Siong'ingr Vxo (1-10-2)

2. Sakkanamaka
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa Barhiyc Snuax ee snuadingw.

Hitt sii, miaa hy juer Sakkanamaka ee iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Sewjunx qongw:
“Liw siawli itcer sokvak,
Ixx qaixtuad ee sabunn,
Qauwhuar vadd langg.
Jex m si liw qaix juer :ee.”

[Sewjunx:]
“Sakkanamaka qapp jingwlangg qauvuee,
Bylun sniaxmih jinghingg,
U diwhui :ee be hro ingxhiongw,
Dna’ qui' simx qra dongjingg.
Iong jigjing ee simx.
Suizenn qauwhuar tazinn,
Iarr beh hro ix soxx vak,
Dna’ dongjingg aiwlenn ix.”


(Samyutta Nikaya 1-10-2)  
2. Sakkanamaka 
On one occasion the Blessed One was dwelling at Rajagaha on the mountain Vulture Peak. 

Then the yakkha Sakkanamaka approached the Blessed One and addressed him in verse:  “When you’ve abandoned all the knots, 
As one fully liberated, 
It isn’t good for a recluse like you 
To be instructing others.”

“If, O Sakka, for some reason 
Intimacy with someone should arise, 
The wise man ought not to stir his mind 
With compassion towards such a one. 
But if with a mind clear and pure 
He instructs others, 
He does not thereby become attached 
Through his compassion and kindness.”


(相應部 1-10-2)
〔二〕釋羅
爾時，世尊住王舍城靈鷲山。
時，名釋羅夜叉，來詣世尊處。詣已以偈白世尊曰：
卿離一切縛　　　解脫之沙門
教化其他者　　　非卿之所為
〔世尊：〕
釋羅與眾交　　　無論之形態
非相應智人　　　唯傾心同情
以是寂靜心　　　雖教化於他
亦不為所縛　　　唯同情愛憐

Siong'ingr Vxo (1-10-1)

Derr Jap Qngw: Iarcex Siong'ingr
1. Indaka
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa Inda Snuax ee snuadingw, Indaka Iarcex soxx druar ee soxjai.

Hitt sii, Indaka Iarcex laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Sewjunx qongw:
“Jiongww vut qongw jitt xee siksinx m si mia.
Mrqycc mia jnuaxngiu e dirr sinkux?
Jitt xee qud qapp bah an’ dyhh laii?
Zuhyy druar dirr buxtaix laii cutsir?”

[Sewjunx:]
“Cocox u kalala,
Iu’ jitt xee kalala,
Jiacc u abbuda.
Iu’ abbuda,
Snix bah.
Bah snix qenwjixbah,
U snix cud suwjix,
Snix taujangx qapp jingxqah.
Anxnex buw jiac sniaw,
Imxliau qapp sidbut,
Druar dirr buxtaix :ee,
Uaxkyr jiaxee laii singdiongw.”


(Samyutta Nikaya 1-10-1)  
Chapter 10 Connected Discourses with Yakkhas
1. Indaka 
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha on the mountain Inda’s Peak, the haunt of the yakkha Indaka.

Then the yakkha Indaka approached the Blessed One and addressed him in verse: 
“The Buddhas say that form is not the soul. 
How then does one obtain this body? 
From where do one’s bones and liver come? 
How is one begotten in the womb?”

“First there is the kalala; 
From the kalala comes the abbuda; 
From the abbuda the pesi is produced; 
From the pesi the ghana arises; 
From the ghana emerge the limbs, 
The head-hair, body-hair, and nails. 
And whatever food the mother eats— 
The meals and drink that she consumes— 
By this the being there is maintained, 
The person inside the mother’s womb.”


(相應部 1-10-1)
第十　夜叉相應
〔一〕因陀迦
爾時，世尊住王舍城，因陀峰山，因陀夜叉之住處。
時，因陀迦夜叉來詣世尊處。詣而以偈白世尊曰：
諸佛說此色非命　　　然則如何命在身
此骨與肉何處來　　　如何此生住母胎
〔世尊：〕
初有迦羅邏　　　由此迦羅邏
而有阿部曇　　　由此阿部曇
由生宍肉生　　　宍肉生堅肉
由堅肢節生　　　生髮及毛爪
如是母以取　　　飲料及食物
住於母胎者　　　依此而生長

Siong'ingr Vxo (1-9-14)

14. Angg Lenhuex
Hitt jun, jit xee bikiu druar dirr Kosala Qog ram ram ee ciurnaa. Hitt sii, jitt xee bikiu jiac vaw siux vxuah liauw lyc kir lenhuedii beh pnri angg lenhuex ee bi.

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn linbinw jitt xee bikiu, beh qingxcniw jitt xee bikiu, hro inx sniu iuxig :ee, dyrr laii qaur jitt xee bikiu hiax. Qauwui, ix dyrr iong jimgensix duiww jitt xee bikiu qongw:
“Jitt xee juixdii soxx snix ee huex,
M si hro liw pnri :ee.
Jex iarr sngr tautec,
Liw si tautec huepangx ee langg.”

[bikiu:]
“Byy cruw iarr byy ad,
Li hng hng pnri lenhuex.
Jnuaxngiu liw qongw,
Guaw si tautec huepangx :ee?
Qrut ix ee qintauu,
Iacc qra lengnau junw cair :ee,
Jyr jitt hy vyrhingg :ee,
Sniaw enqor liw m qongw inx?”

[tnisinn:]
“Kyxviw lovi ee lacsab snxax,
Covy ee langg byy cingkir.
Guaw be qra inx qongw jitt kuanw ue,
Si duiww liw jiacc u qongw.
Byy jue byy uwuer :ee,
E suwsiongg beh qriuu cingkir.
Uanxzenn mox-buew hylii ee og,
Inx knuar diyc kyxviw tnihunn hiacc dua.”

[bikiu:]
“Iarcex liw jaix guaw,
Qycc kyxlenn guaw.
Narr knuar diyc jitt hy kuanw,
Iarcex diyhh qycc qra guaw qongw.”

[tnisinn;]
“Guaw byy kyr liw sing'uac,
Iarr m si liw cniar :ee.
Bikiu liw qaqi,
M tangx m jaix,
Zuhyy kir sxen ee soxjai”

Hitt sii, jitt xee bikiu sriu diyc tnisinn ee qingxqair laii qingxcniw.


(Samyutta Nikaya 1-9-14)  
14. The Thief of Scent 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion, when he had returned from his alms round, after his meal that bhikkhu used to descend into a pond and sniff a red lotus. 

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 verse: 
“When you sniff this lotus flower, 
An item that has not been given, 
This is one factor of theft: 
You, dear sir, are a thief of scent.” 

(The bhikkhu:) 
“I do not take, I do not damage, 
I sniff the lotus from afar; 
So for what reason do you say 
That I am a thief of scent?
One who digs up the lotus stalks, 
One who damages the lotus flowers, 
One of such rough behaviour: 
Why is he not spoken to?”

(The devata:) 
“When a person is rough and fierce, 
Badly soiled like a nursing cloth, 
I have nothing at all to say to him; 
But it’s to you that I ought to speak. 
For a person who is without blemish, 
Always in quest of purity, 
Even a mere hair’s tip of evil 
Appears as massive as a cloud.” 

(The bhikkhu:) 
“Surely, spirit, you understand me, 
And you have compassion for me. 
Please, O spirit, speak to me again, 
Whenever you see such a deed.” 

(The devata:) 
“We don’t live with your support, 
Nor are we your hired servant. 
You, bhikkhu, should know for yourself 
The way to a good destination.”

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


(相應部 1-9-14)
〔一四〕紅蓮（白蓮）
爾時，一比丘住拘薩羅國之茂林。
時，此比丘食後收鉢，入於蓮池，以嗅紅蓮之香。
時，住彼林一天神，憐憫此比丘，欲警覺此比丘，令思有益。來到比丘處。
到已，以偈語其比丘曰：
此水所生花　　　不予汝嗅聞
此亦一盜者　　　汝盜香花人
〔比丘：〕
不取又不折　　　離而嗅蓮香
如何汝云我　　　是花香盜人
以掘其根頭　　　或餐其蓮莖
如是行暴人　　　何故汝不云
〔天神：〕
如下婢污衣　　　不淨粗暴人
我不言此語　　　云汝則相應
無有罪污穢　　　常求清淨人
惡如毛毫端　　　見猶天雲大
〔比丘：〕
夜叉我知汝　　　又以哀憐我
以如是見時　　　夜叉又語我
〔天神：〕
我非靠汝生　　　亦非指為惡
比丘汝自己　　　不得為不知
如何去善趣
時，此比丘依天神之警覺，而起驚。