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