Siong'ingr Vxo (1-3-1)

Derr Snax Qngw: Ham' Kosala Siong'ingr
(Id) Kosala
1. Siauwlenn sii
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. 

Hitt jun, Kosala ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw. Vaiwhongw ee sii, ix qapp Sewjunx qaudamm qniaa qingwdiong ee qniwbinrlew liauw dyrr dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg hiongr Sewjunx qongw, "Sewjunx! Gotama bad suansi qongxx ixx jingwgno diyc busiong ee qigdingw qakdix bor?"

"Dairongg! Tangx kaksit genn kiw u jingwgno diyc busiong ee qigdingw qakdix :ee diyrr si guaw. Dairongg! Guaw u jingwgno diyc busiong ee qigdingw qakdix."

"Gotama! U jingdoo, u juer qunjiongr ee sensnix, jin u miaa :ee, jin' u miasniax :ee, juer qiuwjer :ee, qapp u sriu jin' je langg zinrding si senrzinn ee sabunn iacc brahmin, cincniu Purana Kassapa, Makkhali Gosala, Nigantha Nataputta, Sanjaya Belathaputta, Pakudha Kaccayana, Ajita Kesakambala brahmin jiaxee dingxdingw. Mng inx bad suansi qongxx u jingwgno diyc busiong ee qigdingw qakdix bor? Inx longxx m bad suansi qongxx u jingwgno diyc busiong ee qigdingw qakdix. Hyhongw junjiaw Gotama, ix iaxx siauwlenn, cutqex ee zidjiw qycc jiacc dew!"

"Dairongg! M tangx knuawkinx siauwlenn :ee. U sir jiongw siauwlenn :ee m tangx qra knuawkinx. Dycc sir jiongw? Dairongg, m tangx knuawkinx siauwlenn :ee, Khattiya siauwlenn, m tangx qra knuawkinx. Dairongg, m tangx knuawkinx siauwlenn :ee, juaa siauwlenn, m tangx qra knuawkinx. Dairongg, m tangx knuawkinx siauwlenn :ee, huew siauwlenn, m tangx qra knuawkinx. Dairongg, m tangx knuawkinx siauwlenn :ee, bikiu siauwlenn, m tangx qra knuawkinx. Dairongg, m tangx knuawkinx siauwlenn :ee. Jitt sir jiongw siauwlenn :ee m tangx qra knuawkinx."

Sewjunx suanqangw jiaxee liauw, Sxen Quewongw qycjaiww suansi qongxx:
"Cutsir liauw hyw qycc u bingu,
U junquir ee miasner.
Kyxviw Khattiya,
Nihuer iauxx siauwlenn.
M tangx qra knuawkinx,
M tangx qra biauxsi. 
Khattiya did diyc dewui,
Venr juer ongg ee sii,
Narr kiw qionglet ee hunwno,
E iong onghuad qa'ngg cuxhuat.
Mrjiacc siuxho qaqi sniwmia :ee,
Diyhh virbenw kir jysiu jikhuat.
Dirr hniujngx iacc simlimm,
Dirr hiax qnir diyc juaa ee sii,
M tangx liahjunw ser jiah,
Dyrr qra biauxsi.
Bylun quann iacc qe,
Juaa decc syy,
Bylun gong javox iacc jabow kir jiapqin,
Dyrr didjiab hro qa.
Mrjiacc siuxho qaqi sniwmia :ee,
Diyhh virbenw kir jysiu sionghai.
Tangx tunjiac jin' je,
Iam huew cud ox enx.
Suizenn si biser,
M tangx qra biauxsi.
Jixiaur did diyc caa,
Ix ee huew e dua iam.
Narr gong lamluw kir jiapqin,
Libjig dyrr jysiu huew siyx.
Mrjiacc siuxho qaqi sniwmia :ee,
Diyhh virbenw virr huew laii sionghai.
Huew dirr simlimm siyx,
Huew jin venr ox tnuar.
Zid'ia quer liauxau,
Dirr hiax cauw e huad.
Cisiuw qaiwlut ee bikiu,
Narr iong qaiwlut qra siyx,
Ix langg be snix qniaw,
Byy jaihur lauu hro qniaxsunx.
Byy qniaw byy qewsingg :ee,
Inx hiaxee ee ciurgee virr cetdng,
Viw dylyciu iauxx vutzuu.
Mrjiacc qongxx henlingg u diwhui :ee,
Kyxlu qaqi ee lirig,
Duiww siyw juaa qapp ser huew,
U bingu ee Khattiya,
Ixqip u cisiuw qaiwlut ee bikiu,
Diyhh iong sxen qra inx jingwkag duiwtai."

Jiaxee ue qongw liauw, Kosala Qog ee Pasenadi Ongg hiongr Sewjunx qongw, "Sewjunx si siongrdingxsiong. Sewjunx si siongrdingxsiong. Sewjunx! Piwlun dyw :ee kia .kiw .laii, pag :ee henxhen, belo :ee qra jixsi dyrlo. Kyxviw u bagjiux :ee qnir diyc soxu ee sig, kyxviw dirr oamr diongx giaa qngx ee dinghuew, kyxviw Sewjunx qongw jiongxjiongw ee hxuad. Sewjunx! Guaw quiix vut, quiix hxuad qapp jingdoo. Sewjunx, cniaw jiapsiu guaw an' qimzit kiw, jiongsingx quiix juer upasaka."


(Samyutta Nikaya 1-3-1)
Chapter 3: Connected Discourses with the Kosalan
I. The First Chapter (Bondage)
1. Young
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anåthapindika’s Park. Then King Pasenadi of Kosala approached the Blessed One and exchanged greetings with him. When they had concluded their greetings and cordial talk, he sat down to one side and said to the Blessed One: “Does Master Gotama too claim, ‘I have awakened to the unsurpassed perfect enlightenment’?”

“If, great king, one speaking rightly could say of anyone, ‘He has awakened to the unsurpassed perfect enlightenment,’ it is of me that one might rightly say this. For I, great king, have awakened to the unsurpassed perfect enlightenment.” 

“Master Gotama, even those recluses and brahmins who are the heads of orders and companies, the teachers of companies, well known and famous founders of sects considered by the multitude to be holy men—that is, Purana Kassapa, Makkhali Gosala, NiganthaNåtaputta, Sañjaya Belathaputta, Pakudha Kaccåyana, Ajita Kesakambala— even these,when I asked them whether they had awakened to the unsurpassed perfect enlightenment, did not claim to have awakened to it.So why then should Master Gotama do so when he is so young in years and has newly gone forth?” 

“There are four things, great king, that should not be despised and disparaged as ‘young.’ What four? A khattiya, great king, should not be despised and disparaged as ‘young’; a snake should not be despised and disparaged as ‘young’; a fire should not be despised and disparaged as ‘young’; and a
bhikkhu should not be despised and disparaged as ‘young.’ These are the four.” 

This is what the Blessed One said. Having said this, the Sublime One, the Teacher, further said this:
“One should not despise as ‘young’
A khattiya of noble birth,
A high-born prince of glorious fame:
A man should not disparage him.
For it may happen that this lord of men,
This khattiya, shall gain the throne,
And in his anger thrash one harshly
With a royal punishment.
Therefore guarding one’s own life
One should keep one’s distance from him.
One should not despise as ‘young’
A serpent one may see by chance
In the village or a forest:
A man should not disparage it.
For as that fierce
snake glides along,
Manifesting in diverse shapes,
It may attack and bite the fool,
Whether it be a man or woman.
Therefore guarding one’s own life
One should keep one’s distance from it.
One should not despise as ‘young’
A blazing fire that devours much,
A conflagration with blackened trail:
A man should not disparage it.
For if it gains a stock of fuel,
Having become a great conflagration,
It may attack and burn the fool,
Whether it be a man or woman.
Therefore guarding one’s own life
One should keep one’s distance from it.
When a fire burns down a forest—
That conflagration with blackened trail—
As the days and nights fly past
The shoots there spring to life once more.
But if a bhikkhu of perfect virtue
Burns one with (his virtue’s) fire,
One does not gain sons and cattle,
Nor do one’s heirs acquire wealth.
Childless and heir less they become,
Like stumps of palmyra trees.
Therefore a person who is wise,
Out of regard for his own good,
Should always treat
these properly:
A fierce serpent and a blazing fire,
A khattiya of glorious fame,
And a bhikkhu perfect in virtue.”

When this was said, King Pasenadiof Kosala said to the Blessed One: “Magnificent, venerable sir! Magnificent, venerable sir! The Dhamma has been made clear in many ways by the Blessed One, as though he were turning upright what had been turned upside down, revealing what was hidden, showing the way to one who was lost, or holding up a lamp in the dark for those with eyesight to see forms. I go for refuge to the Blessed One, and to the Dhamma, and to the Bhikkhu Sangha. From today let the Blessed One remember me as a lay follower who has gone for refuge for life.”


(相應部 1-3-1)
第三　拘薩羅相應
第一　拘薩羅品
〔一〕幼少
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。
時，拘薩羅之波斯匿王詣世尊處。詣已，與世尊交談敬重之見面禮，而坐於一面。
坐於一面之拘薩羅國波斯匿王，白世尊曰：「世尊！瞿曇曾宣示證悟無上之正等覺否？」
「大王！有正確言說證悟無上正等覺者，即是我。大王！我是證悟無上之正等覺。」
「瞿曇！有僧伽、有群〔眾〕、為群〔眾〕之師、有名、有名聲，為救濟者、有受甚多人認定為善人之沙門婆羅門。猶如富蘭那迦葉、末伽梨瞿舍羅、尼乾陀若提子、刪闍耶吠羅底子、迦據陀迦旃延、阿耆多翅舍飲婆羅門等。問彼等曾宣示證悟無上正等覺否？未曾宣示證悟無上之正等覺。何況尊者瞿曇，其生年青少，出家又日淺！」
「大王！年少不可輕。年少不可輕有四種；何為四種耶？大王！年少不可輕，剎帝利是年少不可輕。大王！年少不可輕，蛇是年少不可輕。大王！年少不可輕，火是年少不可輕。大王！年少不可輕，比丘是年少不可輕視。
大王！年少不可輕，此四種者是年少之不可輕視者。」
世尊宣說此已、善逝更宣示曰：
善生而有譽　　　具足尊貴姓
如是剎帝利　　　生年青少人
勿以輕低視　　　勿以藐視他
得彼剎帝位　　　成為人王時
忿怒而強烈　　　有加於王罰
是故守己命　　　以避遭繩罰
於村或森林　　　在此見蛇時
以為是幼少　　　勿輕勿藐視
或高或低貌　　　持炎蛇彷徨
若愚男女近　　　即直受彼咬
是故守己命　　　以避遭傷害
餌食甚多貪　　　熾燃火黑煙
雖然是細小　　　勿輕勿藐視
只要得柴薪　　　其火大炎出
若愚男女近　　　當即遭燃燒
是故守己命　　　以避受火害
火燒於森林　　　火盡成黑炭
日夜以過後　　　於此出草萌
持戒之比丘　　　若以戒炎燒
其人無生子　　　不富於子孫
無子無相續　　　彼等切斷芽
不如多羅樹　　　是故賢智人
自己以見利　　　小蛇與細火
有譽剎帝利　　　具戒之比丘
以善於正行
如是語已，拘薩羅國之波斯匿王白尊曰：「世尊！是最勝，世尊，是最勝。世尊！譬喻倒者立起，覆者顯現，迷者教示道，如有眼者見諸色，如暗中揭明燈，如是世尊說種種法。世尊！我歸依佛，及歸依法與僧。世尊，容受我從今日，終生歸依為優婆塞。」

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