Siong'ingr Vxo (1-6-2)

2. Qiongqingr
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Neranjara Hyy ee Uruvela ee Goatherd ee Banian ciu-kax. Hitt jun, ix ixx singjiu jniawqag.

Hitt jun, Sewjunx dogg jre sensux, u kiw jitt kuanw suuii, “Byy soxx junqingr qapp qiongqingr ee sing’uac si koxnuaw. Guaw zuhyy junqingr Brahmin laii qapp inx druar siy’ qin lehh?”

Hitt jun, Sewjunx u kiw jitt kuanw ee suuii, “Uirr singjiu bue uanbuanw ee qaiwlut-dxir, ingqaix junqingr qitax sabunn qapp Brahmin laii qapp inx druar siy’ qin. Danrsi guaw dirr tenqair, moqair, qapp huantenqair soxx vauhamm ee sewqair. Dirr sabunn, Brahmin, langg, qapp tnix soxx vauhamm ee jiongwsingx lairdew, byy qnir diyc qitax siurr junqingr ee sabunn qapp Brahmin cincniu guaw ixx jingjiu qaiwlut :ee tangx laii qapp inx druar siy' qin.

Uirr singjiu bue uanbuanw ee dingrsinn-dxir... Uirr singjiu bue uanbuanw ee diwhui-dxir... Uirr singjiu bue uanbuanw ee qaixtuad-dxir... Uirr singjiu bue uanbuanw ee jaibad-qaixtuad-dxir, ingqaix junqingr qitax sabunn qapp Brahmin laii qapp inx druar siy’ qin. Danrsi guaw dirr tenqair, moqair, qapp huantenqair soxx vauhamm ee sewqair. Dirr sabunn, Brahmin, langg, qapp tnix soxx vauhamm ee jiongwsingx lairdew, byy qnir diyc qitax siurr junqingr ee sabunn qapp Brahmin cincniu guaw ixx jingjiu jaibad-qaixtuad-dxir :ee tangx laii qapp inx druar siy' qin. Guaw lingkyw cinqin guaw soxx gro soxx junqingr ee jitt xee hxuad laii kiarkiw.”

Hitt jun, huantenx Sahampati jaix Sewjunx simlai soxx sniu :ee, cincniu jitt xee u lat ee javolangg qra ciuxqud kud zip iacc kud cud hiacc qinw, jit xe aw dyrr dirr Huantenqair byy .kir cuthen dirr Sewjunx binrjingg. Hitt jun, huantenx Sahampati qingqah kix jit vingg, jniar kax qui lehh, habjiongw lexqingr, anxnex qra Sewjunx qongw,
“Sewjunx, si dyrr driyc! Senrquewongw, si dyrr driyc! Sewjunx, quewkir qaix-henwqingr qapp u jniawqag :ee uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw. Birlaii qaix- henwqingr qapp u jniawqag :ee uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw. Henrqimx qaix-henwqingr qapp u jniawqag :ee iarr uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw.”

Huantenx Sahampati jiaxee ue qongw liauw, qycc qongw:
“Quewkir u jniawqag :ee,
Birlaii ee jiongww vut,
Henrqimx u jniawqag :ee,
Bet jiongwsingx ee iuhuann,
Longxx junqingr jniawhuad.
Henrqimx :ee druar dirr hitt lairdew,
Qycc birlaii iarr druar dirr hitt lairdew.
Jex si jiongww vut ee hxuad.
Soxiw guan lirig qaqi,
Laii ngwbang tangx uixdai :ee,
Diyhh sniu diyc vut ee qawsi,
Byy jit xee byy qingr jniawhuad.”


(Samyutta Nikaya 1-6-2)  
2. Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd’s Banyan Tree shortly after he had become fully enlightened. 

Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “One dwells in suffering if one is without reverence and deference. Now what recluse or brahmin can I honour and respect, on whom can I dwell in dependence?” 

Then it occurred to the Blessed One: “It would be for the sake of fulfilling an unfulfilled aggregate of virtue that I would honour, respect, and dwell in dependence on another recluse or brahmin. However, in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans, I do not see another recluse or brahmin more perfect in virtue than myself, whom I could honour and respect, and on whom I could dwell in dependence. 

“It would be for the sake of fulfilling an unfulfilled aggregate of concentration that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in concentration than myself….

“It would be for the sake of fulfilling an unfulfilled aggregate of wisdom that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in wisdom than myself…. 

“It would be for the sake of fulfilling an unfulfilled aggregate of liberation that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in liberation than myself…. 

“It would be for the sake of fulfilling an unfulfilled aggregate of the knowledge and vision of liberation that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honour and respect, and on whom I could dwell in dependence.

“Let me then honour, respect, and dwell in dependence on this very Dhamma to which I have fully awakened.” 

Then, having known with his own mind the reflection in the Blessed One’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared before the Blessed One. Having arranged his upper robe over one shoulder, he saluted the Blessed One reverentially and said to him: “So it is, Blessed One! So it is, Sublime One! Venerable sir, those who were the Arahants, the Fully Enlightened Ones in the past—those Blessed Ones too honoured, respected, and dwelt in dependence just on the Dhamma itself. Those who will be the Arahants, the Fully Enlightened Ones in the future—those Blessed Ones too will honour, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the Fully Enlightened One, honour, respect, and dwell in dependence just on the Dhamma itself.” 

This is what Brahma Sahampati said. Having said this, he further said this: 
“The Buddhas of the past, 
The future Buddhas, 
And he who is the Buddha now, 
Removing the sorrow of many— 
All have dwelt, 
Will dwell, and dwell, 
Revering the true Dhamma: 
This, for the Buddhas, is a natural law.
Therefore one desiring his own good, 
Aspiring for spiritual greatness, 
Should humbly respect the true Dhamma, 
Recollecting the Buddhas’ Teaching.”


(相應部 1-6-2)
〔二〕恭敬
如是我聞。爾時，世尊住優留毘羅林，尼連禪河邊，阿闍波羅尼俱律陀樹下。時已成等正覺。
爾時，世尊獨坐靜觀，生如是思惟：「無所尊敬、恭敬之生活，是苦惱。我如何尊敬婆羅門而予近住耶？」
時，世尊生如是思惟：「為成就未滿之戒蘊，應尊敬其他沙門、婆羅門而予近住。但我於天界、魔界、梵天界所含之世界。於沙門、婆羅門、人、天所含之眾中，不見如我成就戒者，以尊敬其他沙門、婆羅門而住為成就未滿之定蘊……〔乃至〕……未滿之慧蘊……乃至……未滿之解脫蘊……乃至……未滿之解脫知見蘊，應尊敬其他沙門、婆羅門而近住。但我於天界、魔界、梵天界所含之世界。於沙門，婆羅門、人、天所含之眾中，不見如我成就解脫知見者，以尊敬其他沙門、婆羅門而近住。我寧可對我所悟之法，尊敬此法而予近住。」
時，梵天沙巷婆提於心，知世尊心之思惟，猶如男子力士之伸屈腕、屈伸腕頃，沒於梵天界，現於世尊前。
時，梵天沙巷婆提，偏袒一肩、合掌禮世尊，如是白世尊曰：
「世尊！如是，善逝！如是。世尊！過去之應供、正覺者、世尊亦恭敬、尊重、親近法而住。未來之應供、正覺者、世尊亦恭敬、尊重、親近法而住。今之應供、正覺者、世尊亦恭敬、尊重、親近法而住。」
梵天沙巷婆提說此已。又作此曰：
過去正覺者　　　未來之諸佛
今之正覺者　　　滅眾生憂惱
悉皆敬正法　　　而住今亦住
又未來亦住　　　此諸佛法然
故願自己利　　　以望偉大者
憶念佛之教　　　不無敬正法

Siong'ingr Vxo (1-6-1)

Derr Lak Qngw: Huantenx Siong'ingr
(Id) Huantenx
1.Kuanwcniaw
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Neranjara Hyy ee Uruvela ee Goatherd ee Banian ciu-kax. Hitt jun, ix ixx singjiu jniawqag.

Hitt jun, Sewjunx dogg jre sensux, u kiw jitt kuanw suuii:
“Jiauww guaw soxx ditjingr jitt xee hxuad, jiokk cimyr, yh qnir, yh gro; jigjing bibiau, ciauuat susiongw ee lingxhik, dogdok cimbiau ee henjiaw jiacc jaix. Qycc, u quaw langg cuwbi alaia, hixair alaia, uirr alaia tiaur .kiw .laii. Jiaxee langg in'ui cuwbi alaia, hixair alaia, uirr alaia tiaur .kiw .laii, dyrr yh qnir diyc jitt xee lriw. Jitt xee lriw, dyrr si soxx qongw :ee enn knii, enn kiw. Jitt xee lriw iarr yh qnir .diyc. Jitt xee lriw, dyrr si itcer hing’uii tingjiw, soxx knii itcer u siawli, soxx air :ee itjin, vangwli, bedbyy, qapp liappuann. Guaw narr qangxhuad, jingwlangg yh liauxqaiw guaw soxx qongw :ee, guaw e iucuw pilyy qycc quawhuann.”

Iurqycc, Sewjunx sniu diyc jit siuw jinwjingg m bad tniax .quer ee jimgensix:
“Qanlann guaw soxx jingwgno,
Dnaxx sidjai yh qangxsuad.
Vai dirr tamsimx qapp uanwhun :ee,
Yh did gro diyc jitt xee hxuad.
Gigser ee dnglaujuiw,
Bibiau qycc jiww cimx.
Biser qik yh qnir,
Virr tamiog uwuer,
Virr oamr soxx ziaver :ee,
Be tangx qnir diyc jitt xee huad.”
Sewjunx juer jitt kuanw suuii, dyrr diuduu m qangxhuad.

Hitt jun, Huantenx Sahampati uanxzenn jitt xee u lat :ee decc qra ciuxqud kud zip iacc kud cud hiacc qinw, jit xe aw dyrr dirr Huantenqair byy .kir cuthen dirr Sewjunx binrjingg. Hitt jun, Huantenx Sahampati qingqah kix jit vingg, jniar kax qui lehh, habjiongw lexqingr, anxnex qra Sewjunx qongw,
“Sewjunx! Cniaw qangxhuad! Sxen Quewongw! Cniaw qangxhuad! [sewqanx] U be jiyw jiongwsingx ee bagjiux virr dinaix soxx ziaver. Inx hiaxee berdangr tniax diyc hxuad laii sueter. [sewqanx] Ingqaix rair u liauxqaiw hxuad :ee.”

Huantenx Sahampati jiaxee ue qongw suah, qycc anxnex qongw:
“Dirr Magadha Qog,
Byy cingjing ee hxuad pah uwuer.
Simx uaxkyr jitt xee suuii,
Kuix qamlo ee mngg.
Uxkayr byy uwuer ee simx,
Dnaxx tniax diyc hxuad liauw u liauxgo.
Kyxviw vreh kiw snuadingw ee jiyhgamm,
Tangx qnir diyc siwjiuuii ee jingwlangg.
Henjaiw tangx knuar vathongx :ee,
U kiw juvisimx.
Vreh kiw qaur hxuad ee snialauu,
Vicamw vangr dimdew laii quanknuar.
Virr cutsir qapp lau .kir pacvai ee jingwlangg,
Cniaw laii juer inx hiaxee ee inghiongg,
Laii juer jenwjingx ee singwlirjiaw,
Juer byy jewbu siongduiw ee cuarniaw :ee.
Cniaw dirr sewqanx iuhongx,
Cniaw Sewjunx qangxhuad,
Vitdnia e u lixqaiw :ee.”

Hitt jun, Sewjunx jaix huantex ee kuanwcniaw, duiww jiongwsingx kiw ailenn, iong vudganw quanx sewqanx.

Sewjunx iong vudganw quanx sewqanx, qnir diyc jiongwsingx, u bagjiux ee ziaver je :ee, u ziaver jiyw :ee; u qinx lrai :ee, u qinx dun :ee; u senrsiongr :ee, u oksiongr :ee; u hyw qar :ee, u pnaiw qar :ee. Qidiongx iarr u jerje langg qnir diyc laiser juer ee kiongxvor m qnaw jenongw. Kyxviw dirr lenhuex-dii ee cnix lenhuex, ngg lenhuex, qapp vec lenhuex. U cnix lenhuex, ngg lenhuex, qapp vec lenhuex, dirr juiw-diongx snix, dirr juiw-diongx dua, byy cud juixbin, dimm dirr juiw-diongx. U cnix lenhuex, ngg lenhuex, qapp vec lenhuex, dirr juiw-diongx snix, dirr juiw-diongx dua, cud juixbin, byy virr juiw soxx pacdamm. Cincniu jitt kuanw, Sewjunx iong ganw quanx sewqanx, qnir diyc jiongwsingx, u bagjiux ee ziaver je :ee, u ziaver jiyw :ee; u qinx lrai :ee, u qinx dun :ee; u senrsiongr :ee, u oksiongr :ee; u hyw qar :ee, u pnaiw qar :ee. Qidiongx iarr u jerje langg qnir diyc laiser juer ee kiongxvor m qnaw jenongw.

Ixx knuar diyc jex, ix iong jimgensix dab huantenx Sahampati qongxx:
“Uirdiyhh hiaxee jingwlangg,
Kuix qamlo ee mngg.
U hni ee jingwlangg,
Qra qitax ee sinr siar li.
Huantex, guaw in'ui u quawhuann,
Byy beh qongw bibiau ee hxuad.”

Hitt jun, huantenx Suahanvytee sniu qongxx cingxqiuu qangxhuad ee guan, Sewjunx u hixjunw, dyrr lexqingr Sewjunx, an’ jniawvingg sec .quer, dirr hiax byy .kir.


(Samyutta Nikaya 1-6-1)  
Chapter 6: Connected Discourses with Brahmas
I. The First Chapter (The Request)
1. Brahma’s Request
Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd’s Banyan Tree after he had first become fully enlightened. 

Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “This Dhamma that I have discovered is deep, hard to see, hard to understand, peaceful and sublime, not within the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in adhesion, takes delight in adhesion, rejoices in adhesion. For such a generation this state is hard to see, that is, specific conditionality, dependent origination. And this state too is hard to see, that is, the stilling of all constructions, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana. If I were to teach the Dhamma and if others would not understand me, that would be wearisome for me, that would be troublesome.”

Thereupon these astounding verses, not heard before in the past, occurred to the Blessed One: 
“Enough now with teaching this 
That even I found hard to reach; 
This Dhamma is not easily understood 
By those oppressed by lust and hate. 
Those fired by lust, obscured by darkness, 
Will not discern this abstruse Dhamma, 
Deep, hard to see, subtle, 
Going against the stream.” 
As the Blessed One reflected thus, his mind inclined to living at ease, not to teaching the Dhamma.

Then Brahma Sahampati, having known with his own mind the reflection in the Blessed One’s mind, thought: “Alas, the world is lost! Alas, the world is to perish, in that the mind of the Tathagata, the Arahant, the Fully Enlightened One inclines to living at ease, not to teaching the Dhamma.”

Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, saluted the Blessed One reverentially, and said to him: “Venerable sir, let the Blessed One teach the Dhamma; let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.”

This is what Brahma Sahampati said. Having said this, he further said this: 
“In the past there appeared among the Magadhans
An impure Dhamma devised by those still stained.
Throw open the door to the Deathless! Let them hear 
The Dhamma that the Stainless One discovered. 
Just as one standing on a mountain peak 
Might see below the people all around, 
So, O wise one, universal eye, 
Ascend the palace fashioned of the Dhamma. 
Being yourself free from sorrow, behold the people 
Submerged in sorrow, oppressed by birth and decay. 
Rise up, O hero, victor in battle! 
O caravan leader, debt-free one, 
Wander in the world. Teach the Dhamma, O Blessed One: 
There will be those who will understand.” 

Then the Blessed One, having understood Brahma’s request, out of compassion for beings surveyed the world with the eye of a Buddha. As he did so, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and a few who dwelt seeing blame and fear in the other world. Just as in a pond of blue or red or white lotuses, some lotuses might be born in the water, grow up in the water, and thrive while submerged in the water, without rising up from the water; some lotuses might be born in the water, grow up in the water, and stand at an even level with the water; some lotuses might be born in the water and grow up in the water, but would rise up from the water and stand without being soiled by the water—so too, survey ing the world with the eye of a Buddha, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and a few who dwelt seeing blame and fear in the other world. Having seen this, he answered Brahma Sahampati in verse: 
“Open to them are the doors to the Deathless, 
Let those who have ears release faith. 
Foreseeing trouble, O Brahma, I did not speak 
The refined, sublime Dhamma among humankind.”

Then Brahma Sahampati, thinking, “The Blessed One has given his consent (to my request) regarding the teaching of the Dhamma,” paid homage to the Blessed One and disappeared right there.


(相應部 1-6-1)
第六　梵天相應
第一　梵天品
〔一〕勸請
如是我聞。爾時，世尊住優留毘羅尼連禪河邊之阿闍波羅尼俱律陀樹下。時，已成等正覺。
時，世尊獨坐禪思，而起此思惟。
依我所證得此法，甚深難見、難悟。寂靜微妙，超越思念之領域。深妙唯賢者始知。又，此諸人等樂阿賴耶，喜阿賴耶，跳躍阿賴耶。諸人依於樂阿賴耶，喜阿賴耶，跳躍阿賴耶，而難見此理。此理者，即所謂依緣、緣起是。此理亦難見。此理者，即一切行之止靜，一切依之捨離、愛盡、離、滅、涅槃是。我若說法，諸人難了解我所說者，我是應所疲勞而煩擾。
又，此以前未曾有聞之偈，世尊顯示：
艱難我所證　　　今此實難說
敗於欲瞋者　　　難得悟此法
逆世之常流　　　微妙而甚深
微細極難見　　　貪欲之所污
闇蘊所蔽者　　　不得見此法
世尊作如是思惟，即躊躇不說法。
時，梵天沙巷婆提，猶如有力者之伸屈腕，或屈伸腕頃，如是沒於梵天界，現於世尊之前。
時，梵天沙巷婆提偏袒一肩、右膝著地，合掌禮敬，如是白世尊曰：
「世尊！請說法！善逝！請說法！〔世間〕有不少眾生，為眼塵所蔽。彼等不得聞法而衰退。〔世間〕應有法之了解者。」
梵天沙巷婆提白此言已，更唱此言：
於摩揭陀國　　　不淨法垢穢
依此心思惟　　　開此甘露門
依無垢之心　　　今聞悟此法
上立山頂巖　　　如見周諸眾
賢者全眼者　　　卿起慈悲心
立法城宮樓　　　以觀沈悲慘
生老敗諸眾　　　請起立英雄
戰立勝利者　　　無債商隊主
請遊此世間　　　請世尊說法
必有知解者
時，世尊知梵天之勸請，對眾生起哀憐，以佛眼觀世間。
世尊依佛眼觀世間，見眾生眼有蔽多、蔽少，有利根者、鈍根者，有善相者、惡相者，有易教者、難教者，其中或有眾人見來世罪之怖畏而住。猶如於蓮池之青蓮華、黃蓮華、白蓮華。有青蓮華、黃蓮華、白蓮華、生於水中、長於水中、不出水面，沈育於水中。有青蓮華、黃蓮華、白蓮華，生於水中、長於水中，出立於水，不為水所濕。如是世尊，依眼觀世間，見眾生眼有蔽多、蔽少，有利根者、鈍根者，有善相者、惡相者，有易教者、難教者，其中或有諸眾見來世罪之怖畏而住。
見已，以偈答梵天沙巷婆提：
為於彼等眾　　　開啟甘露門
有耳之眾人　　　捨離其他信
梵天我思惑　　　不說微妙法
時，梵天沙巷婆提，願我說法，世尊許允，而禮敬世尊，右繞，於此沒其身形。