Siong'ingr Vxo (1-3-16)

16. Qongjuw
Savatthi Sniaa ee inenn.
Hitt sii, Kosala Qog ee Pasenadi Ongg jen'ongw Sewjunx hiax vaiwhongw. Vaiwhongw quer, lexqingr Sewjunx liauw dirr vnix:a jre.

Hitt sii u jit xee langg kir jre dirr Kosala Qog ee Pasenadi Ongg ee vnix:a, qycc uaw kir Kosala Qog ee Pasenadi Ongg ee hnirkangx-vnix qra qongw, "Ongg! Mallika Hongho snix jaboxqniaw."
Anxnex qongw ee sii, Kosala Qog ee Pasenadi Ongg byy hnuahiw.

Hitt sii, Sewjunx jaix Kosala Qog ee Pasenadi Ongg byy hnuahiw, dyrr cniur jimgensix qongxx,
"Ongg ar jit xee hurzinlangg,
Tangx kacc ngiaa quer javolangg.
Ix u diwhui qycc siuw qaiwlut,
Qingwair daqex qycc hongrtai angsair.
Ix snix ee qniaw,
E juer inghiongg iacc toxde ee juxlangg.
Jitt hy henhu ee qniaw,
Iarr tangx tongxdi ongqog."

(Samyutta Nikaya 1-3-16)
16. Daughter
Setting at Savatthi. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. Then a certain man approached King Pasenadi and informed him in a whisper: “
Sire, Queen Mallika has given birth to a daughter.” When this was said, King Pasenadi was displeased.

Then the Blessed One, having understood that King Pasenadi was displeased, on that occasion recited these verses:
“A woman, O lord of the people,
May turn out better than a man:
She may be wise and virtuous,
A devoted wife, revering her mother-in-law.
The son to whom she gives birth
May become a hero, O lord of the land.
The son of such a blessed woman
May even rule the realm.”


(相應部 1-3-16)
〔一六〕公主
舍衛城因緣。
時，拘薩羅國之波斯若王，往詣世尊處，詣已，禮敬世尊，坐於一面。
時，有一人，坐近拘薩羅國之波斯匿王，進而耳語於拘薩羅國波斯匿王告曰：「王！末利夫人生王女。」
如是云時，拘薩羅國之波斯匿王不喜。
時，世尊，知拘薩羅國波斯匿王之不喜，於是唱偈曰：
人主或婦人　　　勝比於男子
有智慧全戒　　　敬姑及事夫
以生其子者　　　英雄地上主
實如賢妻子　　　亦教導王國

Siong'ingr Vxo (1-3-15)

15. Jenr (2)
Hitt jun, Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui jiamduir Kosala Qog ee Pasenadi Ongg, qrongx zip Kasi Qog.

Kosala Qog ee Pasenadi Ongg u tniax diyc qongxx Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui beh qrongx zip Kasi Qog. Hitt sii, Kosala Qog ee Pasenadi Ongg jingxvingx sir xee qundui beh dirr Kasi Qog cutjenr Magadha Qog Videhi ee qniaw Ajatasattu Ongg.

Dyrr anxnex, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qapp Kosala Qog ee Pasenadi Ongg huatsingx jenwjingx. Dirr jitt vaiw jenwdaur, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qrongx puar Kosala Qog ee Pasenadi Ongg qra uahliac.

Hitt sii, Kosala Qog ee Pasenadi Ongg anxnex sniu, "Magadha Qog Videhi ee qniaw Ajatasattu Ongg laii hai guaw, suizenn guaw byy qra hai, danrsi ix si guaw ee guersingx. Guaw lingkyw duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg soxu ee cnxiu-qunx, bew-qunx, ciax-qunx, qapp vorvingx-qunx liauxau qra kudiok."

Hitt sii, Kosala Qog ee Pasenadi Ongg duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg soxu ee cnxiu-qunx, bew-qunx, ciax-qunx, qapp vorvingx-qunx liauxau qra kudiok.

Hitt sii, jiongww bikiu jaixsii snxax cing hyxser, vxuah tec lehh zip Savatthi Sniaa qiukid. Dirr Savatthi Sniaa qiukid vngrdngr liauw qra vxuah he lehh, inx jenongw Sewjunx hiax vaiwhongw. Vaiwhongw quer qra Sewjunx qnialew liauw dirr vnix:a jre. Jre dirr vnix:a ee jiongww bikiu duiww Sewjunx qongw jitt hxang su, "Sewjunx! Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui jiamduir Kosala Qog ee Pasenadi Ongg, qrongx zip Kasi Qog. Sewjunx! Kosala Qog ee Pasenadi Ongg tniax .diyc iarr jingxvingx sir xee qundui beh cutjenr. Dirr jitt vaiw jenwdaur, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qrongx puar Kosala Qog ee Pasenadi Ongg qra uahliac. Sewjunx! Kosala Qog ee Pasenadi Ongg anxnex sniu, 'Magadha Qog Videhi ee qniaw Ajatasattu Ongg laii hai guaw, suizenn guaw byy qra hai, danrsi ix si guaw ee guersingx. Guaw lingkyw duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg soxu ee cnxiu-qunx, bew-qunx, ciax-qunx, qapp vorvingx-qunx laiuxau qra kudiok.' Sewjunx! Dyrr anxnex, Kosala Qog ee Pasenadi Ongg duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg sir xee qundui qycc qra hitt xee ongg kudiok."

Hitt sii, Sewjunx liauxqaiw jitt qnia dairjir, dyrr dirr hitt jun cniur jitt siuw jimgensix qongxx:
"Langg uirdiyhh qaqi ee lirig,
Laii cniuxduat tazinn.
Ix virr cniuxduat ee sii.
Cniuxduat :ee virr cniuxduat.
Gong langg og iauxx bue singsik,
Suizenn sniu soxx did .diyc .ee dongzenn.
Og singsik sii,
Jiacc sriu koxnauw.
Taii vadd langg :ee,
Dyrr e taii diyc qaqi.
Sringr quer vadd langg :ee,
Dyrr e sringr quer qaqi.
Tixciyr vadd langg :ee,
Dyrr e huixvongr diyc qaqi.
Laii ziauxluan vadd langg :ee,
Dyrr e ziauxluan diyc qaqi.
Giablik anxnex decc lunjuanw,
Duat langg :ee qaidongx virr duat."


(Samyutta Nikaya 1-3-15)
15. Battle (2)
(Opening as in 14)
In that battle King Pasenadi defeated King Ajåtasattu and captured him alive. Then it occurred to King Pasenadi: “Although this King Ajatasattu of Magadha has transgressed against me while I have not transgressed against him, still, he is my nephew. Let me now confiscate all his elephant troops, all his cavalry, all his chariot troops, and all his infantry, and let him go with nothing but his life.” 

Then King Pasenadi confiscated all King Ajatasattu’s elephant troops, all his cavalry, all his chariot troops, and all his infantry, and let him go with nothing but his life. 

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms. When they had walked for alms in Savatthi 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 reported what had happened.  

Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
“A man will go on plundering
So long as it serves his ends,
But when others plunder him,
The plunderer in turn is plundered.
The fool thinks fortune is on his side
So long as his evil does not ripen,
But when the evil ripens
The fool incurs suffering.
The killer gets a killer for himself,
A conqueror, one who conquers him.
The abuser gets abuse,
The reviler, one who reviles.
Thus by the unfolding of kamma
The plunderer in turn is plundered.”

(相應部 1-3-15)
〔一五〕於戰之二語（其二）
時，摩揭陀國韋提子阿闍世王，整備四軍，針對拘薩羅國之波斯匿王〔戰〕，攻入其迦尸國。
拘薩羅國之波斯匿王，聞摩揭陀國韋提希子阿闍世王，整備四軍，攻入我迦尸國。時，拘薩羅國之波斯匿王，整備四軍，於迦尸國，迎戰摩揭陀國之韋提希子阿闍世王。
如是摩揭國之韋提希子阿闍世王，與拘薩羅國之波斯匿王挑起戰事。於此戰鬥，拘薩羅國之波斯匿王，攻破摩揭陀國之韋提希子阿闍世王，生擒彼〔王〕。
時，拘薩羅國之波斯匿王，如是思念：「如摩揭國之韋提希子阿闍世王，雖無害，但謂害我，乃我之甥。我寧奪摩揭陀國之韋提希子阿闍世王所有之象軍、馬軍、車軍、步軍、以逐放彼。」
時，拘薩羅國之波斯匿王，奪摩揭陀國之韋提希子阿闍世王所有之象軍、馬軍、車軍、步軍而逐放彼。
時，眾多比丘，晨早著衣持鉢，入舍衛城，於舍衛城乞食，食已置鉢，往詣世尊處。詣已，禮敬世尊，而坐於一面；坐於一面之諸比丘等，以此事白世尊曰：
「世尊！如今，摩揭陀國之韋提希子阿闍世王，整備四軍，針對拘薩羅國之波斯匿王，攻入其迦尸國。世尊！拘薩羅國之波斯匿王，聞悉亦以整備四軍迎戰。於此交戰，拘薩羅國之波斯匿王，攻破摩揭陀國之韋提希子阿闍世王，生擒彼王。世尊！如是拘薩羅國之波斯匿王，如是思念：『如摩揭國之韋提希子阿闍世王，雖無害，但謂害我，乃我之甥，我寧奪彼王之四軍，以逐放彼王。』世尊，如是拘薩羅國之波斯匿王，奪得摩揭陀國之韋提希子阿闍世王之四軍，以逐放彼王。」
時，世尊得知此義，其時，唱此偈曰：
人為己利時　　　即以掠奪他
他之被奪時　　　彼亦為所奪
愚者惡不實　　　雖思為當然
惡之成實時　　　即受於苦惱
若以殺他人　　　即得殺己者
若以勝他人　　　即得勝己者
以譏他人者　　　即得誹己者
以惱他人者　　　即得惱己者
如是業輪轉　　　奪人當被奪

Siong'ingr Vxo (1-3-14)

14. Jenr (1)
Hitt sii, Sewjunx dirr Savatthi Sniaa druar. Hitt jun, Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui jiamduir Kosala Qog ee Pasenadi Ongg, qrongx zip Kasi Qog.

Kosala Qog ee Pasenadi Ongg u tniax diyc qongxx Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui beh qrongx zip Kasi Qog. Hitt sii, Kosala Qog ee Pasenadi Ongg jingxvingx sir xee qundui beh dirr Kasi Qog cutjenr Magadha Qog Videhi ee qniaw Ajatasattu Ongg.

Hitt sii, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qapp Kosala Qog ee Pasenadi Ongg huatsingx jenwjingx. Hitt vaiw jenwdaur, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qrongx puar Kosala Qog ee Pasenadi Ongg. Kosala Qog ee Pasenadi Ongg dyy dngw siuxdox Savatthi Sniaa.

Hitt sii, jiongww bikiu jaixsii snxax cing hyxser, vxuah tec lehh zip Savatthi Sniaa qiukid. Dirr Savatthi Sniaa qiukid vngrdngr liauw qra vxuah he lehh, inx jenongw Sewjunx hiax vaiwhongw. Vaiwhongw quer qra Sewjunx qnialew liauw dirr vnix:a jre. Jre dirr vnix:a ee jiongww bikiu duiww Sewjunx qongw jitt hxang su,
"Sewjunx! Magadha Qog Videhi ee qniaw Ajatasattu Ongg qapp Kosala Qog ee Pasenadi Ongg huatsingx jenwjingx. Hitt vaiw jenwdaur, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qrongx puar Kosala Qog ee Pasenadi Ongg. Kosala Qog ee Pasenadi Ongg dyy dngw siuxdox Savatthi Sniaa."

"Jiongww bikiu! Magadha Qog Videhi ee qniaw Ajatasattu Ongg u pnaiw ving'iuw, pnaiw dangpnua, qapp pnaiw dongjir. Jiongww bikiu! Kosala Qog ee Pasenadi Ongg u sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir. Jiongww bikiu! Danrsi Kosala Qog ee Pasenadi Ongg qim'ia jenr vai, ingqaix e qankow pnaiw kunr."

(Sewjunx, qongw jex... simrjiww...)

Singwli e jiyx laii uanwhun,
Sitvai :ee qankow pnaiw kunr.
Jixsu qra singwvai siawsag,
Jiacc tangx vingjing anlok kunr.

(Samyutta Nikaya 1-3-14)
14. Battle (1)
Setting at Savatthi. Then King Ajatasattu of Magadha, the Videhi son, mobilized a four-division army and marched in the direction of Kasi against King Pasenadi of Kosala.

King Pasenadi heard this report, mobilized a four-division army, and launched a counter-march in the direction of Kasi against King Ajatasattu.

Then King Ajatasattu of Magadha and King Pasenadi of Kosala fought a battle. In that battle King Ajåtasattu defeated King Pasenadi, and King Pasenadi, defeated, retreated to his own capital of Savatthi.

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms. When they had walked for alms in Savatthi 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 reported what had happened. (The Blessed One said:)
“Bhikkhus, King Ajatasattu of Magadha has evil friends, evil companions, evil comrades. King Pasenadi of Kosala has good friends, good companions, good comrades. Yet for this day, bhikkhus, King Pasenadi, having been defeated, will sleep badly tonight.”

“Victory breeds enmity,
The defeated one sleeps badly.
The peaceful one sleeps at ease,
Having abandoned victory and defeat.”

(相應部 1-3-14)
〔一四〕於戰之二語（其一）
〔爾時，世尊〕在舍衛城……。
時，摩揭陀國韋提希子阿闍世王，整備四軍，針對拘薩羅國之波斯匿王，攻入其迦尸國。
拘薩羅國之波斯匿王，聞摩揭陀國之韋提希子阿闍世王整備四軍，攻入我迦尸國。
時，拘薩羅國波斯匿王，整備四軍，迎戰摩揭陀國韋提希子阿闍世王於迦尸國。
時，摩揭陀國韋提希子阿闍世與拘薩羅國之波斯匿王生戰事。依其戰鬥，摩揭陀國韋提希子阿闍世王，攻破拘薩羅國之波斯匿王。拘薩羅國之波斯匿王，則逃歸首都之舍衛城。
時，眾多比丘，朝晨著衣持鉢，入舍衛城行乞。舍衛城行乞飯食後置鉢，往詣世尊處。詣已，敬禮世尊而坐於一面，坐於一面之諸比丘等。以此事白世尊曰：
「世尊！如今，摩揭陀國韋提希子阿闍世王與拘薩羅國之波斯匿王挑起戰事。依其戰鬥，摩揭陀國韋提希子阿闍世王，攻破拘薩羅國之波斯匿王。拘薩羅國之波斯匿王，逃歸首都之舍衛城。」
「諸比丘！摩揭陀國韋提希子阿闍世王，有惡友、惡朋、惡伴。諸比丘！拘薩羅國之波斯匿王，有善友、善朋、善伴。諸比丘！但拘薩羅國之波斯匿王，今夜為敗者，應是苦眠。」
〔世尊，說此……乃至……〕
勝利以生怨　　　敗者苦難寢
只有捨勝敗　　　平靜樂安眠

Siong'ingr Vxo (1-3-13)

13. Dua jiac
Hitt sii, Sewjunx dirr Savatthi Sniaa druar. Hitt jun, Kosala Qog ee Pasenadi Ongg siongsiongg jiac jit vngrknax ee vng.

Hitt sii, Kosala Qog ee Pasenadi Ongg jiac vng vaw dua kuir cuanw kir Sewjunx hiax vaiwhongw. Vaiwhongw quer lexqingr Sewjunx liauw dyrr dirr vnix:a jre. Hitt sii, Sewjunx jaix Kosala Qog ee Pasendadi Ongg jiac vng vaw dua kuir cuanw, dyrr dirr hitt sii cniur jitt siuw jimgensix qongxx:
"Suwsiongg cisiuw jniawliam,
Jiahvng jaix liong ee langg,
Kow e jiyw .kir,
Kacc be lau tangx jiac dngg huewsiu."
 
Hitt sii, Sudassana kia dirr Kosala Qog ee Pasenadi Ongg aurviah. Hitt jun, Kosala Qog ee Pasenadi Ongg duiww Sudassana huah qongxx, "Sudassana! Aurvaiw liw dirr guaw jiahvng ee sii, cniur jitt siuw dirr Sewjunx taujingg tniax .diyc tangx amwliam ee jimgensix. Guaw dagg qangx jit-vah kox sniuw .liw."
Sudassana daphok Kosala Qog ee Pasenadi Ongg qongxx, "Dairongg, hyw."
Dirr Kosala Qog ee Pasenadi Ongg jiahvng ee sii, ix dyrr cniur jitt siuw dirr Sewjunx taujingg tniax .diyc tangx amwliam ee jimgensix: 
"Suwsiongg cisiuw jniawliam,
Jiahvng jaix liong ee langg,
Kow e jiyw .kir,
Kacc be lau tangx jiac dngg huewsiu."
 
Hitt sii, Kosala Qog ee Pasenadi Ong dyrr jiamrjiam venr jiac jit vngrknax ixlai ee vng dyrr buanxjiog. Dyrr anxnex, Kosala Qog ee Pasenadi Ongg ee sintew viw ixongw kacc kongqen. Ix iong ciuw bongx sintew, hitt dongsii huad huad cud jitt xee hnuahiw ee gengiw qongxx, "Sewjunx sidjai ixx nng jiongw lirig linbinw guaw, dirr henrjai ee lirig qapp birlaii ee lirig."

(Samyutta Nikaya 1-3-13)
13. A Bucket Measure of Food
Setting at Savatthi. Now on that occasion King Pasenadi of Kosala had eaten a bucket measure of rice and curries.

Then, while still full, huffing and puffing, the king approached the Blessed One, paid homage to him, and sat down to one side. Then the Blessed One, having understood that King Pasenadi was full and was huffing and puffing, on that occasion recited this verse:
“When a man is always mindful,
Knowing moderation in the food he eats,
His ailments then diminish:
He ages slowly, guarding his life.”

Now on that occasion the brahmin youth Sudassana was standing behind King Pasenadi of Kosala. The king then addressed him thus: “Come now, dear Sudassana, learn this verse from the Blessed One and recite it to me whenever I am taking my meal. I will then present you daily with a hundred kahapanas as a perpetual grant.”
“Yes, sire,” the brahmin youth Sudassana replied. Having learned this verse from the Blessed One, he recited it to King Pasenadi whenever he was taking his meal.

Then King Pasenadi of Kosala gradually reduced his intake of food to at most a pint-pot measure of boiled rice. At a later time, when his body had become quite slim, King Pasenadi of Kosala stroked his limbs with his hand and on that occasion uttered this inspired utterance: “The Blessed One showed compassion towards me in regard to both kinds of good—the good pertaining to the present life and that pertaining to the future life.” 


(相應部 1-3-13)
〔一三〕大食
〔爾時，世尊〕在舍衛城……。其時拘薩羅國之波斯匿王常食一陀那之飯食。
時，拘薩羅之波斯匿王食後，就大息而詣世尊〔處〕。詣已，禮敬世尊，坐於其傍。
時，世尊知拘薩羅國波斯匿王飯食已訖，曾作大息，其時而唱此偈曰：
以常持正念　　　取食知量人
則少有其苦　　　遲老得壽長
爾時，善見摩納立於拘薩羅國波斯匿王之後。
時，拘薩羅國波斯匿王呼善見摩納：「善見！汝在我食時，於世尊前暗唱此偈！我常日日施百錢與汝。」
善見摩納答覆拘薩羅國之波斯匿王曰：「大王！承教。」則暗〔誦〕在世尊前之偈，於拘薩羅國之波斯匿王食時即歌此偈：
以常持正念　　　取食知量人
則少有其苦　　　遲老得壽長
時，拘薩羅國之波斯匿王，即漸次滿足於一陀那量之飯食。
如是拘薩羅國之波斯匿王，即較以往身體康健，以手撫其身體，當時發此歡喜語：「世尊實以二利哀憐我：是現在之利與未來之利。」

Siong'ingr Vxo (1-3-12)

12. Go xee ongg
Hitt sii, Sewjunx dirr Savatthi Sniaa druar. Hitt jun, Pasenadi Ongg dringw go xee ongg virr go jiongw iogbong soxx dnii, cionghunx decc hiangxsiu kuaiwlok. Dirr inx hitt diongqanx snix kiw jitt jiongw gengiw, "Sniaxmih ziniok vaii derr id?"

Hitt sii, u langg anxnex qongw, "Siktew dirr ziniok vaii derr id." Iarr u langg anxnex qongw, "Snia'imx dirr ziniok vaii derr id." Iarr u langg anxnex qongw, "Pangbi dirr ziniok vaii derr id." Iarr u langg anxnex qongw, "Kiwbi dirr ziniok vaii derr id." Iarr u langg anxnex qongw, "Bongkab dirr ziniok vaii derr id." Hitt jun, hiaxee ongg horsiongx longxx vuthok.

Hitt sii, Kosala Qog ee Pasenadi Ongg iong jiaxee ue qra hiaxee ongg qongw, "Ving'iuw! Cniaw quer .laii. Lanw jiaxee nacc m jen'ongw Sewjunx hiax cingxmng jitt xee ywgi? Jiauww Sewjunx uirr lanw jiaxee soxx qongw, qokk langg ingqaix siurqaur ciciuw."
Hitt go xee ongg huedab Kosala Qog ee Pasenadi Ongg qongw, "Ving'iuw, anxnex hyw!"

Hitt sii, hitt go xee ongg ixx Pasenadi Ongg juer cuartauu jen'ongw Sewjunx hiax vaiwhongw. Vaiwhongw .quer, lexqingr Sewjunx liauw dirr vnix:a jre. Jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg iong jiaxee ue qra Sewjunx qongw, "Sewjunx! Guanw jiaxee go xee ongg virr go jiongw iogbong soxx dnii, cionghunx decc hiangxsiu kuaiwlok. Guanw jiaxee snix cud jiaxee gengiw, 'Sniaxmih ziniok vaii derr id?' U langg anxnex qongw, 'Siktew dirr ziniok vaii derrr id.' Iarr u langg anxnex qongw, 'Snia'imx dirr ziniok vaii derr id.' Iarr u langg anxnex qongw, 'Pangbi dirr ziniok vaii derr id.' Iarr u langg anxnex qongw, 'Kiwbi dirr ziniok vaii derr id.' Iarr u langg anxnex qongw, 'Bongkab dirr ziniok vaii derr id.' Sewjunx! Sniaxmih ziniok vaii derr id lehh?"

"Dairongg! Guaw qongw sniaxmih ziniok vaii derr id si ixx langg ee simqnuax soxx hixair ee tingdo laii quatding :ee. Dairongg! Jiongxjiongw siktew, u langg qac'ir, u langg byy qac'ir. U langg in'ui siktew laii hnuahiw, narr erdangr buanxjiog soxx sniu, dyrr hibang qriuu qitax qyckacc qigdingw bibiau ee siktew. Duiww inx hiaxee laii qongw, siktew si busiong qigdingw :ee.

Dairongg! Jiaxee sniaimx, simrjiww... pangbi... simrjiww... kiwbi... simrjiw... jiongxjiongw bongkab, u langg qac'ir, u langg byy qac'ir. U langg in'ui bongkab laii hnuahiw, narr erdangr buanxjiog soxx sniu, dyrr hibang qriuu qitax qyckacc qigdingw bibiau ee bongkab. Duiww inx hiaxee laii qongw, bongkab si busiong qigdingw :ee."
 
Hitt sii, u Candanangalika iarr dirr hiax jre. Hitt jun, Candanangalika an' jyrui vreh kiw, qingqah penx jit vingg duiww Sewjunx habjiongw, iong jiaxee ue qra Sewjunx qongw, "Sewjunx! Guaw simlai u sniurhuad. Sxen Quewongw! Guaw simlai u sniurhuad."
Sewjunx qongw, "Candanangalika! Cniaw qongw cud .laii."
Hitt sii, Candanangalika dirr Sewjunx ee jyrui taujing iong sna' rinr ee jimgensix janwtanr qongxx:
"Pangx pangx ee angg lenhuex,
Jaixsii kuix pangbi be snruar .kir.
Knuar diyc Angirasa ee qngx,
Qngx ngiawngiar naxx taiwiongg."

Hitt sii, hitt go xee ongg hro Candanangalika go niaw jinglursnax cniaw ix cing lehh. Hitt jun, Candanangalika qra jitt go niaw jinglursnax henr hro Sewjunx.


(Samyutta Nikaya 1-3-12) 
12. Five Kings
Setting at Savatthi. Now on that occasion five kings headed by King Pasenadi were enjoying themselves supplied and endowed with the five cords of sensual pleasure when this conversation arose among them:
“What is the best of sensual pleasures?”

Some among them said: “Forms are the best of sensual pleasures. ” Some said: “Sounds are the best.” Some: “Odors are the best.” Some: “Tastes are the best.” Some: “Tactile objects are the best.” 

Since those kings were unable to convince one another, King Pasenadi of Kosala said to them: “Come, dear sirs, let us approach the Blessed One and question him about this matter. As the Blessed One answers us, so we should remember it.”
“All right, dear sir,” those kings replied. 

Then those five kings, headed by King Pasenadi, approached the Blessed One, paid homage to him, and sat down to one side. King Pasenadi then reported their entire discussion to the Blessed One, asking: “What now, venerable sir, is the best of sensual pleasures?” 

“Great king, I say that what is best among the five cords of sensual pleasure is determined by whatever is most agreeable. Those same forms that are agreeable to one person, great king, are disagreeable to another. When one is pleased and completely satisfied with certain forms, then one does not yearn for any other form higher or more sublime that those forms. For him those forms are then supreme; for him those forms are unsurpassed. 

“Those same sounds ... Those same odors ... Those same tastes ... Those same tactile objects that are agreeable to one person, great king, are disagreeable to another. When one is pleased and completely satisfied with certain tactile objects, then one does not yearn for any other tactile object higher or more sublime that those tactile objects. For him those tactile objects are then supreme; for him those tactile objects are unsurpassed.” 

Now on that occasion the lay follower Candanangalika was sitting in that assembly. Then the lay follower Candanangalika rose from his seat, arranged his upper robe over one shoulder, and, extending his hands in reverential salutation towards the Blessed One, said to him: “An inspiration has come to me, Blessed One! An inspiration has come to me, Sublime One!”
“Then express your inspiration, Candanangalika,” the Blessed One said.
Then the lay follower Candanangalika, in the presence of the Blessed One, extolled him with an appropriate verse:
“As the fragrant red lotus Kokanada
Blooms in the morning, its fragrance unspent,
Behold Angirasa, the Radiant One,
Like the sun beaming in the sky.”

Then those five kings bestowed five upper robes upon the lay follower Candanangalika. But the lay follower Candanangalika bestowed those five upper robes upon the Blessed One.


(相應部 1-3-12)
〔一二〕 五王
〔爾時，世尊〕住舍衛城……。
其時，波斯匿王初為五王，為五欲所圍纏，充分享受快樂。彼於此間生起如是言語：「何為欲愛之第一？」
時，或有人作如是說：「色是欲愛之第一。」或作如是說：「聲是欲愛之第一。」或作如是說：「香是欲愛之第一。」或作如是說：「味是欲愛之第一。」或作如是說：「觸是欲愛之第一。」當時彼等諸王，互相皆不能承服。
時，拘薩羅國之波斯匿王，以此謂彼等諸王曰：「友！請過來，我等何不往詣世尊處，請問此義。如世尊為我等所說，應予各自受持。」
彼等五王答拘薩羅國之波斯匿王：「友！誠然。」
時彼等五王，以波斯匿王為先導，往詣世尊之處，詣已，禮敬世尊，坐於一面。
坐於一面之拘薩羅國波斯匿王，以此語白世尊：「世尊！於此我等五王，為五欲所纏，充分享受快樂。我等之間生出如此言語：『何為欲愛之第一耶？』或亦有人作如是說：『色是愛欲之第一。』或作如是說：『聲是欲愛之第一。』或作如是說：『香是欲愛之第一。』或作如是說：『味是欲愛之第一。』或作如是說：『觸是欲愛之第一。』世尊！何為欲愛之第一耶？」
「大王！我說限以人心所好之程度，為欲愛之第一。大王！此等諸色，或為心之所好者，或為心之所不好者。有人或依色而歡喜，若能滿足所思，則更希望求其他更殊勝微妙之色。於彼而言，則其色乃無上之最殊勝。
大王！此等之聲……乃至……香……乃至……味……乃至……此等之觸，或為 心所好者，或為心所不好者。有人或依觸而歡喜，若得滿足所思，則不再希望其他更殊勝微妙之觸。於彼而言，其觸乃無上之最殊勝。」
爾時，亦有栴檀庵伽梨迦優婆塞坐其會座。時栴檀庵伽梨迦優婆塞即從座而起，偏袒一肩，合掌向世尊，以此謂世尊曰：「世尊！思我則不顯。善逝！思我則不顯。」
世尊曰：「栴檀庵伽梨迦！顯此。」
時，栴檀庵伽梨迦優婆塞於世尊座前，當場以相應之偈讚歎之：
芳香赤蓮華　        晨開香不去
見鴦耆羅光　　　映空如太陽
時，彼等五王，向栴檀庵伽梨迦優婆塞五件僧伽梨請穿著。時，栴檀庵伽梨迦優婆塞，即以此五件僧伽梨奉獻世尊。

Siong'ingr Vxo (1-3-11)

(Zi) Byy Qniaw
11. Sokhuad siuhing :ee
Hitt sii, Sewjunx druar dirr Savatthi Sniaa Dangx Hngg Log'axbuw Qangxdngg. Qycc, hitt sii zit beh lyc, Sewjunx qo' jit langg an' jingrquanx camsenn ee jyrui vreh kiw, cud kir cur-gua dirr mngkauw jre. Hitt sijun, Kosala Qog ee Pasenadi Ongg kir Sewjunx hiax vaiwhongw, vaiwhongw .quer, lexqingr Sewjunx liauxau dirr vnix:a jre.

Hitt xee sijun u cid xee sokhuad siuhing :ee, cid xee nigantha, cid xee ciacteh siuhing :ee, cid xee cing dyrpaur :ee, qapp cid xee iuhongx siuhing :ee, inx hiap-xe ee xmngg iacc sinkux ee xmngg longxx jin' dngg, jingxqah iarr dngg, tec iuhongjiaw ee iongrqu, an' li Sewjunx byy hng ee soxjai qniaa .quer.

Hitt sii, Kosala Qog ee Pasenadi Ongg an' jyrui vreh kiw, jingxliw dingxtauu snxax, qingqah penx jit vingg, jniawvingg ee katauux qui dirr tokax, hiongr cid xee sokhuad siuhing :ee, cid xee nigantha, cid xee ciactew siuhing :ee, cid xee cing dyrpaur :ee, qapp cid xee iuhongx siuhing :ee habjiongw, qra qaqi ee miaa vyr snax vaiw, "Junjiaw! Guaw si Kosala Qog ee Pasenadi Ongg."

Hitt sii, Kosala Qog ee Pasenadi Ogg lirkuix hitt cid xee sokhuad siuhing :ee, cid xee nigantha, cid xee ciactew siuhing :ee, cid xee cing dyrpaur :ee, qapp cid xee iuhongx siuhing :ee liauxau, didjiab kir Sewjunx hiax vaiwhongw. Vaiwhongw quer, lexqingr Sewjunx liauw dirr vnix: jre.

Jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg duiww Sewjunx qongw, "Sewjunx! Inx jiaxee langg dirr jitt sewqanx juer arahant, iacc si ixx kurvi jniaa juer arahant?"

"Dairongg! Jiaxee langg si arahant iacc si ixx kurvi jniaa juer arahant? Jex si qapp ongg qangrkuanw dirr cur nirr hiangxsiu ioglok, druar dirr u qniaxzii sirser ee jiongwgai diongx, qycc suxiong Kasian Qog ee dnuahniux, dir huekox, punr pangjuiw buah pangliau, dunxkngr qimginn :ee jin' yh jaix :ee.

Dairongg! Inx hiaxee ciqair siong'ix druar dauwdin, zicniaw m si dew siqanx, si dngg siqanx siong'ix qycc m si byy decc sulu, siong'ix sulu qycc m si byy diwhui, qapp u diwhui :ee siong'ix qaidongx did diwsig. 

Dairongg! Inx hiaxee cingjing siong'ix druar dauwdin, zicniaw m si dew siqanx, si dngg siqanx siong'ix qycc m si byy decc sulu, siong'ix sulu qycc m si byy diwhui, qapp u diwhui :ee siong'ix qaidongx did diwsig. 

Dairongg! Inx hiaxee dirr vuthing ee sii kia jai, zicniaw m si dew siqanx, si dngg siqanx siong'ix qycc m si byy decc sulu, siong'ix sulu qycc m si byy diwhui, qapp u diwhui :ee siong'ix qaidongx did diwsig. 

Dairongg! Inx hiaxee ee diwhui qingquer qiongrdongg siongliongg,  zicniaw m si dew siqanx, si dngg siqanx siong'ix qycc m si byy decc sulu, siong'ix sulu qycc m si byy diwhui, qapp u diwhui :ee siong'ix qaidongx did diwsig." 

"Sewjunx! Jniasit hanxiuw. Sewjunx! Jniasit bue bad jingrr bue. Sewjunx, jiaxee dairjir kaksit si jiauww Sewjunx soxx qongw, ' Dairongg! Jiaxee dairjir dyrr sngr dirr cur nirr hiangxsiu ioglok... simrjiww... dunxkngr qimginn :ee jin' yh jiax... simrjiww...'

"Sewjunx! Jiaxee guaw pair langg' amwhongw kir hongxcad ee jiaxee langg, dirr hongxcad qokk qog dngw .laii, cocox jiauww inx hiaxee soxx cathongw :ee, dirr aurviah guaw laii juer qetlun.

Sewjunx, zuqimx hiaxee uirr kiwduu dinser ee uwuer, sew sinkux buah pangliau, tir taujangx qapp cuiwciux, cing vec snxax, virr go jiongw iogbong soxx dnii, kurvi :ee si kuaiwlok." 

Hitt sii, Sewjunx liauxqaiw jitt xee ywgi, dirr jitt sii cniur jimgensix qongxx:
"Langg sidjai si byy iongngi an' siongwmau laii liauxqaiw.

Dew siqanx knuar .diyc .ee m tangx sinr.
Langg gauu qig guarviauw.
________,
Dirr jitt xee sewqanx poxpenr hnuaiqniaa.
Naxx si qycc naxx m si,
Too juer ee hnirqaux,
Dorqimx ee vnuar sxenw dangjnii.
Langlangg jrngx hro suiw,
Lairbin byy cingjing,
Guarviauw suiw suiw decc hnuaiqniaa." 

(Samyutta Nikaya 1-3-11)  
II. The Second Chapter (Without a Son)
11. Seven Jatilas
On one occasion the Blessed One was dwelling at Såvatthi in the Eastern Park in the Mansion of Migara’s Mother. Now on that occasion, in the evening, the Blessed One had emerged from seclusion and was sitting by the outer gateway. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side.

Now on that occasion seven jatilas, seven niganthas, seven naked ascetics, seven one-robed ascetics, and seven wanderers—with hairy armpits, long fingernails and long body hairs, carrying their bundles of requisites—passed by not far from the Blessed One.

Then King Pasenadi of Kosala rose from his seat, arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, extending his hands in reverential salutation towards the seven jatilas, seven niganthas, seven naked ascetics, seven one-robed ascetics, and seven wanderers, he announced his name three times: “I am the king, venerable sirs, Pasenadi of Kosala!... I am the king, venerable sirs, Pasenadi of Kosala!”

Then, not long after those seven jatilas ... and seven wanderers had departed, King Pasenadi of Kosala approached the Blessed One, paid homage to him, sat down to one side, and said to the Blessed One: “Those, venerable sir, are to be included among the men in the world who are arahants or who have entered upon the path to arahantship.”

“Great king, being a layman who enjoys sensual pleasures, dwelling at home with a bed crowded with children, enjoying the use of Kåsian andalwood, wearing garlands, scents, and unguents, receiving gold and silver, it is difficult for you to know: ‘These are arahants or these have entered upon the path to arahantship.’

“It is by living together with someone, great king, that his virtue is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.

“It is by dealing with someone, great king, that his honesty is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.

“It is in adversities, great king, that a person’s fortitude is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.

“It is by discussion with someone, great king, that his wisdom is to be known, and that after a long time, not after a short time; by one who is attentive, not by one who is inattentive; by one who is wise, not by a dullard.”

“It is wonderful, venerable sir! It is amazing, venerable sir! How well this has been stated by the Blessed One: ‘Great king, being a layman ... it is difficult for you to know ...(as above) ... by one who is wise, not by a dullard.’

“These, venerable sir, are my spies, undercover agents, coming back after spying out the country. First information is gathered by them and afterward I will make them disclose it. Now, venerable sir, when they have washed off the dust and dirt and are freshly bathed and groomed, with their hair and beards trimmed, clad in white garments, they will enjoy themselves supplied and endowed with the five cords of sensual pleasure.”

Then the Blessed One, having understood the meaning of this, on that occasion recited these verses: 
“A man is not easily known by outward form
Nor should one trust a quick appraisal,
For uncontrolled men fare in this world
In the guise of the well controlled.
Like a counterfeit earring made of clay,
Like a bronze half-penny coated with gold,
Some move about in disguise:
Inwardly impure, outwardly beautiful.”

(相應部 1-3-11)

第二　拘薩羅品
〔一一〕結髮行者
爾時，世尊住舍衛城東園鹿子母講堂。
又，其時將日暮世尊從獨坐靜觀起座，出而坐於門外之小屋。時，拘薩羅國之波斯匿王詣世尊處。詣已，禮敬世尊，坐於一面。
其時有七名結髮行者，七名尼乾陀徒，七名裸行者，七名一衣者，七人名遊行者等，其腋下毛或身毛均長，爪亦長持遊方者之用具，通過離世尊不遠之處。
時，拘薩羅國之波斯匿王，即從座起立，著上衣、偏袒一肩、右膝著地、向七名結髮行者，七名尼乾陀徒，七名裸行者，七名一衣者，七名遊方者合掌，三次稱呼其名：「尊者！我乃拘薩羅國之波斯匿王，尊者！我乃拘薩羅國之波斯匿王。」
時，拘薩羅國之波斯匿王，離開彼等七名結髮行者，七名尼乾陀徒，七名裸行者，七名一衣者，七名遊行者去後，直詣世尊之處。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！此等之諸人，於此世間，為阿羅漢，或具足阿羅漢之諸人中耶？」
「大王！此等諸人是阿羅漢耶？為具足阿羅漢道者耶？即如王者之在家受用欲樂，住於子嗣之障礙中，即使用迦尸國之栴檀，用華鬘、香、塗料，貯蓄金銀者亦不易知。
大王！彼之戒依於共住而且非短時，依長時而非不思惟、依思惟而非無智、應依有智慧而得知。
大王！彼之清淨是依於共語，而且非短時，依長時而非不思惟，依思惟而非無智，應依有智慧而得知。
大王！彼之確立，於不幸之時，而且非短時，依長時而非不思惟，依思惟而非無智，應依有智慧而得知。
大王！彼之智慧，依共同商量，而且非短時，依長時而非不思惟，依思惟而非無智，應依有智慧而得知。」
「世尊！誠然希有。世尊！誠然未曾有。世尊，此事確實是依世尊之所說。」「大王！此事即使在家受用欲樂……乃至……貯蓄金銀亦不易知……乃至……。」
「世尊！此等我密訪、訪察者之諸人，於訪察各國歸來。最初依彼等之所察訪，於後我來作結論。
世尊，如今彼等為去其塵垢，沐浴塗以香料，剃除鬚髮，穿著白衣，為五欲所纏繞，所具者是樂。」
時，世尊了知此義，於此時唱偈曰：
色貌之於人　　　實是不易知
即刻見勿信　　　善制者其相
非為制御人　　　此世普橫行
如似是而非　　　泥土之耳環
渡金銅半錢　　　人人裝飾美
內懷於不淨　　　外面美橫行

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