Siong'ingr Vxo (1-6-4)

4. Baka Huantenx
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Savatti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

Hitt sii, iurqycc u Baka Huantenx snix cud jitt kuanw siaog ee sniurhuad, “Jex si suwhiongg, si unxding, si ingxqiuw, si uanjuann, si vutvenr ee hxuad. Sniaw enqor? Jitt xee hxuad be suebii, be lau, be hai, be bet, be qycjaiww snix .cud .laii ee enqor. An' jex ixgua byy qitax tangx cutlii ee hxuad.”

Hitt sii, Sewjunx jaix Baka Huantenx simlai soxx sniu :ee, uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Jeta Hngg byy .kir cuthen dirr huantenqair.

Baka Huantenx knuar diyc Sewjunx an’ hiacc hng laii, iong jiaxee ue qra Sewjunw qongw, “Ving’iuw, laii laii, hnuahiw liw laii! Ving’iuw, qiuxqenr! Laii jiax uirr sniaw dai? Ving’iuw, jex si suwhiongg, si unxding, si ingxqiuw, si uanjuann, si vutvenr ee hxuad. Sniaw enqor? Jitt xee hxuad be suevai, be lau, be hai, be bet, be qycjaiww snix .cud .laii ee enqor. An' jex ixgua byy qitax tangx cutlii ee hxuad.”

Jiaxee ue qongw liauw, Sewjunx qra jitt xee Baka Huantenx qongw, “Baka Huantenx virr bubingg soxx behik. Baka Huantex virr bubingg soxx behik. Sniaw enqor? Busiongg :ee qongw si suwsiongg :ee, m si unxding :ee qongw si unxding :ee, m si ingxqiuw :ee qongw si ingxqiuw :ee, m si uanjuann :ee qongw si uanjuann :ee, e venwik ee hxuad qongw si be venwik ee hxuad. E suebii, e lau, e hai, e bet, e qycjaiww snix .cud .laii qongw si be suebii, be lau, be hai, be bet, be qycjaiww sniux .cud .laii. An' jex ixgua u qitax tangx cutlii ee hxuad suacc qongw an' jex ixgua byy qitax tangx cutlii ee hxuad ee enqor.”

[Baka:]
Guanw jiaxee cid-jap-zi,
Uaxvng qongdig ee giablik,
Dirr sewsiong tangx juewjuw,
Ciauuat snix qapp lau,
Laii dirr Huantenx cutsir,
Si juewau jit sxer.
Guaw si diwsig quanwtongx :ee,
Mrjiacc jingwlangg
Jongvair qycc ylyw guaw.”

[Sewjunx:]
“Jitt sxer siurmia dew dew,
Baka liahjunw si dngg :ee.
Guaw jaix huantenx ee siurmia,
Vah nii iacc ig nii.”

[Baka:]
“Sewjunx qongw guaw sniu :eeee,
Si byy qaiwhan ee qenwqaiw.
In'ui guaw qongw ixx ciautuad lau, siw qapp vrix.
Guaw ee senrhingg qapp qoxjaw siuw ee qaiwlut,
Liw anwjnuaw knuar,
Guaw sniu beh jaix.”

[Sewjunx:]
“Duiww hiaxee
zuac qaxx cuiwdax decc huanlyw :ee,
Liw tec juiw hro inx.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.
Dirr Antelope Hyy qaixqiur
dirr liongw hnua ee siuhuan,
Hro inx tuatlii virr uahliac.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.
Dirr Ganges Hyy,
U junn hro naga iaxsiur qongqig,
Liw linbinw jingwlangg.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.
Qoxjaw guaw si liw ee derjuw,
Miaa qiyr juer Kappa.
Liw zinruii guaw si singwjiaw.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.

[Baka:]
“Liw kaksit jaix guaw ee huewsiu,
Qycc iarr jaix qitax :ee.
Sidjai si Vuddyy,
Liw sidsit junjai.
Liw ee qonghuix uilik,
Jiywqngx dirr Huantenqair.”


(Samyutta Nikaya 1-6-4)  
4. Baka the Brahma 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’ s Grove, Anathapindika’s Park. 

Now on that occasion the following evil speculative view had arisen in Baka the Brahma: “This is permanent, this is stable, this is eternal, this is complete, this is imperishable. Indeed, this has not been born, does not age, does not die, does not pass away, does not undergo rebirth; and there is no other escape superior to this.”

Then, having known with his own mind the reflection in Baka the Brahma’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared in that Brahma-world. 

Baka the Brahma saw the Blessed One coming in the distance and said to him: “Come, dear sir! Welcome, dear sir! It has been a long time, dear sir, since you took the opportunity of coming here. Indeed, dear sir, this is permanent, this is stable, this is eternal, this is complete, this is imperishable. Indeed, this has not been born, does not age, does not die, does not pass away, does not undergo rebirth; and there is no other escape superior to this.” 

When this was said, the Blessed One said to Baka the Brahma: “Alas, sir, Baka the Brahma is immersed in ignorance! Alas, sir, Baka the Brahma is immersed in ignorance, in so far as he will say of what is actually impermanent that it is permanent; and will say of what is actually unstable that it is stable; and will say of what is actually non-eternal that it is eternal; and will say of what is actually incomplete that it is complete; and will say of what is actually perishable that it is imperishable; and will say with reference to (a realm) where one is born and ages and dies and passes away and is reborn, ‘Indeed, this h as not been born, does not age, does not die, does not pass away, does not undergo rebirth’; and will say, when there is another escape superior to this, ‘There is no other escape superior to this.’"

(Baka the Brahma:) 
“We seventy-two, Gotama, were merit-makers; 
Now we wield power, beyond birth and aging. 
This, knowledge-master, is our last Brahmic arising. 
Many are the people who yearn for us.”

(The Blessed One:) 
“The lifespan here is short, not long, 
Though you, Brahma, imagine it is long. I know, 
O Brahma, your lifespan to be 
A hundred thousand nirabbudas.”

(Baka the Brahma:) 
“O Blessed One, (you say): ‘I am the one of infinite vision 
Who has overcome birth, decay, and sorrow.’ 
What was my ancient practice of vow and virtue: 
Tell me this so I might understand.”

(The Blessed One:) 
“You gave drink to many people 
Who were thirsty, afflicted by heat: 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up.
When people were abducted at Antelope Bank, 
You released the captives being led away. 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up. 
When a ship was seized on the river Ganges 
By a fierce naga longing for human flesh, 
You freed it forcefully by a valiant act: 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up. 
I was your apprentice named Kappa; 
You thought him intelligent and devout: 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up.”

(Baka the Brahma:) 
“Surely you know this lifespan of mine; 
The others too you know, thus you’re the Buddha. 
Thus this blazing majesty of yours 
Illumines even the Brahma-world.”


(相應部 1-6-4)
〔四〕婆迦梵天
如是我聞。爾時世尊住舍衛城祇樹給孤獨園。
時，又有婆迦梵天，生如是惡見：「此是常，此是恆常。此是常住，此是完全，此是不變之法。何以故，此不衰、不老、不萎、不滅、不生故。由此以上無有其他之出離。」
時，世尊知婆迦梵天心中之所念，猶如力士之伸屈腕、屈伸腕、沒形於祇園、現身於梵天界。
婆迦梵天、見世尊從遠而來。見已，以此白世尊曰：
「友！來！友！善來耶！友！久違！何以來此耶？友！此是常，此是恆常，此是常住，此是完全，此是不變之法。何以故，此是不衰、不老、不萎、不滅、不生故。由此以上無有其他之出離。」
如是言已，世尊告此婆迦梵天曰：「婆迦梵天乃被無明所困惑。婆迦梵天乃被無明所困惑。何以故？以無常者言常，以非恆常者言恆常，以非常住者言常住。以非完全者言完全，以變易之法言不變易之法。以衰、老、萎、滅、生者言不衰、不老、不萎、不滅、不生。由此以上有其他之出離，以言由此以上無有其他之出離故。」
〔婆迦：〕
我等七十二　　　依於功德業
為世統治者　　　超越生與老
以生此梵天　　　是為最後生
我乃通吠陀　　　是故諸眾人
尊崇稱讚我
〔世尊：〕
此生壽是短　　　婆迦思為長
我知梵天壽　　　百年或億年
〔婆迦：〕
世尊以為我　　　是無邊見者
云越老死悲　　　如何以語我
善行古禁戒　　　我願欲知此
〔世尊：〕
汝苦於渴古　　　炎熱於煩惱
予水於諸眾　　　此乃汝古之
善行及禁戒　　　如是我記憶
如眠之醒覺　　　放救耶尼河
兩岸囚眾人　　　令脫捕虜者
此乃汝古之　　　善根及禁戒
如是我記憶　　　如眠之醒覺
於恆伽河流　　　憐愍諸眾人
舟被狂龍打　　　此乃汝古之
善根及禁戒　　　如是我記憶
如眠之醒覺　　　古我汝弟子
名呼為劫波　　　聖智汝認我
此乃汝古之　　　善根及禁戒
如是我記憶　　　如眠之覺醒
〔婆迦：〕
汝實知我壽　　　又亦知其他
佛陀如是在　　　若實如是在
汝光輝威力　　　照耀於梵界

Siong'ingr Vxo (1-6-3)

3. Brahmadeva
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Savatti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

Hitt sii, u jit xee Brahmin hurzinlangg ee qniaw Brahmadeva dirr Sewjunx hiax cutqex venr byy cur :ee. Hitt sii, junjiaw Brahmadeva dandok hiuqux, byy hongwdong, kensingg qycc jingjinr diamr lehh. Byy zuarr quw, jitt xee liongqax ji’ jxuw juer qaix juer :ee an’ u cur laii cutqex, dirr henrjniaa ee hxuad singjiu busiong huanhingg, jurdix, u sit sit ee henrjingr diamr lehh. “Snesiw lunhuee ixx bedjin, cingjing ee hing'uii ixx qenwlip, soxx qaix juer :ee ixx juer, qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai.” Junjiaw Brahmadeva jniaa juer arahant.

Hitt sii, junjiaw Brahmadeva tauwjaw cing snxax tec vxuah, dirr Savatthi Sniaa qiukid jiahsit, dirr Savatti Sniaa dagg hxo longxx kir qiukid jiahsit, qinruaw laurbuw ee cur. Hitt sii, junjiaw Brahmadeva ee laurbuw Brahmin ee hurzinlangg, dniardnia qiongqib Brahmadeva.

Hitt sii, huantenx Sahampati anxnex decc sniu, “Jitt xee junjiaw Brahmadeva ee laurbuw, Brahmin ee hurzinlangg, dniardnia qiongqib Brahmadeva. Guaw qaidongx jenongw hro ix u qingxqag.”

Hitt sii, huantenx Sahampati 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 junjiaw Brahmadeva inx laurbuw ee cur nirr.

Hitt sii, huantenx Sahampati dirr kongdiongx kia lehh, duiww junjiaw Brahmadeva ee laurbuw cniur jimgensix qongxx:
“Brahmin ee hurluw,
Liw siongsiongg qiongqib jiahsit,
Jiax qapp huantenx li jiokk hng.
Brahmin ee hurluw,
Jex m si huantenx ee jiahsit.
M jaix huantenx ee dy,
Liw nacc decc lysyx.
Brahmin ee hurluw,
Hitt xui huantenx ee bikiu,
Ixx qaur benw knikib,
Ixx dadqaur singwtenx ee qingxde,
Ixx byy uwuer ee soxjai.
Byy langg an'iongw ee bikiu,
Dnaxx zip linw daux qiukid.
Ingdongx sriu qiongsen :ee,
Siuhing liabjig drat qaur singwdy,
Tangx virr langg qapp tnisinn qiongqib.
Druu og byy uewuer.
Qiukid jiahsit uigii dongdongg,
Ix byy hunx jing’au.
Jigjing juat uanwhun,
Byy iubun iarr byy iogbong.
Duiww ziok :ee iacc duiww qiongg :ee,
Longxx byy iong voglik.
Hro ix tangx did diyc liw
Derr id hyw ee qiongsen.
Byy virr huanlyw ee xmoo qongqig,
Ix ee simx jing byy iogbong jiaxee uwuer,
Kyxviw diausun ee cnxiu decc qniaa.
Ciqair hingsen uanbuanw,
Simx ixx qaixtuad ee bikiu,
Hro ix tangx did diyc liw
Derr id hyw ee qiongsen.
Brahmin ee hurluw,
Dnaxx liw qniaa quer pogvor,
Laii qnir diyc Moni vut.
Duiww ix ee sinr byy dongriauu, 
Duiww ingdongx sriu qiongsen :ee,
Liw u juer jitt xee qongdig,
Birlaii tangx did diyc anlok.
Brahmin ee hurluw,
Dnaxx ixx qniaa quer vogvor,
Tangx laii qnir diyc singwjiaw,
Vyxcii byy iydang ee sinr,
Duiww ingdong sriu qiongsen :ee,
Liw u juer jitt xee qongdig,
Birlaii tangx did diyc anlok.”


(Samyutta Nikaya 1-6-3)  
3. Brahmadeva 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’ s Grove, Anathapindika’s Park. 

Now on that occasion a certain brahmin lady had a son named Brahmadeva who had gone forth from the household life into homelessness under the Blessed One. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Brahmadeva, 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 Brahmadeva became one of the arahants. 

Then, in the morning, the Venerable Brahmadeva dressed and, taking bowl and robe, entered Savatthi for alms. Walking on continuous alms round in Savatthi, he came to his own mother’s residence. Now on that occasion the brahmin lady, the Venerable Brahmadeva’s mother, had been offering a constant oblation to Brahma. 

Then it occurred to Brahma Sahampati: “This brahmin lady, the Venerable Brahmadeva’s mother , has been offering a constant oblation to Brahma. Let me approach her and stir up a sense of urgency in her.” 

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 in the residence of the Venerable Brahmadeva’s mother. 

Then, standing in the air, Brahma Sahampati addressed the brahmin lady in verse: 
“Far from here, madam, is the Brahma-world 
To which you offer a constant oblation. 
Brahma does not eat such food, lady: 
So why mumble, not knowing the path to Brahma? 
This Brahmadeva, madam, 
Without acquisitions, has surpassed the devas. 
Owning nothing, nourishing no other,
The bhikkhu has entered your house for alms. 
Gift-worthy, knowledge-master, inwardly developed, 
He deserves offerings from humans and devas. 
Having expelled all evil, unsullied, 
Cooled at heart, he comes seeking alms. 
For him there is nothing behind or in front— 
Peaceful, smokeless, untroubled, wishless; 
He has laid down the rod towards frail and firm: 
Let him eat your oblation, the choicest alms. 
A loof from the crowd, with peaceful mind, 
Like a naga he fares, tamed, unstirred. 
A bhikkhu of pure virtue, in mind well released: 
Let him eat your oblation, the choicest alms. 
With confidence in him, free from wavering, 
Present your offering to one who deserves it. 
Having seen a sage who has crossed the flood, 
O madam, make merit leading to future bliss.
With confidence in him, free from wavering, 
She presented her offering to one who deserved it. 
Having seen a sage who has crossed the flood, 
The lady made merit leading to future bliss."


(相應部 1-6-3)
〔三〕梵天
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。
其時，又有婆羅門女之子梵天，於世尊處出家而無家。
時，尊者梵天單獨隱棲，不放逸、虔誠、精進而住、不久此良家之子，當為由家於無家而出家，於現法成就其無上梵行，自知、實證、證入而住。「知生已盡，梵行已立，所作已辦，不受後有。」尊者梵天，成阿羅漢。
時，尊者梵天清晨，著衣持鉢，於舍衛城乞食，於舍衛城戶戶乞食，近至母家。
其時，尊者梵天之母婆羅門女，常以供牲供梵天。
時，梵天沙巷婆提生如是思念：「此尊者梵天之母婆羅門女，常以供牲供梵天，我當往警覺。」
時，梵天沙巷婆提，猶如力士之伸屈腕、屈伸腕，沒形於梵天界，現身於尊者梵天之母家。
時，梵天沙巷婆提立於空中，對尊者梵天之母婆羅門女唱偈曰：
婆羅門女者　　　汝常為供食
因此離梵天　　　婆羅門女者
此非梵天食　　　不知梵天道
而汝何牢騷　　　婆羅門女者
汝梵天比丘　　　已至無依著
以達勝天境　　　已無所有處
無養之比丘　　　今乞入汝家
相應於供養　　　積修達聖道
堪為人天供　　　除惡無穢污
乞食清威儀　　　彼亦無前後
寂靜絕瞋煙　　　無悶亦無欲
於弱於強者　　　無用於暴力
令彼以得汝　　　第一之供養
無煩惱魔襲　　　心靜無欲污
如調順象行　　　戒行善圓滿
心解脫比丘　　　令彼以得汝
第一之供養　    　婆羅門女者
今汝超瀑流　　　以見牟尼佛
對彼信不動　　　相應於供養
以行是功德　　　未來得安樂
婆羅門女今　　　已超越瀑流
以見於聖者　　　以持不動信
相應於供養  　　  以行是功德
未來得安樂