Siong'ingr Vxo (1-6-9)

9. Huantenx Tudu
Hitt jun, Sewjunx druar dirr Savatthi Sniaa. Hitt sii, Kokalika Bikiu puawvni decc qankow, vni qaxx jiokk giamdiong. 

Hitt sii, huantenx Tudu dirr vnuawmii iong buviw ee qngx qong’iau Jeta Hngg kir Kokalika Bikiu hiax vaiwhongw. Vaiwhue quer, kia dirr kongdiongx, iong jiaxee ue duiww Kokalika Bikiu qongw, “Kokalika Bikiu, diyhh hnuahiw laii sinwhok Sariputta qapp Moggallana. Sariputta qapp Moggallana si unxsun :ee.”
“Ving’iuw, liw si si’angw?”
“Guaw si huantenx Tudu.”
“Ving’iuw, liw qamxx m si virr Sewjunx viauqir juer be qycc dywdngw :ee? Jitt sii jnuaxngiu qycc laii jiax lehh? Liw knuar liw huan ee cywgo!”

[Tudu:]
“Langg cutsir ee sii,
Cuir-lai snix voxtauu.
Gong langg qongw pnaiw ue,
Voxtauu jamw qaqi.
Ylyw qaix jikvi :ee,
Jikvi qaix ylyw :ee.
In'ui cuir diwsuw pnaiw un,
In'ui og be did diyc kuaiwlok.
Vuahqiauw venr hyxgiac,
Srid kir qaqi qycc diwsuw pnaiw un.
Simx uwuer duiww Sxen Quewongw,
Pnaiw un qyckacc dua.
Cuir qapp simx kia dirr og,
Piwsniur iacc jikvi singwzinn :ee,
Vaccingx nirabbuda,
Snax-jap-lak nirabbuda,
Go abbuda,
Duirlyc dergak sriu tongwkow.”


(Samyutta Nikaya 1-6-9)  
9. Tudu Brahma 
Setting at Savatthi. Now on that occasion the bhikkhu Kokalika was sick, afflicted, gravely ill. 

Then, when the night had advanced, the independent Brahma Tudu, of stunning beauty, illuminating the entire Jeta’s Grove, approached the bhikkhu Kokalika. Having approached, he stood in the air and said to the bhikkhu Kokalika: “Place confidence in Sariputta and Moggallana, Kokalika. Sariputta and Moggallana are well behaved.” 
“Who are you, friend?” 
“I am the independent Brahma Tudu.” 
“Didn’t the Blessed One declare you to be a non-returner, friend? Then why have you come back here? See how grave is the wrong you have done.”

“When a person has taken birth 
An ax is born inside his mouth 
With which the fool cuts himself 
Uttering defamatory speech. 
He who praises one deserving blame, 
Or blames one deserving praise, 
Casts with his mouth an unlucky throw 
By which he finds no happiness.
Trifling is the unlucky throw 
That brings the loss of wealth at dice, 
(The loss) of all, oneself included; 
Worse by far—this unlucky throw 
When one harbours hate against the saints.
For a hundred thousand nirabbudas 
And thirty-six more, and five abbudas, 
The maligner of noble ones goes to hell, 
Having set evil speech and mind against them.”


(相應部 1-6-9)
〔九〕都頭梵天
〔爾時，世尊〕住舍衛城……
時、瞿迦利迦比丘生病而痛苦，其病嚴重。
時，辟支梵天都頭於夜更以其勝光輝耀祇園，詣瞿迦利迦比丘處。
詣已，立於空中，以此語瞿迦利迦比丘曰：「瞿迦利迦比丘！以信樂舍利弗與目犍連！舍利弗與目犍連是穩和者。」
「友！汝誰耶？」
「我乃辟支梵天都頭是。」
「友！汝莫非依世尊記別為不還者耶？此時何故還來此耶？汝見犯過誤，看！」
〔都頭：〕
人之出生時　　　斧實生口中
愚人語於惡　　　其斧斬自己
以讚應責者　　　以責應讚者
依口重惡運　　　依惡不得樂
博奕為致富　　　失己猶不運
污心於善逝　　　不運更增大
企惡於口意　　　貶責聖人者
於百千垓年　　　三十六垓年
五秭年地獄　　　墮之受痛苦

Siong'ingr Vxo (1-6-8)

8. Tissaka
Hitt jun, Sewjunx diamr dirr Savatthi Sniaa. Hitt sii, jit qangx quer .kir, Sewjunx dogjy diamr lehh. Hitt sii, huantenx Subrahma qapp huantenx Suddhavasa jenongw Sewjunx hiax vaiwhongw. Vaiwhue quer, sui' langg kia dirr mngg-vnix.

Hitt sii, huantenx Subrahma dirr Sewjunn binrjingg duiww Tissaka Bikiu cniur jitt siuw jimgensix qongxx:
“Cikliong byy huatdo nriuu :ee,
Dirr jiax si’angw erhiauw hunved?
Cikliong byy huatdo nriuu :ee,
Guaw zinruii si byy diwhui :ee,
Qanda' e juer hunwluan.”


(Samyutta Nikaya 1-6-8)  
8. Tissaka 
Setting at Savatthi. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then the independent Brahmas Subrahma and Suddhavasa approached the Blessed One and stood one at each doorpost. 

Then, referring to the bhikkhu Tissaka, the independent Brahma Subrahma recited this verse in the presence of the Blessed One: 
“What wise man here would seek to define 
An immeasurable one by taking his measure? 
He who would measure an immeasurable one 
Must be, I think, an obstructed worldling.”


(相應部 1-6-8)
〔八〕低沙迦
〔爾時，世尊〕住舍衛城……
時，世尊行日住之獨坐。
時，辟支梵天須梵與辟支梵天淨居詣世尊處。詣已，各立門邊。
時，辟支梵天淨居，對迦達摩達迦低沙迦比丘，於世尊前唱此偈曰：
以量不可量　　　此誰知分別
以量不可量　　　我思無智者
唯有為混亂

Siong'ingr Vxo (1-6-7)

7. Kokalika
Hitt jun, Sewjunx diamr dirr Savatthi Sniaa... Hitt sii, jit qangx quer .kir, Sewjunx dogjy diamr lehh. Hitt sii, huantenx Subrahma qapp huantenx Suddhavasa jenongw Sewjunx hiax vaiwhongw. Vaiwhue quer, sui' langg kia dirr mngg-vnix.

Hitt sii, huantenx Subrahma dirr Sewjunn binrjingg duiww Kokalika Bikiu cniur jitt siuw jimgensix qongxx:
“Cikliong byy huatdo nriuu :ee,
Dirr jiax si’angw erhiauw hunved?
Cikliong byy huatdo nriuu :ee,
Guaw zinruii si byy diwhui :ee,
Qanda' e juer hunwluan.”


(Samyutta Nikaya 1-6-7)  
7. Kokalika  
Setting at Savatthi. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then the independent Brahmas Subrahma and Suddhavasa approached the Blessed One and stood one at each doorpost. 

Then, referring to the bhikkhu Kokalika, the independent Brahma Subrahma recited this verse in the presence of the Blessed One: 
“What wise man here would seek to define 
An immeasurable one by taking his measure? 
He who would measure an immeasurable one 
Must be, I think, an obstructed worldling.”


(相應部 1-6-7)
〔七〕瞿迦利迦
〔爾時，世尊〕住舍衛城…… 時，世尊又行日住之獨坐。時，辟支梵天須梵與辟支梵天淨居詣世尊處。詣已，各立門邊。
時，辟支梵天須梵，對瞿迦利比丘，於世尊前唱此偈曰：
以量不可量　　　此誰知分別
以量不可量　　　我思無智者
唯有為混亂

Siong'ingr Vxo (1-6-6)

6. Hongwdong
Savatthi Sniaa ee inenn. Hitt sii, jit qangx quer .kir, Sewjunx dogjy diamr lehh. Hitt sii, huantenx Subrahma qapp huantenx Suddhavasa jenongw Sewjunx hiax vaiwhongw. Vaiwhue quer, sui' langg kia dirr mngg-vnix.

Hitt sii, huantenx Subrahma duiww huantenx Suddhavasa qongw, “Ving’iuw! Jitt jun m hyw kir vaiwed Sewjunx. Sewjunx jit zit quer dogjy diamr lehh. Hiax u jit xui huantenqair jiokk huaningg, huantenx dirr hiax hongwdong diamr lehh. Ving’iuw, lanw laii kir vaiwhongw hitt xee huantenx. Vaiwhue quer, hro hitt xee huantenx qniaqii.”
“Ving’iuw, hyw.” huantenx Suddhavasa anxnex rinr huantenx Subrahma.

Hitt sii, huantenx Subrahma qapp huantenx Suddhavasa uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Sewjunx jingg byy .kir cuthen dirr hitt xee sewqair.

Hitt xui huantenx qnir nng xui huantenx an’ hiacc hng ee soxjai laii, dyrr iong jiaxee ue qra hitt nng xui huantenx qongw, “Ving’iuw, linw an’ dyc’ui laii lehh?”
“Ving’iuw, guanw an’ Sewjunx, hitt xui qaix-hongrqingr, u jniawsiong-qakgno :ee hiax laii. Ving’iuw, siongrr hyw liw iarr qaix jenongw vaiwed Sewjunx, hitt xui qaix-hongrqingr, u jniawsiong-qakgno :ee.”

Qongw liauw, hitt xui huantenx byy dong'ir inx qongw :ee, dyrr huar juer cingx jiongw hingjong, iong jiaxee ue qra huantenx Subrahma qongw, “Ving’iuw, liw u knuar diyc guaw jitt kuanw sintongx qapp uilik bor?”
“Ving’iuw, guaw u knuar diyc liw jitt kuanw sintongx qapp uilik.”
“Ving’iuw, guaw u jitt hy kuanw sintongx qapp uilik, zuhyy jenongw kir vaiwed qitax sabunn iacc brahmim lehh?”

Hitt sii, huantenx Subrahma huar juer nng-cingx jiongw hingjong, iong jiaxee ue qra hitt xee huantenx qongw, “Ving’iuw, liw u knuar diyc jitt hy sintongx qapp uilik bor?”
“Ving’iuw, guaw u knuar diyc liw jitt hy sintongx qapp uilik.”
“Ving’iuw, hitt xui Sewjunx viw liw qapp guaw u qyckacc dua ee sintongx qapp uilik. Jenongw kir vaiwed hitt xui Sewjunx, dyrr si qaix-hongrqingr, u jniawsiong-qakgno :ee si sxen.

Hitt sii, hitt xui huantenx iong jimgensix duiww huantenx Subrahma qongw:
“Guaw ee qiongden u
Snax-vah jiah qimx sxit jiauw,
Sir-vah jiah gyy,
Go-vah jiah ringx.
Huantenx ar jitt xee qiongden,
Siamxqngx qong'iau vakhngx.”

[Subrahma:]
“Bylun liw ee qiongden,
Zuhyy qong'iau vakhngx.
Henjiaw qnir siktew,
Si byy dniardiyc qapp dongrluan :ee,
Soxdid be qac'ir guarjai hingsig.”

Hitt sii, huantenx Subrahma qapp huantenx Suddhavasa beh suxx hitt xee huantenx qingsimx, dyrr dirr hiax byy .kir. Dyrr anxnex, hitt xui huantenx dirr au .laii kir vaiwed Sewjunx, dyrr si qaix-hongrqingr, u jniawsiong-qakgno :ee.


(Samyutta Nikaya 1-6-6)  
6. A Brahma World (Negligence) 
Setting at Savatthi. Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then the independent Brahmas Subrahma and Suddhavasa approached the Blessed One and stood one at each doorpost. 

Then the independent Brahma Subrahma said to the independent Brahma Suddhavasa: “It is not the right time, dear sir, to visit the Blessed One. The Blessed One has gone for his day’s abiding and is in seclusion. Such and such a Brahma-world is rich and prosperous, and the Brahma there is dwelling in negligence. Come, dear sir, let us go to that Brahma-world and stir up a sense of urgency in that Brahma.” 
“Yes, dear sir,” the independent Brahma Suddhavasa replied. 

Then, just as quickly as a strong man might extend his drawn-in arm or draw in his ex tended arm, the independent Brahmas Subrahma and Suddhavasa disappeared in front of the Blessed One and reappeared in that Brahma-world. 

That Brahma saw those Brahmas coming in the distance and said to them: “Now where are you coming from, dear sirs?” 
“We have come, dear sir, from the presence of the Blessed One, the Arahant, the Full y Enlightened One. Dear sir, you should go to attend upon that Blessed One, the Arahant, the Fully Enlightened One.” 

When this was said, that Brahma refused to accept their advice. Having created a thousand transformations of himself, he said to the independent Brahma Subrahma: “Do you see, dear sir, how much power and might I have?” 
“I see, dear sir, that you have so much power and might.” 
“But, dear sir, when I am so powerful and mighty, what other recluse or brahmin should I go to attend upon?” 

Then the independent Brahma Subrahma, having created two thousand transformations of himself, said to that Brahma: “Do you see, dear sir, how much power and might I have?” 
“I see, dear sir, that you have so much power and might.” 
“That Blessed One, dear sir, is still more powerful and mighty than both you and I. You should go, dear sir, to attend upon that Blessed One, the Arahant, the Fully Enlightened One.” 

Then that Brahma addressed the independent Brahma Subrahma in verse: 
“Three (hundred) supannas, four (hundred) geese, 
And five hundred falcons: 
This palace, O Brahma, of the meditator shines
Shedding light in the northern quarter.”

“Even though that palace of yours shines 
Shedding light in the northern quarter, 
Having seen form’s flaw, its chronic trembling, 
The wise one takes no delight in form.”

Then the independent Brahmas Subrahma and Suddhavasa, having stirred up a sense of urgency in that Brahma, disappeared right there. And on a later occasion that Brahma went to attend upon the Blessed One, the Arahant, the Fully Enlightened One. 


(相應部 1-6-6)
〔六〕放逸
舍衛城因緣。
時，世尊又往日住坐獨坐。
時，辟支梵天之須梵與辟支梵天之淨居，往詣世尊之處。詣已，各立於門邊。
時，辟支梵天須梵，以此謂辟支梵天淨居曰：「友！今不應侍奉世尊。世尊在行日住之獨坐。彼處繁榮有梵天界，梵天於此住於放逸住。友！我等詣彼梵天。詣已，令驚惑彼梵天。」
「友！唯然。」辟支梵天淨居回答辟支梵天須梵。
時，辟支梵天須梵與辟支梵天淨居，猶如力士之伸屈腕、屈伸腕，沒形於世尊前，現身彼世界。
彼梵天見彼等梵天從遠而來。見已，以此謂彼等梵天曰：「友！卿等從何處來耶？」
「友！我等從彼世尊、應供、正等覺者之處來。友！卿亦能往侍奉世尊、應供、正等覺者實為善。」
彼言已，其梵天不諾彼言，即化為千度形，以此謂辟支梵天須梵曰：「友！卿見我如是之神通威力否？」
「友！我見卿如是神通威力。」
「友！我有如是之神通威力，如何往侍奉其他沙門或婆羅門耶？」
時，辟支梵天須梵，化為二千度形，以此謂其梵天曰：「友！卿見如是神通威力否？」
「友！我見卿如是神通威力。」
「友！彼世尊比卿與我具更大神通威力。友！往侍奉彼世尊、應供、正等覺者為善！」
時，彼梵天以偈謂辟支梵天須梵曰：
我宮殿有三　　　百列金翅鳥
四百列白鳥　　　五百虎彫刻
梵天此宮殿　　　赫赫耀北方
〔須梵：〕
如何汝宮殿　　　赫耀於北方
賢者常見色　　　諍亂與動亂
故不樂於色
時，辟支梵天須梵與辟支梵天淨居，為驚惑此梵天，於此沒其身形。
如是其梵天，於其他之時，為侍奉世尊、應供、正等覺者而去。

Siong'ingr Vxo (1-6-5)

5. Lingrr Kuanw Qenwqaiw
Savatthi Sniaa ee inenn. Hitt sii, u jit xee huantenx snix cud jitt kuanw siaog ee sniurhuad: “Byy sabunn iacc brahmin tangx laii qaur jiax.”

Hitt sii, Sewjunx jaix hitt xee huantenx soxx sniu :ee, uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Jeta Hngg byy .kir cuthen dirr huantenqair. Hitt sii, Sewjunx tiabpuann jre dirr jitt xee huantenx tauu dingxbin ee kongdiongx, dirr huexqair zibdnia.

Hitt sii, junjiaw Mahamoggllana anxnex sniu: “Dnaxx Sewjunx dirr dyc’ui lehh?”
Mahamoggllana iong ciauuat huanzinn cingjing ee tenganw, qnir diyc Sewjunx tiabpuann jre dirr hitt xee huantenx tauu dingxbin ee kongdiongx, dirr huexqair zibdnia. Knuar liauw, ix uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Jeta Hngg byy .kir cuthen dirr huantenqair. Hitt sii, junjiaw Mahamoggllana dirr danghngx kacc qe Sewjunx ee soxjai, dirr hitt xee huantenx tauu dingxbin ee kongdiongx tiabpuann jre lehh, dirr huexqair zibdnia.

Hitt sii, junjiaw Mahamoggllana anxnex sniu: “Dnaxx Sewjunx dirr dyc’ui lehh?”
Mahamoggllana iong ciauuat huanzinn cingjing ee tenganw, qnir diyc Sewjunx tiabpuann jre dirr hitt xee huantenx tauu dingxbin ee kongdiongx, dirr huexqair zibdnia. Knuar liauw, ix uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Jeta Hngg byy .kir cuthen dirr huantenqair. Hitt sii, junjiaw Mahamoggllana dirr lamhngx kacc qe Sewjunx ee soxjai, dirr hitt xee huantenx tauu dingxbin ee kongdiongx tiabpuann jre lehh, dirr huexqair zibdnia.

Hitt sii, junjiaw Mahamoggllana anxnex sniu: “Dnaxx Sewjunx dirr dyc’ui lehh?”
Mahamoggllana iong ciauuat huanzinn cingjing ee tenganw, qnir diyc Sewjunx tiabpuann jre dirr hitt xee huantenx tauu dingxbin ee kongdiongx, dirr huexqair zibdnia. Knuar liauw, ix uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Jeta Hngg byy .kir cuthen dirr huantenqair. Hitt sii, junjiaw Mahamoggllana dirr sehngx kacc qe Sewjunx ee soxjai, dirr hitt xee huantenx tauu dingxbin ee kongdiongx tiabpuann jre lehh, dirr huexqair zibdnia.

Hitt sii, junjiaw Mahamoggllana anxnex sniu: “Dnaxx Sewjunx dirr dyc’ui lehh?”
Mahamoggllana iong ciauuat huanzinn cingjing ee tenganw, qnir diyc Sewjunx tiabpuann jre dirr hitt xee huantenx tauu dingxbin ee kongdiongx, dirr huexqair zibdnia. Knuar liauw, ix uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Jeta Hngg byy .kir cuthen dirr huantenqair. Hitt sii, junjiaw Mahamoggllana dirr vakhngx kacc qe Sewjunx ee soxjai, dirr hitt xee huantenx tauu dingxbin ee kongdiongx tiabpuann jre lehh, dirr huexqair zibdnia.

Hitt sii, junjiaw Mahamoggllana iong jimgensix duiww hitt xee huantenx qongw:
“Ving’iuw ar liw dnaxx qamxx iauxx u
Qapp jinwjingg qangrkuanw ee qenwqaiw?
Sringr quer huantenqair ee qngx,
Liw u knuar diyc bingqngx bor?”

[huanten:]
“Ving’iuw ar guaw qimzit,
Be qycc u jitt kuanw qenwqaiw.
Sringr quer huantenqair ee qngx,
Guaw u knuar diyc bingqngx.
Dnaxx zuhyy qycjaiww qongw,
Guaw si suwsiongg unxding :ee?”

Dyrr anxnex, Sewjunx hro huantenqair :ee qniaqii, uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr huantenqair byy .kir cuthen dirr Jeta Hngg.

Hitt sii, hitt xee huantenx hiamr lingrgua jit xee huantenx, qongw, “Ving’iuw, laii! Laii kir vaiwhongw junjiaw Mahamoggllana. Diyhh anxnex qra junjiaw Mahamoggllana qongw: ‘Ving’iuw, Mahamoggllana! Sewjunx ee derjuw lairdew, qamxx u qitax u cincniu Moggallana, Kassapa, Kappina, qapp Anuruddha ee dua sintongx qapp dua uilik :ee?’”

“Ving’iuw, hyw!” Lingrgua hitt xee huantenx anxnex daphok huantenx liauw, dyrr kir junjiaw Mahamoggllana hiax vaiwhongw. Vaiwhue quer, dyrr iong jiaxee ue qra Mahamoggllana qongw, “Ving’iuw Mahamoggllana, Sewjunx ee derjuw lairdew, qamxx u qitax u cincniu Moggallana, Kassapa, Kappina, qapp Anuruddha ee dua sintongx qapp dua uilik :ee?”

Hitt sii, junjiaw Mahamoggllana iong jimgensix duiww lingrgua hitt xui huantenx qongw:
“Drat snax bingg :ee u sintongx, 
Kaxbiaux jaix vadd langg ee simx.
Huanlyw jinrbet ee arahant,
Vuddyy ee derjuw lairdew,
Sowbok u jiokk je.”

Hitt sii, lingrgua hitt xee huantenx tniax junjiaw Mahamoggllana anxnex qongw qamxqag hnuahiw, dyrr jenongw kir vaiwhongw hitt xee dua huantenx. Vaiwhue quer, iong jiaxee ue qra hitt xui huantenx qongw, 

“Drat snax bingg :ee u sintongx, 
Kaxbiaux jaix vadd langg ee simx.
Huanlyw jinrbet ee arahant,
Vuddyy ee derjuw lairdew,
Sowbok u jiokk je.”

Lingrgua hitt xui huantenx anxnex qongw liauw, huantenx tniax lingrgua hitt xui huantenx anxnex qongw qamxqag hnuahiw.

(Samyutta Nikaya 1-6-5)  
5. A Certain Brahma (Another View)  
Setting at Savatthi. Now on that occasion the following evil speculative view had arisen in a certain Brahma: “There is no recluse or brahmin who can come here.” 

Then, having known with his own mind the reflection in that Brahma’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared in that Brahma-world. The Blessed One sat cross-legged in the air above that Brahma, having entered into meditation on the fire element.

Then it occurred to the Venerable Mahamoggallana: “Where now is the Blessed One dwelling at present?” 

With the divine eye, which is purified and surpasses the human, the Venerable Mahamoggallana saw the Blessed One sitting cross-legged in the air above that Brahma, having entered into meditation on the fire element. Having seen this, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Venerable Mahamoggallana disappeared from Jeta’s Grove and reappeared in that Brahma world. 

Then the Venerable Mahamoggallana stationed himself in the eastern quarter and sat cross-legged in the air above that Brahma—though lower than the Blessed One—having entered into meditation on the fire element. 

Then it occurred to the Venerable Mahakassapa: “Where now is the Blessed One dwelling at present?” 
With the divine eye … the Venerable Mahakassapa saw the Blessed On e sitting cross-legged in the air above that Brahma…. Having seen this, just as quickly as a strong man … the Venerable Mahakassapa disappeared from Jeta’s Grove and reappeared in that Brahma-world. Then the Venerable Mahakassapa stationed himself in the southern quarter and sat cross-legged in the air above that Brahma—though lower than the Blessed One—having entered into meditation on the fire element. 

Then it occurred to the Venerable Mahakappina: “Where now is the Blessed One dwelling at present?” 
With the divine eye … the Venerable Mahakappina saw the Blessed One sitting cross-legged in the air above that Brahma…. Having seen this, just as quickly as a strong man … the Venerable Mahakappina disappeared from Jeta’s Grove and reappear ed in that Brahma-world. Then the Venerable Mahakappina stationed himself in the western quarter and sat cross-legged in the air above that Brahma—though lower than the Blessed One—having entered into meditation on the fire element. 

Then it occurred to the Venerable Anuruddha: “Where now is the Blessed One dwelling at present?” 
With the divine eye … the Venerable Anuruddha saw the Blessed One sitting cross-legged in the air above that Brahma…. Having seen this, just as quickly as a strong man … the Venerable Anuruddha disappeared from Jeta’s Grove and reappeared in that Brahma-world. Then the Venerable Anuruddha stationed himself in the northern quarter and sat cross-legged in the air above that Brahma—though lower than the Blessed One—having entered into meditation on the fire element. 

Then the Venerable Mahamoggallana addressed that Brahma in verse: 
“Today, friend, do you still hold that view, 
he view that you formerly held? 
Do you see the radiance 
Surpassing that in the Brahma-world?”

“I no longer hold that view, dear sir, 
The view that I formerly held. 
Indeed I see the radiance 
Surpassing that in the Brahma-world. 
Today how could I maintain, 
‘I am permanent and eternal’?”

Then, having stirred up a sense of urgency in that Brahma, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from that Brahma-world and reappeared in Jeta’s Grove. 

Then that Brahma addressed one of his assemblymen thus: “Come now, dear sir, approach the Venerable Mahhmoggallana and say to him: ‘Sir Moggallana, are there any other disciples of the Blessed One that are as powerful and mighty as Master Moggallana, Kassapa, Kappina, and Anuruddha?” 

“Yes, dear sir,” that assemblyman of Brahma’s replied. Then he approached the Venerable Mahamoggallana and asked him: “Sir Moggallana, are there any other disciples of the Blessed One that are as powerful and mighty as Master Moggallana, Kassapa, Kappina, and Anuruddha?” 

Then the Venerable Mahamoggallana addressed that assemblyman of Brahma’s in verse: 
“Many are the disciples of the Buddha 
Who are arahants with taints destroyed, 
Triple-knowledge bearers with spiritual powers, 
Skilled in the course of others’ minds.”

Then that assemblyman of Brahma’s, having delighted and rejoiced in the Venerable Mahamoggallana’s statement, approached that Brahma and told him: “Dear sir, the Venerable Mahamoggallana speaks thus: ‘Many are the disciples of the Buddha … Skilled in the course of others’ minds.'" 

This is what that assemblyman of Brahma’s said. Being pleased, that Brahma delighted in his statement.


(相應部 1-6-5)
〔五〕他見
舍衛城因緣。
其時，有梵天生如是惡見。「無有可來此之沙門、婆羅門。」
時，世尊知彼梵天之所念，猶如力士，伸屈腕、屈伸腕，沒形於祇園，現身於梵天界。
時，世尊趺坐於此梵天頭上之虛空，入於火定。
時，尊者大目犍連生如是思惟：「今世尊在何處耶？」
大目犍連依超人清淨之天眼，見世尊趺坐於梵天頭上之虛空，入於火定。見已，如力士之伸屈腕、屈伸腕，沒形於祇園，現身於梵天界。
時，尊者大目犍連，從東方低於世尊在梵天頭上之虛空趺坐，入於火定。
時，尊者大迦葉生如是思惟：「世尊今住何處耶？」尊者大迦葉依超人清淨之天眼，見世尊趺坐於梵天頭上之虛空，入於火定。見已，猶如力士之伸屈腕、屈伸腕，沒形於祇園，現身於梵天界。如是尊者大迦葉，從南方低於世尊，於梵天頭上之虛空趺坐，入於火定。
時，尊者大劫賓那，坐如是思惟：「世尊今住何處耶？」尊者大劫賓那……〔乃至〕……如是尊者大劫賓那，從西方低於世尊，於梵天頭上之虛空趺坐，入於火定。
時，尊者阿那律……〔乃至〕……如是尊者阿那律從北方低於世尊，於梵天頭上之虛空趺坐，入於火定。
時，尊者大目犍連，以偈語梵天曰：
友汝今亦猶　　　前之所持見
勝梵界之光　　　見其明光耶
〔梵天：〕
友我於今日　　　嘗不持是見
勝梵界之光　　　以見其明光
如何我今日　　　得云常住恆
如是，世尊為令梵天界之驚異，猶如力士之伸屈腕、屈伸腕，沒形於梵天界，現身於祇園。
時，有梵天呼其他梵眾天：「友！來！汝詣尊者大目犍連。如是語尊者大目犍連：『友！目犍連！世尊之弟子中，其他有如目犍連、迦葉、劫賓那、阿那律之大神通、大威力耶？』」
「友！唯然！」其梵眾天答覆梵天，而詣尊者大目犍連處。
詣已，以此語大目犍連曰：「友目犍連！世尊之弟子中，其他有如目犍連、迦葉、劫賓那、阿那律之大神通、大威力耶？」
時，尊者大目犍連，以偈語梵天眾曰：
三明達神通　　　巧妙知他心
漏盡阿羅漢　　　佛陀弟子中
其數有眾多
時，梵眾天歡喜於尊者大目犍連之所說，往詣彼大梵天。詣已，以此語梵天曰：「友！尊者大目犍連，如是曰：
三明達神通　　　巧妙知他心
漏盡阿羅漢　　　佛陀弟子中
其數有眾多」
彼梵眾天如是云已，梵天歡喜於梵眾天之所說。

Siong'ingr Vxo (1-6-4)

4. Baka Huantenx
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Savatti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

Hitt sii, iurqycc u Baka Huantenx snix cud jitt kuanw siaog ee sniurhuad, “Jex si suwhiongg, si unxding, si ingxqiuw, si uanjuann, si vutvenr ee hxuad. Sniaw enqor? Jitt xee hxuad be suebii, be lau, be hai, be bet, be qycjaiww snix .cud .laii ee enqor. An' jex ixgua byy qitax tangx cutlii ee hxuad.”

Hitt sii, Sewjunx jaix Baka Huantenx simlai soxx sniu :ee, uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Jeta Hngg byy .kir cuthen dirr huantenqair.

Baka Huantenx knuar diyc Sewjunx an’ hiacc hng laii, iong jiaxee ue qra Sewjunw qongw, “Ving’iuw, laii laii, hnuahiw liw laii! Ving’iuw, qiuxqenr! Laii jiax uirr sniaw dai? Ving’iuw, jex si suwhiongg, si unxding, si ingxqiuw, si uanjuann, si vutvenr ee hxuad. Sniaw enqor? Jitt xee hxuad be suevai, be lau, be hai, be bet, be qycjaiww snix .cud .laii ee enqor. An' jex ixgua byy qitax tangx cutlii ee hxuad.”

Jiaxee ue qongw liauw, Sewjunx qra jitt xee Baka Huantenx qongw, “Baka Huantenx virr bubingg soxx behik. Baka Huantex virr bubingg soxx behik. Sniaw enqor? Busiongg :ee qongw si suwsiongg :ee, m si unxding :ee qongw si unxding :ee, m si ingxqiuw :ee qongw si ingxqiuw :ee, m si uanjuann :ee qongw si uanjuann :ee, e venwik ee hxuad qongw si be venwik ee hxuad. E suebii, e lau, e hai, e bet, e qycjaiww snix .cud .laii qongw si be suebii, be lau, be hai, be bet, be qycjaiww sniux .cud .laii. An' jex ixgua u qitax tangx cutlii ee hxuad suacc qongw an' jex ixgua byy qitax tangx cutlii ee hxuad ee enqor.”

[Baka:]
Guanw jiaxee cid-jap-zi,
Uaxvng qongdig ee giablik,
Dirr sewsiong tangx juewjuw,
Ciauuat snix qapp lau,
Laii dirr Huantenx cutsir,
Si juewau jit sxer.
Guaw si diwsig quanwtongx :ee,
Mrjiacc jingwlangg
Jongvair qycc ylyw guaw.”

[Sewjunx:]
“Jitt sxer siurmia dew dew,
Baka liahjunw si dngg :ee.
Guaw jaix huantenx ee siurmia,
Vah nii iacc ig nii.”

[Baka:]
“Sewjunx qongw guaw sniu :eeee,
Si byy qaiwhan ee qenwqaiw.
In'ui guaw qongw ixx ciautuad lau, siw qapp vrix.
Guaw ee senrhingg qapp qoxjaw siuw ee qaiwlut,
Liw anwjnuaw knuar,
Guaw sniu beh jaix.”

[Sewjunx:]
“Duiww hiaxee
zuac qaxx cuiwdax decc huanlyw :ee,
Liw tec juiw hro inx.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.
Dirr Antelope Hyy qaixqiur
dirr liongw hnua ee siuhuan,
Hro inx tuatlii virr uahliac.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.
Dirr Ganges Hyy,
U junn hro naga iaxsiur qongqig,
Liw linbinw jingwlangg.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.
Qoxjaw guaw si liw ee derjuw,
Miaa qiyr juer Kappa.
Liw zinruii guaw si singwjiaw.
Jex dyrr si liw 
Qoxjaw ee senrhingg qapp soxx siuw ee qaiwlut.
Guaw sniu kiw jiaxee,
Kyxviw duxx kunr jingsinn hitt sii.

[Baka:]
“Liw kaksit jaix guaw ee huewsiu,
Qycc iarr jaix qitax :ee.
Sidjai si Vuddyy,
Liw sidsit junjai.
Liw ee qonghuix uilik,
Jiywqngx dirr Huantenqair.”


(Samyutta Nikaya 1-6-4)  
4. Baka the Brahma 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’ s Grove, Anathapindika’s Park. 

Now on that occasion the following evil speculative view had arisen in Baka the Brahma: “This is permanent, this is stable, this is eternal, this is complete, this is imperishable. Indeed, this has not been born, does not age, does not die, does not pass away, does not undergo rebirth; and there is no other escape superior to this.”

Then, having known with his own mind the reflection in Baka the Brahma’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, the Blessed One disappeared from Jeta’s Grove and reappeared in that Brahma-world. 

Baka the Brahma saw the Blessed One coming in the distance and said to him: “Come, dear sir! Welcome, dear sir! It has been a long time, dear sir, since you took the opportunity of coming here. Indeed, dear sir, this is permanent, this is stable, this is eternal, this is complete, this is imperishable. Indeed, this has not been born, does not age, does not die, does not pass away, does not undergo rebirth; and there is no other escape superior to this.” 

When this was said, the Blessed One said to Baka the Brahma: “Alas, sir, Baka the Brahma is immersed in ignorance! Alas, sir, Baka the Brahma is immersed in ignorance, in so far as he will say of what is actually impermanent that it is permanent; and will say of what is actually unstable that it is stable; and will say of what is actually non-eternal that it is eternal; and will say of what is actually incomplete that it is complete; and will say of what is actually perishable that it is imperishable; and will say with reference to (a realm) where one is born and ages and dies and passes away and is reborn, ‘Indeed, this h as not been born, does not age, does not die, does not pass away, does not undergo rebirth’; and will say, when there is another escape superior to this, ‘There is no other escape superior to this.’"

(Baka the Brahma:) 
“We seventy-two, Gotama, were merit-makers; 
Now we wield power, beyond birth and aging. 
This, knowledge-master, is our last Brahmic arising. 
Many are the people who yearn for us.”

(The Blessed One:) 
“The lifespan here is short, not long, 
Though you, Brahma, imagine it is long. I know, 
O Brahma, your lifespan to be 
A hundred thousand nirabbudas.”

(Baka the Brahma:) 
“O Blessed One, (you say): ‘I am the one of infinite vision 
Who has overcome birth, decay, and sorrow.’ 
What was my ancient practice of vow and virtue: 
Tell me this so I might understand.”

(The Blessed One:) 
“You gave drink to many people 
Who were thirsty, afflicted by heat: 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up.
When people were abducted at Antelope Bank, 
You released the captives being led away. 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up. 
When a ship was seized on the river Ganges 
By a fierce naga longing for human flesh, 
You freed it forcefully by a valiant act: 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up. 
I was your apprentice named Kappa; 
You thought him intelligent and devout: 
That was your ancient practice of vow and virtue, 
Which I recollect as if just waking up.”

(Baka the Brahma:) 
“Surely you know this lifespan of mine; 
The others too you know, thus you’re the Buddha. 
Thus this blazing majesty of yours 
Illumines even the Brahma-world.”


(相應部 1-6-4)
〔四〕婆迦梵天
如是我聞。爾時世尊住舍衛城祇樹給孤獨園。
時，又有婆迦梵天，生如是惡見：「此是常，此是恆常。此是常住，此是完全，此是不變之法。何以故，此不衰、不老、不萎、不滅、不生故。由此以上無有其他之出離。」
時，世尊知婆迦梵天心中之所念，猶如力士之伸屈腕、屈伸腕、沒形於祇園、現身於梵天界。
婆迦梵天、見世尊從遠而來。見已，以此白世尊曰：
「友！來！友！善來耶！友！久違！何以來此耶？友！此是常，此是恆常，此是常住，此是完全，此是不變之法。何以故，此是不衰、不老、不萎、不滅、不生故。由此以上無有其他之出離。」
如是言已，世尊告此婆迦梵天曰：「婆迦梵天乃被無明所困惑。婆迦梵天乃被無明所困惑。何以故？以無常者言常，以非恆常者言恆常，以非常住者言常住。以非完全者言完全，以變易之法言不變易之法。以衰、老、萎、滅、生者言不衰、不老、不萎、不滅、不生。由此以上有其他之出離，以言由此以上無有其他之出離故。」
〔婆迦：〕
我等七十二　　　依於功德業
為世統治者　　　超越生與老
以生此梵天　　　是為最後生
我乃通吠陀　　　是故諸眾人
尊崇稱讚我
〔世尊：〕
此生壽是短　　　婆迦思為長
我知梵天壽　　　百年或億年
〔婆迦：〕
世尊以為我　　　是無邊見者
云越老死悲　　　如何以語我
善行古禁戒　　　我願欲知此
〔世尊：〕
汝苦於渴古　　　炎熱於煩惱
予水於諸眾　　　此乃汝古之
善行及禁戒　　　如是我記憶
如眠之醒覺　　　放救耶尼河
兩岸囚眾人　　　令脫捕虜者
此乃汝古之　　　善根及禁戒
如是我記憶　　　如眠之醒覺
於恆伽河流　　　憐愍諸眾人
舟被狂龍打　　　此乃汝古之
善根及禁戒　　　如是我記憶
如眠之醒覺　　　古我汝弟子
名呼為劫波　　　聖智汝認我
此乃汝古之　　　善根及禁戒
如是我記憶　　　如眠之覺醒
〔婆迦：〕
汝實知我壽　　　又亦知其他
佛陀如是在　　　若實如是在
汝光輝威力　　　照耀於梵界

Siong'ingr Vxo (1-6-3)

3. Brahmadeva
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Savatti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

Hitt sii, u jit xee Brahmin hurzinlangg ee qniaw Brahmadeva dirr Sewjunx hiax cutqex venr byy cur :ee. Hitt sii, junjiaw Brahmadeva dandok hiuqux, byy hongwdong, kensingg qycc jingjinr diamr lehh. Byy zuarr quw, jitt xee liongqax ji’ jxuw juer qaix juer :ee an’ u cur laii cutqex, dirr henrjniaa ee hxuad singjiu busiong huanhingg, jurdix, u sit sit ee henrjingr diamr lehh. “Snesiw lunhuee ixx bedjin, cingjing ee hing'uii ixx qenwlip, soxx qaix juer :ee ixx juer, qaqi jin' jaix jit'aursinx be qycc siursingx laii junjai.” Junjiaw Brahmadeva jniaa juer arahant.

Hitt sii, junjiaw Brahmadeva tauwjaw cing snxax tec vxuah, dirr Savatthi Sniaa qiukid jiahsit, dirr Savatti Sniaa dagg hxo longxx kir qiukid jiahsit, qinruaw laurbuw ee cur. Hitt sii, junjiaw Brahmadeva ee laurbuw Brahmin ee hurzinlangg, dniardnia qiongqib Brahmadeva.

Hitt sii, huantenx Sahampati anxnex decc sniu, “Jitt xee junjiaw Brahmadeva ee laurbuw, Brahmin ee hurzinlangg, dniardnia qiongqib Brahmadeva. Guaw qaidongx jenongw hro ix u qingxqag.”

Hitt sii, huantenx Sahampati uanxzenn jit xee u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, jit xe aw dyrr dirr Huantenqair byy .kir cuthen dirr junjiaw Brahmadeva inx laurbuw ee cur nirr.

Hitt sii, huantenx Sahampati dirr kongdiongx kia lehh, duiww junjiaw Brahmadeva ee laurbuw cniur jimgensix qongxx:
“Brahmin ee hurluw,
Liw siongsiongg qiongqib jiahsit,
Jiax qapp huantenx li jiokk hng.
Brahmin ee hurluw,
Jex m si huantenx ee jiahsit.
M jaix huantenx ee dy,
Liw nacc decc lysyx.
Brahmin ee hurluw,
Hitt xui huantenx ee bikiu,
Ixx qaur benw knikib,
Ixx dadqaur singwtenx ee qingxde,
Ixx byy uwuer ee soxjai.
Byy langg an'iongw ee bikiu,
Dnaxx zip linw daux qiukid.
Ingdongx sriu qiongsen :ee,
Siuhing liabjig drat qaur singwdy,
Tangx virr langg qapp tnisinn qiongqib.
Druu og byy uewuer.
Qiukid jiahsit uigii dongdongg,
Ix byy hunx jing’au.
Jigjing juat uanwhun,
Byy iubun iarr byy iogbong.
Duiww ziok :ee iacc duiww qiongg :ee,
Longxx byy iong voglik.
Hro ix tangx did diyc liw
Derr id hyw ee qiongsen.
Byy virr huanlyw ee xmoo qongqig,
Ix ee simx jing byy iogbong jiaxee uwuer,
Kyxviw diausun ee cnxiu decc qniaa.
Ciqair hingsen uanbuanw,
Simx ixx qaixtuad ee bikiu,
Hro ix tangx did diyc liw
Derr id hyw ee qiongsen.
Brahmin ee hurluw,
Dnaxx liw qniaa quer pogvor,
Laii qnir diyc Moni vut.
Duiww ix ee sinr byy dongriauu, 
Duiww ingdongx sriu qiongsen :ee,
Liw u juer jitt xee qongdig,
Birlaii tangx did diyc anlok.
Brahmin ee hurluw,
Dnaxx ixx qniaa quer vogvor,
Tangx laii qnir diyc singwjiaw,
Vyxcii byy iydang ee sinr,
Duiww ingdong sriu qiongsen :ee,
Liw u juer jitt xee qongdig,
Birlaii tangx did diyc anlok.”


(Samyutta Nikaya 1-6-3)  
3. Brahmadeva 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’ s Grove, Anathapindika’s Park. 

Now on that occasion a certain brahmin lady had a son named Brahmadeva who had gone forth from the household life into homelessness under the Blessed One. Then, dwelling alone, withdrawn, diligent, ardent, and resolute, the Venerable Brahmadeva, by realizing it for himself with direct knowledge, in this very life entered and dwelt in that unsurpassed goal of the holy life for the sake of which clansmen rightly go forth from the household life into homelessness. He directly knew: “Destroyed is birth, the holy life has been lived, what had to be done has been done, there is no more coming back to this world.” And the Venerable Brahmadeva became one of the arahants. 

Then, in the morning, the Venerable Brahmadeva dressed and, taking bowl and robe, entered Savatthi for alms. Walking on continuous alms round in Savatthi, he came to his own mother’s residence. Now on that occasion the brahmin lady, the Venerable Brahmadeva’s mother, had been offering a constant oblation to Brahma. 

Then it occurred to Brahma Sahampati: “This brahmin lady, the Venerable Brahmadeva’s mother , has been offering a constant oblation to Brahma. Let me approach her and stir up a sense of urgency in her.” 

Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared in the residence of the Venerable Brahmadeva’s mother. 

Then, standing in the air, Brahma Sahampati addressed the brahmin lady in verse: 
“Far from here, madam, is the Brahma-world 
To which you offer a constant oblation. 
Brahma does not eat such food, lady: 
So why mumble, not knowing the path to Brahma? 
This Brahmadeva, madam, 
Without acquisitions, has surpassed the devas. 
Owning nothing, nourishing no other,
The bhikkhu has entered your house for alms. 
Gift-worthy, knowledge-master, inwardly developed, 
He deserves offerings from humans and devas. 
Having expelled all evil, unsullied, 
Cooled at heart, he comes seeking alms. 
For him there is nothing behind or in front— 
Peaceful, smokeless, untroubled, wishless; 
He has laid down the rod towards frail and firm: 
Let him eat your oblation, the choicest alms. 
A loof from the crowd, with peaceful mind, 
Like a naga he fares, tamed, unstirred. 
A bhikkhu of pure virtue, in mind well released: 
Let him eat your oblation, the choicest alms. 
With confidence in him, free from wavering, 
Present your offering to one who deserves it. 
Having seen a sage who has crossed the flood, 
O madam, make merit leading to future bliss.
With confidence in him, free from wavering, 
She presented her offering to one who deserved it. 
Having seen a sage who has crossed the flood, 
The lady made merit leading to future bliss."


(相應部 1-6-3)
〔三〕梵天
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。
其時，又有婆羅門女之子梵天，於世尊處出家而無家。
時，尊者梵天單獨隱棲，不放逸、虔誠、精進而住、不久此良家之子，當為由家於無家而出家，於現法成就其無上梵行，自知、實證、證入而住。「知生已盡，梵行已立，所作已辦，不受後有。」尊者梵天，成阿羅漢。
時，尊者梵天清晨，著衣持鉢，於舍衛城乞食，於舍衛城戶戶乞食，近至母家。
其時，尊者梵天之母婆羅門女，常以供牲供梵天。
時，梵天沙巷婆提生如是思念：「此尊者梵天之母婆羅門女，常以供牲供梵天，我當往警覺。」
時，梵天沙巷婆提，猶如力士之伸屈腕、屈伸腕，沒形於梵天界，現身於尊者梵天之母家。
時，梵天沙巷婆提立於空中，對尊者梵天之母婆羅門女唱偈曰：
婆羅門女者　　　汝常為供食
因此離梵天　　　婆羅門女者
此非梵天食　　　不知梵天道
而汝何牢騷　　　婆羅門女者
汝梵天比丘　　　已至無依著
以達勝天境　　　已無所有處
無養之比丘　　　今乞入汝家
相應於供養　　　積修達聖道
堪為人天供　　　除惡無穢污
乞食清威儀　　　彼亦無前後
寂靜絕瞋煙　　　無悶亦無欲
於弱於強者　　　無用於暴力
令彼以得汝　　　第一之供養
無煩惱魔襲　　　心靜無欲污
如調順象行　　　戒行善圓滿
心解脫比丘　　　令彼以得汝
第一之供養　    　婆羅門女者
今汝超瀑流　　　以見牟尼佛
對彼信不動　　　相應於供養
以行是功德　　　未來得安樂
婆羅門女今　　　已超越瀑流
以見於聖者　　　以持不動信
相應於供養  　　  以行是功德
未來得安樂