Siong'ingr Vxo (1-2-27)

27. Nanda
Kia dirr vnix:a tnisinn ee qniaw Nanda dirr Sewjunx binrjingg cniur jitt siuw jimgensix qongxx:
"Sii quer zid'ia iik,
Cingcunx qra guanw jiaxee kiwsag.
Quanknuar sixbongg jiacc kiongxvor,
Beh kuaiwlok diyhh jxig qongdig."

[Sewjunx:]
"Sii quer zid'ia iik,
Cingcunx qra guanw jiaxee kiwsag.
Qaunknuar sixbongg jiacc kiongxvor,
Ngwbang jigjing :ee diyhh siawsag iogbong."


(Samyutta Nikaya 1-2-27)
27. Nanda
Standing to one side, Nanda, son of the devas, recited this verse in the presence of the
Blessed One:
“Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Discerning this danger in death, one should do
Deeds of merit that bring happiness.”

“Time flies by, the nights swiftly pass;
The stages of life successively desert us.
Discerning this danger in death, one should drop
The world’s bait in quest of peace.”


(相應部 1-2-27)
〔二七〕難陀
立於一面之難陀天子，於世尊前，唱此偈曰：
時過日夜移　　　青春棄我等
觀死此恐怖　　　齎樂積功德
〔世尊：〕
時過日夜移　　　青春棄我等
觀死此恐怖　　　棄欲希寂靜

Siong'ingr Vxo (1-2-26)

26. Rohitassa
Hitt jun, Sewjunx dirr Shravasti Sniaa. Kia dirr vnix:a tnisinn ee qniaw Rohitassa hiongr Sewjunx qongw jiaxee ue, qongxx:
"Sewjunx, dirr sniaw longxx be snix, be suevai, be siw, be snix kiw ee soxjai, erdangr vorqniaa dyrr jaix, iacc qnir .diyc, iacc qaur qaxx hitt xee sewqair ee venqair bor?"

[Sewjunx qongw:]
"Ving'iuw, guaw be qongw dirr sniaw longxx be snix, be suevai, be siw, be bedbyy ee soxjai, qorr vorqniaa dyrr tangx jaix, tangx qnir .diyc, tangx drat qaur sniaw longxx be sniw kiw hitt xee sewqair ee venqair."

[tnisinn ee qniaw qongw:]
"Sewjunx! Hanxiuw, m bad jingrr u. Sewjunx! Sewjunx soxx qongw :ee jiokk driyc: 'Ving'iuw, guaw be qongw dirr sniaw longxx be snix, be suevai, be siw, be bedbyy ee soxjai, qorr vorqniaa dyrr tangx jaix, tangx qnir .diyc, tangx drat qaur sniaw longxx be sniw kiw hitt xee sewqair ee venqair.'
Sewjunx! Guaw ixjaw miaa qiyr juer Rohitassa(Ciah Bew Senzinn), Bhoja ee qniaw, u sintongx, tangx dirr kongdiongx vuex. Sewjunx! Guaw ee sokdo u jiacc qinw: piwlun jingliongg lenrsip ee qingciuw, sigciuw, cruw qringx qapp kinx jnxir, sokdo tangx sria taur dylyciu ee ciurimr. Sewjunx! Guaw jit vo ee kuacdo, dyrr kyxviw iu' dangx haiw qaur sex haiw hiacc kuah. Guaw dyrr kiw jitt xee guan: guaw qorr vorqniaa, tangx qaur sewqair ee venqair.
Sewjunx! Guaw u jitt hy kuanw ee sokdo, jit huac u jitt hy kuanw kuacdo, dirr jiahvng ixgua, dairsiauxven ixgua, qapp kunr laii dri pilyyy ixgua, dirr guaw siurmia vah huer jiqanx longxx decc qniaa, iauxx bue drat qaur sewqair ee venqair dyrr dirr diongdoo laii siw.
Sewjunx! Hanwiuw, m bad jingrr u. Sewjunx! Sewjunx soxx qongw :ee jiokk driyc: 'Ving'iuw, guaw be qongw dirr sniaw longxx be snix, be suevai, be siw, be bedbyy ee soxjai, qorr vorqniaa dyrr tangx jaix, tangx qnir .diyc, tangx drat qaur sniaw longxx be sniw kiw hitt xee sewqair ee venqair.'"

[Sewjunx qongw:]
"Ving'iuw! Guaw m si qongw byy drat qaur sewqair ee venqair dyrr e jniaa juer koxnauw ee venqair. Ving'iuw! Guaw jixsi :ee si qongw: dirr jitt jit xee u sniu u ir ee sintew-siong, anwjnuaw jaqiyh sewqair, sewqair ee hingsingg, sewqair ee bedjuat, qapp sewqair bedjuat ee lo.

Dirr sewqair vorqniaa,
Be tangx drat qaur venqair.
Byy qaur qaxx sewqair ee venqair,
Be tangx tuatlii koxnauw.
Mrjiacc jinsit ee henjiaw,
Qapp sewqanx qaixtuad :ee,
Drat qaur sewqair ee venqair,
Jiongqibuew jniaa juer u dua siuhing :ee.
Og ixx jercingx :ee,
Jaix sewqair ee venqair,
Jitt sxer qapp au sxer,
Byy u soxx qriuu :ee."


(Samyutta Nikaya 1-2-26)
26. Rohitassa
Setting at Savatthi. Standing to one side, Rohitassa, son of the devas, said to the Blessed One:
“Is it possible, venerable sir, by traveling to know or to see or to reach the end of the world, where one is not born, does not age, does not die, does not pass away, and is not reborn?”

“As to the end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn—I say that it cannot be known, seen, or reached by traveling.” 

“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One: ‘As to the end of the world, friend, ... I say that it cannot be known, seen, or reached by traveling.’
“Once in the past, venerable sir, I was a seer named Rohitassa, son of Bhoja, possessed of spiritual power, able to travel through the sky. My speed was such, venerable sir, that I could move just as swiftly as a firm-bowed archer—trained, skillful, practiced, experienced—could easily shoot past the shadow of a palmyra tree with a light arrow. My stride was such, venerable sir, that it seemed to reach from the eastern ocean to the western ocean. Then, venerable sir, the wish arose in me: ‘I will reach the end of the world by traveling.’ Possessing such speed and such a stride, and having a lifespan of a hundred years, living for a hundred years, I traveled for a hundred years, without pausing except to eat, drink, take meals and snacks, to defecate and urinate, to sleep and dispel fatigue; yet I died along the way without having reached the end of the world.
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One: ‘As to that end of the world, friend, where one is not born, does not age, does not die, does not pass away, and is not reborn—I say that it cannot be known, seen, or reached by traveling.’” 

“However, friend, I say that without having reached the end of the world there is no making an end to suffering. It is, friend, in this fathom-high carcass endowed with perception and mind that I make known the world, the origin of the world, the cessation of the world, and the way leading to the cessation of the world.”

The world’s end can never be reached
By means of traveling (through the world),
Yet without reaching the world’s end
There is no release from suffering. 
Therefore the world-knower, the wise one,
Gone to the world’s end, the holy life fulfilled,
Having known the world’s end, at peace,
Longs not for this world or another.


(相應部 1-2-26)
〔二六〕赤馬
〔爾時，世尊〕住舍衛城……。
立於一面之赤馬天子，向世尊言此曰：「世尊！於此不生〔何物〕、不衰、不死、無生起之處，步行之而知、或見、或得到彼世界之邊極耶？」
〔世尊曰：〕「友！我不語於此不生〔何物〕，不衰、不死、不沒、步行之即得知、得見、得到達不生起彼世界之邊極。」
〔天子曰：〕「世尊！希有、得未曾有。世尊！此實是由世尊所語：『友！我不語於此不生〔何物〕，不衰、不死、不沒、步行之即得知、得見、得到達不生起彼世界之邊極。』
世尊！我往昔名為赤馬仙人，普奢之子，而有飛行於空中之神通。世尊！我有如是迅速之力；譬如精巧練習、熟練，取弓於輕矢，其〔速力〕如以超越射透多羅樹之葉蔭。世尊！斯我一足之幅度，有如由東海至西海之廣。於我起如是願：我於步行，得到世界之邊極。
世尊！我具有如是速力，於如是足幅，於飯食之外，大小便之外，睡以治疲勞外，行我壽命百歲之間，未達世界之邊極，中途而死。
世尊！希有，得未曾有也。世尊！此實是由世尊所語：『我不語於此不生〔何物〕，不衰、不死、不沒，步行而得知、得見、得到達不生起彼世界之邊極。』」
〔世尊曰：〕友！我非說不達世界之邊極而成苦惱之邊極。友！我說示：於此一尋之有想有意之身體上、到達世界與世界之果、世界之滅與世界之滅道。
步行於世界　　　不得達邊極
不達世邊極　　　不以脫苦惱
是故實賢者　　　及世間解者
達世界邊極　　　終以成梵行
惡之澄靜者　　　知世之邊極
此世及後世　　　無有所求者

Siong'ingr Vxo (1-2-25)

25. Jantu
Guaw tniax .diyc .ee si anxnex. Hitt sii, jerje bikiu druar dirr Kosalan Qog Himalaia vnix:a ee jit qingx ciurnaa siyw cur. Simx byy dikdnia qycc gnorban, air jnewcuir qycc hingr tic, bongrsiongw, byy jniawsit ee diqag, simx byy anjing, sanwluan, qinkir byy jewhok.

Hitt jun, tnisinn ee qniaw Jantu dirr jap-go Uposatha zit kir bikiu inx hiax vaiwhongw. Vaiwhongw suah, hiongr hiaxee bikiu qongw jimgensix, qongxx:
"Ingzit Gotama ee derjuw,
Inx hiaxee bikiu,
A.-anlok-l. kiarkiw.
Qiukid jiahsit byy iogliam.
Byy iogbong ee simx decc kiarkiw,
Jaix sewsu ee busiongg,
Inx hiaxee koxnauw itjin.
Dnaxx jitmaw ee bikiu,
Og hiongr qaqi,
Kyxviw cuanx nirr ee cuandniuw,
Beh duat langg' daux ee jaihunr,
Jiac vaw dyw lecc kunr.
Sangha byy habjiongw.
Jiax u langg lexqingr guaw,
Ho'ngg kiwsag byy juxlangg :ee,
Uanxzenn siw .kir ee sixtew.
Duiww hongwdong ee langg,
Guaw qra inx qongw jiaxee ue.
Kiarkiw byy hongwdong :ee,
Guaw e quiix inx."


(Samyutta Nikaya 1-2-25)
25. Jantu
Thus have I heard. On one occasion a number of bhikkhus were dwelling among the
Kosalans in a little forest hut on a slope of the Himalayas—restless, puffed up, personally vain, rough-tongued, rambling in their talk, muddle-minded, without clear comprehension, unconcentrated, with wandering minds, loose in their sense faculties.

Then, on the Uposatha day of the fifteenth, Jantu, son of the devas, approached those bhikkhus and addressed them in verses:
“In the past the bhikkhus lived happily,
The disciples of Gotama.
Without wishes they sought their alms,
Without wishes they used their lodgings.
Having known the world’s impermanence,
They made an end to suffering.
But now like headmen in a village
They make themselves hard to maintain.
They eat and eat and then lie down,
Infatuated in others’ homes.&
Having reverently saluted the Sangha,
I here speak only about some:
They are rejected, without protector,
Become just like the dead.
My statement is made with reference
To those who dwell in negligence.
As for those who dwell in diligence,
To them I humbly pay homage.”


(相應部 1-2-25)
〔二五〕姜睹
如是我聞。爾時，眾多比丘等，住於拘薩羅國雪山側之森林小屋。掉舉而高慢、多辯饒舌、忘念、不正知、心不安靜、散亂、不制伏諸根。
時，姜睹天子，於其布薩十五日，詣其比丘等〔處〕，詣已，向比丘等言偈曰：
往昔彼瞿曇　　　　　弟子比丘等
而住於安樂　　　　　乞食無求心
無求之心住　　　　　知世之無常
彼等苦惱盡　　　　　今之比丘等
惡向於自己　　　　　如村長於村
心奪他家富　　　　　食餐而寢臥
僧伽無合掌　　　　　此有人禮我
被棄無主人　　　　　宛如於死屍
對放逸之人　　　　　我乃以語彼
住不放逸者　　　　　我乃行歸依

Siong'ingr Vxo (1-2-24)

24. Siyx Huii :ee (Gatikara)
Kia dirr vnix:a tnisinn ee qniaw siyx huii :ee dirr Sewjunx binrjingg cniur jitt siuw jimgensix, qongxx:
"Bikiu did qaixtuad u cid xee langg,
Ongxsingx kir qaur Aviha (Byy Huanlyw Tnix).
Iogbong qapp uanwhun itjin byy cunx,
Ixqingx dortuad duiww sewqanx iogbong ee jipdiok.
Ciautuad sixmoo ee lingxhik jin' lann,
Si'angw tangx tuatlii lamwde?
Jitt sxer qra jitt xee langsinx siar liauxau,
Tangx tuatlii tnix ee ioksog :ee si si'angw?
"Upaka, Palaganda,
Qapp Pukkasati longxjongw jitt snax xee.
Bhaddiya, Bhaddadeva,
Bahudanti, qapp Pingiya,
Jiaxee langg siar langsinx,
Iarr si tangx tuatlii tnix ee ioksog :ee."

[Sewjunx:]
"Dytuad xmoo Mara ee uahdauh,
Qongw qaxx jin' driyc.
Inx jiaxee jaix sniaw hxuad,
Laii dngrjuat sokvak?"

[Gatikara:]
"Sewjunx ee hxuad ixgua byy vadd hxang,
Sewjunx qar :ee ixgua byy vadd jiongw.
Inx hiaxee jaix jitt xee hxuad,
Laii dngrjuat sokvak.
Soxu ee miaa qapp siksinx,
Itjin byy cunx.
Jitt sxer jaix jitt xee hxuad,
Inx dngrjuat soxu ee sokvak."

[Sewjunx:]
"Yh jaix qycc yh gro,
Liw qongw cim'yr ee ue.
Liw jaix sniaw langg ee hxuad,
Laii qongw jiaxee ue?"

[Gatikara:]
"Dirr quewkir sxer guaw Gatikara,
Dirr Vehalinga ee soxjai decc siyx huii,
Laii hongrtai laurve qapp laurbuw.
Kasaap Zulaii jitt sxer,
Juer upasaka(qusu),
Qapp iogbong li hng hng,
Byy iogbong u siuhing.
Guaw vunxdew si liw ee donghiongx,
Jingg sxer si liw ee ving'iuw.
Guaw jniarjniar si,
Did qaixtuad bikiu cid xee qidiongx jit xee.
Tamx qapp hun itjin byy cunx,
Jaix dortuad sewqanx ee iogbong :ee."

[Sewjunx:]
"Bhaggava,
Liw soxx qongw :ee byy m driyc.
Liw ixjingg si siyx huii :ee,
Dirr Vehalinga ee soxjai decc siyx huii.
Qapp iogbong li hng hng,
Byy iogbong u siuhing.
Si guaw ee donghiongx,
Quewkir sxer kaksit si guaw ee ving'iuw."
Dirr jiax dauwdin siuhing,
Buexsinx u nng langg,
Duw diyc sikzit qowiuw,
Sursit dyrr si anxnex.


(Samyutta Nikaya 1-2-24)
24. Gatikara
Standing to one side, Gatikara, son of the devas, recited this verse in the presence of the Blessed One:...
“Seven bhikkhus reborn in Avihå
Have been fully liberated.
With lust and hatred utterly destroyed,
They have crossed over attachment to the world.
And who are those who crossed the swamp,
The realm of Death so hard to cross?
Who, having left the human body,
Have overcome the celestial bond?
Upaka and Palaganda,
With Pukkasåti—these are three.
Then Bhaddiya and Bhaddadeva,
And Båhudanti and Pingiya.
These, having left the human body,
Have overcome the celestial bond.”

(The Blessed One:)
“Good is the word you speak of them,
Of those who have abandoned Måra’s snares.
Whose Dhamma was it that they understood
Whereby they cut through the bondage of becoming?”

(Gatikara:)
“It was not apart from the Blessed One!
It was not apart from your Teaching!
By having understood your Dhamma
They cut through the bondage of becoming.
Where name-and-form cease,
End without remainder:
By understanding that Dhamma here
They cut through the bondage of becoming.”

(The Blessed One:)
“Deep is the speech you utter,
Hard to understand, very hard to grasp.
Having understood whose Dhamma
Do you utter such speech?”

(Gatikara:)
“In the past I was the potter,
Ghatikåra in Vehalinga.
I supported my mother and father then
As a lay follower of the Buddha Kassapa.
I abstained from sexual intercourse,
I was celibate, free from carnal ties.
I was your fellow villager,
In the past I was your friend.
I am the one who knows
These seven liberated bhikkhus,
Who with lust and hatred utterly destroyed
Have crossed over attachment to the world.”

(The Blessed One:)
“Just so it was at that time,
As you say, O Bhaggava:
In the past you were the potter,
Ghatikara in Vehalinga.
You supported your mother and father then
As a lay follower of the Buddha Kassapa.
You abstained from sexual intercourse,
You were celibate, free from carnal ties.
You were my fellow villager,
In the past you were my friend.”
Such was the meeting that took place
Of those friends from the past,
Both now inwardly developed,
Bearers of their final bodies.

(相應部 1-2-24)
〔二四〕陶師
立於一面之陶師天子，於世尊前，唱此偈曰：
比丘解脫有七人　　　得上生於無煩天
欲貪瞋恚滅無餘　　　並超世間之愛著
難超死魔之領域　　　誰是超越泥地者
此世捨此人身後　　　亦離天軛者是誰
優波迦波羅犍陀　　　弗久左底為第三
跋提耶犍陀捉婆　　　婆睺羅祇頻祇耶
此等諸人捨人身　　　亦是離卻天軛人
〔世尊：〕
逃惡魔係蹄　　　言之何微妙
彼等知誰法　　　斷除有結縛
〔陶師：〕
無外世尊法　　　無外世尊教
彼等知其法　　　斷除有結縛
於此名與色　　　滅盡無有餘
此世知其法　　　彼斷有結縛
〔世尊：〕
知難悟又難　　　　　汝言深奧語
汝知何人法　　　　　以語如是語
〔陶師：〕
昔世我陶師　　　於耶發鄰加
行村作陶壺　　　以事父與母
迦葉如來世　　　乃為優婆塞
遠離於永欲　　　無欲修梵行
我本同鄉者　　　前為卿之友
然而我正是　  　解脫七比丘
貪瞋滅無餘　　　知超世愛著
〔世尊：〕
跋伽婆如汝　　　之語有如是
汝前為陶師　　　於耶發鄰加
街村作陶壺　　　遠離於永欲
無欲修梵行　　　我乃同鄉者
以前實我友
積此高修習　　　最後身二人
邂逅昔故友　　　真實如是者

Siong'ingr Vxo (1-2-23)

23. Seri
Kia dirr vnix:a tnisinn ee qniaw Seri hiongr Sewjunx cniur jitt siuw jimgensix, qongxx:
"Bylun tnisinn iacc langg,
Longxx liac jiac juer kuaiwlok.
U byy air jiac :ee,
Jitt xee iarcex si si'angw?"

[Sewjunx:]
"U sinwgiongw qapp cingjing ee simx,
Laii vowsix sidbut ee langg,
Jitt sxer qapp au sxer,
Longxx tangx did diyc jiahsit.
Mrjiacc diyhh diauhok qenlin,
Gauu vowsix laii sringr quer uwuer.
Langlangg uaxkyr jitt kuanw qongdig,
Au sxer tangx dro quer dortauu."

[tnisinn ee qniaw qongw:]
"Sewjunx! Hihanw, m bad u :ee. Sewjunx qongw :ee sdjai jin' driyc: 
'U sinwgiongw qapp cingjing ee simx,
Laii vowsix sidbut ee langg,
Jitt sxer qapp au sxer,
Longxx tangx did diyc jiahsit.
Mrjiacc diyhh diauhok qenlin,
Gauu vowsix laii sringr quer uwuer.
Langlangg uaxkyr jitt kuanw qongdig,
Au sxer tangx dro quer dortauu.'
 
Sewjunx, ixjaw guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee, miaa qiyr juer Seri Ongg. Sewjunx! Guaw dirr sir xee sniamngg sisiar hro sabunn, brahmin, sanwhiongx :ee, luxhingg :ee, pulongrjiaw, qapp qiukid :ee.

Hitt sii, Sewjunx, horqiongx penhuix laii qra guaw qongw, 'Verha vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr ingdongx vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr id sniamngg hro penhuix. Penhuix dirr hiax vowsix, ciauquer guaw ee vowsix.

Hitt sii, Sewjunx, hogsai ee khattiya inx hiaxee laii qra guaw qongw, 'Verha vowsix, penhuix inx iarr vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr beh vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr zi sniamngg hro hogsai ee khattiya. Hogsai ee khattiya dirr hiax vowsix, ciauquer guaw ee vowsix.
 
Hitt sii, Sewjunx, qundui inx laii qra guaw qongw, 'Verha vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr ingdongx vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr snax sniamngg hro qundui. Qundui dirr hiax vowsix,  ciauquer guaw ee vowsix.

Hitt sii, Sewjunx, brahmin inx laii qra guaw qongw, 'Verha vowsix, guanw jiaxee byy vowsix. Guanw jiaxee iarr duer verha vowsix juer qongdig, anxnex qamxx m si jin' hyw?' Sewjunx, guaw anxnex sniu, 'Guaw si sisiar :ee, sijuw, ixqip ylyw vowsix :ee'. Inx qongw, "Guanw jiaxee iarr ingdongx vowsix", guaw qaidongx qongw sniaw lehh?' Sewjunx, anxnex guaw qra derr sir sniamngg hro brahmin. Brahmin dirr hiax vowsix,  ciauquer guaw ee vowsix.
 
Sewjunx! Hitt sii, jingwlangg laii duiww guaw qongw, 'Dnaxx verha jit hxang longxx byy vowsix.'

Sewjunx, inx anxnex qongw, guaw jiacc hiongr jingwlangg qongw, 'Si lar, an' sniaa-gua soxu jiuhuw soxx siux ee lirig lairdew, jidvnuar qriauw hro qiongx-lai, jidvnuar sisiar hro sabunn, brahmin, sanwhiongx :ee, luxhingg :ee, pulongrjiaw, qapp qiukid :ee.'
 
Sewjunx, mrjiacc guaw anxnex dngquw soxx juer ee qongdig, jitt kuanw quxdngg soxx juer ee sxen, byy drat qaur qigtauu. Guaw u jiaxee qongdig, jiaxee qongdig ee qongqyw, iacc si qongxx jiaxee qongdig tangx qaur tenqair(hiax byy qigtauu].

Sewjunx! Hihanw, si siongrdingxsiong! Sewjunx soxx qongw :ee sidjai jin' driyc:
'U sinwgiongw qapp cingjing ee simx,
Laii vowsix sidbut ee langg,
Jitt sxer qapp au sxer,
Longxx tangx did diyc jiahsit.
Mrjiacc diyhh diauhok qenlin,
Gauu vowsix laii sringr quer uwuer.
Langlangg uaxkyr jitt kuanw qongdig,
Au sxer tangx dro quer dortauu.'"


(Samyutta Nikaya 1-2-23)
23. Seri
Standing to one side, Seri, son of the devas, addressed the Blessed One in verse:
“They always take delight in food,
Both devas and human beings.
So what sort of spirit could it be
That does not take delight in food?”

“When they give out of faith
With a heart of confidence,
Food accrues to (the giver) himself
Both in this world and the next.
Therefore, having removed stinginess,
Conquering the stain, one should give a gift.
Deeds of merit are the support for living beings
(When they arise) in the other world.” 

“It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
‘When they give out of faith ...
(When they arise) in the other world.’ 

“Once in the past, venerable sir, I was a king named Seri, a donor, a philanthropist, one who spoke in praise of giving. At the four gates I had gifts given to recluses, brahmins, paupers, wayfarers, mendicants, and beggars. 

Then, venerable sir, the harem women came to me and said: ‘Your majesty gives gifts, but we do not give gifts. It would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor, a philanthropist, one who speaks in praise of giving. So when they say, “Let us give gifts,” what am I to say to them?’ So, venerable sir, I gave the first gate to the harem women. There the harem women gave gifts, and my gifts returned to me. 

“Then, venerable sir, my khattiya vassals came to me and said: ‘Your majesty gives gifts, the harem women give gifts, but we do not give gifts. It would be good if, with your majesty’s assistance, we too might give gifts and do meritorious deeds.’ It occurred to me: ‘I am a donor....’ So, venerable sir, I gave the second gate to the khattiya vassals. There the khattiya vassals gave gifts, and my gifts returned to me. 

“Then, venerable sir, my troops came to me ... So, venerable sir, I gave the third gate to the troops. There the troops gave gifts, and my gifts returned to me. 

“Then, venerable sir, the brahmins and householders came to me ... So, venerable sir, I gave the fourth gate to the brahmins and householders. There the brahmins and householders gave gifts, and my gifts returned to me. 

“Then, venerable sir, my men came to me and said: ‘Now your majesty is not giving gifts anywhere.’

When this was said, I told those men: ‘Well then, I say, send half of the revenue generated in the outlying provinces from there to the palace. There itself give half as gifts to recluses, brahmins, paupers, wayfarers, mendicants, and beggars.’ 

“I did not reach any limit, venerable sir, to the meritorious deeds that I did for such a long time, to the wholesome deeds that I did for such a long time, such that I could say: ‘There is just so much merit,’ or ‘There is just so much result of merit,’ or ‘For just so long am I to dwell in heaven.’

It is wonderful, venerable sir! It is amazing, venerable sir! How well this was stated by the Blessed One:
‘When they give it out of faith ... (When they arise) in the other world.’”


(相應部 1-2-23)
〔二三〕世理
立於一面之世理天子，向世尊唱此偈曰：
不論天及人　　　　　皆以食為樂
時有不喜食　　　　　夜叉實何者
〔世尊：〕
信仰清淨心　　　　　行施食之人
此世及後世　　　　　皆可得其食
是故調伏慳　　　　　善施即勝垢
功德乃人人　　　　　後世渡津頭
〔天子曰：〕
「世尊！希有，得未曾有。」實是世尊之善說：
信仰清淨心　　　　　行施食之人
此世及後世　　　　　皆可得其食
是故調伏慳　　　　　善施克服垢
功德乃人人　　　　　後世渡津頭
「世尊，昔我是施者、施主，布施之讚歎者，名為世理王。世尊！我於四門，施與沙門、婆羅門、可憐之人眾、旅行者、無宿之人等、求乞者。
時，世尊！妃妾等來言我曰：『陛下之行施與，我等不行施與，我等亦依陛下得行施與之功德者，即何善焉？』
世尊！我如是思之：『我是施者、施主、施之讚歎者。我對於言「我等亦應行布施」者，當作如何說耶？』世尊！如是我於第一門以與妃妾等，於此妃妾等行布施，超越我之施與。
時，世尊！侍者之剎帝利等，來言我曰：『陛下之施與，妃妾等之施與，我等不施與，我等亦依陛下得行施與之功德者，即何善焉？』
世尊！我如是思之：我是施者、施主、施之讚歎者。對於言『我等亦行布施』者，當如何說耶？世尊！如是我於第二門，以與侍者之剎帝利等，彼等於此行布施，超越我之施與。
時，世尊！軍隊來說我……〔乃至〕……世尊！如是我於第三門與軍隊，與彼等於此行布施，超越我之施與。
時，世尊！婆羅門家主等來言我……〔乃至〕……世尊！如是我於第四門，與婆羅門家主等，彼等於此行布施、超越我之施與。
世尊！時，人人來說我曰：『今陛下任何皆不施與。』
世尊！如是言云，我即向彼眾人曰：『然則，從城外諸州所收益之中，一半納於宮庭，一半施與沙門、婆羅門、可憐之人眾、旅行者、無宿之人、求乞者等。』
世尊，於是我如是長久所行之功德，如是長久所行之善，未達其終極。有此諸功德，此諸功德之果，此諸之間當於天界〔其無終極〕。
世尊！希有、是最勝。此依世尊實是善說：
信仰清淨心　　　　　行施食之人
此世及後世　　　　　皆可得其食
是故調伏慳　　　　　善施克服垢
功德乃人人　　　　　後世渡津頭」

Siong'ingr Vxo (1-2-22)

22. Khema
Kia dirr vnix:a tnisinn ee qniaw Khema dirr Sewjunx binrjingg cniur jitt siuw jimgensix, qongxx:
"Guduu :ee byy diwhui,
Inx ee hing'uii kyxviw jurqiw si qaqi ee digzinn.
Inx juer jiongxjiongw ee og giap,
Laii qed tongwkow ee quexjiw.
Byy juer senrgiap :ee,
Quibuew uirr soxx juer laii koxnauw.
Kauwcan lxui limlimm,
Laii sriu koxqyw.
Narr juer senrgiap,
Juer liauw byy koxnauw.
Hnuahiw simqnuax kuaiwlok,
Laii sriu kuaiwlok ee quexjiw.

Jaix qaqi soxx rair juer,
U diwhui :ee qapp henjiaw,
Iuxsow hing'uii laii juer junxvi.
Jitt kuanw be cincniu
Hitt hy tuax ciax :ee sukyw hongsig,
U kinbenw jingjinr.
Kyxviw tuax ciax :ee,
Lirkuix vnitnaw dua dy,
Qniaa kir byy vnii ee lo,
Ciasimx dng .kir suacc laii dimsux.
Anxnex byy jinwjingg hiongr hxuad,
Si qniaa duiww byy hxuad ee enqor.
Vindnua :ee qaur sixmoo ee cuir,
Kyxviw ciasimx dng .kir suacc decc dimsux."


(Samyutta Nikaya 1-2-22)
22. Khema
Standing to one side, Khema, son of the devas, recited these verses in the presence of the Blessed One:
“Foolish people devoid of wisdom
Behave like enemies towards themselves.
They go about doing evil deeds
Which in the end yield bitter fruit.
That deed is not well performed
Which, having been done, is then repented,
The result of which one experiences
Weeping with a tearful face.
But that deed is well performed
Which, having been done, is not repented,
The result of which one experiences
Joyfully with a happy mind.”
 
“One should promptly do the deed
One knows leads to one’s own welfare;
The thinker, the wise one, should not advance
With the reflections of the carter.
As the carter who left the highway,
A road with an even surface,
Broods mournfully with a broken axle,
Having entered upon a rugged bypath;
So the fool, having left the Dhamma
To follow an unrighteous course,
Broods like the carter with a broken axle
When he falls into the mouth of Death.”


(相應部 1-2-22)
〔二二〕差摩
立於一面之差摩天子，於世尊前，唱此偈曰：
魯鈍無智慧　　　行為如自敵
以作諸惡業　　　以結苦痛果
不行其善業　　　終為而苦惱
咽鳴淚哭泣　　　以受其苦果
若行其善業　　　行訖無苦惱
歡喜心意樂　　　以受其樂果
為於自己知　　　智者及賢者
而作行準備　　　如是不若彼
車力者之思　　　勇猛精進之
宛如車力者　　　離於平大道
入於不平路　　　毀軸如沈思
如是法不進　　　從於不法故
怠者到魔口　　　如毀軸沈思

Siong'ingr Vxo (1-2-21)

(Snax) Jiongxjiongw Guardy
21. Siva
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, tnsinn ee qniaw Siva dirr lebingg vangr cud qik bibiau ee qngx venww jiyr qui'ee Jeta Hngg. Ix uaw kir Sewjunx hiax beh cingxmng. Uaw .kir ar, ix hiongr Sewjunx qnialew liauw dirr vnix:a kia. Dirr vnix:a kia ee sii, tnisinn ee qniaw Siva dirr Sewjunx binrjingg cniur jitt siuw jimgensix, qongxx,
 
"Qanda' qapp senrzinn jre dauwdin,
Qanda' qapp senrzinn qauvuee.
Jaiqiyh Jniawhuad ee sxen,
E juer sxen be juer og.

Qanda' qapp senrzinn jre dauwdin,
Qanda' qapp senrzinn qauvuee.
Jaiqiyh Jniawhuad ee sxen, 
Tangx did .diyc ee diwhui, 
Uaxkyr vadd xee did be diyc.
 
Qanda' qapp senrzinn jre dauwdin,
Qanda' qapp senrzinn qauvuee.
Jaiqiyh Jniawhuad ee sxen,
Dirr iubun-diongx be iubun.

Qanda' qapp senrzinn jre dauwdin,
Qanda' qapp senrzinn qauvuee.
Jaiqiyh Jniawhuad ee sxen,
Dirr cinjok lairdew huatqngx qong'iau.

Qanda' qapp senrzinn jre dauwdin,
Qanda' qapp senrzinn qauvuee.
Jaiqiyh Jniawhuad ee sxen,
Langlangg qniaa hiongr sxen.
 
Qanda' qapp senrzinn jre dauwdin,
Qanda' qapp senrzinn qauvuee,
Jaiqiyh Jniawhuad ee sxen,
Langlangg u hingrhog."

Hitt sii, Sewjunx iong jimgensix dab tnisinn ee qniaw Siva qongxx:
"Qanda' qapp senrzinn jre dauwdin,
Qanda' qapp senrzinn qauvuee.
Jaiqiyh Jniawhuad ee sxen,
Tangx tuatlii itcer koxtangr."


(Samyutta Nikaya 1-2-21)
III. Various Sectarians
21. Siva
Thus have I heard. On one occasion the Blessed One was dwelling at Såvatthi in Jeta’s Grove, Anåthapindika’s Park. Then, when the night had advanced, Siva, son of the devas, of stunning beauty, illuminating the entire Jeta’s Grove, approached the Blessed One. Having approached, he paid homage to the Blessed One, stood to one side, and recited these verses in the presence of the Blessed One:
“One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One becomes better, never worse.
One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Wisdom is gained, but not from another.
One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One does not sorrow in the midst of sorrow.
One should associate only with the good;
With the good one should foster intimacy. 
Having learnt the true Dhamma of the good,
One shines amidst one’s relations.
One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings fare on to a good destination.
One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
Beings abide comfortably.” 

Then the Blessed One replied to Siva, son of the devas, in verse:
“One should associate only with the good;
With the good one should foster intimacy.
Having learnt the true Dhamma of the good,
One is released from all suffering.”


(相應部 1-2-21)
第三　種種外道品
〔二一〕濕婆
如是我聞，爾時，世尊住舍衛城祇樹給孤獨園。時濕婆天子於黎明，其勝光徧照祇園，往詣世尊處，詣已，禮敬世尊，立於一面。
立於一面之濕婆天子，於世尊前，唱此偈曰：
只與善人坐　　　只與善人交
知善人正法　　　為善不為惡
只與善人坐　　　只與善人交
知善人正法　　　依他不能得
而得之智慧　　　只與善人坐
只與善人交　　　知善人正法
悲中無有悲　　　只與善人坐
只與善人交　　　知善人正法
輝耀親族中　　　只與善人坐
只與善人交　　　知善人正法
人人行善趣　　　只與善人坐
只與善人交　　　知善人正法
人人有幸福
時世尊以偈答濕婆天子曰：
只與善人坐　　　只與善人交
知善人正法　　　可脫一切苦