Siong'ingr Vxo (1-9-10)

10. Liamrqingx
Hitt jun, u jit xee bikiu druar dirr Kosala Qog ram ram ee ciurnaa. Hitt sijun, jitt xee bikiu ixongw jin’ qutlat decc liamrqingx, jitmaw suacc byy qutlat decc liam, dna' diam diam diamr lehh.

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn byy qycc tniax diyc jitt xee bikiu ee hxuad, dyrr laii qaur bikiu hiax. Qauwui, ix iong jimgensix duiww jitt xee bikiu qongw:
“Bikiu liw sniaw enqor,
Qimzit qapp jerje bikiu ongxlaii,
Byy qycc liam huatqur?
Langg' tniax diyc hxuad e hnuahiw,
Liam :ee dirr henrsii e did diyc ylyw.”

[bikiu:]
“Beh li iog did qongqyw,
Ixjingg qiawbang huatqur.
Dnaxx li iog did diyc qongqyw,
Itcer soxx knuar soxx tniax soxx sniu :ee,
U diwhui tangx qra kiwsag.
Senrzinn si anxnix qawsi.”


(Samyutta Nikaya 1-9-10)  
10. Reciting 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion that bhikkhu had been excessively engrossed in recitation, but on a later occasion he passed the time living at ease and keeping silent.

Then the devata that inhabited that woodland thicket, no longer hearing that bhikkhu recite the Dhamma, approached him and addressed him in verse: 
“Bhikkhu, why don’t you recite Dhamma-stanzas, 
Living in communion with other bhikkhus? 
Hearing the Dhamma, one gains confidence; 
In this very life (the reciter) gains praise.” 

(The bhikkhu:) 
“In the past I was fond of Dhamma-stanzas 
So long as I had not achieved dispassion. 
But from the time I achieved dispassion
(I dwell in what) the good men call
‘The laying down by final knowledge’ 
Of anything seen, heard, or thought.”


(相應部 1-9-10)
〔一〇〕誦經（法）
爾時，有比丘住拘薩羅國之茂林。
其時，此比丘，以往甚勤誦經，今則不勤，默然而坐。
時，住彼林中天神，不得復聞此比丘之法，來到比丘之處。
到已，而以偈語此比丘曰：
比丘汝何故　　　　　今交諸比丘
不誦法句耶　　　　　人聞得歡喜
現在得稱讚
〔比丘：〕
依離欲至果　　　　　前望於法句
今依離至果　　　　　見聞思何物
依智慧捨棄　　　　　善人是為教

Siong'ingr Vxo (1-9-9)

9. Vajjian Ongjuw (Vesali)
Hitt jun, bikiu Vajjian ee Ongjuw druar dirr Vesali ram ram ee ciurnaa. Hitt sii, qui' amr dirr Vesali u langg decc qniaa jewsu.

Hitt sii, jitt xee bikiu tniax diyc Vesali gagkir qapp imgak laurzet ee sniax, ix dyrr toxkuir. Hitt sijun, ix cniur jimgensix qongxx:
“Kyxviw ho'ngg danwsag ee caa,
Guanw jiaxee dirr ciurnaa dogqux.
Dirr jitt hy xia,
Si’angw e viw guaw kacc camw?”

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn linbinw jitt xee bikiu, beh qingxcniw jitt xee bikiu, hro ix sniu iuxig :ee, dyrr laii qaur jitt xee bikiu jiax. Qauwui, dyrr iong jimgensix duiww jitt xee bikiu qongw:
“Kyxviw ho'ngg danwsag ee caa,
Liw suizenn dirr ciurnaa dogqux,
Jerje langg himsen liw.
Uanxzenn duirlyc dergak :ee,
Himbo druar dirr tnix :ee.”

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


(Samyutta Nikaya 1-9-9)  
9. Vajjian Prince (or Vesali) 
On one occasion a certain bhikkhu, a Vajjian prince, was dwelling at Vesali in a certain woodland thicket. Now on that occasion an all-night festival was being held in Vesali. 

Then that bhikkhu, lamenting as he heard the clamour of instruments, gongs, and music coming from Vesali, on that occasion recited this verse: 
“We dwell in the forest all alone 
Like a log rejected in the woods. 
On such a splendid night as this 
Who is there worse off than us?” 

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: 
“As you dwell in the forest all alone 
Like a log rejected in the woods, 
Many are those who envy you, 
As hell-beings those going to heaven.”

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


(相應部 1-9-9)
〔九〕跋耆子（毘舍離）
爾時，有跋耆子比丘，住毘舍離之茂林。
時，毘舍離整夜行祭事。
時，其比丘聞毘舍離器樂、聲樂之騷音而嘆息，其時以唱偈曰：
如棄林木材　　　　　我等獨住森
實則如是夜　　　　　誰比我等幸
時，彼林住一天神，憐憫此比丘，欲警覺此比丘，令思有益，來到此比丘之處。
到已，以偈語此比丘曰：
若棄林木材　　　　　汝雖獨住森
眾多人羨汝　　　　　猶如墮獄者
羨慕生天者
時，此比丘受其天神之警覺而起驚。

Siong'ingr Vxo (1-9-8)

8. Hurzinlangg
Hitt jun, jit xee bikiu druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, jitt xee bikiu dirr jit xee zinqecur druar jiokk quw.

Hitt sijun, druar dirr hitt xee ciurnaa ee tnisinn linbinw hitt xee bikiu, beh qingxcniw hitt xee bikiu, hro ix sniu iuxig :ee, dyrr laii qaur hitt qingx cur huawsinx jyr hurzinlangg qaur bikiu hiax. Qauwui, dyrr iong jimgensix duiww hitt xee bikiu qongw:
“Dirr hyy-vnix ee vychnua,
Iacc si cir-lai ee jit quaw soxjai,
Cincniu huerdngg,
Qetauu iacc cirdniuu hiax decc cirbuxcircu,
Qongw liw qapp guaw,
Si decc congr sniaw?"

[bikiu:]
“Sewsiong jerje hro langg' vutkuair ee gengiw,
Sriux koxhingg :ee diyhh zimxnai,
Byy in’ui anxnix dasimx,
Byy in’ui anxnix tongwkow.
Kyxviw hongx hro ciurnaa ee lok e qniax.
E qniax hiaxee snia'imx :ee,
Tangx qongw ix ee simx kinx,
Siuhing be u singjiu.”


(Samyutta Nikaya 1-9-8)  
8. Family Mistress 
On one occasion a certain bhikkhu was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion that bhikkhu had become excessively intimate with a certain family. 

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, manifest ed herself in the form of the mistress of that family. Having approached that bhikkhu, she addressed him in verse:
“By the riverbanks and in the rest house, 
In the meeting halls and along the roads, 
People gather and gossip about this: 
What’s going on between you and me?” 

(The bhikkhu:) 
“There are many disagreeable sounds 
That an ascetic must patiently endure. 
One should not be dismayed on that account, 
For it is not by this one becomes defiled. 
If one is frightened by random sounds 
Like an antelope dwelling in the woods, 
They call him ‘one with a fickle mind’: 
For him the practice does not succeed.”

(相應部 1-9-8)
〔八〕家婦
爾時，一比丘住拘薩羅國之茂林。
其時，有一比丘多住於在家。
時，彼林住一天神，憐憫其比丘、欲警覺其比丘，令思有益，到其家中化作家婦，到其比丘處。
到已，以偈告彼比丘曰：
河之岸或者　　　市門之閑場
集會堂等地　　　街頭或市集
私議汝與妾　　　原來為何故
〔比丘：〕
世多不快語　　　苦行者堪忍
不因此焦心　　　不因此痛苦
如風怖林鹿　　　其聲亦驚人
若謂輕其心　　　修行不成就

Siong'ingr Vxo (1-9-7)

7. Nagadatta
Hitt jun, junjiaw Nagadatta druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, junjiaw Nagadatta dirr tauwjaw sniu' jaw zip cuanx nirr, quer diongdaur sniu' nguar jiacc dngw laii ciurnaa-lai.

Hitt sii, druar dirr hitt xee ciurnaa ee tnisinn linbinw junjiaw Nagadatta, beh qingxcniw junjiaw Nagadatta, hro ix sniu iuxig :ee, dyrr laii qaur junjiaw Nagadatta hiax. Qauwui, ix iong jimgensix duiww Nagadatta qongw:
“Nagadatta ving’iuw,
Liw sniu’ jaw zip cuanx,
Sniu' nguar dngw laii ciurnaa.
Liw qapp jairqelangg qauongw,
Vnivnii sriu kuaiwlok qapp tongwkow.
Guaw qniax Nagadatta,
Liw qapp jairqelangg qauongw,
E sniu' ciauqeur.
Sixsinn ligliong qiongdua,
Liw e lyc okmoo ee lingxhik.”

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


(Samyutta Nikaya 1-9-7)  
7. Nagadatta 
On one occasion the Venerable Nagadatta was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion the Venerable Nagadatta had been entering the village too early and returning too late in the day. 

Then the devata that inhabited that woodland thicket, having compassion for the Venerable Nagadatta, desiring his good , desiring to stir up a sense of urgency in him, approached him and addressed him in verses: 
“Entering the village too early, 
Returning too late in the day, 
Nagadatta associates too closely with lay folk,
Sharing their pleasures and pains.
I am afraid for Nagadatta, 
So impudent, bound to families. 
Do not get caught by the King of Death, 
By the grip of the powerful End-maker.” 

Then the Venerable Nagadatta, stirred up by that deity, acquired a sense of urgency. 


(相應部 1-9-7)
〔七〕那伽達多
爾時，尊者那伽達多住拘薩羅國之茂林。
其時，尊者那伽達多於清晨，趁早入村，過午後則遲歸林中。
時，住彼林中一天神，憐憫尊者那伽達多，欲警覺尊者那伽達多，令思有益，來到尊者那伽達多處。
到已，以偈語尊者那伽達多曰：
那伽達多友　　　　　汝過早入村
日遲始歸林　　　　　與在家人交
同以為苦樂　　　　　我那伽達多
惟恐過大膽　　　　　與在家人交
力強之死王　　　　　將落惡魔領
時，尊者那伽達多，依天神之警覺而驚起。

Siong'ingr Vxo (1-9-6)

6. Anuruddha
Hitt jun, junjiaw Anuruddha druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, Snax-jap-snax Tnix ee tnisinn Jalini laii junjiaw Anuruddha hiax vaiwhongw, ix si junjiaw Anuruddha siogqex ee bow. Vaiwhue quer, ix iong jimgensix duiww Anuruddha qongw:
“Cniaw liw laii jiax druar,
U itcer tangx air :ee.
Diyhh laii huatguan,
Beh dirr Tavatimsa cutsir,
Tangx hiangxsiu tenhuix iongwho,
Qycc u qonghuix vauuii.”

[Anuruddha:]
“Ixx knuar e diyc ee srinx diamr lehh,
Jex si tenluw ee jaie.
Beh qriuu tenluw soxx did,
Iarr venwsingg jingwlangg ee jaie.”

[Jalini:]
“Virr sewqanx soxx cingjanr,
Tavatimsa jitt xee kiarqex.
M bad qnir quer hnuahiw hngg,
Mj aix kuaiwlok ee su.”

[Anuruddha:]
“Gong langg liw m jaix,
Vut soxx suansuad qongxx,
Itcer longxx si busiongg,
Longxx si snix-bet ee singwjid.
Snix liauw qycc bet,
Jiaxee longxx jigjing,
Jiacc si jinjniar kuaiwlok.
Jalini ee tenqair,
Guaw be qycc dirr hiax kia.
Ciauuat jitt xee lunhuee,
Jiongcuw be qycc dingg cutsir.”


(Samyutta Nikaya 1-9-6)  
6. Anuruddha 
On one occasion the Venerable Anuruddha was dwelling among the Kosalans in a certain woodland thicket. Then a certain devata of the Tavatimsa host named Jalini, a former consort of the Venerable Anuruddha, approached him and addressed him in verse:
“Direct your mind there (to that realm) 
Where you dwelt in the past 
Among the Tavatimsa devas 
For whom all desires are fulfilled. 
You will shine forth highly honoured, 
Surrounded by celestial maidens.” 

(Anuruddha:) 
“Miserable are celestial maidens, 
Established in their identity, 
And miserable too are those beings 
Attached to celestial maidens.”

(Jalini:) 
‘They do not know bliss 
Who have not seen Nandana, 
The abode of the glorious male devas 
Belonging to the host of Thirty.’ 

(Anuruddha:) 
‘Don’t you know, you fool, 
That maxim of the arahants? 
Impermanent are all constructions, 
Subject to arising and vanishing. 
Having arisen, they cease: 
Their appeasement is blissful.’” 
Now I will never again dwell 
Among the deva host, Jalini!
The wandering on in birth is ended: 
Now there is no more re-becoming.” 


(相應部 1-9-6)
〔六〕阿那律
爾時，尊者阿那律住拘薩羅國之茂林。
時，尊者阿那律俗家之妻，為三十三天天神之闍利仁，來詣尊者阿那律處。
詣已以偈語阿那律曰：
請卿來此住　　　具一切愛欲
以發起志願　　　生於忉利天
而嘗天妃擁　　　圍繞耀光輝
〔阿那律：〕
滯著有身見　　　天女等之禍
天女之所得　　　人人亦成禍
〔闍利仁：〕
為世所稱讚　　　忉利天住家
不見歡喜園　　　非知快樂事
〔阿那律：〕
愚者汝不知　　　佛之所宣說
一切行無常　　　皆為生滅性
生者而又滅　　　此等之寂靜
始是真快樂　　　闍利仁天界
我無受住家　　　越過此輪迴
從今無他生

Siong'ingr Vxo (1-9-5)

5. Onanda
Hitt jun, junjiaw Onanda druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, junjiaw Onanda didit duiww jairqax :ee decc qangxsuad.

Hitt sii, druar dirr hitt xee ciurnaa ee tnisinn linbinw junjiaw Onanda, beh qingxcniw junjiaw Onanda, hro ix sniu iuxig :ee, dyrr laii qaur junjiaw Onanda hiax qongw jimgensix:
“Zip kir qaur ciu-kax diamr lehh,
Juwsimx dirr liappuann.
Gotama diyhh sensux,
M tangx hongwdong.
Ue qongw sniu' je,
Duiww liw u sniaw loring?”

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


(Samyutta Nikaya 1-9-5)  
5. Onanda 
On one occasion the Venerable Onanda was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion the Venerable Onanda was excessively involved instructing lay people.

Then the devata that inhabited that woodland thicket, having compassion for the Venerable Ónanda, desiring his good, desiring to stir up a sense of urgency in him, approached him and addressed him in verse: 
“Having entered the thicket at the foot of a tree, 
Having placed Nibbana in your heart, 
Meditate, Gotama, and be not negligent! 
What will this hullabaloo do for you?”

Then the Venerable Onanda, stirred up by that deity, acquired a sense of urgency. 


(相應部 1-9-5)
〔五〕阿難
爾時，尊者阿難住拘薩羅國之茂林。
其時，尊者阿難多說在家諸事而住。
時住彼林中一天神，憐憫尊者阿難，欲警覺尊者阿難，令思有益。來至阿難之處說偈曰：
入樹下居住　　　　　潛心於涅槃
瞿曇禪思之　　　　　勿為於放逸
以行於雜談　　　　　與汝有何用
時，尊者阿難受天神之警覺而驚起。

Siong'ingr Vxo (1-9-4)

4. Jerje Kir Iuhongx
Hitt jun, jerje bikiu druar dirr Kosala Qog jiokk ram ee ciurnaa-lai. Hitt sii, hiaxee jiongww bikiu dro quer snax qywguec ee horquir, liauxau dyrr cutgua kir iuhongx.

Hitt sii, druar dirr hitt xee ciurnaa ee tnisinn byy knuar diyc hiaxee bikiu, simqnuax siongvix. Hitt sijun, ix cniur jitt siuw jimgensix qongxx:
“Knuar diyc jerje kangx ee jyrui,
Guaw ee simx byy kuaiwlok.
Je qenwbunn gauu qangxsuad :ee,
Gotama ee derjuw,
Inx si jauw dyhh kir?”

Jiaxee ue qongw liauw, lingrgua jit xee tnisinn iong jimgensix duiww hitt xui tnisinn qongw:
“Inx higjiaw dirr Magadha,
Higjiaw dirr Kosala,
Higjiaw dirr Vajjia,
Kyxviw kax byy virr vak lehh ee lok.
Bikiu byy cur,
Jiacc erdangr jurjai diamr lehh.”


(Samyutta Nikaya 1-9-4)  
4. A Number 
On one occasion a number of bhikkhus were dwelling among the Kosalans in a certain woodland thicket. Then, when they had spent the rains there, after the three months had passed those bhikkhus set out on tour. 

Then the devata that inhabited that woodland thicket, not seeing those bhikkhus, lamenting, on that occasion recited this verse: 
“Today discontent appears to me 
When I see here so many deserted seats. 
Where have they gone, 
Gotama’s disciples, 
Those splendid speakers rich in learning?”

When this was said, another devata replied in verse: 
“They’ve gone to Magadha, gone to Kosala, 
And some are in the Vajjian land. 
Like deer that roam free from ties, 
The bhikkhus dwell without abode.”


(相應部 1-9-4)
〔四〕多數（遊）方者
爾時，眾多比丘住拘薩羅國之茂林。
時彼等諸比丘，渡過雨期三月，之後而外出遊方。
時，住彼林中有一天神，不見彼等諸比丘，而心生悲，其時以唱此偈曰：
多見空居座　　　我今心不樂
多聞美說者　　　瞿曇弟子等
已從何處去
如是言已，其他之天神，以偈語其天神曰：
或者磨揭陀　　　或者拘薩羅
或者往跋耆　　　如無係蹄鹿
比丘等無家　　　而能自在住