Siong'ingr Vxo (1-6-2)

2. Qiongqingr
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Neranjara Hyy ee Uruvela ee Goatherd ee Banian ciu-kax. Hitt jun, ix ixx singjiu jniawqag.

Hitt jun, Sewjunx dogg jre sensux, u kiw jitt kuanw suuii, “Byy soxx junqingr qapp qiongqingr ee sing’uac si koxnuaw. Guaw zuhyy junqingr Brahmin laii qapp inx druar siy’ qin lehh?”

Hitt jun, Sewjunx u kiw jitt kuanw ee suuii, “Uirr singjiu bue uanbuanw ee qaiwlut-dxir, ingqaix junqingr qitax sabunn qapp Brahmin laii qapp inx druar siy’ qin. Danrsi guaw dirr tenqair, moqair, qapp huantenqair soxx vauhamm ee sewqair. Dirr sabunn, Brahmin, langg, qapp tnix soxx vauhamm ee jiongwsingx lairdew, byy qnir diyc qitax siurr junqingr ee sabunn qapp Brahmin cincniu guaw ixx jingjiu qaiwlut :ee tangx laii qapp inx druar siy' qin.

Uirr singjiu bue uanbuanw ee dingrsinn-dxir... Uirr singjiu bue uanbuanw ee diwhui-dxir... Uirr singjiu bue uanbuanw ee qaixtuad-dxir... Uirr singjiu bue uanbuanw ee jaibad-qaixtuad-dxir, ingqaix junqingr qitax sabunn qapp Brahmin laii qapp inx druar siy’ qin. Danrsi guaw dirr tenqair, moqair, qapp huantenqair soxx vauhamm ee sewqair. Dirr sabunn, Brahmin, langg, qapp tnix soxx vauhamm ee jiongwsingx lairdew, byy qnir diyc qitax siurr junqingr ee sabunn qapp Brahmin cincniu guaw ixx jingjiu jaibad-qaixtuad-dxir :ee tangx laii qapp inx druar siy' qin. Guaw lingkyw cinqin guaw soxx gro soxx junqingr ee jitt xee hxuad laii kiarkiw.”

Hitt jun, huantenx Sahampati jaix Sewjunx simlai soxx sniu :ee, cincniu jitt xee u lat ee javolangg qra ciuxqud kud zip iacc kud cud hiacc qinw, jit xe aw dyrr dirr Huantenqair byy .kir cuthen dirr Sewjunx binrjingg. Hitt jun, huantenx Sahampati qingqah kix jit vingg, jniar kax qui lehh, habjiongw lexqingr, anxnex qra Sewjunx qongw,
“Sewjunx, si dyrr driyc! Senrquewongw, si dyrr driyc! Sewjunx, quewkir qaix-henwqingr qapp u jniawqag :ee uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw. Birlaii qaix- henwqingr qapp u jniawqag :ee uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw. Henrqimx qaix-henwqingr qapp u jniawqag :ee iarr uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw.”

Huantenx Sahampati jiaxee ue qongw liauw, qycc qongw:
“Quewkir u jniawqag :ee,
Birlaii ee jiongww vut,
Henrqimx u jniawqag :ee,
Bet jiongwsingx ee iuhuann,
Longxx junqingr jniawhuad.
Henrqimx :ee druar dirr hitt lairdew,
Qycc birlaii iarr druar dirr hitt lairdew.
Jex si jiongww vut ee hxuad.
Soxiw guan lirig qaqi,
Laii ngwbang tangx uixdai :ee,
Diyhh sniu diyc vut ee qawsi,
Byy jit xee byy qingr jniawhuad.”


(Samyutta Nikaya 1-6-2)  
2. Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd’s Banyan Tree shortly after he had become fully enlightened. 

Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “One dwells in suffering if one is without reverence and deference. Now what recluse or brahmin can I honour and respect, on whom can I dwell in dependence?” 

Then it occurred to the Blessed One: “It would be for the sake of fulfilling an unfulfilled aggregate of virtue that I would honour, respect, and dwell in dependence on another recluse or brahmin. However, in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans, I do not see another recluse or brahmin more perfect in virtue than myself, whom I could honour and respect, and on whom I could dwell in dependence. 

“It would be for the sake of fulfilling an unfulfilled aggregate of concentration that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in concentration than myself….

“It would be for the sake of fulfilling an unfulfilled aggregate of wisdom that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in wisdom than myself…. 

“It would be for the sake of fulfilling an unfulfilled aggregate of liberation that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in liberation than myself…. 

“It would be for the sake of fulfilling an unfulfilled aggregate of the knowledge and vision of liberation that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honour and respect, and on whom I could dwell in dependence.

“Let me then honour, respect, and dwell in dependence on this very Dhamma to which I have fully awakened.” 

Then, having known with his own mind the reflection in the Blessed One’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared before the Blessed One. Having arranged his upper robe over one shoulder, he saluted the Blessed One reverentially and said to him: “So it is, Blessed One! So it is, Sublime One! Venerable sir, those who were the Arahants, the Fully Enlightened Ones in the past—those Blessed Ones too honoured, respected, and dwelt in dependence just on the Dhamma itself. Those who will be the Arahants, the Fully Enlightened Ones in the future—those Blessed Ones too will honour, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the Fully Enlightened One, honour, respect, and dwell in dependence just on the Dhamma itself.” 

This is what Brahma Sahampati said. Having said this, he further said this: 
“The Buddhas of the past, 
The future Buddhas, 
And he who is the Buddha now, 
Removing the sorrow of many— 
All have dwelt, 
Will dwell, and dwell, 
Revering the true Dhamma: 
This, for the Buddhas, is a natural law.
Therefore one desiring his own good, 
Aspiring for spiritual greatness, 
Should humbly respect the true Dhamma, 
Recollecting the Buddhas’ Teaching.”


(相應部 1-6-2)
〔二〕恭敬
如是我聞。爾時，世尊住優留毘羅林，尼連禪河邊，阿闍波羅尼俱律陀樹下。時已成等正覺。
爾時，世尊獨坐靜觀，生如是思惟：「無所尊敬、恭敬之生活，是苦惱。我如何尊敬婆羅門而予近住耶？」
時，世尊生如是思惟：「為成就未滿之戒蘊，應尊敬其他沙門、婆羅門而予近住。但我於天界、魔界、梵天界所含之世界。於沙門、婆羅門、人、天所含之眾中，不見如我成就戒者，以尊敬其他沙門、婆羅門而住為成就未滿之定蘊……〔乃至〕……未滿之慧蘊……乃至……未滿之解脫蘊……乃至……未滿之解脫知見蘊，應尊敬其他沙門、婆羅門而近住。但我於天界、魔界、梵天界所含之世界。於沙門，婆羅門、人、天所含之眾中，不見如我成就解脫知見者，以尊敬其他沙門、婆羅門而近住。我寧可對我所悟之法，尊敬此法而予近住。」
時，梵天沙巷婆提於心，知世尊心之思惟，猶如男子力士之伸屈腕、屈伸腕頃，沒於梵天界，現於世尊前。
時，梵天沙巷婆提，偏袒一肩、合掌禮世尊，如是白世尊曰：
「世尊！如是，善逝！如是。世尊！過去之應供、正覺者、世尊亦恭敬、尊重、親近法而住。未來之應供、正覺者、世尊亦恭敬、尊重、親近法而住。今之應供、正覺者、世尊亦恭敬、尊重、親近法而住。」
梵天沙巷婆提說此已。又作此曰：
過去正覺者　　　未來之諸佛
今之正覺者　　　滅眾生憂惱
悉皆敬正法　　　而住今亦住
又未來亦住　　　此諸佛法然
故願自己利　　　以望偉大者
憶念佛之教　　　不無敬正法