Siong'ingr Vxo (1-2-30)

30. Jiongxjiongw guardy-suhu
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. Hitt sii, jerje jiongxjiongw guardy-derjuw, Asama, Sahali,  Ninka, Akotaka, Vetambari, qapp Manavagamiya dingxdingw jiaxee tnisinn ee qniaw dirr lebingg jenongw Sewjunx hiax beh vaiwhongw, inx ee qngx venww jiyr qui'ee diknaa. Vaiwhongw quer, inx lexqingr Sewjunx liauxau dirr vnix:a kia.

Dirr vnix:a kia tnisinn ee qniaw Asama dirr Sewjunx binrjingg cniur jitt siuw quanhe Purana Kassapa ee jimgensix qongxx:
"Sewqanx ee quacsad,
ixqip sionghai qapp cniuxduat,
Kassapa qongw m si og.
Ix byy qnir diyc jursinx ee qongdig,
Soxx qongw sidjai tangx sinwkyr.
Jitt xui dairsux daddid junqingr."

Hitt sii, tnisinn ee qniaw Sahali dirr Sewjunx binrjingg cniur jitt siuw quanhe Makkhali Gosala ee jimgensix qongxx:
"Koxhingg qapp iamwlii,
Iong senrhingg jewhok jurqiw.
Qapp langg' qongxue byy siy' jner,
Qapp u jue ee ue li hng hng,
Qongxue vnivnii sidjai.
Ix anxnex e anwjnuaw?
Byy juer og ar."

Hitt sii, tnisinn ee qniaw Ninka dirr Sewjunx binrjingg cniur jitt siuw quanhe Nigantha Nataputta ee jimgensix qongxx:
"Kiauxlo ee bikiu iamwlii,
Jewab sir jiongw srinx.
Soxx knuar soxx tniax u qangxqaiw,
Ix dongzenn be u juerqyr."

Hitt sii,  tnisinn ee qniaw Akotaka dirr Sewjunx binrjingg cniur jitt siuw quanhe jiongxjiongw guardy-suhu ee jimgensix qongxx:
“Pakudhaka Katiyana,
Simrjiww Nigantha,
Qapp Makkhali,
ixqip Purana:
juer jingwlangg ee suhu,
drat qaur sabunn ee qongqyw.
Qaur qaxx hitt dringw si zuhyy?
Li senrzinn byy hng ar."

Hitt sii, tnisinn ee qniaw Vetambari iong jimgensix huedab tnisinn ee qniaw Akotaka qongxx:
"Vibii ee jailongg auqiyr,
Vitqingr iauxx si jailongg.
M quanw zuhyy,
Jin' yh qapp sraix qang dringw.
Srinx teh teh qapp ovec qongxue :ee,
Juer jingwlangg ee suhu.
Suxx langg' giga ee hing'uii,
Jin' yh qapp senrzinn qang dringw."

Hitt sii, okmoo Mara qra tnisinn ee qniaw Vetambari jiamr lehh ixau, dirr Sewjunx binrjingg cniur jitt siuw jimgensix qongxx:
"Koxhingg qapp iamwlii,
Cisiuw uanxlii ee sing'uac.
Budjid zip simx,
Hnuahiw kir tenqair.
Byy cua langg kir vadd xui.
Inx hiaxee u jniar ee qawhuer."

Hitt sii, Sewjunx jaix jitt xee okmoaa Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
"Jitt sxer qapp hitt sxer,
M quanw zimrhyy siktew,
Qonghuix henxiau dirr kongdiongx,
Jiaxee longxx sidjai.
Namuci soxx ylyw,
Kyxviw duiww hii lyc zxi,
In'ui byy qra taii,
Tangx snriaa inx jiac diyr."

Hitt sii, tnisinn ee qniaw Manavagamiya dirr Sewjunx binrjingg cniur jitt siuw quanhe Sewjunx ee jimgensix qongxx:
"Rajagaha Sniaa soxu ee snuax,
Vipula si siongrdingxsiong.
Soxu u seh ee snuax,
Seta Snuax si siongrdingxsiong.
Dirr kongdiongx qniaa :ee,
Taiwiongg si siongrdingxsiong.
Haiw dirr juiw ee lingxhik si siongrdingxsiong.
Guec dirr cnxix lairdew si siongrdingxsiong.
Sewqair qapp tniqair,
Qongw Vut si derr id."


(Samyutta Nikaya 1-2-30)
30. Various Sectarians
Thus have I heard. On one occasion the Blessed One was dwelling at Råjagaha in the Bamboo Grove, the Squirrel Sanctuary. Then, when the night had advanced, a number of sons of the devas, (formerly) the disciples of various sectarian teachers— Asama and Sahali and Ninka and Akotaka and Vetambari and Manavagamiya —of stunning beauty, illuminating the entire Bamboo Grove, approached the Blessed One. Having approached, they paid homage to the Blessed One and stood to one side.

Then, standing to one side, Asama, son of the devas, spoke this verse referring to Purana Kassapa in the presence of the Blessed One:
“In injuring and killing here,
In beating and in extortion,
Kassapa did not recognize evil
Nor see any merit for oneself.
He indeed taught what is worthy of trust:
That teacher deserves esteem.”

Then Sahali, son of the devas, spoke this verse referring to Makkhali Gosåla in the presence of the Blessed One:
"By austerity and scrupulousness
He attained complete self-restraint.
He abandoned contentious talk with people,
Refrained from falsehood, a speaker of truth.
Surely such a one does no evil.”

Then Ninka, son of the devas, spoke this verse referring to Niganta Nåtaputta in the presence of the Blessed One:
“A scrupulous discerning bhikkhu,
Well restrained by the four controls,
Explaining what is seen and heard:
Surely, he could not be a sinner.”

Then Akotaka, son of the devas, spoke this verse referring to various sectarian teachers in the presence of the Blessed One:
“Pakudhaka Kåtiyåna and the Nigantha,
Along with Makkhali and Purana:
Teachers of companies, attained to recluse ship:
They were surely not far from saintly men.”

Then Vetambari, son of the devas, replied to Akotaka, son of the devas, in verse: 
“Even by howling along the wretched jackal
Remains a vile beast, never the lion’s peer.
So though he be the teacher of a group,
The naked ascetic, speaker of falsehood,
Arousing suspicion by his conduct,
Bears no resemblance to the saints.”

Then Måra the Evil One took possession of Vetambari, son of the devas, and recited this verse in the presence of the Blessed One:
“Those engaged in austerity and scrupulousness,
Those protecting their seclusion
And those who have settled on form,
Delighting in the world of devas:
Indeed, these mortals instruct rightly
In regard to the other world.”

Then the Blessed One, having understood, “This is Måra the Evil One,” replied to Måra the Evil One in verse: 
“Whatever forms exist here or beyond,
And those of luminous beauty in the sky,
All these, indeed, you praise, Namuci,
Like bait thrown out for catching fish.”

Then Månavagåmiya, son of the devas, with reference to the Blessed One, recited these verses in the Blessed One’s presence:
“Vipula is called the best of mountains
Among the hills of Råjagaha,
Seta, the best of snow-clad mountains,
The sun, the best of travellers in the sky.
The ocean is the best body of water,
The moon, the best of constellations,
But in this world together with its devas
The Buddha is declared supreme.”


(相應部 1-2-30)
〔三〇〕種種之外道師
如是我聞。爾時世尊住王舍城竹林栗鼠養餌處。
時，眾多之種種外道弟子之天子等，阿舍摩、舍波利、任迦、阿考吒迦、吠坦婆利、摩納婆伽彌耶，於黎明往詣世尊處，其勝光徧照竹林。詣已，禮敬世尊，立於一面。
立於一面之阿舍摩天子，關於富蘭那迦葉，於世尊前，唱此偈曰：
世間之割殺　　　以及害與奪
迦葉謂非惡　　　不見自功德
彼述實自信　　　相應為師尊
時舍波利天子，關於末伽梨瞿舍羅，於世尊前，唱此偈曰：
苦行與厭離　　　以善自制伏
與人語止爭　　　離於有罪語
平等於語實　　　何以彼如是
不為其惡耶
時，任迦天子，關於尼乾陀若提子，於世尊前，唱此偈曰：
厭離巧比丘　　　制御四種身
開顯被見聞　　　彼何無罪過
時，阿考吒迦天子，關於種種之外道師，於世尊前，唱此偈曰：
據陀迦旃延　　　乃至尼乾陀
又此末迦梨　　　以及富蘭那
為人人之師　　　達沙門果人
如何於彼等　　　遠離善人焉
時，吠坦婆利天子，以偈答阿考吒迦天子曰：
號吼卑野干　　　畢竟是野干
不管於如何　　　難等於獅子
裸形而妄語　　　以為眾之師
疑訝之行為　　　難等於善人
時，惡魔波旬，隨從吠坦婆利天子而入，於世尊前，唱此偈曰：
苦行與厭離　　　守遠離生活
物質入於心　　　以樂喜天界
不導人他界　　　彼等正教誨
時，世尊知此惡魔波旬，以偈答惡魔波旬曰：
此世及彼世　　　不管任何色
光顯輝中空　　　此等皆是實
那牟尼所讚　　　如對魚於餌
因為是不殺　　　而可令投棄
時，摩納婆伽彌耶天子，關於世尊，於世尊前，唱此偈曰：
王舍城諸山　　　尾布羅最勝
雪山之諸山　　　白山為最勝
行於空中者　　　太陽為最勝
海為水中勝　　　月為星中勝
世界及天界　　　云佛是第一

Siong'ingr Vxo (1-2-29)

29. Susima
Savatthi Sniaa ee inenn.
Hitt sii, junjiaw Onanda jen'ongw Sewjunx hiax beh cingxmng. Ix hiongr Sewjunx qnialew liauw dirr vnix:a jre. Sewjunx duiww jre dirr duiwbin ee Onanda suanqangw qongxx, "Onanda! Liw u ylyw Sariputta bor?"

[Onanda:]
"Sewjunx! Byy guduu, simx byy uwuer, byy beluan, qapp simx byy luan :ee, u si'angw byy ylyw junjiaw Sariputta? Sewjunx! Junjiaw Sariputta si henjiaw. Sewjunx! Junjiaw Sariputta u dua diwhui. Sewjunx! Junjiaw Sariputta u qongxkuah ee diwhui. Sewjunx! Junjiaw Sariputta u sinwsog ee diwhui. Sewjunx! Junjiaw Sariputta u binxjet ee diwhui. Sewjunx! Junjiaw Sariputta u lrai qiamwqiamr ee diwhui. Sewjunx! Junjiaw Sariputta u quanwtongx ee diwhui. Sewjunx! Junjiaw Sariputta jiyw iogbong. Sewjunx! Junjiaw Sariputta dijiog. Sewjunx! Junjiaw Sariputta si qapp langg' uanxlii :ee. Sewjunx! Junjiaw Sariputta byy qapp langg' druar jywhuew. Sewjunx! Junjiaw Sariputta si jingjinr :ee. Sewjunx! Junjiaw Sariputta si e venrvik :ee. Sewjunx! Junjiaw Sariputta si tniax dionggenn :ee. Sewjunx! Junjiaw Sariputta si hro langg' dionggenn :ee. Sewjunx! Junjiaw Sariputta e jikvi og. Sewjunx! Byy guduu, simx byy uwuer, byy beluan, simx byy luan :ee, u si'angw byy ylyw junjiaw Sariputta?"

[Sewjunx:]
"Onanda! Kaksit si anxnex. Onanda! Kaksit si anxnex. Onanda! Byy guduu, simx byy uwuer, byy beluan, simx byy luan :ee, u si'angw byy ylyw junjiaw Sariputta! Onanda! Sariputta si henjiaw, u dua diwhui, u qongxkuah ee diwhui, u sinwsog ee diwhui, u binxjet ee diwhui, u lrai qiamwqiamr ee diwhui, u quanwtongx ee diwhui, jiyw iogbong, dijiog, qapp langg' uanxlii, byy qapp langg' druar jywhuew, jingjinr, e venrvik, e tniax dionggenn, e hro langg' dionggenn, qycc e jikvi og."

Hitt sii, tnisinn ee qniaw Susima dirr janwtanr hitt xui Sariputta junjiaw ee dikhing, hro jiongww tnisinn ee qniaw vauuii jen'ongw Sewjunx hiax vaiwhongw. Vaiwhongw liauw, hiongr Sewjunx qnialew liauxau dirr vnix:a kia. Kia dirr vnix:a tnisinn ee qniaw Susima ixx jiaxee ue qra Sewjunx qongw:
 "Sewjunx! Byy guduu, simx byy uwuer, byy beluan, qapp simx byy luan :ee, u si'angw byy ylyw junjiaw Sariputta? Sewjunx! Junjiaw Sariputta si henjiaw. Sewjunx! Junjiaw Sariputta u dua diwhui. Sewjunx! Junjiaw Sariputta u qongxkuah ee diwhui. Sewjunx! Junjiaw Sariputta u sinwsog ee diwhui. Sewjunx! Junjiaw Sariputta u binxjet ee diwhui. Sewjunx! Junjiaw Sariputta u lrai qiamwqiamr ee diwhui. Sewjunx! Junjiaw Sariputta u quanwtongx ee diwhui. Sewjunx! Junjiaw Sariputta jiyw iogbong. Sewjunx! Junjiaw Sariputta dijiog. Sewjunx! Junjiaw Sariputta si qapp langg' uanxlii :ee. Sewjunx! Junjiaw Sariputta byy qapp langg' druar jywhuew. Sewjunx! Junjiaw Sariputta si jingjinr :ee. Sewjunx! Junjiaw Sariputta si e venrvik :ee. Sewjunx! Junjiaw Sariputta si tniax dionggenn :ee. Sewjunx! Junjiaw Sariputta si hro langg' dionggenn :ee. Sewjunx! Junjiaw Sariputta e jikvi og. Sewjunx! Byy guduu, simx byy uwuer, byy beluan, simx byy luan :ee, u si'angw byy ylyw junjiaw Sariputta?"
 
Hitt sii, Susima jiaxee tnisinn ee qniaw decc janwtanr junjiaw Sariputta ee dikhing ee sii, inx u hixlok qapp hnuahiw, binrsig lorcud jerje buviw ee qngx. Kyxviw cingjing qycc hyw singwjid, veh qag, hyw buaa ee liulijux kngr dirr ngsig ee moziongvor dingxbin, hitt xee qngx jiokk qonghuix. Susima jiaxee tnisinn ee qniaw janwtanr junjiaw Sariputta ee dikhing ee sii, inx simlai u hixiok qapp hnuahiw, binrsig lorcud jerje buviw ee qngx dyrr cincniu jitt kuanw.

Kyxviw iu' jinglen kaxlo ee guncniu kaxbiau juwjy sunqimx puahlen kngr dirr ngsig moziongvor dingxbin, hitt xee qngx jiokk qonghuix. Susima jiaxee tnisinn ee qniaw janwtanr junjiaw Sariputta ee dikhing ee sii, inx simlai u hixiok qapp hnuahiw, binrsig lorcud jerje buviw ee qngx dyrr cincniu jitt kuanw.

Kyxviw mii-buew decbeh tnix qngx, qongbingg ee tnicnix jiauwiau ee qngx. Susima jiaxee tnisinn ee qniaw janwtanr junjiaw Sariputta ee dikhing ee sii, inx simlai u hixiok qapp hnuahiw, binrsig lorcud jerje buviw ee qngx dyrr cincniu jitt kuanw.
 
Kyxviw ciutnix taiwiongg dirr byy hunn ee tnidingw, qonghuix ee qngx tangx crid driau hukongx soxu ee oamr.  Susima jiaxee tnisinn ee qniaw janwtanr junjiaw Sariputta ee dikhing ee sii, inx simlai u hixiok qapp hnuahiw, binrsig lorcud jerje buviw ee qngx dyrr cincniu jitt kuanw.
 
Hitt sii, tnisinn ee qniaw Susima  dirr Sewjunx binrjingg cniur jitt siuw quanhe junjiaw Sariputta ee jimgensix qongxx:
"Byy hunwno qycc jiyw iogbong,
Ziuhyy qycc diausun,
Hro dairsux ylyw ee singwjiaw,
Sariputta u diwhui."

Hitt sii, qaunhe junjiaw Sariputta, Sewjunx iong jimgensix huedab tnisinn ee qniaw Susima qongxx:
"Byy hunwno qycc jiyw iogbong,
Ziuhyy qycc diausun.
Gauu diaujingw ee itvnuax langg,
Kyxviw danxtai juqimx,
Iong jex laii danxtai siw ee sii.
Sariputta u diwhui, 
Sewqanlangg longxx jaix."


(Samyutta Nikaya 1-2-29)
29. Susima
Setting at Savatthi. Then the Venerable Ónanda approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Do you too, Ónanda, approve of Såriputta?”

“Indeed, venerable sir, who would not approve of the Venerable Såriputta, unless hewere foolish, full of hatred, deluded, or mentally deranged? The Venerable Såriputta, venerable sir, is wise, one of great wisdom, of wide wisdom, of joyous wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom. The Venerable Såriputta, venerable sir, has few wishes; he is content, secluded, aloof, energetic.The Venerable Såriputta, venerable sir, is one who gives advice, one who accepts advice, a reprover, one who censures evil. Indeed, venerable sir, who would not approve of the Venerable Såriputta, unless he were foolish, full of hatred, deluded, or mentally deranged?”

“So it is, Ónanda, so it is! Indeed, Ónanda, who would not approve of Såriputta, unless he were foolish, full of hatred, deluded, or mentally deranged? Såriputta, Ónanda, is wise ... (as above) ... unless he were mentally deranged?” 

Then, while this praise of the Venerable Såriputta was being spoken, Susima, son of the devas, accompanied by a great assembly of deva-sons, approached the Blessed One. Having approached, he paid homage to the Blessed One, stoodto one side, and said to him: “So it is, Blessed One! So it is, Sublime One! Indeed, venerable sir, who would not approve of the Venerable Såriputta ... (all as above) ... unless he were mentally deranged? In my case too, venerable sir, no matter what assembly of deva-sons I have approached, I have often heard this same report: ‘The Venerable Såriputta is wise ... one who censures evil. Indeed, who would not approve of the Venerable Såriputta, unless he were foolish, full of hatred, deluded, or mentally deranged?’” 

Then, while this praise of the Venerable Såriputta was being spoken, the sons of the devas in Susima’s assembly—being pleased, gladdened, elated by rapture and joy—displayed diverse lustrous colours. Just as a beryl gem—beautiful, of fine quality, eight-faceted, of excellent workmanship—when placed on a brocade cloth, shines and beams and radiates, so too the sons of the devas in Susima’s assembly ... displayed diverse lustrous colours. And just as an ornament of finest gold—very skilfully burnishedin a furnace by an adroit goldsmith—when placed on a brocade cloth, shines and beams and radiates, so too the sons of the devas in Susima’s assembly ... displayed diverse lustrous colours. 

And just as, when the night is fading, the morning star shines and beams and radiates, so too the sons of the devas in Susima’s assembly ... displayed diverse lustrous colours.

And just as in the autumn, when the sky is clear and cloudless, the sun, ascending in the sky, dispels all darkness from space as it shines and beams and radiates, so too the sons of the devas in Susima’s assembly—being pleased, gladdened, elated by rapture and joy—displayed diverse lustrous colours. 

Then, with reference to the Venerable Såriputta, Susima, son of the devas, recited this verse in the presence of the Blessed One:
“He is widely known to be a wise man,
Såriputta, who is free of anger;
Of few wishes, gentle, tamed
The seer adorned by the Teacher’s praise.” 

Then the Blessed One, with reference to the Venerable Såriputta, replied to Susima, son of the devas, in verse:
“He is widely known to be a wise man,
Såriputta, who is free of anger;
Of few wishes, gentle, tamed,
Developed, well tamed, he awaits the time.

(相應部 1-2-29)
〔二九〕須尸摩
舍衛城因緣。
時，尊者阿難往詣世尊處，禮敬世尊坐於一面。世尊對坐於一面之阿難宣說：「阿難！汝亦喜舍利弗否？」
〔阿難曰：〕
「世尊！不愚、不污、不迷亂、不亂心者，有誰不喜歡尊者舍利弗者！世尊！尊者舍利弗是賢者。世尊！尊者舍利弗是大慧。世尊！尊者舍利弗是廣慧。世尊！尊者舍利弗是速慧。世尊！尊者舍利弗是迅慧。世尊！尊者舍利弗是銳慧。世尊！尊者舍利弗是貫通慧。世尊！尊者舍利弗是小欲。世尊！尊者舍利弗是知足。世尊！尊者舍利弗是遠離。世尊！尊者舍利弗是不共住。世尊！尊者舍利弗是精進。世尊！尊者舍利弗是辯者。世尊！尊者舍利弗是聽忠言之人。世尊！尊者舍利弗忠告者。世尊！尊者舍利弗是惡之責難者。世尊！不愚、不污、不迷亂、不亂心者，有雖不喜歡尊者舍利弗者！」
〔世尊曰：〕
「阿難！確實如是，阿難！確實如是。阿難！不愚、不污、不迷亂、不亂心者，有誰有不喜歡舍利弗者！阿難！舍利弗是賢者、是大慧、廣慧、速慧、迅慧、銳慧、貫通慧、小欲、知足、遠離、不共住、精進、辯者、聽忠言者、忠告者、惡之責難者。」
時，須尸摩天子於讚歎彼尊者舍利弗之德中，為天子大眾所圍繞而詣世尊處。詣已，禮敬世尊、立於一面。
立於一面之須尸摩天子，以此告世尊曰：「世尊！不愚、不污、不迷亂、不亂心者，有誰不喜歡尊者舍利弗者！尊者舍利弗是賢者……乃至……惡之責難者也、不愚、不污、不迷亂、不亂心者，有誰不喜歡尊者舍利弗者！」
時，須尸摩天之天子眾，於讚歎尊者舍利之德時，以生喜悅、歡喜而顯其勝色光。
譬喻清淨而好性質，八角善磨之吠琉璃珠置於黃毛布上，其光之輝照。如是須尸摩天子之天事眾，讚歎尊者舍利弗之德時，生喜悅、歡喜而顯其勝色光。
譬喻由精巧金工師，以作巧妙之閻浮河金之頸飾，置於黃毛布之上，以輝耀其光。如是須尸摩天子之天子眾……乃至……顯……。
譬如夜將曉，明星輝照之光……〔乃至〕……
譬如秋季太陽昇於澄雲之空，以拂虛空所有之暗，以輝耀其光。如是須尸摩天子之天子眾，於讚歎尊者舍利弗之德時，以顯其勝色光。
時，須尸摩天子關於尊者舍利弗，於世尊前，唱此偈曰：
無忿而小欲　　　柔和而調順
擔師譽聖者　　　知舍利弗智
時，世尊關於尊者舍利弗，以偈答須尸摩天子曰：
無忿而小欲　　　柔和而調順
善調之庸人　　　如待薪資金
用以待死時　　　舍利弗智者
為世所皆知

Siong'ingr Vxo (1-2-28)

28. Nandivisala
Kia dirr vnix:a tnisinn ee qniaw Nandivisala hiongr Sewjunx sueh jimgensix qongxx:
"U sir xee lenw-aw qapp qauw xee mngg,
Tamiok ee uwuer dni buanw buanw.
Jex si byy cingkir ee vunxsingr.
Qaidongx zuhyy ar dua inghiongg,
Jiacc cue u jitt xui ee cutkauw?"

[Sewjunx:]
"Cetdng jinsnuar qapp lobang,
Laii dngrjuat og ee iogbong qapp tamsimx.
Vuic driau aiwiok ee qinx,
Anxnex dyrr u cutkauw."


(Samyutta Nikaya 1-2-28)
28. Nandivisala
Standing to one side, Nandivisåla, son of the devas, addressed the Blessed One in verse:
“Having four wheels and nine doors,
Filled up and bound with greed,
Born from a bog, O great hero!
How does one escape from it?”

“Having cut the thong and the strap,
Having cut off evil desire and greed,
Having drawn out craving with its root:
It is thus that one escapes from it.”


(相應部 1-2-28)
〔二八〕難提毘舍羅
立於一面之難提毘舍羅天子，向世尊語偈曰：
四輪九門孔　　　污穢滿貪欲
乃是不淨性　　　大雄從如何
有此之出口
〔世尊：〕
以斷惡欲貪　　　乃至繩與網
拔棄渴愛根　　　如是有出口

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