Siong'ingr Vxo (1-3-7)

7. Caiduanr
"Jre dirr vnix:a Kosala ee Pasenadi Ongg duiww Sewjunx qongw, "Sewjunx! Guaw jre dirr caipnuar ee jyrui, qnir diyc dua huwho, u dua-jai.-dua-sanw, jerje jujaii, qapp jerje gnoxqog ee khattiya, brahmi, iacc qajuw dingxdingw, inx jaix iogbong ee kuaiwlok, iogbong ee kuaiwlok kixinx, uirr iogbong ee kuaiwlok enqor laii luanrsuw qongxue. Mrjiacc guaw snix kiw jitt see sniurhuad, 'Guaw ee caiduanr dnaxx qauwgiac ar. Jitmaw qaidongx iong caiduanr laii henxhen singwhenn ee bin.'"

"Dairongg! Dua huwho, u dua-jai.-dua-sanw, jerje qimginn, jerje jujaii, qapp jerje gnoxqog ee khattiya, brahmi, iacc qajuw dingxdingw, inx jaix iogbong ee kuaiwlok, iogbong ee kuaiwlok kixinx, uirr iogbong ee kuaiwlok ee enqor laii luanrsuw qongxue, inx hiaxee ingdongx u quxdngg vutli ee koxnauw."

Huwquir :ee dirr iogbong ee kuaiwlok dimbee,
Tamx ee iogbong duat simjir.
M jaix ixx qniaa lirkuix dyrlo,
Kyxviw hii virr bxang bxang .diyc.
Inx hiaxee au .laii sriu koxsiab,
Hiyrqyw dyrr si og."


(Samyutta Nikaya 1-3-7)
7. The Judgment Hall
Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, when I am sitting in the judgment hall, I see even affluent khattiyas, affluent brahmins, and affluent householders—rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—speaking deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. Then, venerable sir, it occurs to me: ‘I’ve had enough now with the judgment hall! Now it is Good Face who will be known by his judgments.’”

“So it is, great king! So it is, great king! Even affluent khattiyas, affluent brahmins, and affluent householders... speak deliberate lies for the sake of sensual pleasures, with sensual pleasures as the cause, on account of sensual pleasures. That will lead to their harm and suffering for a long time to come. 

“Enamored with their wealth and pleasures,
Greedy, dazed by sensual pleasures,
They do not realize they have gone too far
Like fish that enter the net spread out.
Afterwords the bitter fruit is theirs,
For bad indeed is the result.”


(相應部 1-3-7)
〔七〕裁斷
坐於一面之拘薩羅國波斯匿王白世尊曰：
「世尊！我坐於裁判之座，見有大富、有大財大產、甚多資財、甚多財穀之剎帝利、婆羅門、家主等，自知為欲樂，依於欲樂，欲樂之故而語妄語。故我生如是思念：『我今有充分裁斷，今當依裁斷以顯賢面。』」
「大王！有大富，有大財大產，甚多金銀，甚多資財，甚多財穀之剎帝利、婆羅門、家主等，自知為欲樂，依於欲樂，欲樂之故而語妄語，彼等應長時之不利苦惱。」
〔世尊宣說此已……乃至……〕
富迷於欲樂　　　貪欲以奪心
不知於道外　　　如魚被網羅
彼等後苦澀　　　其果即是惡

Siong'ingr Vxo (1-3-6)

6. Jiyxsor
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, jre dirr vnix:a Kosala ee Pasenadi Ongg duiww Sewjunx qongw, "Sewjunx! Guaw dirr jiax dogjy jingrquanx, u snix kiw jitt xee sniurhuad, 'Dirr jitt sxer did diyc dua huwquir qycc be dimbee, be hongwdong, be dirr iogbong ee kuaiwlok damqyh, iacc be gro jingwlangg :ee jin' jiyw. Dirr jitt sxer did diyc dua huwquir suacc laii dimbee, hongwdong, dirr iogbong ee kuaiwlok damqyh, iacc gro jingwlangg :ee jin' je.'"

"Dairongg, dyrr si anxnex! Dairongg, dyrr si anxnex! Dirr jitt sxer did diyc dua huwquir qycc be dimbee, be hongwdong, be dirr iogbong ee kuaiwlok damqyh, iacc be gro jingwlangg :ee jin' jiyw. Dirr jitt sxer did diyc dua huwquir suacc laii dimbee, hongwdong, dirr iogbong ee kuaiwlok damqyh, iacc gro jingwlangg :ee jin' je.
 
Huwquir :ee dirr iogbong ee kuaiwlok dimbee,
Tamx ee iogbong duat simjir.
Byy diwqag ixx qniaa lirkuix dyrlo,
Kyxviw lok ee kax virr sokvak.
Inx hiaxee au .laii sriu koxsiab,
Hiyrqyw dyrr si og."


(Samyutta Nikaya 1-3-6)
6. Few
Setting at Såvatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Few are those people in the world who, when they obtain superior possessions, do not become intoxicated and negligent, and who do not become greedy for sensual pleasures, and who do not mistreat other beings. Far more numerous are those people in the world who, when they obtain superior possessions, become intoxicated and negligent, and who become greedy for sensual pleasures, and who mistreat other beings.” 

“So it is, great king!
So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi.) 

“Enamored with their wealth and pleasures,
Greedy, dazed by sensual pleasures,
They do not realize they have gone too far
Like deer that enter
the trap laid out.
Afterwords the bitter fruit is theirs,
For bad indeed is the result.”


(相應部 1-3-6)
〔六〕少數
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王，白世尊曰：「世尊！我獨坐靜觀，生如是思念：於此世得巨大之富而不迷醉、不溺、不耽於欲樂、不誤於諸人中者，甚少。於此世得巨大之富而迷醉、溺、耽於欲樂、誤於諸人中者，甚多。」
「大王！如是，大王！如是。於此世得巨大之富而不迷醉、不溺、不耽於欲樂、不誤於諸人中者，甚少。於此世得巨大之富而迷醉、溺、耽於欲樂、誤於諸人中者，甚多。」
〔世尊宣說此已……乃至……〕
富迷於欲樂　　　貪欲以奪心
不覺於道外　　　如鹿被縛蹄
彼等後苦澀　　　其果即是惡

Siong'ingr Vxo (1-3-5)

5. Vyxho Qaqi
Jre dirr vnix:a Kosala ee Pasenadi Ongg duiww Sewjunx qongw, "Sewjunx! Guaw dirr jiax dogjy jingrquanx, u snix kiw jitt xee sniurhuad, 'Sniaxmih kuanw langg u vyxho qaqi? Sniaxmih kuanw langg byy vyxho qaqi?' Sewjunx, guaw snix cud jitt hy kuanw sniurhuad: 

'Zimrhyy langg narr ixx sintew juer og, ixx uergiw juer og, ixx iwliam juer og, jitt hy langg byy vyxho qaqi. Inx hiaxee langg junw sriu cnxiu ee qundui decc vyxho, bew ee qundui decc vyxho, ciax ee qundui decc vyxho, iacc vorvingx ee qundui decc vyxho, inx jursinx marr byy sriu vyxho. Sniaxmih enqor? Hiaxee siuxho si guarjai ee, m si luerjai ee siuxho. Mrjiacc qongxx inx byy siuxho inx qaqi.

Zimrhyy langg narr ixx sintew juer sxen, ixx uergiw juer sxen, ixx iwliam juer sxen, jitt hy langg u vyxho qaqi. Inx hiaxee langg suizenn byy zimrhyy cnxiu ee qundui decc siuxho, byy bew ee qundui decc siuxho, byy ciax ee qundui decc siuxho, qapp byy vorvingx ee qundui decc siuxho, danrrsi inx u siuxho inx jursinx. Sniaxmih enqor? Inx hiaxee u siuxho inx luerjai, m si guarjai ee siuxho. Mrjiacc qongxx inx u siuxho inx qaqi.'"

"Dairongg, dyrr si anxnex! Dairongg, dyrr si anxnex! Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer og, jiaxee langg byy siuxho qaqi. Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer sxen, jiaxee langg u siuxho qaqi.

Sxen ar! Qaqi sintew u jetjer.
Sxen ar! Qaqi gengiw u jetjer.
Sxen ar! Qaqi iwliam u jetjer.
Sxen ar! Itcer u jetjer.
Qaqi u jetjer jaix qenwsiaur :ee,
Qiyr juer virr siuxho ee langg."


(Samyutta Nikaya 1-3-5)
5. Self-protected
Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now protect themselves and who leave themselves unprotected?’ Then, venerable sir, it occurred to me: 

‘Those who engage in misconduct with the body, misconduct with speech, and misconduct with the mind: they leave themselves unprotected. Even though a company of elephant troops may protect them, or a company of cavalry, or a company of charioteers, or a company of infantry, still they leave themselves unprotected. For what reason? Because that protection is external, not internal; therefore they leave themselves unprotected. 

But those who engage in good conduct with the body, good conduct with speech, and good conduct with the mind: they protect themselves. Even though no company of elephant troops protects them, nor a company of cavalry, nor a company of charioteers, nor a company of infantry, still they protect themselves. For what reason? Because that protection is internal,not external; therefore they protect themselves"

“So it is, great king!
So it is, great king!”
(The Buddha then repeats the entire statement of King Pasenadi.)

“Good is restraint with the body,
Restraint by speech is also good;
Good is restraint with the mind,
Restraint everywhere is good.
Conscientious, every
where restrained,
One is said to be protected.”


(相應部 1-3-5)
〔五〕自護
坐於一面之拘薩羅國波斯匿王，白世尊曰：
「世尊！我獨坐靜觀生如是念：『何人乃護自我；何人不護自我耶？』世尊！我如是思念：
 『任何人依身以行惡行、依語以行惡行、依意以行惡行者，其人即是不護自我。彼等如何受象軍之善護、馬軍之善護、車軍之善護、步軍之善護、但不護彼等之自我。何以故，此等外在之守護，此等非為內在之守護。是故非守護彼等之自我。
任何人依身以行善行、依語以行善行、依意以行善行者，其人乃護自我者。彼等雖云無任何象軍之守護、無馬軍之守護、無車軍之守護、無步軍之守護、但有守護彼等之自我。何以故？此等乃內在之守護，此等非外在之守護。是故乃守護彼等之自我。』」
「大王！如是，大王！如是。任何人依身、語、意以行惡行者，其人不護自我。任何人依身、語、意以行善行者，其人乃護自我。」
〔世尊宣說此已……乃至……〕
善哉自制身　　　善哉自制語
善哉自制意　　　善哉制一切
自制知恥者　　　云為守護人

Siong'ingr Vxo (1-3-4)

4. Tangx Air :ee
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Kosala ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, ix lexqingr Sewjunx liauxau dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg mng Sewjunx qongxx, "Sewjunx! Guaw dirr jiax dogjy jingrquanx, u snix kiw jitt xee sniurhuad, 'Guaw juer sniaw si langg soxx air, byy juer sniaw si langg soxx air?' Sewjunx, guaw snix cud jitt hy kuanw sniurhuad:  

'Zimrhyy langg narr ixx sintew juer og, ixx uergiw juer og, ixx iwliam juer og, jiaxee langg longxx byy air qaqi. Qaxsuw inx hiaxee suizenn qongw, "Guanw jiaxee u air qaqi." Danrsi inx hiaxee kiokk si byy air qaqi. Bylun zuhyy, byy air :ee kir juer langg' byy air :ee, inx iarr e duiww qaqi juer hiaxee, mrjiacc qongxx inx hiaxee byy air qaqi.

Zimrhyy langg narr ixx sintew juer sxen, ixx uergiw juer sxen, ixx iwliam juer sxen, jiaxee langg longxx u air qaqi. Qaxsuw inx hiaxee suizenn qongw, "Guanw jiaxx byy air qaqi." Danrsi inx hiaxee kiokk si air qaqi. Bylun zuhyy, u air :ee kir juer langg' air :ee, inx iarr e duiww qaqi juer hiaxee, mrjiacc qongxx inx hiaxee u air qaqi.'"

"Dairongg, dyrr si anxnex! Dairongg, dyrr si anxnex! Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer og, jiaxee langg byy air qaqi. Zimrhyy langg ixx sintew, uergiw, iacc iwliam juer sxen, jiaxee langg u air qaqi.

Jaix qaqi si tangx air :ee,
M tangx qaqi kir qapp og lenqed.
Iong og duiwtai langg,
Yh did diyc anlok.
Hro sixmoo laii siuqimr,
Laii siawsag sniwmia :ee,
Ix u sniaw?
Ix kir cruw diyc sniaw?
Qongdig qapp og jitt nng hxang,
Si langg jitt sxer soxx juer,
Dirr ix sinsiong jitt hxang.
Si ix soxx juer laii cruw .diyc .ee.
Kyxviw suii srinx ee ngiaw,
Jitt nng hxang duer diauu diauu.
Mrjiacc qongxx diyhh juer sxen,
Juer sxen tangx dirr birlaii jikju,
Qongdig dirr au sxer,
Si langg ee dorjuntauu."


(Samyutta Nikaya 1-3-4)
4. Dear
Setting at Såvatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, a reflection arose in my mind thus: ‘Who now treat themselves as dear, and who treat themselves as a foe?’ Then, venerable sir, it occurred to me: 

‘Those who engage in misconduct with the body, misconduct with speech, and misconduct with the mind: they treat themselves as a foe. Even though they may say, “We regard ourselves as dear,” still they treat themselves as a foe. For what reason? Because of their own accord they act towards themselves in the same way that a foe might act towards a foe; therefore they treat themselves as a foe. 

But those who engage in good conduct with the body, good conduct with speech, and good conduct with the mind: they treat themselves as dear. Even though they may say, “We regard ourselves as a foe,” still they treat themselves as dear. For what reason? Because of their own accord they act towards themselves in the same way that a dear person might act towards one who is dear; therefore they treat themselves as dear.’”

“So it is, great king! So it is, great king!” 
(The Buddha then repeats the entire statement of King Pasenadi.)

“If one regards oneself as dear 
One should not yoke oneself to evil. 
For happiness is not easily gained
By one who does a wrongful deed. 
When one is seized by the End-maker
As one discards the human state,
What can one call truly one’s own?
What does one take when one goes?
What follows one along
Like a shadow that never departs? 
Both the meritorious and evil deeds
That a mortal performs right here:
This is what is truly one’s own,
This one takes when one goes;
This is what follows one along
Like a shadow that never departs.
Therefore one should do what is good
As a collection for the future life.
Deeds of merit are the support for living beings
(When they arise) in the other world.”

(相應部 1-3-4)
〔四〕愛者
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王白世尊曰：「世尊，我於此獨坐靜觀，生如是思念：『自我為何人所愛者，不為何人所愛者乎？』世尊，我生如是思念：
『任何人皆依身以行惡行、依語以行惡行、依意以行惡行。此等諸人乃非愛自我者。假若彼等雖云：「我等乃自我之愛者。」但彼等卻非自我之愛者。不論如何，非愛者所以為非愛者，乃彼等之自所作為。是故彼等非自我之愛者。
任何人皆依身以行善行、依語以行善行、依意以行善行、此等之諸人乃自我之愛者。假若彼等雖云：「我等乃非自我之愛者。」但彼等卻是自我之愛者。不論如何，愛者所以為愛者，乃彼等之自所作為。是故彼等乃自我之愛者。』
「大王！如是，大王！如是。任何人依身、語、意以行惡行，此諸人乃非自我之愛者。任何人依身、語、意以行善行，此諸人乃自我之愛者。」
〔世尊於此宣說已……乃至……〕
知自可愛者　　　勿自連結惡
以行惡行人　　　難得於安樂
所囚於死魔　　　以捨生命者
有何是彼物　　　彼行而取何
功德惡之二　　　是人此世作
此為彼身物　　　彼行而取此
如添影之形　　　此二從隨彼
是故以行善　　　為善積未來
功德於後世　　　乃人渡津頭

Siong'ingr Vxo (1-3-3)

3. Lau qapp Siw
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Kosala ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, ix lexqingr Sewjunx liauxau dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg mng Sewjunx qongxx, "Sewjunx! Dirr u sniwmia :ee lairdew, qamxx u sniaw tangx be lau be siw?"

"Dairongg! Zimrhyy singbut longxx berdangr be lau be siw. Dairongg! U dua jaihur :ee, u dua huwzu, u jerje iongrpinw, jerje qimginn, jerje jusanw, qapp jerje gnoxqog. In'ui inx u sniwmia, dyrr berdangr be lau be siw.

Dairongg! U dua jaisanw ee brahmin, inx u dua jaihur, u dua huwzu, u jerje iongrpinw, jerje qimginn, jerje jusanw, qapp jerje gnoxqog. In'ui inx u sniwmia, dyrr berdangr be lau be siw.

Dairongg! Hunalyw ixx jin ee siudyrjiaw, inx qniaa dua senrhingg, soxx qaix juer :ee ixx juer, dang dnar ixx siawsag, drat qaur lirig jurqiw, sokvak itjin. Jiauww jniar diwhui laii qaixtuad ee bikiu, inx ee sintew iarr si ixx vywhuai ee hxuad qapp kiwsag ee hxuad.

Ongg ee ciax suiw iarr e pnaiw .kir,
Sintew qniaa hiongr lau.
Jniawhuad ingxuanw be lau.
Senrzinn qongw senrgiw."


(Samyutta Nikaya 1-3-3)
3. Aging and Death
Setting at Såvatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Venerable sir, for one who has taken birth, is there anything other (to expect) than aging and death?”

“For one who has taken birth, great king, there is nothing other (to expect) than aging and death. Even in the case of those affluent khattiyas—rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain—because they have taken birth, there is nothing other(to expect) than aging and death. Even in the case of those affluent brahmins ... affluenthouseholders—rich ... with abundant wealth and grain—because they have taken birth, there is nothing other (to expect) than aging and death. Even in the case of those bhikkhus who are arahants, whose taints are destroyed, who have lived the holy life, done what had to be done, laid down the burden, reached their own goal, utterly destroyed the fetters of becoming, and are completely liberated through final knowledge: even for them this body is subject to breaking up, subject to being laid down.

“The beautiful chariots of kings wear out,
This body too undergoes decay.
But the Dhamma of the good does not decay:
So the good proclaim a
long with the good.”


(相應部 1-3-3)
(三)王
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王白世尊曰：「世尊！於有生者中，有能免老死者否？」
「大王！任何生物亦不能免老死。
大王！雖有大財富。有大富、有大受用、甚多金銀、甚多資財、甚多財穀之家主，因有生故，亦不能免老死。
大王！雖有大財之婆羅門，有大財富，有大富、有大受用、甚多金銀，甚多資財、甚多財穀之家主，因有生故，亦不能免老死。
大王！漏盡之應供者，行盡梵行，所作已辦，已捨重擔，達自利，盡有縛，依正智而解脫之比丘之身體，亦是破壞之法，應捨之法。」
〔世尊宣說此已……乃至……〕
王車美亦壞　　　身體邁向老
正法永不老　　　善人所語善

Siong'ingr Vxo (1-3-2)

2. Langg
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Kosala ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, ix lexqingr Sewjunx liauxau dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg mng Sewjunx qongxx, "Sewjunx! Dirr langg jursinx lairdew snix kiw sniaw dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx lehh?"

 "Dairiongg! Snax jiongw mic dirr langg jursinx lairdew sanxsingx dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx. Dycc snax jiongw lehh? Dairongg! Langg lairdew snix kiw tamsimx, dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx. Dairongg! Langg lairdew snix kiw uanwhun, dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx. Dairongg! Langg lairdew snix kiw cigaii, dyrr e venwsingg duiww inx qaqi vutli, koxnauw, qapp vut'anx.

Tamsimx, uanwhun, qapp cigaii,
Snix jiaxee og simx ixau,
Laii venr juer sionghai qaqi,
Kyxviw quexjiw dyww siongx dig-aw."


(Samyutta Nikaya 1-3-2)
2. A Person
Setting at Såvatthi. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, sat down to one side, and said to him: “Venerable sir, how many things are there which, when they arise within a person, arise for his harm, suffering, and discomfort?” 

“When three things, great king, arise within a person, they arise for his harm, suffering, and discomfort. What are the three? When greed arises within a person, it arises for his harm, suffering, and discomfort. When hatred arises within a person, it arises for his harm, suffering, and discomfort. When delusion arises within a person, it arises for his harm, suffering, and discomfort. These are the three things which, when they arise within a person, arise for his harm, suffering, and discomfort.

“Greed, hatred, and delusion,
Arisen from within oneself,
Injure the person of evil mind
As its own fruit destroys the reed.”

(相應部 1-3-2)
〔二〕人
〔爾時，世尊〕住舍衛城……
時，拘薩羅國之波斯匿王詣於世尊處。詣已，禮敬世尊坐於一面。
坐於一面之拘薩羅國波斯匿王白世尊曰：「世尊！於人中生幾何法，即成為人之不利、苦惱及不安住耶？」
「大王！三法生於人中，即成為人之不利、苦惱與不安住。三者為何？大王！貪生於人中，即成為人之不利、苦惱與不安住。大王！瞋生於人中，即成為人之不利、苦惱與不安住。大王！癡生於人中，即成為人之不利、苦惱與不安住者。」
〔世尊，宣說此已……乃至……〕
貪與瞋及癡　　　生此惡心已
以為自傷害　　　如持倒竹實

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。」