Siong'ingr Vxo (1-3-18)

18. Byy hongwdong (2)
Hitt sii, Sewjunx dirr Savatthi Sniaa druar.
Jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg iong jiaxee ue qra Sewjunx qongw, "Sewjunx! Guaw qo' jit langg dirr jingrquanx camsenn ee sii snix cud jitt xee sniurhuad: 'Jiauww sewjunx qangxsuad sxen ee hxuad, diyhh ham' sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir qau'ongw, m hyw ham' og ee ving'iuw, og ee dangpnua, qapp og ee dongjir qau'ongw.'"

"Dairongg! Si anxnex byy cyr. Dairongg! Si anxnex byy cyr. Dairongg! Jiauww guaw soxx qangxsuad sxen ee hxuad, diyhh ham' sxen ee ving'iuw, sxen ee dangpnua, sxen ee dongjir qau'ongw, m hyw ham' og ee ving'iuw, og ee dangpnua, qapp og ee dongjir qau'ongw.

Dairongg! Hitt sii, guaw dirr Sakyana ee jongjok hiax kiarkiw. Dairongg! Hitt jun, Onanda Bikiu kir guaw hiax vaiwhongw. Vaiwhongw quer, duiww guaw lexqingr liauw dirr vnix:a jre. Dairongg! Jre dirr vnix:a ee Onanda Bikiu qra guaw qongw, 'Sewjunx! U jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir, dua dikhing singjiu jidvnuar.'

Dairongg! Ix ue qongw liauw, guaw iong jiaxee ue qra Onanda Bikiu qongw, 'Onanda, m si anxnex. Onanda, m si anxnex. Onanda! U jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir, dua dikhing tangx singjiu juanvo. Onanda! U jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir ee bikiu, tangx qitai ix siuhingg veh singwdy, suwsiongg siuhingg veh singwdy.

Onanda!  Anwjnuaw qongxx u sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir tangx suwsiongg siuhingg veh singwdy?

Onanda! Bikiu junjiaur uanxlii, junjiaur lii tamx, qapp junjiaur duanrbet laii siuhingg jniar qenr, tangx siar li [huanlyw] qapp juanxhiongr [liappuann]. Junjiaur uanxlii, junjiaur li tamx, qapp junjiaur duanrbet laii siuhingg jniar srux... simrjiww jniar giw... simrjiww jniar giap.. simrjiww jniar mia... simrjiw jniar jingjinr... simrjiww jniar liam... simrjiww jniar dnia tangx siar li qapp juanxhiongr. Onanda! Anxnex u jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir ee bikiu  e siuhingg veh singwdy, suwsiongg siuhingg veh singwdy.

Onanda! Jiauww anxnex dyrr jaix u jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxene ee dongjir, dua dikhing tangx singjiu juanvo.

Onanda! Vutlun zuhyy, qra guaw junw sxen ee ving'iuw, snix ee jiongwsingx dui' snix ee jongrhongw laii qaixtuad, lau ee jiongwsingx dui' lau ee jongrhongw laii qaixtuad, puawvni ee jiongwsingx dui' puawvni ee jongrhongw laii qaixtuad, siw .kir ee jiongwsingx dui' siw .kir ee jongrhongw laii qaixtuad, ciuu, vrix, kow, iux, qapp bun ee jiongwsingx dui' ciuu, vrix, kow, iux, qapp bun ee jongrhongw laii qaixtuad. Onanda! Jiauww anxnex qaidongx jaix u jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir, dua dikhingg tangx singjiu juanvo.'

Dairongg! Mrjiacc qongxx, ongg berdangr byy anxnex yc. Dyrr si guaw ingqaix u sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir. Dairongg! Berdangr byy anxnex yc. Dairongg! Beh u sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir :ee berdangr byy jiauww jitt xee honghuad diamr lehh, dyrr si dirr senrhuad byy hongwdong.

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, ongg ee horqiongx iarr ingqaix e anxnex sniu, 'Ongg byy hongwdong, qutlat byy hongwdong, guanw jiaxee iarr ingqaix byy hongwdong, qutlat byy hognwdong.'

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, kattiia lovok iarr ingqaix e anxnex sniu, 'Ongg byy hongwdong, qutlat byy hongwdong, guanw jiaxee iarr ingqaix byy hongwdong, qutlat byy hognwdong.'

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, qokbinn iarr ingqaix e anxnex sniu, 'Ongg byy hongwdong, qutlat byy hongwdong, guanw jiaxee iarr ingqaix byy hongwdong, qutlat byy hognwdong.'

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, qaidongx iarr e vyxho qaqi, iarr e vyxho horqiongx, iarr e vyxho cngkor qapp jaivyw."

[Sewjunx suanqangw... simrjiww...]

Qewsiok u guanrbang,
Beh did diyc dua huwquir.
Henjaiw juer qongdig,
Ylyw byy hongwdong.
Henjiaw byy hognwdong,
Laii did diyc nng jiongw lirig.
Jitt sxer ee lirig,
Ixqip birlaii ee lirig. 
U juer jitt xee girhingg :ee,
Inghiongg cxingx juer henjiaw.


(Samyutta Nikaya 1-3-18)
18. Diligence (2)
Setting at Savatthi. 
Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, the following reflection arose in my mind: ‘The Dhamma has been well expounded by the Blessed One, and that is for one with good friends, good companions, good comrades, not for one with bad friends, bad companions, bad comrades.’”

“So it is, great king! So it is, great king! The Dhamma has been well expounded by me, and that is for one with good friends, good companions, good comrades, not for one wi
th bad friends, bad companions, bad comrades.

“On one occasion, great king, I was living among the Sakyans, where there is a town of the Sakyans named Nagaraka. Then the bhikkhu Ónanda approached me, paid homage to me, sat down to one side, and said: ‘Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.’ 

“When this was said, great king, I told the bhikkhu Ónanda: ‘Not so, Ónanda! Not so, Ónanda! This is the entire holy life, Ónanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the noble eightfold path. 

And how, Ónanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the noble eightfold path? 

Here, Ónanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in relinquishment. He develops right intention ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in relinquishment. It is in this way, Ónanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the noble eightfold path. 

“‘By this method too, Ónanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ónanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to illness are freed from illness; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. It is by this method too, Ónanda, that it may be understood how the entire holy life is good friendship, good companions hip, good comradeship.’ 

“Therefore, great king, you should train yourself thus: ‘I will be one who has good friends, good companions, good comrades.’ It is in such a way that you should train yourself.

“When, great king, you have good friends, good companions, good comrades, you should dwell with one thing for support: diligence in wholesome states.

“When, great king, you are dwelling diligently, with diligence for support, your retinue of harem women will think thus: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’

“When, great king, you are dwelling diligently, with diligence for support, your retinue of khattiya vassals will think thus ... your troops will think thus ... your subjects in town and countryside will think thus: ‘The king dwells diligently, with diligence for support.
Come now, let us also dwell diligently, with diligence for support.’
“When, great king, you are dwelling diligently, with diligence for support, you yourself will be guarded and protected, your retinue of harem women will be guarded and protected, your treasury and storehouse will be guarded and protected.

“For one who desires lofty riches
Following each other in succession,
The wise here praise diligence
In performing deeds of merit.
The wise person who is diligent
Secures both kinds of good:
The good found in this very life
And the good pertaining to the future.
The steadfast one, by reaching the good,
Is declared a person of wisdom.”


(相應部 1-3-18)
〔一八〕不放逸（其二）
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王以此白世尊曰：「世尊！我於獨坐靜觀以生思念：『依世尊之善說法，而與善友、善朋、善伴交；非與惡友、惡朋、惡伴交。』」
「大王！如是，大王！如是。大王！依我善說法，而與善友、善朋、善伴交；非與惡友、惡朋、惡伴交。
大王！爾時，我住釋迦族邑。大王！時，阿難比丘詣我處。詣已，禮敬於我坐於一面，大王！坐於一面之阿難比丘謂我曰：『世尊！此善友、善朋，善伴即梵行之一半。』
大王！我如是言已，以此謂阿難比丘曰：『阿難！不然。阿難！不然。阿難！此善友、善朋、善伴，乃是梵行之全部。阿難！有善友、善朋、善伴之比丘，得以期待於修行八支聖道，屢修八支聖道。
阿難！如何有善友、善朋、善伴之比丘，屢修八支聖道耶？
阿難！此比丘依遠離，依離貪，依滅，以修正見，捨離〔煩惱〕及轉向〔涅槃〕。依遠離，依離貪，依滅，以修正思〔……乃至……〕正語〔……乃至……〕正業〔……乃至……〕正命〔……乃至……〕正精進〔……乃至……〕正念〔……乃至……〕正定，而捨離及轉向。阿難！如是有善友、善朋、善伴之比丘，以修行八支聖道，屢修八支聖道。
阿難！依此應知有善友、善朋、善伴，乃梵行之全部。
阿難！不論如何，依以我為善友，生法之眾生，依生而解脫。老法之眾生，依老而解脫，病法之眾生，依病而解脫，死法之眾生，依死而解脫，愁悲苦惱悶之眾生，依愁悲苦惱悶而解脫。阿難！依此應知有善友、善朋、善伴，乃梵行之全部。』
大王！是故，王不能不如是學。我應容有善友、善朋、善伴。大王！不能不如是學。大王！欲有善友、善朋、善伴者，不能不依此一法而住，即於善法不放逸。
大王！王依不放逸、住不放逸者，王之後宮亦應如是思念：『王依不放逸，住不放逸，我等亦應依不放逸、住不放逸。』
大王！王依不放逸、住不放逸者，剎帝利之侍臣等應如是思念：『王依不放逸、住不放逸；我等亦應依不放逸、住不放逸。』
大王！王依不放逸、住不放逸者，國民亦應如是思念：『王依不放逸、住不放逸；我等亦應依不放逸、住不放逸。』
大王！王依不放逸、住不放逸者，當亦護自己，亦護後宮，亦護庫藏。」
〔世尊宣說……乃至……〕
繼續負願望　　　欲得至大富
賢者行功德　　　以讚不放逸
賢者不放逸　　　以得二種利
現世之益利　　　以及未來利
依得於此義　　　英雄謂賢者