkhus,
Who with lust and hatred utterly destroyed
Have crossed over attachment to the world.”

(The Blessed One:)
“Just so it was at that time,
As you say, O Bhaggava:
In the past you were the potter,
Ghatikara in Vehalinga.
You supported your mother and father then
As a lay follower of the Buddha Kassapa.
You abstained from sexual intercourse,
You were celibate, free from carnal ties.
You were my fellow villager,
In the past you were my friend.”
Such was the meeting that took place
Of those friends from the past,
Both now inwardly developed,
Bearers of their final bodies.

(相應部 1-2-24)
〔二四〕陶師
立於一面之陶師天子，於世尊前，唱此偈曰：
比丘解脫有七人　　　得上生於無煩天
欲貪瞋恚滅無餘　　　並超世間之愛著
難超死魔之領域　　　誰是超越泥地者
此世捨此人身後　　　亦離天軛者是誰
優波迦波羅犍陀　　　弗久左底為第三
跋提耶犍陀捉婆　　　婆睺羅祇頻祇耶
此等諸人捨人身　　　亦是離卻天軛人
〔世尊：〕
逃惡魔係蹄　　　言之何微妙
彼等知誰法　　　斷除有結縛
〔陶師：〕
無外世尊法　　　無外世尊教
彼等知其法　　　斷除有結縛
於此名與色　　　滅盡無有餘
此世知其法　　　彼斷有結縛
〔世尊：〕
知難悟又難　　　　　汝言深奧語
汝知何人法　　　　　以語如是語
〔陶師：〕
昔世我陶師　　　於耶發鄰加
行村作陶壺　　　以事父與母
迦葉如來世　　　乃為優婆塞
遠離於永欲　　　無欲修梵行
我本同鄉者　　　前為卿之友
然而我正是　  　解脫七比丘
貪瞋滅無餘　　　知超世愛著
〔世尊：〕
跋伽婆如汝　　　之語有如是
汝前為陶師　　　於耶發鄰加
街村作陶壺　　　遠離於永欲
無欲修梵行　　　我乃同鄉者
以前實我友
積此高修習　　　最後身二人
邂逅昔故友　　　真實如是者

Siong'ingr Vxo (1-2-23)

23. Seri
Kia dirr vnix:a tnisinn ee qniaw Seri hiongr Sewjunx cniur jitt siuw jimgensix, qongxx:
"Bylun tnisinn iacc langg,
Longxx liac jiac juer kuaiwlok.
U byy air jiac :ee,
Jitt xee iarcex si si'angw?"

[Sewjunx:]
"U sinwgiongw qapp cingjing ee simx,
Laii vowsix sidbut ee langg,
Jitt sxer qapp au sxer,
Longxx tangx did diyc jiahsit.
Mrjiacc diyhh diauhok qenlin,
Gauu vowsix laii sringr quer uwuer.
Langlangg uaxkyr jitt kuanw qongdig,
Au sxer tangx dro quer dortauu."

[tnisinn ee qniaw qongw:]
"Sewjunx! Hihanw, m bad u :ee. Sewjunx qongw :ee sdjai jin' driyc: 
'U sinwgiongw qapp cingjing ee simx,
Laii vowsix sidbut ee langg,
Jitt sxer qapp au sxer,
Longxx tangx did diyc jiahsit.
Mrjiacc diyhh diauhok qenlin,
Gauu vowsix laii sringr quer uwuer.
Langlangg uaxkyr jitt kuanw qongdig,
Au sxer tangx dro quer dortauu.'
 
Sewjunx, ixjaw guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee, miaa qiyr juer Seri Ongg. Sewjunx! Guaw dirr sir xee sniamngg sisiar hro sabunn, brahmin, sanwhiongx :ee, luxhingg :ee, pulongrjiaw, qapp qiukid :ee.

Hitt sii, Sewjunx, horqiongx penhuix laii qra guaw qongw, 'Verha vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr ingdongx vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr id sniamngg hro penhuix. Penhuix dirr hiax vowsix, ciauquer guaw ee vowsix.

Hitt sii, Sewjunx, hogsai ee khattiya inx hiaxee laii qra guaw qongw, 'Verha vowsix, penhuix inx iarr vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr beh vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr zi sniamngg hro hogsai ee khattiya. Hogsai ee khattiya dirr hiax vowsix, ciauquer guaw ee vowsix.
 
Hitt sii, Sewjunx, qundui inx laii qra guaw qongw, 'Verha vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr ingdongx vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr snax sniamngg hro qundui. Qundui dirr hiax vowsix,  ciauquer guaw ee vowsix.

Hitt sii, Sewjunx, brahmin inx laii qra guaw qongw, 'Verha vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr ingdongx vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr sir sniamngg hro brahmin. Brahmin dirr hiax vowsix,  ciauquer guaw ee vowsix.
 
Sewjunx! Hitt sii, jingwlangg laii duiww guaw qongw, 'Dnaxx verha jit hxang longxx byy vowsix.'

Sewjunx, inx anxnex qongw, guaw jiacc hiongr jingwlangg qongw, 'Si lar, an' sniaa-gua soxu jiuhuw soxx siux ee lirig lairdew, jidvnuar qriauw hro qiongx-lai, jidvnuar sisiar hro sabunn, brahmin, sanwhiongx :ee, luxhingg :ee, pulongrjiaw, qapp qiukid :ee.'
 
Sewjunx, mrjiacc guaw anxnex dngquw soxx juer ee qongdig, jitt kuanw quxdngg soxx juer ee sxen, byy drat qaur qigtauu. Guaw u jiaxee qongdig, jiaxee qongdig ee qongqyw, iacc si qongxx jiaxee qongdig tangx qaur tenqair(hiax byy qigtauu].

Sewjunx! Hihanw, si siongrdingxsiong! Sewjunx soxx qongw :ee sidjai jin' driyc:
'U sinwgiongw qapp cingjing ee simx,
Laii vowsix sidbut ee langg,
Jitt sxer qapp au sxer,
Longxx tangx did diyc jiahsit.
Mrjiacc diyhh diauhok qenlin,
Gauu vowsix laii sringr quer uwuer.
Langlangg uaxkyr jitt kuanw qongdig,
Au sxer tangx dro quer dortauu.'"


(Samyutta Nikaya 1-2-23)
23. Seri
Standing to one side, Seri, son of the devas, addressed the Blessed One in verse:
“They always take delight in food,
Both devas and human beings.
So what sort of spirit could it be
That does not take delight in food?”

“When they give out of faith
With a heart of confidence,
Food accrues to (the giver) himself
Both in this world and the next.
Therefore, having removed stinginess,
Conquering the stain, one should give a gift.
Deeds of merit are the support for living beings
(When they arise) in the other world.” 

“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
‘When they give out of faith ...
(When they arise) in the other world.’ 

“Once in the past, venerable sir, I was a king named Seri, a donor, a philanthropist, one who spoke in praise of giving. At the four gates I had gifts given to recluses, brahmins, paupers, wayfarers, mendicants, and beggars. 

Then, venerable sir, the harem women came to me and said: ‘Your majesty gives gifts, but we do not give gifts. It would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor, a philanthropist, one who speaks in praise of giving. So when they say, “Let us give gifts,” what am I to say to them?’ So, venerable sir, I gave the first gate to the harem women. There the harem women gave gifts, and my gifts returned to me. 

“Then, venerable sir, my khattiya vassals came to me and said: ‘Your majesty gives gifts, the harem women give gifts, but we do not give gifts. It would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor....’ So, venerable sir, I gave the second gate to the khattiya vassals. There the khattiya vassals gave gifts, and my gifts returned to me. 

“Then, venerable sir, my troops came to me ... So, venerable sir, I gave the third gate to the troops. There the troops gave gifts, and my gifts returned to me. 

“Then, venerable sir, the brahmins and householders came to me ... So, venerable sir, I gave the fourth gate to the brahmins and householders. There the brahmins and householders gave gifts, and my gifts returned to me. 

“Then, venerable sir, my men came to me and said: ‘Now your majesty is not giving gifts anywhere.’

When this was said, I told those men: ‘Well then, I say, send half of the revenue generated in the outlying provinces from there to the palace. There itself give half as gifts to recluses, brahmins, paupers, wayfarers, mendicants, and beggars.’ 

“I did not reach any limit, venerable sir, to the meritorious deeds that I did for such a long time, to the wholesome deeds that I did for such a long time, such that I could say: ‘There is just so much merit,’ or ‘There is just so much result of merit,’ or ‘For just so long am I to dwell in heaven.’

It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
‘When they give it out of faith ... (When they arise) in the other world.’”


(相應部 1-2-23)
〔二三〕世理
立於一面之世理天子，向世尊唱此偈曰：
不論天及人　　　　　皆以食為樂
時有不喜食　　　　　夜叉實何者
〔世尊：〕
信仰清淨心　　　　　行施食之人
此世及後世　　　　　皆可得其食
是故調伏慳　　　　　善施即勝垢
功德乃人人　　　　　後世渡津頭
〔天子曰：〕
「世尊！希有，得未曾有。」實是世尊之善說：
信仰清淨心　　　　　行施食之人
此世及後世　　　　　皆可得其食
是故調伏慳　　　　　善施克服垢
功德乃人人　　　　　後世渡津頭
「世尊，昔我是施者、施主，布施之讚歎者，名為世理王。世尊！我於四門，施與沙門、婆羅門、可憐之人眾、旅行者、無宿之人等、求乞者。
時，世尊！妃妾等來言我曰：『陛下之行施與，我等不行施與，我等亦依陛下得行施與之功德者，即何善焉？』
世尊！我如是思之：『我是施者、施主、施之讚歎者。我對於言「我等亦應行布施」者，當作如何說耶？』世尊！如是我於第一門以與妃妾等，於此妃妾等行布施，超越我之施與。
時，世尊！侍者之剎帝利等，來言我曰：『陛下之施與，妃妾等之施與，我等不施與，我等亦依陛下得行施與之功德者，即何善焉？』
世尊！我如是思之：我是施者、施主、施之讚歎者。對於言『我等亦行布施』者，當如何說耶？世尊！如是我於第二門，以與侍者之剎帝利等，彼等於此行布施，超越我之施與。
時，世尊！軍隊來說我……〔乃至〕……世尊！如是我於第三門與軍隊，與彼等於此行布施，超越我之施與。
時，世尊！婆羅門家主等來言我……〔乃至〕……世尊！如是我於第四門，與婆羅門家主等，彼等於此行布施、超越我之施與。
世尊！時，人人來說我曰：『今陛下任何皆不施與。』
世尊！如是言云，我即向彼眾人曰：『然則，從城外諸州所收益之中，一半納於宮庭，一半施與沙門、婆羅門、可憐之人眾、旅行者、無宿之人、求乞者等。』
世尊，於是我如是長久所行之功德，如是長久所行之善，未達其終極。有此諸功德，此諸功德之果，此諸之間當於天界〔其無終極〕。
世尊！希有、是最勝。此依世尊實是善說：
信仰清淨心　　　　　行施食之人
此世及後世　　　　　皆可得其食
是故調伏慳　　　　　善施克服垢
功德乃人人　　　　　後世渡津頭」