Siong'ingr Vxo (1-3-10)

10. Sokvak
Iurqycc hitt sii, Kosala ee Pasenadi Ongg qra jin' je langg kunxvak. Uree virr iong syh, uree virr iong bxang-aw, uree virr iong sryw ho'ngg vak lehh.

Hitt sii, jerje bikiu jaixkiw cing snxax tec vxuah zip Savatthi Sniaa decc qiukid. Dirr Savatthi Sniaa qiukid .quer qra vxuah siux .kiw .laii liauxau, inx kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, inx lexqingr Sewjunx liauw dirr vnix:a jre.

Jre dirr vnix:a inx hiaxee jiongww bikiu hiongr Sewjunx qongw, "Sewjunx, Kosala ee Pasenadi Ongg qra jin' je langg kunxvak. Uree virr iong syh, uree virr iong bxang-aw, uree virr iong sryw ho'ngg vak lehh."

Hitt sii, Sewjunx liauxqaiw jitt qnia dairjir, dirr jitt sii cniur jimgensix qongxx:
"Tih iacc caa juer ee syh,
Iacc si lodig juer ee bxang,
Henjaiw be knuar juer si sokvak.
Langg ee simx bejuir,
Virr vyxgik qapp jukuann,
Qycc simx hro boxqniaw vak diauu lehh,
Henjiaw knuar juer si u lat ee sokvak.
Langg virr kenjer,
Suisi nngxsuee iarr lann vangr li.
Inx li iok laii siawsag iogbong ee kuaiwlo,
Dngrjuat jiaxee laii cutqex."


(Samyutta Nikaya 1-3-10)
10. Bondage
Now on that occasion a great mass of people had been put in bondage by King Pasenadi of Kosala—some with ropes, some with clogs, some with chains.

Then, in the morning, a number of bhikkhus dressed ... and said to the Blessed One: “Here, venerable sir, a great mass of people have been put in bondage by King Pasenadi of Kosala, some with ropes, some with clogs, some with chains.” 

Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
“That bond, the wise say, is not very strong
Which is made of iron, wood, or rope;
But infatuation with jewelery and earrings,
Anxious concern for wives and children—
This, the wise say, is the bond that is strong,
Degrading, supple, hard to escape.
But even this they cut and wander forth,
Indifferent, abandoning sensual pleasures.”


(相應部 1-3-10)
〔一〇〕縛
又，其時，拘薩羅國之波斯匿王，捕縛甚多人。有者以繩、有者以網、有者以鎖〔縛之〕。
時，甚多比丘等，於晨早，著衣持鉢，入舍衛城行乞。舍衛城行乞食已，收放鉢後，詣世尊處。詣而禮敬世尊，坐於一面。
坐於一面之彼等諸比丘，白世尊曰：「世尊！彼拘薩羅國之波斯匿王，捕縛甚多人：有者以繩、有者以網、有者以鎖〔縛之〕。」
時，世尊了知此義，於其時誦此偈曰：
鐵繩以及木　　　　　或以葦之網
賢者不云縛　　　　　以心為迷醉
寶玉及珠環　　　　　又心繫妻子
賢者云強縛　　　　　牽引於此人
雖緩亦難離　　　　　無欲捨欲樂
斷此而出家

Siong'ingr Vxo (1-3-9)

9. Singlew
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt jun u uirr Kosala ee Pasenadi Ongg virvan dua jewlew, singlew u go-vah jiah guqangw, go-vah jiah gu'axqniaw, go-vah jiah snuangiuu, qapp go-vah jiah ngiuqangw, longxx virr vak dirr tiau. Qycc u ongg ee lole, lovok, qapp lamsingr suxiongrlangg, inx hiaxee qniax siurr hinghuat, qniax qaxx girgi junx, jidbin juer jinvxi qycc naxx lrauu bagsaiw decc kaur.

Hitt sii, jerje bikiu jaixkiw cing snxax tec vxuah zip Savatthi Sniaa decc qiukid. Dirr Savatthi Sniaa qiukid .quer qra vxuah siux .kiw .laii liauxau, inx kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, inx lexqingr Sewjunx liauw dirr vnix:a jre. 

Jre dirr vnix:a inx hiaxee jiongww bikiu hiongr Sewjunx qongw, "Sewjunx, u uirr jitt xee Kosala ee Pasenadi Ongg virvan dua jewlew, singlew u go-vah jiah guqangw, go-vah jiah gu'axqniaw, go-vah jiah snuangiuu, qapp go-vah jiah ngiuqangw, longxx virr vak dirr tiau. Qycc ongg ee lole, lovok, qapp lamsingr suxiongrlangg, inx hiaxee qniax siurr hinghuat, qniax qaxx girgi junx, jidbin lrauu bagsaiw decc kaur, jidbin naxx juer junxvi."

Hitt sii, Sewjunx liauxqaiw jitt qnia dairjir, dirr jitt sii cniur jimgensix qongxx:
"Bew juer singlew iacc langg juer singlew,
Danr qongwvang ee vixsair,
Singwlirjiaw limx jiuw,
Qycc byy jysiu jiongwgai.
Jiaxee singlew,
Qyckacc je iarr byy dua qongqyw.
Snuaxngiuu, ngiuqangw, qapp guu,
Qra jiongxjiongw jiaxee sathai.
Jitt hy singlew,
Dua singwzinn be kir juer,
Iarr be qniaa uaw .kir.
Snuaxngiuu, ngiuqangw, qapp guu,
Dirr jiax be virr sathai,
Dirr jiax ee singlew,
Si qniaa jingwdy :ee,
Dua singwzinn iarr anxnex juer.
Henjiaw qniaa jitt hy jewlew,
Jitt hy jewlew u dua qongqyw.
Qniaa jitt hy hing'uii :ee,
U sxen byy og.
Uixdai ee jewpinw,
Jiongww tnisinn soxx janwsiongw."


(Samyutta Nikaya 1-3-9)
9. Sacrifice
Setting at Såvatthi. Now on that occasion a great sacrifice had been set up for King Pasenadi of Kosala. Five hundred bulls, five hundred bullocks, five hundred heifers, five hundred goats, and five hundred rams had been led to the pillar for the sacrifice. And his slaves, servants, and workers, spurred on by punishment and fear, were busy making the preparations, wailing with tearful faces.

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Såvatthi for alms. When they had walked for alms in Såvatthi and had returned from their alms round, after the meal they approached the Blessed One, paid homage to him, sat down to one side, and said: “Here, venerable sir, a great sacrifice has been set up for King Pasenadi of Kosala. Five hundred bulls ... have been led to the pillar for the sacrifice. And his slaves ... are busy making preparations, wailing with tearful faces.” 

Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
“The horse sacrifice, human sacrifice,
Sammåpåsa, våjapeyya, niraggala:
These great sacrifices, fraught with violence,
Do not bring abundant fruit.
The great seers of proper conduct
Do not attend that sacrifice
Where goats, sheep, and cattle
Of various kinds are slain.
But when sacrifices free from violence
Are always offered by family custom,
Where no goats, sheep, or cattle
Of various kinds are slain:
The great seers of proper conduct
Attend a sacrifice like this.
The wise person should offer this,
A sacrifice bringing great fruit.
For one who makes such sacrifice
It is indeed better, never worse.
Such a sacrifice is truly vast
And the devatås too are pleased.”


(相應部 1-3-9)
〔九〕供犧
〔爾時，世尊〕住舍衛城……
爾時，又作備辦大供犧拘薩羅國之波斯匿王。有：五百牡牛、五百牝犢、五百山羊、五百隻羊，為供犧，而受縛於柱。
又有王之奴隸、僕人、男傭人，彼等亦害怕刑罰，恐怖戰抖，一面為作準備而一面哭泣流淚。
時，甚多比丘等晨早，著衣持鉢，入舍衛城行乞。於舍衛城行乞食已，收放鉢後，而詣世尊處。詣已，禮敬世尊，坐於一面。坐於一面之彼等諸比丘，白世尊曰：
「世尊！此拘薩羅國之波斯匿王、有備辦大供犧：五百牡牛、五百牝犢、五百山羊、五百隻羊，均為供犧而繁縛於柱。又王之奴隸、僕人、男傭人等，彼等害怕刑罰，恐怖戰抖，一面哭泣流淚一面為作準備。」
時，世尊了知此義，於此時唱偈曰：
馬犧人供犧　　　投擲之棒賽
勝利者之飲　　　而無有障礙
此等之供犧　　　事多無大果
山羊及羊牛　　　種種加殺害
如此之供犧　　　大聖不行為
事少常行此　　　山羊及羊牛
於此不殺害　　　而於此供犧
以行正道者　　　大聖亦行之
賢者行此供　　　此供有大果
以行此行者　　　有善而無空
偉大之供犧　　　諸天之賞讚

Siong'ingr Vxo (1-3-8)

8. Mallika
Hitt jun, Sewjunx dirr Shravasti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Iurqycc hitt sii, Kosala ee Pasenadi Ongg qapp Mallika Ongho longxx dirr ongqiongx ee laubuexdingw.

Hitt sii, Kosala ee Pasenadi Ongg duiww Mallika Ongho qongw, "Mallika! Qamxx u qitax zimrhyy langg viw liw qaqi kacc kyxair?"
"Dairongg! Byy qitax zimrhyy langg viw guaw qaqi kacc kyxair. Dairongg! Qamxx u qitax zimrhyy langg viw liw qaqi kacc kyxair?"
"Mallika! Byy qitax zimrhyy langg viw guaw qaqi kacc kyxair."

Hitt sii, Kosala ee Pasenadi Ongg qniaa lyc ongqiongx kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, ix lexqingr Sewjunx liauxau dirr vnix:a jre. Jre dirr vnix:a Kosala ee Pasenadi Ongg hiongr Sewjunx qongw, "Sewjunx! Guaw qapp Mallika Ongho dirr ongqiongx ee laubuexdingw ee sii, u duiww Mallika Ongho qongw jiaxee ue, qongxx 'Mallika! Qamxx u qitax zimrhyy langg viw liw qaqi kacc kyxair?' Sewjunx! Jiaxee ue qongw liauw, Mallika Ongho duiww guaw qongw jiaxee ue, qongxx 'Dairongg! Byy qitax zimrhyy langg viw guaw qaqi kacc kyxair. Dairongg! Qamxx u qitax zimrhyy langg viw liw qaqi kacc kyxair?' Sewjunx! Jiaxee ue qongw liau, guaw duiww Mallika Ongho qongw jiaxee ue, qongxx 'Mallika! Byy qitax zimrhyy langg viw guaw qaqi kacc kyxair.'"

Hitt sii, Sewjunx u liauxqaiw jitt jann ee ywgi. Hitt sijun, ix cniur jitt siuw jimgensix qongxx:
"Sniu quewongw itcer,
Byy jit xee viw qaqi
Qyckacc kyxair :ee.
Qitax ee jingwlangg,
Iarr si air qaqi.
Mrjiacc qongxx air qaqi :ee,
M tangx sionghai tazinn."


(Samyutta Nikaya 1-3-8)
8. Mallika
Setting at Savatthi. Now on that occasion King Pasenadi of Kosala had gone together with Queen Mallika to the upper terrace of the palace. Then King Pasenadi of Kosala said to Queen Mallika: “Is there, Mallikå, anyone who is more dear to you than yourself?”
 “There is no one, great king, more dear to me than myself. But is there anyone, great king, more dear to you than yourself?” 
“For me too, Mallikå, there is no one more dear than myself.” 

Then King Pasenadi of Kosala descended from the palace and approached the Blessed One. Having approached, he paid homage to the Blessed One, sat down to one side, and related to the Blessed One his conversation with Queen Mallika. 

Then the Blessed One, having understood the meaning of this, on that occasion recited this verse: 
“Having traversed all quarters with the mind,
One finds none anywhere dearer than oneself.
Likewise, each person holds himself most dear;
Hence one who loves himself should not harm others.”


(相應部 1-3-8)
〔八〕末利
〔爾時，世尊〕住舍衛城……
又，爾時，拘薩羅之波斯匿王與末利夫人，具在高樓之上。
時，拘薩羅之波斯匿王言末利夫人曰：「末利！可有其他之何人比汝更可愛耶？」
「大王！無有其他之何人比我更可愛者。大王！有其他之何人比汝自己更可愛耶？」
「末利！無有其他之何人，比我更可愛者。」
時，拘薩羅國之波斯匿王，走下高樓詣世尊處。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！我於此與末利夫人於高樓上，以此言末利夫人：『末利！可有其他之何人比汝更可愛耶？』世尊！如是言已，末利夫人以此言我曰：『大王！無有其他之何人，比我更可愛者。大王！可有其他之何人，比王我更可愛耶？』世尊！如是言已，以此我對末利夫人曰：『末利！無有其他之何人，比我自己更可愛者。』」
時，世尊了知此義，其時，唱此偈曰：
思雖往一切　　　不達於比己
更為可愛者　　　其他之諸人
亦是可愛己　　　是故為自愛
勿以傷害他

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