Siong'ingr Vxo (1-7-1)

Derr Cid Qngw: Brahma Siong'ingr
(Id) Arahant
1.Dhananjani
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx diamr dirr Rajagaha Sniaa cri pongwcuw ee Diknaa.

Hitt sii, u sriok Bharadvaja jogsner ee brahmin ee bow, miaa qiyr juer Dhananjani, hnuahiw sinwhok Vut, Hxuad, qapp Jingdoo.

Hitt sii, Dhananjani pinn laii pinn kir qra jiahsit sangr kir hro sriok Bharadvaja jogsner ee brahmin, huad cud snax vaiw hnuahiw ee uergiw qongw, “Quiix hitt xee Sewjunx, qaix-hongrqingr, u jniawsiong-qakgno :ee…Quiix hitt xee Sewjunx, qaix-hongrqingr, u jniawsiong-qakgno :ee.”

Jiaxee ue qongw liauw, sriok Bharadvaja jogsner ee brahmin iong jiaxee ue qra Dhananjani qongw, “Liw jitt xee jenrluw vutlun hysii, dniardnia decc qongw hitt xee tuttauu sabunn ee qongdig. Jenrluw, guaw dnaxx beh lunrpuar linw lyxsux.”

“M driyc, brahmin. Dirr vauhamm tenqair, moqair, qapp huantenqair ee sewqair, vauhamm sabunn, brahmin, ixqip jiongww langg ham' jiongww tnisinn lairdew, byy qaxx jit xee tangx lunrpuar guaw hitt xee Sewjunx, qaix-hongrqingr, u jniawsiong-qakgno :ee. Mrqycc, brahmin, liw kir! Liw kir dyrr e jaix.”

Hitt sii, sriok Bharadvaja jogsner ee brahmin jiokk hunwno jiokk byy hnuahiw kir Sewjunx hiax vaiwhongw. Vaiwhue quer, qapp Sewjunx siy’ jiycmng qaudamm liauw dirr vnix:a jre. Jre dirr vnix:a ee sriok Bharadvaja jogsner ee brahmin iong jimgensix qra Sewjunx qongw,
“Taii sniaxmic hyw kunr?
Taii sniaxmic be visiongx?
Sathai sniaw,
Gotama janwtanr?”

[Sewjunx:]
“Taii hunwno hyw kunr,
Taii hunwno be u soxx vrix.
Hunwno ee qinx u dok,
Brahmin dna' knuar dingxtauu ee bit.
Sathai hunwno,
Singwjiaw janwsniuw.
Jitt hy kuanw sathai,
Sathai liauw be u soxx vrix.”

Jiaxee ue qongw liauw, sriok Bharadvaja jogsner ee brahmin iong jiaxee duiww Sewjunx qongw, “Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Cincniu jitt kuanw, Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx Gotama, Hxuad, qapp jingdoo. Guaw tangx dirr Sewjunx Gotama jitt xui cutqex siurqair bor?”

Sriok Bharadvaja jogsner ee brahmin tangx dirr Sewjunx Gotama jitt xui cutqex siurqair. Siurqair liauw byy zuarr quw, junjiaw Bharadvaja dandok unxqux, byy hongwdong, kensingg, qutlat jingjinr diamr lehh. Ix jniawjniar si liongqax ji’ jxuw, uirr singjiu dingxsiong cingjing ee hing’uii, an’ u cur venr byy cur laii cutqex, dirr henrjingg ee hxaud did diyc jurdix jurjingr. “Jaix snesiw lunhuee ixx bedjin, cingjing ee hing'uii ixx qenwlip, soxx qaix juer :ee ixx juer, jit'aursinx be qycc siursingx laii junjai."

Dyrr anxnex, Bharadvaja jniaa juer jit xee arahant.

(Samyutta Nikaya 1-7-1)  
Chapter 7: Connected Discourses with Brahmins
I. The Arahants Chapter
1. Dhananjani
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. 

Now on that occasion the wife of a certain brahmin of the Bharadvaja clan, a brahmin lady named Dhananjani, had full confidence in the Buddha, the Dhamma, and the Sangha. 

Once, while the brahmin lady Dhananjani was bringing the brahmin his meal, she stumbled, whereupon she uttered three times this inspired utterance: “Homage to the Blessed One, the Arahant, the Fully Enlightened One! Homage to the Blessed One, the Arahant, the Fully Enlightened One! Homage to the Blessed One, the Arahant, the Fully Enlightened One!”

When this was said, the brahmin of the Bharadvaja clan said to her: “For the slightest thing this wretched woman spouts out praise of that shaveling recluse! Now, wretched woman, I am going to refute the doctrine of that teacher of yours.”

“I do not see anyone, brahmin, in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans, who could refute the doctrine of the Blessed One, the Arahant, the Fully Enlightened One. But go, brahmin. When you have gone, you will understand.”

Then the brahmin of the Bharadvåja clan, angry and displeased, approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and addressed the Blessed One in verse:
“Having slain what does one sleep soundly?
Having slain what does one not sorrow?
What is the one thing, O Gotama,
Whose killing you approve?”

“Having slain anger, one sleeps soundly;
Having slain anger, one does not sorrow;
The killing of anger, O brahmin, 
With its poisoned root and honey-sweet tip:
This is the killing the noble ones praise,
For having slain that, one does not sorrow.”

When this was said, the brahmin of the Bharadvaja clan said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. May I receive the going forth under Master Gotama, may I receive the higher ordination?”

Then the brahmin of the Bharadvaja clan received the going forth under the Blessed One, he received the higher ordination. And soon, not long after his higher ordination, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Bharadvaja, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more coming back to this world.”

And the Venerable Bharadvaja became one of the arahants.


(相應部 1-7-1)
第七　婆羅門相應
第一　阿羅漢品
〔一〕陀然闍仁
如是我聞。爾時，世尊住王舍城竹林栗鼠養餌所。
其時，有婆羅墮婆闍姓之婆羅門妻，名陀然闍仁，信樂佛、法、僧。
時，陀然闍仁，將近於運食與婆羅墮婆闍姓之婆羅門，發三次之歡喜語：「歸命彼世尊、應供、正等覺者……乃至……歸命彼世尊、應供、正等覺者。」
如是言已，婆羅墮婆闍姓之婆羅門，以此謂陀然闍仁曰：「此賣女不論何時、常語彼禿頭沙門之功德。賣女！今我應論破汝師。」
「否也！婆羅門！包含世界於天界、魔界、梵天界，包含沙門、婆羅門人天之眾中，不見得能論破我彼世尊、應供、正等覺者。然則，汝婆羅門！去！去即當自知。」
時，婆羅墮婆闍之婆羅門、忿怒不喜而詣世尊處。詣已，與世尊相致問交談而坐一面。
坐一面之婆羅墮婆闍姓婆羅門，以偈言世尊曰：
殺何物樂寢　　　殺何物不悲
殺害何一法　　　瞿曇卿讚歎
〔世尊：〕
殺忿是樂寢　　　殺忿無有悲
婆羅門毒根　　　以為最上蜜
忿怒之殺害　　　聖者是讚賞
如是之殺法　　　其殺無有悲
如是言已，婆羅墮婆闍姓之婆羅門，以此白世尊曰：「瞿曇！是最勝。瞿曇是最勝。瞿曇！猶如令倒者起，覆者顯露，示迷者以道，如有眼者得見物形，如闇中之燈明，如是瞿曇請說種種法。我歸命世尊瞿曇、法、僧伽。我得於世尊瞿曇之處出家及具足戒！」
婆羅墮婆闍姓之婆羅門，得於世尊之處出家及具足戒。
得具足戒不久，尊者婆羅墮婆闍，單獨隱棲，不放逸、虔誠、精勤而住，彼正是良家之子，為成就無上梵行，由家〔出〕無家而出家，於現法得入自知自證。「知生已盡，梵行已立，所作已辦，不受後有。」
於此婆羅墮婆闍，成為一阿羅漢。

Siong'ingr Vxo (1-6-15)

15. Lorbuew ee Nibbana
Hitt jun, Sewjunx diamr dirr Kurinara, Malla Jok ee Upavattana, dirr nng jangg sala-ciu diongx:a zip liappuann.

Hitt sii, Sewjunx hoqiyr jiongww bikiu qongxx, “Jiongww bikiu! Guaw dnaxx qra linw qongw. Diyhh qutlat jingjinr byy hongwdong. Soxu ee hing’uii longxx si snix-bet ee hxuad.” Jex si Zulaii juewau ee qawsi.

Hitt sii, Sewjunx zip derr id senn, iu’ derr id senn kiw, zip derr zi senn. Iu’ derr zi senn kiw, zip derr snax senn. Iu’ derr snax senn kiw, zip derr sir senn. Iu’ derr sir senn kiw, zip hukongx byy vnix dinwding. Iu’ hukongx byy vnix dinwding kiw, zip iwsig byy vnix dinwding. Iu’ iwsig byy vnix kiw, zip benw soxjai dinwding. Iu’ benw soxjai dinwding kiw, zip be-sniu iacc be-be-sniu ee soxjai dinwding.

Iu’ be-sniu iacc be-be-sniu ee dinwding kiw, zip benw soxjai dinwding. Iu’ benw soxjai dinwding kiw, zip iwsig byy vnix dinwding. Iu’ iwsig byy vnix dinwding kiw, zip hukongx byy vnix dinwding. Iu’ hukongx byy vnix dinwding kiw, zip derr sir senn. Iu’ derr sir senn kiw, zip derr snax senn. Iu’ derr snax senn kiw, zip derr zi senn. Iu’ derr zi senn kiw, zip derr id sxenn.

Iu’ derr id senn kiw, zip derr zi senn. Iu’ derr zi senn kiw, zip derr snax senn. Iu’ derr snax senn kiw, zip derr sir senn. Derr sir senn jid'err cuthen, Sewjunx jiksii zip liappuann.

Sewjunx zip liappuann ar. Dirr ix zip liappuann ee sii, Huantenx Sahampati cniur jitt siuw jimgensix qongxx:
“Sewqanx itcer u jxingg :ee,
Jaxban diyhh siar jitt srinx.
Dirr sewqanx buviw :ee,
Did lat ee Zulaii,
U jniawqag ee dairsux,
Ixx zip liappuann.”

Sewjunx zip liappuann ar. Dirr ix zip liappuann ee sii, tnider cniur jitt siuw jimgensix qongxx:
“Soxu hing’uii sidjai busiongg,
Dy' si snix-bet ee singwjid.
U snix vitding u bet,
Liac jigbet juer hingrhog.”

Sewjunx zip liappuann ar. Dirr ix zip liappuann ee sii, junjiaw Onanda cniur jitt siuw jimgensix qongxx:
“Hitt sii guaw jin’ qniahniaa,
Guaw ee xmngg jiauu kia .kiw .laii.
Itcer busiong ee sxiongr jiauvi,
Qakjiaw zip liappuann.”

Sewjunx zip liappuann ar. Dirr ix zip liappuann ee sii, junjiaw Anuruddha cniur jitt siuw jimgensix qongxx:
“Byy suh kuir iacc trow kuir,
Simx kakkag dirr dinwding.
Byy iogbong laii uwuer jigjing,
U bagjiux :ee liappuann.
Byy jipdiok simx kuankuah,
E kamx did siw ee koxnauw.
Kyxviw dinghuew siausid,
Hex si simx ee qaixtuad.”


(Samyutta Nikaya 1-6-15)  
15. Final Nibbana
On one occasion the Blessed One was dwelling at Kusinara in Upavattana, the sala tree grove of the Mallans, between the twin sala trees, on the occasion of his final Nibbana.

Then the Blessed One addressed the bhikkhus thus: “Now I address you, bhikkhus: Constructions are bound to perish. Strive to attain the goal by diligence.” This was the last utterance of the Tathagata.

Then the Blessed One attained the first jhana. Having emerged from the first jhana, he attained the second jhana. Having emerged from the second jhana, he attained the third jhana. Having emerged from the third jhana, he attained the fourth jhana. Having emerged from the fourth jhana, he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of neither-perception-nor-non-perception. 

Having emerged from the base of neither-perception-nor-non-perception, he attained the cessation of perception and feeling. Having emerged from the cessation of perception and feeling, he attained the base of neither-perception-nor-non-perception. Having emerged from the base of neither-perception-nor-non-perception, he attained the base of nothingness. Having emerged from the base of nothingness, he attained the base of the infinity of consciousness. Having emerged from the base of the infinity of consciousness, he attained the base of the infinity of space. Having emerged from the base of the infinity of space, he attained the fourth jhana. Having emerged from the fourth jhana, he attained the third jhana. Having emerged from the third jhana, he attained the second jhana. Having emerged from the second jhana, he attained the first jhana.

Having emerged from the first jhana, he attained the second jhana. Having emerged from the second jhana, he attained the third jhana. Having emerged from the third jhana, he attained the fourth jhana. Having emerged from the fourth jhana, immediately after this the Blessed One attained final Nibbana.

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana Brahma Sahampati recited this verse:
“All beings in the world
Will finally lay the body down,
Since such a one as the Teacher,
The peerless person in the world,
The Tathagata endowed with the powers,
The Buddha, has attained final Nibbana.”

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana
Sakka, lord of the devas, recited this verse:
“Impermanent indeed are constructions,
Subject to arising and vanishing.
Having arisen, they cease:
Their appeasement is blissful”

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana
the Venerable Onanda recited this verse:
“Then there was terror,
Then there was trepidation,
When the one perfect in all excellent qualities,
The Buddha, attained final Nibbana.” 

When the Blessed One attained final Nibbana, simultaneously with his final Nibbana
the Venerable Anuruddha recited these verses: 
“There was no more in-and-out breathing
In the Stable One of steady mind
When unstirred, bent on peace,
The One with Vision attained final Nibbana.
With unshrinking mind
He endured the pain;
Like the quenching of a lamp
Was the deliverance of the mind.”


(相應部 1-6-15)
〔一五〕般涅槃
爾時，世尊於俱尸那羅末羅族之惒跋單沙羅林，沙羅雙樹間，入涅槃時。
時，世尊呼諸比丘曰：「諸比丘！我今語汝等。精勤不放逸！諸行乃生滅之法。」此是如來最後之言教。
時，世尊入於第一禪，由第一禪起，入第二禪。由第二禪起，入第三禪。由第三禪起，入第四禪。由第四禪起，入虛空無邊處定。由虛空無邊處定起，入識無邊處定。由識無邊處起，入無所有處定。由無所有處定起，入非想非非想處定。
由非想非非想定起，入無所有處定。由無所有處定起，入識無邊處定。由識無邊定起，入虛空無邊處定。由虛空無邊處定起，入第四禪。由第四禪起，入第三禪。由第三禪起，入第二禪。由第二禪起，入第一禪。
由第一禪起，入第二禪。由第二禪起，入第三禪。由第三禪起，入第四禪。由第四禪之等無間，世尊入於涅槃。
世尊入涅槃耶！於其入涅槃時，梵天沙巷婆提即唱此偈曰：
世間諸有情　　　遲早捨身此
世間無比者　　　如來得力者
正覺者大師　　　已入於涅槃
世尊入涅槃耶！於其入涅槃時，天帝釋即唱此偈曰：
諸行實無常　　　是為生滅性
生者必有滅　　　以寂滅為樂
世尊入涅槃耶！於其入涅槃時，尊者阿難唱此偈曰：
其時我恐怖　　　我毛髮豎立
一切勝相具　　　覺者入涅槃
世尊入涅槃耶！於其入涅槃時，尊者阿那律唱此偈曰：
出息入息無　　　心確立於定
無欲污寂靜　　　有眼者涅槃
無著心寬廣　　　堪於死苦惱
如燈之消逝　　　是心之辭脫

Siong'ingr Vxo (1-6-14)

14. Arunavati
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx diamr dirr Savatthi Sniaa. Hitt sii, Sewjunx huah jiongww bikiu qongxx, “Jiongww bikiu!”
“Si, Sewjunx!” hiaxee jiongww bikiu rinr Sewjunx.
Sewjunx anxnex suansuad:
“Jiongww bikiu! Sikzit u jit xee Arunava Ongg. Hitt xee ongg u Arunavati Sniaa. Sikhi Sewjunx, hitt xui qaix-hongrqingr, u jniawsiong-qakgno :ee druar dirr Arunavati Sniaa. Jiongww bikiu! Qycc, Sikhi Sewjunx, hitt xui qaix-hongrqingr, u jniawsiong-qakgno :ee u jit duir cutqiyh ee derjuw, miaa qiyr juer Abhibhu qapp Sambhava. Hitt sii, jiongww bikiu! Sikhi Sewjunx hoqiyr Abhibhu Bikiu qongxx, ‘Laii .kir, brahmin, lanw laii kir mow jit xee huantenqair, itdit qaur jiahvng siqanx uijiw.’
'Hyw, Sewjunx!’ Abhibhu Bikiu hongrdab Bikhi Sewjunx.
Hitt sii, jiongww bikiu! Sikhi Sewjunx qapp Abhibhu Bikiu uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Arunavati Sniaa byy .kir cuthen dirr huantenqair.

Hitt sii, jiongww bikiu! Sikhi Zulaii hoqiyr Abhibhu Bikiu qongxx, ‘Brahmin, hiongr jitt xee huantenx, huanhuwtenx qapp jiongww huantenx qangxhuad.’
'Hyw, Sewjunx!’ Abhibhu Bikiu hongrdab Sikhi Sewjunx, hiongr huantenx, huanhuwtenx qapp jiongww huantenx qangxhuad, qauwhuar, benxle, hro inx hnuahiw.

Hitt jun, jiongww bikiu! Huantenx, huanhuwtenx qapp jiongww huantenx horsiongx cirbuxcircu, qycc gniauhgniauc liam qongw gong ue qongxx, ‘Sidjai hanxiuw, bue bad jingrr bue, jnuaxngiu derjuw dirr sensnix taujingg suathuad lehh?’

Hitt sii, jiongww bikiu! Sikhi Sewjunx hoqiyr Abhibhu Bikiu qongxx, ‘Brahmin! Huantenx, huanhuwtenx qapp jiongww huantenx cirbuxcircu, qycc gniauhgniauc liam qongw gong ue qongxx, "Sidjai hanxiuw, bue bad jingrr bue, jnuaxngiu derjuw dirr sensnix taujingg suathuad lehh?" Brahmin, mrjiacc liw diyhh qyckacc kir qingxcniw  huantenx, huanhuwtenx qapp jiongww huantenx.’
‘Hyw, Sewjunx!’
Jiongww bikiu! Abhibhu Bikiu hongrdab Sikhi Sewjunx, iong henr srinx, byy henr srinx, henr xe vnuar srinx qapp henr dingw vnuar srinx laii suechuad. Dirr hiax, jiongww bikiu! Huantenx, huanhuwtenx qapp jiongww huantenx qamxqag hanxiuw, snix kiw m bad u ee simx sniu qongxx, ‘Sabunn ee dua sintongx qapp dua uilik sidjai hanxiuw, sidjai si bue bad jingrr u :ee.’

Hitt sii, Abhibhu Bikiu iong jiaxee ue qra Sikhi Sewjunx qongw, ‘Sewjunx! Guaw jaix dirr bikiu jingdoo lairdew, kyxviw kia dirr huantenqair, iong imsniax hro jit-cingx ee sewqair tniax .diyc.’
‘Brahmin! Liw ingdongx kia dirr huantenqair, hro jit-cingx xee sewqair tniax diyc liw ee snia’imx jniawdongsii.’
‘Hyw, Sewjunx,’ Abhibhu Bikiu huedab Sikhi Sewjunx, kia dirr huantenqair, cniur jitt siuw jimgensix qongxx:
Qutlat jingjinr qapp pacvniar,
Sunrjiongg Vuddyy ee qawsi,
Pacvai okmoo ee qundui,
Kyxviw cnxiu puar louiw kiw ee cur.
Jitt xee hxuad qapp qaiwlut,
Lairdew druar byy hongwdong :ee,
Kiwjuat snesiw lunhuee,
Tangx itjin buvenx ee kow.

Jiongww bikiu! Hitt sii, Sikhi Sewjunx qapp Abhibhu Bikiu qingxcniw huantenx, huanhuwtenx qapp jiongww huantenx, uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr huantenqair byy .kir cuthen dirr Arunavati Sniaa.

Jiongww bikiu! Hitt sii Sikhi Sewjunx hoqiyr jiongww bikiu qongxx, ‘Jiongww biiu! Linw u tniax diyc Abhibhu Bikiu dirr huantenx cniur hitt siuw jimgensix bor?’
‘Sewjunx! Guanw u tniax diyc Abhibhu Bikiu dirr huantenx cniur hitt siuw jimgensix.’
‘Jiongww bikiu! Linw tniax diyc Abhibhu Bikiu dirr huantenx cniur hitt siuw jimgensix si zuhyy lehh?’
‘Sewjunx! Guanw tniax .diyc .ee si anxnex:
Qutlat jingjinr qapp pacvniar,
Sunrjiongg Vuddyy ee qawsi,
Pacvai okmoo ee qundui,
Kyxviw cnxiu puar louiw kiw ee cur.
Jitt xee hxuad qapp qaiwlut,
Lairdew druar byy hongwdong :ee,
Kiwjuat snesiw lunhuee,
Tangx itjin buvenx ee kow.
Sewjunx! Guanw tniax .diyc .ee hitt siuw jimgensix dyrr si anxnex.’
‘Jin’ hyw, jin’ hyw! Jiongww bikiu! Linw u tniax diyc Abhibhu Bikiu kia dirr huantenqair cniur, jin’ hyw.’”

Sewjunx suansuad liauw. Hiaxee jiongww bikiu hnuahiw Sewjunx soxx qongw :ee.


(Samyutta Nikaya 1-6-14)  
14. Arunavati
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi…. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. 
The Blessed One said this:
“Bhikkhus, once in the past there was a king name Arunava whose capital was named Arunavati. The Blessed One Sikhi, the Arahant, the Fully Enlightened One, dwelt in dependence on the capital Arunavati. The chief pair of disciples of the Blessed One Sikhi were named Abhibhu and Sambhava, an excellent pair. Then the Blessed One Sikhi addressed the bhikkhu Abhibhu: ‘Come, brahmin, let us go to a certain Brahma-world until
it is time for our meal.’ – ‘Yes, venerable sir,’ the bhikkhu Abhibhu replied.
“Then, bhikkhus, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, so the Blessed One Sikhi, the Arahant, the Fully Enlightened One, and the bhikkhu Abhibhu disappeared from the capital Arunavati and reappeared in that Brahma-world. 

Then the Blessed One Sikhi addressed the bhikkhu Abhibhu thus: ‘Give
a Dhamma talk, brahmin, to Brahma and to Brahma’s assembly and to Brahma’s assemblymen.’ – ‘Yes, venerable sir,’ the bhikkhu Abhibhu replied. Then, by means of a Dhamm a talk, he instructed, exhorted, inspired, and encouraged Brahma and Brahma’s assembly and Brahma’s assemblymen. 

Thereupon Brahma and Brahma’s assembly and  Brahma’s assemblymen found fault with this, grumbled, and complained about it, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! How can a disciple teach the Dhamma in the very presence of the Teacher?’

“Then, bhikkhus, the Blessed One Sikhi addressed the bhikkhu Abhibhu thus: ‘Brahmin, Brahma and Brahma’s assembly and Brahma’s assemblymen deplore this, saying, “It is wonderful indeed, sir! It is amazing indeed, sir! How can a disciple teach the Dhamma in the very presence of the Teacher?” Well then, brahmin, stir up an even greater sense of urgency in Brahma and in Brahma’s assembly and in Brahma’s assemblymen.’ – ‘Yes, venerable sir,’ the bhikkhu Abhibhu replied. Then he taught the Dhamma with his body visible, and with his body invisible, and with the lower half of his body visible and the upper half invisible, and with the upper half of his body visible and the lower half invisible. Thereupon, bhikkhus, Brahma and Brahma’s assembly and Brahma’s assemblymen were struck with wonder and amazement, saying: ‘It is wonderful indeed, sir! It is amazing indeed, sir! How the recluse has such great power and might!’

“Then, bhikkhus, the bhikkhu Abhibhu said to the Blessed One Sikhi, the Arahant, the Fully Enlightened One: ‘I recall, venerable sir, having made such a statement as this is in the midst of the Bhikkhu Sangha: “Friends, while standing in the Brahma-world I can make my voice heard throughout the thousandfold world-system.”’ – ‘Now is the time for that, brahmin! Now is the time for that, brahmin! While standing in the Brahma-world you should make your voice heard throughout the thousandfold world-system.’ – ‘Yes, venerable sir,’ the bhikkhu Abhibhu replied. Then, while standing in the Brahma-world, he recited these verses:
‘Arouse your energy, strive on!
Exert yourself in the Buddha’s Teaching.
Sweep away the army of Death
As an elephant does a hut of reeds. 
One who dwells diligently
In this Dhamma and Discipline,
Having abandoned the wandering on in birth,
Will make an end to suffering.’

“Then, bhikkhus, having stirred up a sense of urgency in Brahma and in Brahma’s assembly and in Brahma’s assemblymen, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One Sikhi, the Arahant, the Fully Enlightened One, and the bhikkhu Abhibhu, disappeared from that Brahma-world and reappeared in the capital Arunavati. 

Then the Blessed One Sikhi addressed the bhikkhus thus:
 ‘Bhikkhus, did you hear the verses which the bhikkhu Abhibhu recited while he was standing in the Brahma-world?’ – ‘We did, venerable sir.’ – ‘What were the verses that you heard, bhikkhus?’ – ‘We heard the verses of the bhikkhu Abhibhu thus:
“Arouse your energy, strive on!…
Will make an end to suffering.”
Such were the verses that we heard the bhikkhu Abhibhu recite while he was standing in the Brahma-world.’ – ‘Good, good, bhikkhus! It is good that you heard the verses which the bhikkhu Abhibhu recited while he was standing in the Brahma-world.’”

This is what the Blessed One said. Being pleased, those bhikkhus delighted in the Blessed One’s statement.


(相應部 1-6-14)
〔一四〕阿盧那越提
如是我聞。爾時，世尊住舍衛城。
時，世尊呼諸比丘：「諸比丘！」
「唯然！世尊！」彼等諸比丘應答世尊。
世尊如此宣說：
「諸比丘！昔有阿盧那遠多王。其王有阿盧那越提之都。尸棄世尊、應供、正等覺者，住其阿盧那越提王都。
諸比丘！又，尸棄世尊，應供、正等覺者，有一對上足弟子：名為阿毘浮、參跋婆。
時，諸比丘！尸棄世尊呼阿毘浮比丘：『來！婆羅門！至於食時，到某梵天界。』
『唯然！世尊！』阿毘浮比丘奉答尸棄世尊。
時，諸比丘！尸棄世尊與阿毘浮比丘，猶如力士之伸屈腕、屈伸腕，沒於阿盧那越提王都，現身於梵天界。
時，諸比丘！尸棄如來呼阿毘浮比丘：『婆羅門！向此梵天、梵輔天、梵眾天說法語。』
『唯然！世尊！』阿毘浮比丘奉答尸棄世尊、向梵天、梵輔天、梵眾天、說法語、教誡、勉勵，令其歡喜。
爾時，諸比丘！梵天與梵輔天及梵眾天相說細語、還復牢騷說愚癡：『實希有，未得曾有，如何弟子於師前說法耶？』
時，諸比丘！尸棄世尊呼阿毘浮比丘曰：『婆羅門！梵天與梵輔天及梵眾天，牢騷說細語、云愚癡：「實希有，得未曾有，何以弟子於師前說法耶？」婆羅門！是故汝越更警醒於梵天與梵輔及梵眾天。』
『唯然！世尊。』諸比丘！阿毘浮比丘奉答尸棄世尊，以現身說法，不現身說法，現下半身說法，現上半身說法。
於此，諸比丘！梵天與梵輔天及梵眾天起希有，得未曾有心：『沙門之大神通大威力，實是希有，實是未曾有。』
時，阿毘浮比丘以此白尸棄世尊曰：『世尊！知我於比丘僧伽中，如立於梵天界，依用音聲，令得聞於千世界。』
『婆羅門！汝應立梵天界，令千世界聞汝音聲之時。』
諸比丘！『唯然！世尊。』阿毘浮比丘奉答尸棄世尊，立於梵天界，以唱此偈曰：
精勤及勉勵　　　從順佛陀教
拂敗惡魔軍　　　如象破葦屋
此法與戒律　　　住不放逸者
棄生死輪迴　　　應盡苦邊際
諸比丘！時，尸棄世尊與阿毘浮比丘，警醒梵天與梵輔天及梵眾天。猶如力士之伸屈腕、屈伸腕。沒形於梵天界，現身於阿盧那越提。
諸比丘！時尸棄世尊呼諸比丘曰：『諸比丘！汝等聞阿毘浮比丘立於梵天唱此偈否？』
『世尊！我等聞阿毘浮比丘，立於梵天界之所唱此偈。』
『諸比丘！汝等聞阿毘浮比丘，立梵天界唱如何偈耶？』『世尊！我等如是聞：
精勤及勉勵　　　　　從順佛陀教
拂敗惡魔軍　　　　　如象破葦屋
此法與戒律　　　　　住不放逸者
棄生死輪迴　　　　　應盡苦邊際
世尊！我等聞如是偈。』
『善哉！善哉！諸比丘！汝等聞阿毘浮比丘，立梵天界唱，善哉！』」
世尊宣說已。彼等諸比丘！歡喜世尊之所說。

Siong'ingr Vxo (1-6-13)

13. Andhakavinda
Hitt jun, Sewjunx diamr dirr Magadha ee Andhakavinda. Hitt jun, Sewjunx dirr amr xia dirr tnilo jre lehh, tnix lyc ho. Hitt sii, huantenx Sahampati dirr tnix beh qngx jinwjingg kir Sewjunx hiax vaiwhongw ee sii, qonghuix jiyr qui’ee Andhakavinda. Vaiwhue quer, ix lexqingr Sewjunx liauxau dirr vnix:a kia. 

Kia dirr vnix:a ee huantenx Sahampati dirr Sewjunx hiax cniur jitt siuw jimgensix qongxx:
“Druar lirkuix cirtauu,
Iuhongx laii tuatlii sokvak.
Narr simx byy anlok,
Ingqaix siuxho qinsig,
Cisiuw jniawliam qapp jingdoo druar dauwdin.
Qex qex hxo hxo kir qiukid ee sii,
Siuxho qinsig, qinxsin, u jniawliam.
Druar lirkuix cirtauu,
Byy qniahniaa tangx did diyc qaixtuad.
Sniu kiw jit xee u dok juaa,
Sicnar qapp dann luii ee soxjai,
Dirr amr xia ee bikiu,
Dandog jre lehh byy qniahniaa.
Guaw bagjiux sidjai knuar .qnir,
M si hongsniax.
An' jit xee soxx qar ee Hxuad,
Jit-cingx langg tuatlii sixbongg;
U go-vah gua,
Jit-vah ee jap vxue,
Qycc jap vxue ee sowbok,
Longxx zip lrauu,
Ciauuat jingsnix ee dy.
Jiaxee ixgua ee langg,
U qongdig :ee,
Guaw yh kir sngr,
Qniax langg' qongw guaw luanrsuw qongw.”


(Samyutta Nikaya 1-6-13)  
13. Andhakavinda 
On one occasion the Blessed One was dwelling among the Magadhans at Andhakavinda. Now on that occasion the Blessed One was sitting out in the open in the thick darkness of the night while it was drizzling. Then, when the night had advanced, Brahma Sahampati … approached the Blessed One, paid homage to him, and stood to one side. 

Standing to one side, he recited these verses in the presence of the Blessed One: 
“One should resort to lodgings in remote places, 
Practice to gain release from the fetters. 
But if one does not find delight there, 
Guarded and mindful, dwell in the Sangha. 
Walking for alms from family to family, 
Faculties guarded, discerning, mindful, 
One should resort to lodgings in remote places, 
Freed from fear, released on the fearless. 
Where terrible serpents glide about, 
Where lightning flashes and the sky thunders, 
In the thick darkness of the night 
There sits a bhikkhu devoid of terror. 
For this has actually been seen by me, 
It is not merely hearsay: Within a single holy life 
A thousand have left Death behind.
There are five hundred more trainees, 
And ten times a tenfold ten: 
All have entered the stream, 
Never returning to the animal realm. 
As for the other people who remain— 
Who, to my mind, partake of merit— 
I cannot even count their number 
From fear of uttering false speech.”


(相應部 1-6-13)
〔一三〕闇陀迦頻陀
爾時，世尊住摩揭陀國之闇陀頻陀。
爾時，世尊於夜闇中坐於露地，天降雨。
時，梵天沙巷婆提於黎明時，輝耀全闇陀迦頻陀，以詣世尊處。詣已，禮敬世尊，立於一面。
立於一面之梵天沙巷婆提，於世尊處，唱此偈曰：
住於離市里　　　遊方猶離縛
若有心不樂　　　應護於諸根
正念住僧伽　　　家家行乞時
護根謹正念　　　住於離市里
無懼得解脫　　　回憶懼毒蛇
電光鳴天雷　　　於夜闇比丘
獨坐離恐怖　　　我眼實當見
非是傳所聞　　　在於一法教
以脫千人死　　　有當五百多
於百之十培　　　於其十培數
皆悉入預流　　　超畜生趣者
此外之諸人　　　對於得功德
我心難堪數　　　恐人云妄語

Siong'ingr Vxo (1-6-12)

12. Devadatta
Hitt jun, Sewjunx diamr dirr Rajagaha Sniaa ee Ingjiauw Snuax. Hitt sii, huantenx Devadatta dirr tnix beh qngx jinwjingg kir Sewjunx hiax vaiwhongw ee sii, qonghuix jiyr Ingjiauw Snuax. Vaiwhue quer, ix lexqingr Sewjunx liauxau dirr vnix:a kia. Kia dirr vnix:a ee huantenx Devadatta dirr Sewjunx hiax cniur jitt siuw jimgensix qongxx:
“Qingjiyx, dig-aw qapp louiw,
Quexjiw snix liauxau dyrr dalenx .kir.
Kyxviw luu-aw snix ee qniaw e siw,
Og langg e virr binggu soxx sad.”


(Samyutta Nikaya 1-6-12)  
12. Devadatta 
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on the mountain Vulture Peak not long after Devadatta had left. Then, when the night had advanced, Brahma Sahampati, of stunning beauty, illuminating the entire mountain Vulture Peak, approached the Blessed One, paid homage to him, and stood to one side. Standing to one side, referring to Devadatta, he recited this verse in the presence of the Blessed One: 
“As its own fruit brings destruction 
To the plantain, bamboo, and reed, 
As its embryo destroys the mule, 
So do honours destroy the scoundrel.” 


(相應部 1-6-12)
〔一二〕提婆達多
爾時，世尊於提婆達多離去不久，住王舍城靈鷲山。
時，梵天沙巷婆提於黎明時，輝耀全靈鷲山，以詣世尊處。詣而禮敬世尊，立於一面。
立一面之梵天沙巷婆提，對提婆達多於世尊處唱此偈曰：
芭薩竹及葦　　　生果實則萎
如驢生子死　　　惡人名譽殺

Siong'ingr Vxo (1-6-11)

(Zi) Huantenx
11. Sanankumara
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx diamr dirr Rajagaha Sniaa ee Sappini Hyy-vnix. Hitt sii, huantenx Sanankumara dirr tnix beh qngx jinwjingg kir Sewjunx hiax vaiwhongw ee sii, qonghuix jiyr Sappini Hyy-vnix. Vaiwhue quer, ix lexqingr Sewjunx liauxau dirr vnix:a kia. Kia dirr vnix:a ee huantenx Sanankumara dirr Sewjunx hiax cniur jitt siuw jimgensix qongxx:
“Jiongxsner lairdew junquir :ee,
Kattiia siongrr huihuanncutvan.
Diwsig qapp hing'uii qeww u singjiu,
Dirr langg qapp tnisinn lairdew jueww cutvan.”

Huantenx Sanankumara qongw liauw, Qauwsux u qra janwsingg. Hitt sii, huantenx Sanankumara jaix Qauwsux u qra janwsingg, lexqingr Sewjunx liauw, kaux duiww jniawvingg lirkuix.


(Samyutta Nikaya 1-6-11)  
II. The Second Chapter (Brahma Pentad)
11. Sanankumara
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on the bank of the river Sappini. Then, when the night had advanced, Brahma Sanankumara, of stunning beauty, illuminating the entire bank of the river Sappini, approached the Blessed
One, paid homage to him, and stood to one side. Standing to one side, he recited this verse in the presence of the Blessed One:
“The khattiya is the best among people
For those whose standard is the clan,
But one accomplished in knowledge and conduct
Is best among devas and humans.” 

This is what Brahma Sanankumara said. The Teacher approved. Then Brahma Sanankumara, thinking, “The Teacher has approved of me,” paid homage to the Blessed One and, keeping him on his right, he disappeared right there.


(相應部 1-6-11)
第二　梵天品
〔一一〕常童子
如是我聞。爾時，世尊住王舍城葉毘尼河邊。
時，梵天常童子，於黎明光輝照葉毘尼河邊，以詣世尊處。詣已禮敬世尊，立於一面。
立一面之梵天常童子，於世尊處唱此偈曰：
氏姓人中尊　　　殊勝剎帝利
明行具足者　　　人天中殊勝
梵天常童子言已，請師嘉賞。
時、梵天常童子、知依師受嘉賞，禮敬世尊，右繞而去。

Siong'ingr Vxo (1-6-10)

10. Kokalika
Hitt jun, Sewjunx diamr dirr Savatthi Sniaa. Hitt sii, Kokalika kir Sewjunx hiax vaiwhongw. Vaiwhue quer, lexqingr Sewjunx liauw dirr vnix:a jre. Dirr vnix:a jre ee Kokalika Bikiu duiww Sewjunx qongw, “Sewjunx, Sariputta qapp Moggallana u baiw ee iogbong, si sriu baiw ee iogbong soxx jipuer :ee.”

Ix qongw liauw, Sewjunx iong jiaxee ue qra Kokalika qongw, “Kokalika, m tangx anxnex qongw. Kokalika, m tangx anxnex qongw. Kokalia, ingqaix hnuahiw laii sinwhok Sariputta qapp Moggallana. Sariputta qapp Moggallana si unxsun :ee.”

Qycjaiww jit vaiw… [simrjiww]…

Kokalika derr snax vaiw qra Sewjunx qongw, “Sewjunx, Sariputta qapp Moggallana u baiw ee iogbong, si sriu baiw ee iogbong soxx jipuer :ee.”

Sewjunx derr snax vaiw qra Kokalika qongw, “Kokalika, m tangx anxnex qongw. Kokalika, m tangx anxnex qongw. Kokalia, ingqaix hnuahiw laii sinwhok Sariputta qapp Moggallana. Sariputta qapp Moggallana si unxsun :ee.”

Hitt sii, Kokalika Bikiu an’ jyrui vreh kiw, lexqingr Sewjunx, kaux duiww jniawvingg quer .kir.

Kokalika Bikiu lirkuix liauw byy zuarr quw, qui’ sinkux snix naxx quawcaiwjiw hiacc dua ee liab'aw. Quawcaiwjiw dua ee liab'aw jiam jiam venr dau-aw hiacc dua liap; dau-aw dua ee liab'aw venr jyr cnidau hiacc dua; cnidau dua ee liab'aw venr jyr jxyw-aw ee hut hiacc dua; jxyw-aw ee hut hiacc dua ee liab'aw venr jxyw-aw hiacc dua; jxyw-aw hiacc dua ee liab'aw venr naxx myrobalan hiacc dua; myrobalan venr iauxx bue sik ee bogquex hiacc dua. Venr iauxx bue sik ee bogquex hiacc dua liauxau puar .kir, lrauu langhuih. Hitt sii, Kokalika Bikiu in’ui jitt xee vni laii siw .kir. Siw .kir ee Kokalika in’ui duiww Sariputta qapp Moggallana u dig’ir, laii duirlyc Angg Lxenn Dergak.

Hitt sii, huantenx Sahampati dirr lebingg iong buviw ee qngx qong’iau juann hngg kir Sewjunx hiax vaiwhongw. Vaiwhue quer, lexqingr Sewjunx liauw dirr vnix:a kia. Kia dirr vnix:a ee huantenx Sahampati iong jiaxee ue duiww Sewjunx qongw, “Sewjunx, Kokalika Bikiu siw ar. Ix in’ui duiww Sariputta qapp Moggallana u dig’ir, laii duirlyc Angg Lxenn Dergak."

Huantenx Sahampati jiaxee ue qongw liauw, lexqingr Sewjunx, kaux duiww jniawvingg dirr hiax byy .kir.

Hitt sii, Sewjunx dirr hitt xia quer liauxau, ix qra jiongww bikiu qiyr .laii, qongw, “Jiongww bikiu! Jarmii, huantenx Sahampati dirr lebingg iong busiong ee qngx qong’iau juann Jeta Hngg laii vaiwhongw guaw. Vaiwhue quer, lexqingr guaw liauxau dirr vnix:a kia. Jiongww bikiu! Kia dirr vnix:a ee huantenx Sahampati qra guaw qongw, ‘Sewjunx, Kokalika Bikiu siw ar. Ix in’ui duiww Sariputta qapp Moggallana u dig’ir, laii duirlyc Angg Lxenn Dergak.’ Jiongww bikiu! Huantenx Sahampati jiaxee ue qongw liauw, lexqingr guaw, kaux duiww jniawvingg dirr hiax byy .kir.”

Jiaxee ue qongw liauw, u jit xee bikiu iong jiaxee ue duiww Sewjunx qongw, “Sewjunx, Angg Lxenn Dergak ee siursor u zuarr dngg?”
“Bikiu! Angg Lxenn Dergak ee siursor jiokk dngg, jin' pnaiw iong quiw nii, quiw vah nii, quiw cingx nii, iacc quiw vaccingx nii laii sngr.”
“Sewjunx, tangx piwzu ue qongw bor?”
Sewjunx qongw, “Bikiu! Tangx anxnex qongw: Piwzu Kosala Qog u zi-jap ciax ee jimuaa-jiw, jit-vah nii quer, dyrr an' hiax cruw jit liap jimuaa-jriw .cud .laii. Iong jitt xee honghuad, dirr Kosala Qog qra zip-jap ciax ee jimuaa-jiw cruw jin ee siqanx, iarr byy Abbuda Dergak ee siursor hiacc dngg. Jiongww bikiu! Zi-jap Abbuda Dergak siongdongx jit xee Nirabbuda Dergak; zi-jap xee Nirabbuda Dergak siongdongx jit xee Ababa Dergak; zi-jap xee Ababa Dergak siongdongx jit xee Atata Dergak; zi-jap xee Atata Dergak siongdongx jit xee Ahaha Dergak; zi-jap xee Ahaha Dergak siongdongx jit xee Juixlenn(Kumuda) Dergak; zi-jap xee Juixlenn Dergak siongdongx jit xee Cnix Juiwlenn(Sogandhika) Dergak; zi-jap xee Cnix Jiwlenn Dergak siongdongx jit xee Cnix Lxenn(Uppala) Dergak; zi-jap xee Cnix Lxenn Dergak siongdongx jit xee Vec Lxenn(Pundarika) Dergak; zi-jap xee Vec Lxenn Dergak siongdongx jit xee Angg Lxenn (Paduma) Dergak. Bikiu! Kokalika Bikiu duiww Sariputta qapp Moggallana u dig’ir, dyrr duirlyc dirr jitt xee Angg Lxenn Dergak.”

Sewjunx jiaxee ue qongw liauw, Sxen Quewongw iurqycc cniur jitt siuw jimgensix qongxx:
“Langg cutsir ee sii,
Cuir-lai snix voxtauu.
…..”


(Samyutta Nikaya 1-6-10)  
10. Kokalika 
Setting at Savatthi. Then the bhikkhu Kokalika approached the Blessed One, paid homage to him, sat down to one side, and said: “Venerable sir, Sariputta and Moggallana have evil wishes; they have come under the control of evil wishes.” 

When this was said, the Blessed One said to the bhikkhu Kokalika: “Do not speak thus, Kokalika! Do not speak thus, Kokalika! Place confidence in Sariputta and Moggallana, Kokalika. Sariputta and Moggallana are well behaved.”

A second time the bhikkhu Kokalika said to the Blessed One: “Venerable sir, although the Blessed One has my faith and trust, all the same I say that Ssriputta and Moggallana have evil wishes; they have come under the control of evil wishes.” 
And a second time the Blessed One said to the bhikkhu Kokalika: “Do not speak thus, Kokalika!… Sariputta and Moggallana are well behaved.” 

A third time the bhikkhu Kokalika said to the Blessed One: “Venerable sir, although the Blessed One has my faith and trust, all the same I say that Sariputta and Moggallana h ave evil wishes; they have come under the control of evil wishes.” And a third time the Blessed One said to the bhikkhu Kokalika: “Do not speak thus, Kokalika!… Sariputta and Moggallana are well behaved.” 

Then the bhikkhu Kokalika rose from his seat, paid homage to the Blessed One, and departed, keeping him on his right. Not long after the bhikkhu Kokalika had left, his entire body became covered with boils the size of mustard seeds. These then grew to the size of mung beans; then to the size of chickpeas; then to the size of jujube stones; then to the size of jujube fruits; then to the size of myrobalans; then to the size of unripe beluva fruits; then to the size of ripe beluva fruits. When they had grown to the size of ripe beluva fruits, they burst open, exuding pus and blood. Then, on account of that illness, the bhikkhu Kokalika died, and because he had harboured animosity towards Sariputta and Moggallana, after his death he was reborn in the Paduma hell. 

Then, when the night had advanced, Brahma Sahampati, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One, paid homage to him, stood to one side, and said to him: “Venerable sir, the bhikkhu Kokalika has died, and because he harboured animosity towards Sariputta and Moggallana, after his death he has been reborn in the Paduma hell.” 

This is what Brahma Sahampati said. Having said this, he paid homage to the Blessed One and, keeping him on his right, he disappeared right there. 

Then, when the night had passed, the Blessed One addressed the bhikkhus thus: “Bhikkhus, last night, when the night had advanced, Brahma Sahampati approached me and s aid to me:… (as above) … Having said this, he paid homage to me and, keeping me on hi s right, he disappeared right there.” 

When this was said, a certain bhikkhu said to the Blessed One: “Venerable sir, how long is the lifespan in the Paduma hell?” 
“The lifespan in the Paduma hell is long, bhikkhu. It is not easy to count it and say it is so many years, or so many hundreds of years, or so many thousands of years, or so many hundreds of thousands of years.” 
“Then is it possible to give a simile, venerable sir?”
“It is possible, bhikkhu. Suppose, bhikkhu, there was a Kosalan cartload of twenty measures of sesamum seed. At the end of every hundred years a man would remove one seed from there. That Kosalan cartload of twenty measures of sesamum seed might by this effort be depleted and eliminated more quickly than a single Abbuda hell would go by. Twenty Abbuda hells are the equivalent of one Nirabbuda hell; twenty Nirabbuda hells are the equivalent of one Ababa hell; twenty Ababa hells are the equivalent of one Atata hell; twenty Atata hells are the equivalent of one Ahaha hell; twenty Ahaha hells are the equivalent of one Kumuda hell; twenty Kumuda hells are the equivalent of one Sogandhika hell; twenty Sogandhika hells are the equivalent of one Uppala hell; twenty Uppala hells are the equivalent of one Pundarika hell; and twenty Pundarika hells are the equivalent of one Paduma hell. Now, bhikkhu, the bhikkhu Kokalika has been reborn in the Paduma hell because he harboured animosity towards Sariputta and Moggallana.”

This is what the Blessed One said. Having said this, the Sublime One, the Teacher, further said this: 
“When a person has taken birth … (verses as in preceding sutta) … 
Having set evil speech and mind against them.” 


(相應部 1-6-10)
〔一〇〕瞿迦利迦
〔爾時，世尊〕住舍衛城……
時，瞿迦利迦詣世尊處。詣已禮敬世尊，於一面坐。
一面坐之瞿迦利迦比丘白世尊曰：「世尊！舍利弗與目犍連是惡欲者。是受惡欲所支配者。」
言已。世尊以此告瞿迦利迦比丘曰：「瞿迦利迦！勿作如是言；瞿迦利迦！勿作如是言。瞿迦利迦！勿作如是言。瞿迦利迦，應信樂舍利弗與目犍連。舍利弗與目犍連是穩和者。」
復次……〔乃至〕……
瞿迦利迦三度告世尊曰：「世尊，舍利弗與目犍連是惡欲者，是受惡欲所支配者。」
世尊三度告瞿迦利迦曰：「瞿迦利迦！勿作如是言，瞿迦利迦！勿作如是言。瞿迦利迦！應信樂舍利弗與目犍連，舍利弗與目犍連是穩和者。」
時，瞿迦利迦比丘，即從坐起，禮敬世尊，右繞而去。
瞿迦利迦比丘去後不久，全身生如芥子粒之瘡。芥子粒即漸成豆粒；豆粒成如大豆，大豆成如棗核大，棗核而成如棗大，棗而成如阿摩羅果大，阿摩羅果而成如未熟之橡果大，成如未熟之橡果大，於此破裂流出膿血。
時，瞿迦利迦比丘，於此病而死。死矣之瞿迦利迦比丘，因對舍利弗與目犍連敵意，而墮紅蓮地獄。
時，梵天沙巷婆提於黎明更以其勝光，輝耀全園，詣於世尊處。詣已，禮敬世尊，立於一面。
立於一面之梵天沙巷婆提，以此白世尊曰：「世尊！瞿迦利迦比丘死矣。因對舍利弗與目犍連懷敵意，死墮紅蓮地獄。」
梵天沙巷婆提，作此言已，禮敬世尊，右繞沒形於此。
時，世尊於當夜過後，呼諸比丘曰：「諸比丘！此夜梵天沙巷婆提，於黎明以其勝光，輝耀全祇園，詣我處。詣已，禮我立於一面。諸比丘！立於一面之梵天沙巷婆提告我曰：『世尊！瞿迦利迦比丘死矣。因對舍利弗與目犍連懷敵意，死而墮入紅蓮地獄。』諸比丘！梵天沙巷婆提作此言已，禮敬我，右繞，於此沒其身形。」
如是言已，有比丘以此白世尊曰：「世尊！紅蓮地獄之壽量有幾何耶？」
「比丘！紅蓮地獄之壽量甚長。難數為幾年、幾百年、幾千年、幾百千年。」
「世尊，可譬喻說之耶？」
世尊曰：「比丘！得如是說：譬喻此拘薩羅國有二十加厘菜種子，各過百年，取一粒菜種子，且以此方法，於拘薩羅國取盡二十加厘菜種子，亦不盡阿浮陀地獄之壽量。諸比丘！二十阿浮陀地獄為一尼羅浮陀地獄。二十尼羅浮陀地獄為一阿婆婆地獄。二十阿婆婆地獄為一阿吒吒地獄。二十阿吒吒地獄為一阿訶訶地獄。二十阿訶訶地獄為一水蓮地獄。二十水蓮地獄為一青睡蓮地獄。二十青睡蓮地獄為一青蓮地獄。二十青蓮地獄為一白蓮地獄。二十白蓮地獄為一紅蓮地獄。比丘！瞿迦利迦比丘對舍利弗與目犍連懷敵意，墮此紅蓮地獄。」
世尊如是說已。善逝又唱此偈曰：
人之出生時　　　　　斧實生口中
……乃至……（同前經之偈）