Siong'ingr Vxo (1-9-3)

3. Kassapagotta
Hitt jun, junjiaw Kassapagotta druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, junjiaw Kassapagotta dirr diongdaur ee sii hunwqaur jit xee paclac :ee.

Hitt sii, druar dirr hitt xee ciurnaa ee tnisinn linbinw junjiaw Kassapagotta, beh qingxcniw junjiaw Kassapagotta, hro ix sniu iuxig :ee, dyrr laii qaur junjiaw Kassapagotta hiax. Qauwui, ix dyrr iong jimgensix duiww junjiaw Kassapagotta qongw:
“Kir hionghiamw ee snuadingw paclac :ee,
Byy diwhui iarr byy simx.
Qra hunwqaur ee siqix m driyc,
Guaw knuar ix naxx gong hanr.
Ix tniax .diyc iarr be qakgo,
Lenrr knuar iarr knuar be diyc.
Suizenn qra qongw Hxuad,
Gong langg berdangr liauxgo girliw.
Kyxviw Kassapagotta hro ix,
Jap jnuaw dinghuew,
Ix qnir be diyc hxingg,
In’ui byy bagjiux tangx knuar.”

Hitt sii, junjiaw Kassapagotta sriu diyc tnisinn ee qingxqair laii qingxcniw.


(Samyutta Nikaya 1-9-3)  
3. Kassapagotta 
On one occasion the Venerable Kassapagotta was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion, when he had gone for his day’s abiding, the Venerable Kassapagotta exhorted a certain hunter.

Then the devata that inhabited that woodland thicket, having compassion for the Venerable Kassapagotta, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verses: 
“The bhikkhu strikes me as a dolt 
Who out of season exhorts a hunter,
One who roams in the rugged mountains 
With little wisdom, void of sense. 
He listens but does not understand, 
He looks but does not see; 
Though the Dhamma is being spoken, 
The fool does not grasp the meaning. 
Even if you would bring ten lamps (Into his presence), Kassapa, 
Still he would not see any forms, 
For he does not have eyes to see.” 

Then the Venerable Kassapagotta, stirred up by that devata, acquired a sense of urgency. 


(相應部 1-9-3)
〔三〕迦葉（獵夫）
爾時，尊者迦葉住拘薩羅國之茂林。
其時，尊者迦葉去往日住，教誡一獵夫。
時住彼林中有一天神，憐憫尊者迦葉，欲警覺尊者迦葉，令思有益，來至尊者迦葉處。
到已，而以偈語尊者迦葉曰：
往山嶮獵師　　　無智無心者
非為教誡時　　　我見如癡漢
彼聞亦不悟　　　連見亦不見
雖然與語法　　　愚者不悟義
迦葉猶如與　　　十指之光明
彼不見物形　　　因無眼可見
時，尊迦葉，依其天神之警覺而驚起。

Siong'ingr Vxo (1-9-2)

2. Jimjiog
Hitt jun, u jit xee bikiu druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, hitt xee bikiu dirr diongdaur ee sii kunr .kir.

Hitt sii, druar dirr hitt xee ciurnaa ee tnisinn linbinw hitt xee bikiu, beh qingxcniw jitt xui bikiu, hro ix sniu iuxig :ee, dyrr kir vaiwhongw hitt xui bikiu. Vaiwhue .quer, iong jimgensix duiww jitt xui bikiu qongw:
“Bikiu qaidongx jingsinn,
Sniaw enqor dyw lecc kunr?
Kunwbinn u sniaw hyw .cxur?
Virr u vnirdok ee jxir sria,
U huanlyw ee langg anwjnuaw kunr?
In'ui u sinr laii cutqex,
Juer jit xee byy cur :ee,
Diyhh hro sinr jingtiamx,
M tangx hamrzip kunwbinn ee lingxhik.”

[bikiu:]
“Iogbong busiongg e byy .kir,
Gong hanr bejuir dirr jiax.
Qaixtuad sokvak :ee,
Cutqelangg byy soxx jipdiok,
Decc kunr nacc diyhh sriu jikvi?
Qaixtuad bet tamiok,
Ixx ciautuad bubingg,
Ix ee diwhui cingjing.
Jitt hy cutqelangg,
Sniaw enqor sriu jikvi?
Iong bingg puar bubingg,
Bet soxu huanlyw ee puawkangx,
Byy iux iarr byy bun.
Jitt hy cutqelangg,
Sniaw enqor sriu jikvi?
Jingjinr byy joxgai,
Ngwbang liappuann,
Dniardnia iongxbingw jingjinr.
Jitt hy cutqelangg,
Sniaw enqor sriu jikvi?


(Samyutta Nikaya 1-9-2)  
2. Rousing 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion when that bhikkhu had gone for his day’s abiding he fell asleep.

Then the devata that inhabited that woodland thicket, having compassion for that bhikkhu, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verses: 
“Get up, bhikkhu, why lie down?
What good can sleep do for you? 
What slumber is there for one afflicted, 
For one stricken, pierced by the dart? 
Nurture in yourself that faith 
With which you left behind your home 
And went forth into homelessness: 
Don’t come under the control of sloth.” 

(The bhikkhu:)
“Fleeting and unstable are sensual pleasures 
With which the dullard is enthralled. 
When he’s free, detached among those bound, 
Why trouble one gone forth? 
When, by the removal of desire and lust 
And the transcendence of ignorance, 
That knowledge has been cleansed in him, 
Why trouble one gone forth?
When, by breaking ignorance with knowledge 
And by the destruction of the taints, 
He is sorrowless, beyond despair, 
Why trouble one gone forth? 
When he is energetic and resolute, 
Always firm in his exertion, 
Aspiring to attain Nibbana, 
Why trouble one gone forth?”


(相應部 1-9-2)
〔二〕看護
爾時，有比丘住拘薩羅國之茂林。
其時，彼比丘去往日住而睡眠。
時，住於林中之一天神，憐憫比丘，欲警覺彼比丘，令思有益，以詣比丘之處。
詣已以偈語彼此丘曰：
比丘當醒起　　　何故而睡臥
睡眠有何益　　　有病毒箭射
煩惱人何眠　　　依信而出家
身為無家者　　　始增養其信
勿陷睡眠域
〔比丘：〕
樂欲無常滅　　　癡漢迷醉此
以解脫結縛　　　出家無所著
眠之何故責　　　解脫滅貪欲
以超過無明　　　其智已清淨
如是之出家　　　何故受見責
依明破無明　　　以滅盡諸漏
無憂亦無悶　　　如是之出定
何故受見責　　　精進而不撓
冀望於涅槃　　　常勇猛精進
如是之出家　　　何故受見責

Siong'ingr Vxo (1-9-1)

Derr Qauw Qngw: Ciurnaa Siong'ingr
1.Uanxlii
Guaw tniax .diyc .ee si anxnix. Hitt sii, u jit xee bikiu druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, hitt xee bikiu dirr druar ee soxjai sniu qui' zit liauw, snix cud og qapp vutsen ee sniurhuad.

Hitt sii, druar dirr hitt xee ciurnaa ee tnisinn linbinw hitt xui bikiu, beh qingxcniw jitt xui bikiu, hro ix sniu iuxig :ee, dyrr kir jiapqin hitt xui bikiu. Ix uawqin .kir, iong jimgensix duiww jitt xui bikiu qongw:
“Zip ciurnaa qriuu uanxlii,
Liw ee simx jauw kir guarbin.
Diyhh bet duiww langg ee iogliam.
Lirkuix tamiog simx jiacc e anx.
Liamrtauu jniar druu kir byy hixlok :ee,
Guanw ylyw senrzinn.
Dergak ee din’aix lann druu,
M tangx hro iogbong ee din'aix tuax .kir.
Kyxviw jiauw qyy diyc tomuee,
Tringg srinx pacsit din'aix lyc.
Jitt hy kuanw bikiu,
U jniar liamrtauu qapp jniar jingjinr,
Tangx vuew driau qyy dirr sinkux ee din’aix.”

Hitt sii, hitt xui bikiu sriu diyc tnisinn ee qingxqair laii qingxcniw.


(Samyutta Nikaya 1-9-1)  
Chapter 9: Connected Discourses in the Woods
1. Seclusion 
Thus have I heard. On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion, while that bhikkhu had gone for his day’s abiding, he kept on thinking evil unwholesome thoughts connected with the household life. 

Then the devata that inhabited that woodland thicket, having compassion for that bhikkhu, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verses: 
“Desiring seclusion you entered the woods, 
Yet your mind gushes outwardly. 
Remove, man, the desire for people; 
Then you’ll be happy, devoid of lust.
Abandon discontent, you, be mindful— 
Let us remind (you) of that (way) of the good. 
Truly hard to cross is the dusty abyss; 
Don’t let sensual dust drag you down.
Just as a bird littered with soil 
With a shake flicks off the sticky dust, 
So a bhikkhu, strenuous and mindful, 
With a shake flicks off the sticky dust.” 

Then that bhikkhu, stirred up by that devata, acquired a sense of urgency. 


(相應部 1-9-1)
第九　森林相應
第一　葦品
〔一〕遠離
如是我聞。爾時，有比丘住拘薩羅國之茂林。
其時，彼比丘，去往日住，至住家，起惡不善之思。
時，住彼森林之天神，憐憫彼比丘，欲警覺此比丘，令思有益，而接近此比丘。
近而以偈語此比丘曰：
入森求遠離　　　汝心走外界
對人與滅欲　　　離貪欲心安
除不快正念　　　我等讚善人
地獄塵難除　　　勿運渴愛塵
如鳥浴沙泥　　　挺身羽塵落
如是之比丘　　　於正念正勤
拂落沾身塵
時，彼比丘受天神所警策而起驚惺。