Siong'ingr Vxo (1-3-7)

7. Caiduanr
"Jre dirr vnix:a Kosala ee Pasenadi Ongg duiww Sewjunx qongw, "Sewjunx! Guaw jre dirr caipnuar ee jyrui, qnir diyc dua huwho, u dua-jai.-dua-sanw, jerje jujaii, qapp jerje gnoxqog ee khattiya, brahmi, iacc qajuw dingxdingw, inx jaix iogbong ee kuaiwlok, iogbong ee kuaiwlok kixinx, uirr iogbong ee kuaiwlok enqor laii luanrsuw qongxue. Mrjiacc guaw snix kiw jitt see sniurhuad, 'Guaw ee caiduanr dnaxx qauwgiac ar. Jitmaw qaidongx iong caiduanr laii henxhen singwhenn ee bin.'"

"Dairongg! Dua huwho, u dua-jai.-dua-sanw, jerje qimginn, jerje jujaii, qapp jerje gnoxqog ee khattiya, brahmi, iacc qajuw dingxdingw, inx jaix iogbong ee kuaiwlok, iogbong ee kuaiwlok kixinx, uirr iogbong ee kuaiwlok ee enqor laii luanrsuw qongxue, inx hiaxee ingdongx u quxdngg vutli ee koxnauw."

Huwquir :ee dirr iogbong ee kuaiwlok dimbee,
Tamx ee iogbong duat simjir.
M jaix ixx qniaa lirkuix dyrlo,
Kyxviw hii virr bxang bxang .diyc.
Inx hiaxee au .laii sriu koxsiab,
Hiyrqyw dyrr si og."


(Samyutta Nikaya 1-3-7)
7. The Judgment Hall
Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, when I am sitting in the judgment hall, I see even affluent khattiyas, affluent brahmins, and affluent householders—rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—speaking deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. Then, venerable sir, it occurs to me: ‘I’ve had enough now with the judgment hall! Now it is Good Face who will be known by his judgments.’”

“So it is, great king! So it is, great king! Even affluent khattiyas, affluent brahmins, and affluent householders... speak deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. That will lead to their harm and suffering for a long time to come. 

“Enamored with their wealth and pleasures,
Greedy, dazed by sensual pleasures,
They do not realize they have gone too far
Like fish that enter the net spread out.
Afterwords the bitter fruit is theirs,
For bad indeed is the result.”


(相應部 1-3-7)
〔七〕裁斷
坐於一面之拘薩羅國波斯匿王白世尊曰：
「世尊！我坐於裁判之座，見有大富、有大財大產、甚多資財、甚多財穀之剎帝利、婆羅門、家主等，自知為欲樂，依於欲樂，欲樂之故而語妄語。故我生如是思念：『我今有充分裁斷，今當依裁斷以顯賢面。』」
「大王！有大富，有大財大產，甚多金銀，甚多資財，甚多財穀之剎帝利、婆羅門、家主等，自知為欲樂，依於欲樂，欲樂之故而語妄語，彼等應長時之不利苦惱。」
〔世尊宣說此已……乃至……〕
富迷於欲樂　　　貪欲以奪心
不知於道外　　　如魚被網羅
彼等後苦澀　　　其果即是惡

Siong'ingr Vxo (1-3-6)

6. Jiyxsor
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, jre dirr vnix:a Kosala ee Pasenadi Ongg duiww Sewjunx qongw, "Sewjunx! Guaw dirr jiax dogjy jingrquanx, u snix kiw jitt xee sniurhuad, 'Dirr jitt sxer did diyc dua huwquir qycc be dimbee, be hongwdong, be dirr iogbong ee kuaiwlok damqyh, iacc be gro jingwlangg :ee jin' jiyw. Dirr jitt sxer did diyc dua huwquir suacc laii dimbee, hongwdong, dirr iogbong ee kuaiwlok damqyh, iacc gro jingwlangg :ee jin' je.'"

"Dairongg, dyrr si anxnex! Dairongg, dyrr si anxnex! Dirr jitt sxer did diyc dua huwquir qycc be dimbee, be hongwdong, be dirr iogbong ee kuaiwlok damqyh, iacc be gro jingwlangg :ee jin' jiyw. Dirr jitt sxer did diyc dua huwquir suacc laii dimbee, hongwdong, dirr iogbong ee kuaiwlok damqyh, iacc gro jingwlangg :ee jin' je.
 
Huwquir :ee dirr iogbong ee kuaiwlok dimbee,
Tamx ee iogbong duat simjir.
Byy diwqag ixx qniaa lirkuix dyrlo,
Kyxviw lok ee kax virr sokvak.
Inx hiaxee au .laii sriu koxsiab,
Hiyrqyw dyrr si og."


(Samyutta Nikaya 1-3-6)
6. Few
Setting at Såvatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Few are those people in the world who, when they obtain superior possessions, do not become intoxicated and negligent, and who do not become greedy for sensual pleasures, and who do not mistreat other beings. Far more numerous are those people in the world who, when they obtain superior possessions, become intoxicated and negligent, and who become greedy for sensual pleasures, and who mistreat other beings.” 

“So it is, great king!
So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi.) 

“Enamored with their wealth and pleasures,
Greedy, dazed by sensual pleasures,
They do not realize they have gone too far
Like deer that enter
the trap laid out.
Afterwords the bitter fruit is theirs,
For bad indeed is the result.”


(相應部 1-3-6)
〔六〕少數
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王，白世尊曰：「世尊！我獨坐靜觀，生如是思念：於此世得巨大之富而不迷醉、不溺、不耽於欲樂、不誤於諸人中者，甚少。於此世得巨大之富而迷醉、溺、耽於欲樂、誤於諸人中者，甚多。」
「大王！如是，大王！如是。於此世得巨大之富而不迷醉、不溺、不耽於欲樂、不誤於諸人中者，甚少。於此世得巨大之富而迷醉、溺、耽於欲樂、誤於諸人中者，甚多。」
〔世尊宣說此已……乃至……〕
富迷於欲樂　　　貪欲以奪心
不覺於道外　　　如鹿被縛蹄
彼等後苦澀　　　其果即是惡

Siong'ingr Vxo (1-3-5)

5. Vyxho Qaqi
Jre dirr vnix:a Kosala ee Pasenadi Ongg duiww Sewjunx qongw, "Sewjunx! Guaw dirr jiax dogjy jingrquanx, u snix kiw jitt xee sniurhuad, 'Sniaxmih kuanw langg u vyxho qaqi? Sniaxmih kuanw langg byy vyxho qaqi?' Sewjunx, guaw snix cud jitt hy kuanw sniurhuad: 

'Zimrhyy langg narr ixx sintew juer og, ixx uergiw juer og, ixx iwliam juer og, jitt hy langg byy vyxho qaqi. Inx hiaxee langg junw sriu cnxiu ee qundui decc vyxho, bew ee qundui decc vyxho, ciax ee qundui decc vyxho, iacc vorvingx ee qundui decc vyxho, inx jursinx marr byy sriu vyxho. Sniaxmih enqor? Hiaxee siuxho si guarjai ee, m si luerjai ee siuxho. Mrjiacc qongxx inx byy siuxho inx qaqi.

Zimrhyy langg narr ixx sintew juer sxen, ixx uergiw juer sxen, ixx iwliam juer sxen, jitt hy langg u vyxho qaqi. Inx hiaxee langg suizenn byy zimrhyy cnxiu ee qundui decc siuxho, byy bew ee qundui decc siuxho, byy ciax ee qundui decc siuxho, qapp byy vorvingx ee qundui decc siuxho, danrrsi inx u siuxho inx jursinx. Sniaxmih enqor? Inx hiaxee u siuxho inx luerjai, m si guarjai ee siuxho. Mrjiacc qongxx inx u siuxho inx qaqi.'"

"Dairongg, dyrr si anxnex! Dairongg, dyrr si anxnex! Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer og, jiaxee langg byy siuxho qaqi. Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer sxen, jiaxee langg u siuxho qaqi.

Sxen ar! Qaqi sintew u jetjer.
Sxen ar! Qaqi gengiw u jetjer.
Sxen ar! Qaqi iwliam u jetjer.
Sxen ar! Itcer u jetjer.
Qaqi u jetjer jaix qenwsiaur :ee,
Qiyr juer virr siuxho ee langg."


(Samyutta Nikaya 1-3-5)
5. Self-protected
Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now protect themselves and who leave themselves unprotected?’ Then, venerable sir, it occurred to me: 

‘Those who engage in misconduct with the body, misconduct with speech, and misconduct with the mind: they leave themselves unprotected. Even though a company of elephant troops may protect them, or a company of cavalry, or a company of charioteers, or a company of infantry, still they leave themselves unprotected. For what reason? Because that protection is external, not internal; therefore they leave themselves unprotected. 

But those who engage in good conduct with the body, good conduct with speech, and good conduct with the mind: they protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Because that protection is internal,not external; therefore they protect themselves"

“So it is, great king!
So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi.)

“Good is restraint with the body,
Restraint by speech is also good;
Good is restraint with the mind,
Restraint everywhere is good.
Conscientious, every
where restrained,
One is said to be protected.”


(相應部 1-3-5)
〔五〕自護
坐於一面之拘薩羅國波斯匿王，白世尊曰：
「世尊！我獨坐靜觀生如是念：『何人乃護自我；何人不護自我耶？』世尊！我如是思念：
 『任何人依身以行惡行、依語以行惡行、依意以行惡行者，其人即是不護自我。彼等如何受象軍之善護、馬軍之善護、車軍之善護、步軍之善護、但不護彼等之自我。何以故，此等外在之守護，此等非為內在之守護。是故非守護彼等之自我。
任何人依身以行善行、依語以行善行、依意以行善行者，其人乃護自我者。彼等雖云無任何象軍之守護、無馬軍之守護、無車軍之守護、無步軍之守護、但有守護彼等之自我。何以故？此等乃內在之守護，此等非外在之守護。是故乃守護彼等之自我。』」
「大王！如是，大王！如是。任何人依身、語、意以行惡行者，其人不護自我。任何人依身、語、意以行善行者，其人乃護自我。」
〔世尊宣說此已……乃至……〕
善哉自制身　　　善哉自制語
善哉自制意　　　善哉制一切
自制知恥者　　　云為守護人

Siong'ingr Vxo (1-3-4)

4. Tangx Air :ee
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Kosala ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, ix lexqingr Sewjunx liauxau dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg mng Sewjunx qongxx, "Sewjunx! Guaw dirr jiax dogjy jingrquanx, u snix kiw jitt xee sniurhuad, 'Guaw juer sniaw si langg soxx air, byy juer sniaw si langg soxx air?' Sewjunx, guaw snix cud jitt hy kuanw sniurhuad:  

'Zimrhyy langg narr ixx sintew juer og, ixx uergiw juer og, ixx iwliam juer og, jiaxee langg longxx byy air qaqi. Qaxsuw inx hiaxee suizenn qongw, "Guanw jiaxee u air qaqi." Danrsi inx hiaxee kiokk si byy air qaqi. Bylun zuhyy, byy air :ee kir juer langg' byy air :ee, inx iarr e duiww qaqi juer hiaxee, mrjiacc qongxx inx hiaxee byy air qaqi.

Zimrhyy langg narr ixx sintew juer sxen, ixx uergiw juer sxen, ixx iwliam juer sxen, jiaxee langg longxx u air qaqi. Qaxsuw inx hiaxee suizenn qongw, "Guanw jiaxx byy air qaqi." Danrsi inx hiaxee kiokk si air qaqi. Bylun zuhyy, u air :ee kir juer langg' air :ee, inx iarr e duiww qaqi juer hiaxee, mrjiacc qongxx inx hiaxee u air qaqi.'"

"Dairongg, dyrr si anxnex! Dairongg, dyrr si anxnex! Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer og, jiaxee langg byy air qaqi. Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer sxen, jiaxee langg u air qaqi.

Jaix qaqi si tangx air :ee,
M tangx qaqi kir qapp og lenqed.
Iong og duiwtai langg,
Yh did diyc anlok.
Hro sixmoo laii siuqimr,
Laii siawsag sniwmia :ee,
Ix u sniaw?
Ix kir cruw diyc sniaw?
Qongdig qapp og jitt nng hxang,
Si langg jitt sxer soxx juer,
Dirr ix sinsiong jitt hxang.
Si ix soxx juer laii cruw .diyc .ee.
Kyxviw suii srinx ee ngiaw,
Jitt nng hxang duer diauu diauu.
Mrjiacc qongxx diyhh juer sxen,
Juer sxen tangx dirr birlaii jikju,
Qongdig dirr au sxer,
Si langg ee dorjuntauu."


(Samyutta Nikaya 1-3-4)
4. Dear
Setting at Såvatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now treat themselves as dear, and who treat themselves as a foe?’ Then, venerable sir, it occurred to me: 

‘Those who engage in misconduct with the body, misconduct with speech, and misconduct with the mind: they treat themselves as a foe. Even though they may say, “We regard ourselves as dear,” still they treat themselves as a foe. For what reason? Because of their own accord they act towards themselves in the same way that a foe might act towards a foe; therefore they treat themselves as a foe. 

But those who engage in good conduct with the body, good conduct with speech, and good conduct with the mind: they treat themselves as dear. Even though they may say, “We regard ourselves as a foe,” still they treat themselves as dear. For what reason? Because of their own accord they act towards themselves in the same way that a dear person might act towards one who is dear; therefore they treat themselves as dear.’”

“So it is, great king! So it is, great king!” 
(The Buddha then repeats the entire statement of King Pasenadi.)

“If one regards oneself as dear 
One should not yoke oneself to evil. 
For happiness is not easily gained
By one who does a wrongful deed. 
When one is seized by the End-maker
As one discards the human state,
What can one call truly one’s own?
What does one take when one goes?
What follows one along
Like a shadow that never departs? 
Both the meritorious and evil deeds
That a mortal performs right here:
This is what is truly one’s own,
This one takes when one goes;
This is what follows one along
Like a shadow that never departs.
Therefore one should do what is good
As a collection for the future life.
Deeds of merit are the support for living beings
(When they arise) in the other world.”

(相應部 1-3-4)
〔四〕愛者
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王白世尊曰：「世尊，我於此獨坐靜觀，生如是思念：『自我為何人所愛者，不為何人所愛者乎？』世尊，我生如是思念：
『任何人皆依身以行惡行、依語以行惡行、依意以行惡行。此等諸人乃非愛自我者。假若彼等雖云：「我等乃自我之愛者。」但彼等卻非自我之愛者。不論如何，非愛者所以為非愛者，乃彼等之自所作為。是故彼等非自我之愛者。
任何人皆依身以行善行、依語以行善行、依意以行善行、此等之諸人乃自我之愛者。假若彼等雖云：「我等乃非自我之愛者。」但彼等卻是自我之愛者。不論如何，愛者所以為愛者，乃彼等之自所作為。是故彼等乃自我之愛者。』
「大王！如是，大王！如是。任何人依身、語、意以行惡行，此諸人乃非自我之愛者。任何人依身、語、意以行善行，此諸人乃自我之愛者。」
〔世尊於此宣說已……乃至……〕
知自可愛者　　　勿自連結惡
以行惡行人　　　難得於安樂
所囚於死魔　　　以捨生命者
有何是彼物　　　彼行而取何
功德惡之二　　　是人此世作
此為彼身物　　　彼行而取此
如添影之形　　　此二從隨彼
是故以行善　　　為善積未來
功德於後世　　　乃人渡津頭

Siong'ingr Vxo (1-3-3)

3. Lau qapp Siw
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Kosala ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, ix lexqingr Sewjunx liauxau dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg mng Sewjunx qongxx, "Sewjunx! Dirr u sniwmia :ee lairdew, qamxx u sniaw tangx be lau be siw?"

"Dairongg! Zimrhyy singbut longxx berdangr be lau be siw. Dairongg! U dua jaihur :ee, u dua huwzu, u jerje iongrpinw, jerje qimginn, jerje jusanw, qapp jerje gnoxqog. In'ui inx u sniwmia, dyrr berdangr be lau be siw.

Dairongg! U dua jaisanw ee brahmin, inx u dua jaihur, u dua huwzu, u jerje iongrpinw, jerje qimginn, jerje jusanw, qapp jerje gnoxqog. In'ui inx u sniwmia, dyrr berdangr be lau be siw.

Dairongg! Hunalyw ixx jin ee siudyrjiaw, inx qniaa dua senrhingg, soxx qaix juer :ee ixx juer, dang dnar ixx siawsag, drat qaur lirig jurqiw, sokvak itjin. Jiauww jniar diwhui laii qaixtuad ee bikiu, inx ee sintew iarr si ixx vywhuai ee hxuad qapp kiwsag ee hxuad.

Ongg ee ciax suiw iarr e pnaiw .kir,
Sintew qniaa hiongr lau.
Jniawhuad ingxuanw be lau.
Senrzinn qongw senrgiw."


(Samyutta Nikaya 1-3-3)
3. Aging and Death
Setting at Såvatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Venerable sir, for one who has taken birth, is there anything other (to expect) than aging and death?”

“For one who has taken birth, great king, there is nothing other (to expect) than aging and death. Even in the case of those affluent khattiyas—rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—because they have taken birth, there is nothing other(to expect) than aging and death. Even in the case of those affluent brahmins ... affluenthouseholders—rich ... with abundant wealth and grain—because they have taken birth, there is nothing other (to expect) than aging and death. Even in the case of those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of becoming, and are completely liberated through final knowledge: even for them this body is subject to breaking up, subject to being laid down.

“The beautiful chariots of kings wear out,
This body too undergoes decay.
But the Dhamma of the good does not decay:
So the good proclaim a
long with the good.”


(相應部 1-3-3)
(三)王
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王白世尊曰：「世尊！於有生者中，有能免老死者否？」
「大王！任何生物亦不能免老死。
大王！雖有大財富。有大富、有大受用、甚多金銀、甚多資財、甚多財穀之家主，因有生故，亦不能免老死。
大王！雖有大財之婆羅門，有大財富，有大富、有大受用、甚多金銀，甚多資財、甚多財穀之家主，因有生故，亦不能免老死。
大王！漏盡之應供者，行盡梵行，所作已辦，已捨重擔，達自利，盡有縛，依正智而解脫之比丘之身體，亦是破壞之法，應捨之法。」
〔世尊宣說此已……乃至……〕
王車美亦壞　　　身體邁向老
正法永不老　　　善人所語善

Siong'ingr Vxo (1-3-2)

2. Langg
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Kosala ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, ix lexqingr Sewjunx liauxau dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg mng Sewjunx qongxx, "Sewjunx! Dirr langg jursinx lairdew snix kiw sniaw dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx lehh?"

 "Dairiongg! Snax jiongw mic dirr langg jursinx lairdew sanxsingx dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx. Dycc snax jiongw lehh? Dairongg! Langg lairdew snix kiw tamsimx, dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx. Dairongg! Langg lairdew snix kiw uanwhun, dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx. Dairongg! Langg lairdew snix kiw cigaii, dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx.

Tamsimx, uanwhun, qapp cigaii,
Snix jiaxee og simx ixau,
Laii venr juer sionghai qaqi,
Kyxviw quexjiw dyww siongx dig-aw."


(Samyutta Nikaya 1-3-2)
2. A Person
Setting at Såvatthi. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, how many things are there which, when they arise within a person, arise for his harm, suffering, and discomfort?” 

“When three things, great king, arise within a person, they arise for his harm, suffering, and discomfort. What are the three? When greed arises within a person, it arises for his harm, suffering, and discomfort. When hatred arises within a person, it arises for his harm, suffering, and discomfort. When delusion arises within a person, it arises for his harm, suffering, and discomfort. These are the three things which, when they arise within a person, arise for his harm, suffering, and discomfort.

“Greed, hatred, and delusion,
Arisen from within oneself,
Injure the person of evil mind
As its own fruit destroys the reed.”

(相應部 1-3-2)
〔二〕人
〔爾時，世尊〕住舍衛城……
時，拘薩羅國之波斯匿王詣於世尊處。詣已，禮敬世尊坐於一面。
坐於一面之拘薩羅國波斯匿王白世尊曰：「世尊！於人中生幾何法，即成為人之不利、苦惱及不安住耶？」
「大王！三法生於人中，即成為人之不利、苦惱與不安住。三者為何？大王！貪生於人中，即成為人之不利、苦惱與不安住。大王！瞋生於人中，即成為人之不利、苦惱與不安住。大王！癡生於人中，即成為人之不利、苦惱與不安住者。」
〔世尊，宣說此已……乃至……〕
貪與瞋及癡　　　生此惡心已
以為自傷害　　　如持倒竹實