Siong'ingr Vxo (1-7-17)

17. Bagcniu
Hitt jun, Sewjunx druar dirr Kosala Qog ee ciurnaa. Hitt sii, brahmin bagcniu Bharadvaja iarr in’ui u kangkuer rair jyr zip laii jit xee ciurnaa. Brahmin bagcniu Bharadvaja knuar diyc Sewjunx dirr salaciu-kax kax tiabpuann jre lehh, sinkux tringg tringg, lip jniawliam jre lehh. Knuar diyc jit hy kuanw, ix sniu qongxx, “Guaw laii ciurnaa qangjog mrjiacc decc kuaiwlok. Jitt xee sabunn Gotama uirr sniaw decc kuaiwlok lehh?”

Hitt sii, brahmin bagcniu Bharadvaja kir Sewjunx hiax vaiwhongw. Vaiwhongw liauw iong jimgensix duiww Sewjunx qongw:
“Bikiu liw dirr jiax,
Dirr salaciu ciurnaa,
Decc congr sniaw dairjir?
Dna’ jit langg dirr ciurnaa lairdew,
Gotama uirr sniaw kuaiwlok?”

[Sewjunx:]
“Guaw dna’ jit langg dirr ciurnaa, 
Ixqingx byy soxx qaix juer :ee.
Itcer cauxbok iacc ciurjangg, 
Guaw longxx ix qra dng qinx.
Mrqycc guaw dirr ciurnaa,
Byy virr huanlyw soxx sokvak,
Iarr be virr cir soxx cir,
Sauwduu vutbuanw dna’ jit langg iarr kuaiwlok.”

Jiaxee ue qongw liauw, brahmin bagcniu Bharadvaja iong jiaxee ue duiww Sewjunx qongw, “Junjiaw Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Junjiaw Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx, Hxuad, qapp jingdoo, hibang dirr Sewjunx Gotama jitt xui cutqex siurqair. Guan junjiaw Gotama jiaplap guaw qimzit ixau jiongsingx quiix juer iuvysad.”


(Samyutta Nikaya 1-7-17)  
17. Navakammika
On one occasion the Blessed One was dwelling among the Kosalans in a certain woodland thicket. Now on that occasion the brahmin Navakammika Bharadvaja was getting some work done in that woodland thicket. The brahmin Navakammika Bharadvaja saw the Blessed One sitting at the foot of a certain sala tree with his legs folded crosswise, holding his body erect, having set up mindfulness in front of him. Having seen him, he thought: “I take delight in getting work done in this woodland thicket. What does this recluse Gotama take delight in getting done?”

Then the brahmin Navakammika Bharadvaja approached the Blessed One and addressed him in verse: 
“With what kind of work are you engaged,
Here in this sala woods, O bhikkhu,
By reason of which you find delight
Alone in the forest, Gotama?”

“There is nothing in the woods I need to do;
For me the jungle is cut down at its root.
Woodless and dartless, discontent cast off,
I find delight alone in the woods.”

When this was said, the brahmin Navakammika Bharadvaja said to the Blessed One:“Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama reme
mber me as a lay follower who from today has gone for refuge for life.”


(相應部 1-7-17)
〔一七〕木匠
爾時，世尊住拘薩羅國之森林。
其時，木匠婆羅墮婆闍婆羅門，亦因事入此森林。
木匠婆羅墮婆闍婆羅門，見世尊於沙羅樹下趺坐，身正直，樹立正念而坐。
見而如是思念：「我為來此森林工作而快樂。此沙門瞿曇，何為而樂耶？」
時，木匠婆羅墮婆闍婆羅門詣世尊之處。詣而以偈白世尊曰：
比丘汝於此　　　沙羅樹森林
以為何事耶　　　唯獨於森林
瞿曇有何樂
〔世尊：〕
我獨在森林　　　以行所應行
一切森或叢　　　皆是我所斷
然我於森林　　　無有煩惱繫
亦無刺所刺　　　獨樂拂不滿
如是言已，木匠婆羅墮婆闍婆羅門，以此白世尊曰：「尊者瞿曇！是最勝者……乃至……願尊者瞿曇從今日以後，受我終生歸依做優婆塞。」

Siong'ingr Vxo (1-7-16)

16. Paccanika (Uivue Gi)
Savatthi Sniaa ee inenn. Hitt sii, jit xee miaa qiyr juer Paccanikasata ee brahmin druar dirr Savatthi Sniaa. Hitt sii, brahmin Paccanikasata anxnex sniu, “Guaw dnaxx laii kir sabunn Gotama hiax vaiwhongw. Sabunn Gotama venrnarr qongw sniaw, guaw longxx qra huanxduir.”

Hitt sii, Sewjunx dirr guarbin laihuee qniadang. Hitt sii, brahmin Paccanikasata kir Sewjunx hiax vaiwhongw. Sewjunx qniadang, ix duer lecc qniadang, iong jiaxee ue duiww Sewjunx qongw, “Sabunn! Qangxsuad hxuad.”

[Sewjunx:]
“Simx u uwziamw je hunwno :ee,
Dagg hxang longxx air huanxduir.
Gauu qangxsuad hxuad :ee soxx qongw :ee,
Ix iarr yh did lixqaiw.
Dogdok diyhh bet hunwno,
Siauduu byy sinwhok,
Hitt xee simx ee jiongwgai,
Jiacc tangx lixqaiw gauu qangxsuad hxuad :ee soxx qongw :ee.”

Jiaxee ue qongw liauw, brahmin Paccanikasata iong jiaxee ue duiww Sewjunx qongw, “Junjiaw Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Junjiaw Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx, Hxuad, qapp jingdoo, hibang dirr Sewjunx Gotama jitt xui cutqex siurqair. Guan junjiaw Gotama jiaplap guaw qimzit ixau jiongsingx quiix juer iuvysad.”


(Samyutta Nikaya 1-7-16)  
16. Paccanika
Setting at Savatthi. Now on that occasion a brahmin named Paccanikasata, Relisher of Contradiction, was residing at Savatthi. Then it occurred to the brahmin Paccanikasata: “Let me approach the recluse Gotama and contradict whatever he says.”

Now on that occasion the Blessed One was walking back and forth in the open. Then the brahmin Paccanikasata approached the Blessed One and said to him while he was walking back and forth: “Speak Dhamma, recluse!”

“Well-spoken words are hard to understand
By one who relishes contradiction,
By one with a corrupted mind
Who is in the habit of aggression.
But if one has removed aggression
And the cynical disposition,
If one has cast away aversion,
One can understand well-spoken words.”

When this was said, the brahmin Paccanikasata said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”


(相應部 1-7-16)
〔一六〕違義
舍衛城因緣。
時，名喚違義之婆羅門住舍衛城。
時，違義婆羅門如是思念：「我今詣沙門瞿曇處。其沙門瞿曇之所說，即皆反對而述。」
時，世尊於露地經行。
時，違義婆羅門詣世尊處，順世尊之經行，而自經行，以此白世尊曰：「沙門！說法。」
〔世尊：〕
心污瞋恚多　　　何亦好反對
如是善說法　　　亦甚難得知
唯有滅瞋恚　　　除去無信樂
心之障礙者　　　始知善說法
如是言已，違義婆羅門，以此白世尊曰：「尊者瞿曇！是最勝者……乃至……願尊者瞿曇從今日以後，受我終生歸依為優婆塞。」

Siong'ingr Vxo (1-7-15)

15. Manatthaddha (Qiaugno)
Savatthi Sniaa ee inenn. Hitt sii, jit xee miaa qiyr juer Manatthaddha ee brahmin druar dirr Savatthi Sniaa. Ix byy qingwdiong laurbuw, byy qingwdiong laurve, byy qingwdiong sensix, iarr byy qingwdiong hniaqyx.

Hitt sii, Sewjunx virr dairjiongr uii lehh decc qrangw hxuad. Hitt jun, brahmin Manatthaddha anxnex decc sniu, “Jitt xee sabunn Gotama virr dairjiongr uii lehh decc qrangw hxuad. Guaw dnaxx laii kir sabunn Gotama hiax vaiwhongw. Narr sabunn Gotama qapp guaw qongxue, guaw iarr qapp ix qongxue. Narr sabunn Gotama byy qapp guaw qongxue, guaw iarr byy qapp ix qongxue.”

Hitt sii, brahmin Manatthaddha kir Sewjunx hiax vaiwhongw. Vaiwhue liauw diam diam dirr vnix:a kia lehh. Hitt sii, Sewjunx byy qapp ix qongxue. Hitt sii, brahmin Manatthaddha liaurqiyr sabunn Gotama sniaw longxx m jaix dyrr beh dngw .kir. Hitt sii, Sewjunx jaix brahmin Manatthaddha simlai soxx sniu :ee, dyrr iong jimgensix duiww brahmin Manatthaddha qongw:
“Brahmin m tangx gnorban.
Narr uirr juer sxenr laii,
Brahmin laii jiax,
Jiacc tangx dadqaur bogdig.”

Hitt sii, brahmin Manatthaddha qongw, “Sabunn Gotama jaix guaw simlai sniu :ee.” Ix dirr kia ee soxjai pag .lyc .kir, ngar tauu kok Sewjunx ee kax, jimx Sewjunx ee kax, qycc iong ciuw crid kax, vingrcniaw vyr qaqi ee miaa, “Junjiaw Gotamaw, guaw qiyr juer Manatthaddha! Junjiaw Gotamaw, guaw qiyr juer Manatthaddha!”

Hitt sii, dairjiongr qniax jit diyy, qongw, “Sidjai hanxiuw, jex sidjai bue bad jingrr bue. Jitt xee qiaugno ee brahmin byy qingwdiong laurbuw, byy qingwdiong laurve, byy qingwdiong sensnix, iarr byy qingwdiong hniaqyx, suacc duiww sabunn Gotama qniaa jitt hy busiong junqingr ee lew.”

Hitt sii, Sewjux iong jiaxee ue duiww brahmin Manatthaddha qongw, “Brahmin, liw tangx kiw .laii, kir qaqi ee xui jre. Liw ee simx ixx sinwhok guaw.”

Hitt sii, brahmin Manatthaddha dyrr kir qaqi ee xui jre, iong jimgensix duiww Sewjunx qongw,
“Ingwqaix kiamziong si’angw?
Ingwqaix junhong si’angw?
Ingwqaix qingwdiong si’angw?
Vingrcniaw hyw hyw qiongqib si’angw?”

[Sewjunx:]
“Duiwtai laurbuw qapp laurve,
Qycc laii si lendiongw ee hniaqyx,
Derr sir si sensnix diongxvuer,
Duiww inx ingwqaix kiamziong.
Ingwqaix junhong jiaxee langg
Zicniaw qingwdiong jiaxee langg,
Qiongqib jiaxee langg, 
Qiongqib si decc juer sxen.
Cingsimx ee arahant,
Juer qaix juer :ee huanlyw itjin.
Diyhh duiww jiaxee jiongww senrjiongr,
Qniaa busiong ee lexqingr.
Gnorban qapp qiaugno,
Inx ingwdongx longxx siar jin ar.”

Jiaxee ue qongw liauw, brahmin Manatthaddha iong jiaxee ue duiww Sewjunx qongw, “Junjiaw Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Junjiaw Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx, Hxuad, qapp jingdoo, hibang dirr Sewjunx Gotama jitt xui cutqex siurqair. Guan junjiaw Gotama jiaplap guaw qimzit ixau jiongsingx quiix juer iuvysad.”


(Samyutta Nikaya 1-7-15)  
15. Manatthaddha
Setting at Savatthi. Now on that occasion a brahmin named Manatthaddha, Stiff with Conceit, was residing at Savatthi. He did not pay homage to his mother or father, nor to his teacher or eldest brother. 

Now on that occasion the Blessed One was teaching the Dhamma surrounded by a large assembly. Then it occurred to the brahmin Manatthaddha: ‘This recluse Gotama is teaching the Dhamma surrounded by a large assembly. Let me approach him. If the recluse Gotama addresses me, then I will address him in turn. But if he does not address me, neither will I address him.”

Then the brahmin Manatthaddha approached the Blessed One and stood silently to one side, but the Blessed One did not address him. Then the brahmin Manatthaddha, thinking, “This recluse Gotama doesn’t know anything,” wanted to turn back, but the Blessed One, having known with his own mind the reflection in the brahmin’s mind, addressed the brahmin Manatthaddha in verse:
“The fostering of conceit is never good
For one keen on his welfare, brahmin. 
You should instead foster that purpose
Because of which you’ve come here.”

Then the brahmin Manatthaddha, thinking, “The recluse Gotama knows my mind,” prostrated himself right there with his head at the Blessed One’s feet. He kissed the Blessed One’s feet with his mouth and stroked them with his hands, and he announced his name, saying: “I am Månatthaddha, Master Gotama! I am Månatthaddha, Master Gotama!”

Then that assembly was struck with amazement and the people said: “It is wonderful indeed, sir! It is amazing indeed, sir! This brahmin Manatthaddha does not pay homage to his mother and father, nor to his teacher or eldest brother. Yet he performs such an act of supreme humility towards the recluse Gotama.”

Then the Blessed One said to the brahmin Manatthaddha: “Enough, brahmin! Get up
and sit in your own seat, as your mind has confidence in me.”

Then the brahmin Manatthaddha sat down in his own seat and addressed the Blessed One in verse:
“Towards whom should one avoid conceit?
Towards whom should one show reverence?
To whom should one be ever respectful?
Whom is it proper to venerate deeply?”

“First one’s own mother and father,
Then one’s eldest family brother,
Then one’s teacher as the fourth:
Towards these one should avoid conceit;
Towards these one should be reverential;
These should be well respected;
These it is good to venerate deeply.
Having struck down conceit, humble,
One should pay homage to the arahants,
Those cool of heart, their tasks done,
The taintless ones, unsurpassed.” 

When this was said, the brahmin Manatthaddha said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as
a lay follower who from today has gone for refuge for life.” 


(相應部 1-7-15)
〔一五〕憍傲
舍衛城因緣。
時，名為憍傲之婆羅門住舍衛城。彼不敬母、不敬父、不敬師亦不敬長者。
時，世尊為大眾所圍繞而說法。
時，憍傲婆羅門作如是思念：「此沙門瞿曇為大眾圍繞而說法。我今詣沙門瞿曇處。若沙門瞿曇語我者，我即亦語彼。若沙門瞿曇不語我者，我即亦不語彼。」
時，憍傲婆羅門詣世尊處。詣而默然立於一面。
時，世尊不言彼。
時，憍傲婆羅門，以此沙門瞿曇無何所知而欲歸。
時，世尊知憍傲婆羅門心之所念，以偈告憍傲婆羅門曰：
婆羅門勿慢　　　若為此來者
婆羅門來者　　　即善達其用
時，憍傲婆羅門：「沙門瞿曇知我心。」即於立處，投身垂頭於世尊之足，禮吻世尊之足，以手自指，並自呼報其名曰：「尊者瞿曇！我名憍傲者，尊者瞿曇！我名憍傲者。」
時，大眾起未曾有之心，「實乃希有！實乃未曾有。此憍傲婆羅門，不敬母、不敬父、不敬師，亦不敬長者，且對沙門瞿曇行如是最勝五體投地之禮敬。」
時，世尊以此言憍傲婆羅門曰：「婆羅門！可起立，以坐自座，汝心已信樂我。」
時，憍傲婆羅門，就坐自座，以偈白世尊曰：
應向誰謙讓　　　應對誰尊奉
應予敬重誰　　　並予善供誰
〔世尊：〕
對於母及父　　　乃至年長兄
第四乃師長　　　應該行謙讓
應尊此等人　　　且敬此等者
予供此等人　　　是為善供養
清涼阿羅漢　　　作了漏盡者
對此諸善眾　　　行無上禮敬
憍慢與強傲　　　應當皆捨去
如是言已，憍傲婆羅門，以此白世尊曰：「尊者瞿曇！是最勝者……乃至……願尊者瞿曇從今日以後，受我終生歸依為優婆塞。」

Siong'ingr Vxo (1-7-14)

14. Dua huwongx
Savatthi Sniaa ee inenn. Hitt sii, u jit xee brahmin huwongx cing qaxx p.-puawnua-n. jiokk sanwciah kuanw laii Sewjunx hiax vaiwhongw. Ix qapp Sewjunx horsiongx diwir liauw dirr vnix:a jre. Sewjunx duiww jre dirr vnix:a ee brahmin huwongx qongw, “Brahmin! Liw sniaw enqor cing qaxx p.-puawnua-n. jiokk sanwciah kuanw laii jiax?”

“Junjiaw Gotama! Guaw u sir xee qniaw. Inx qapp inx bow tongboo qra guaw qnuaw .cud .laii.”

“Brahmin! Narr si anxnex, liw diyhh amwliam jitt siuw jimgensix. Dng’ inx dirr huerdngg jurjip, qniaxzii sirser jairjy ee sii, liw cniur qongxx:
‘Guaw tniar cutsir qniaw,
Guaw hibang inx singdiongw.
Inx qapp bow qewboo,
Qra guaw qnuaw .cud .kir bersux qxauw qnuaw dix.
Inx suizenn m si henliongg,
Iarr qiyr guaw laurve.
Qniaw si iarcex venwsinx :ee,
Vangwsag guaw laurhuexaw.
Kyxviw duiwtai lau kokkog sueziok ee bew,
M hro ix niusit.
Guaw si qniaw ee laurve,
Suizenn juer inx ee diongxvuer,
Mrqycc kir langg' daux qiukid jiahsit.
U jitt hy vuthaur qniaw,
Kacc sux guaw ee qnuaiw-aw,
Tangx qnuaxdiok bingw guu,
Iarr tangx qnuaw og qxauw,
Dirr oamr diongx tangx inxcua guaw,
Quer cimx kex ee sii,
Qycc juer qicow hro gua kia jai.
Uaw jitt qix qnuaiw-aw,
Vuahdyw tangx qycc vreh kiw.’”

Hitt sii, jitt xee brahmin huwongx dirr Sewjunx hiax amwliam jitt siuw jimgensix. Danw qaur jingwlangg dirr huerdngg jurjip, ix dirr qniaxzii sirser jairjy ee sii qra cniur .cud .laii.

Hitt sii, inx hiaxee qniaw jiong’ brahmin huwongx cua dngw kir cur-lai, hro ix sexik, qokk langg hro ix jit sxux snxax.

Hitt sii, brahmin huwongx tec jit sxux snxax laii Sewjunx hiax vaiwhongw, qapp Sewjunx horsiongx diwir qaudamm liauxau dirr vnix:a jre. Jre dirr vnix:a ee brahmin huwongx iong jiaxee ue duiww Sewjunx qongw, “Junjiaw Gotama! Guanw jiaxee brahmin qriuu guanw ee sensnix sriu jiapsiu vywsia. Guan junjiaw Gotama, guanw ee sensnix, jiaplap guanw ee vywsia.”

Sewjunx in'ui linbinw u jiapsiu.

Hitt sii, brahmin huwongx iong jiaxee ue duiww Sewjunx qongw, “Junjiaw Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Junjiaw Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx, Hxuad, qapp jingdoo, hibang dirr Sewjunx Gotama jitt xui cutqex siurqair. Guan junjiaw Gotama jiaplap guaw qimzit ixau quiix juer iuvysad.”


(Samyutta Nikaya 1-7-14)  
14. The Affluent One
Setting at Savatthi. Then a certain affluent brahmin, shabby, clad in a shabby cloak, 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 the Blessed One then said to him: “Why now, brahmin, are you so shabby, clad in a shabby cloak?”

“Here, Master Gotama, my four sons, instigated by their wives, have expelled me from the house.”

“Well then, brahmin, learn these verses and recite them when the multitude has assembled in the meeting hall with your sons sitting together there:
“Those at whose birth I took delight
And whose success I much desired,
Being instigated by their wives,
Chase me out as dogs chase swine.
These evil fellows are indeed mean,
Although they call me, ‘Dad, dear Dad.’
They’re demons in the guise of sons
To abandon me when I’ve grown old.
As an old horse of no more use
Is led away from its fodder,
So the old father of those boys
Begs for alms at others’ homes.
Better for me is the staff I use
Than those disobedient sons;
For the staff drives off the wild bull
And drives away the wild dog.
In the dark it goes before me, 
In the deep it gives me support.
By the gracious power of the staff,
If I stumble I still stand firm.”

Then that affluent brahmin, having learned these verses in the presence of the Blessed One, recited them when the multitude had assembled in the meeting hall with his sons sitting together there:
“Those at whose birth I took delight …
If I stumble I still stand firm.”

Then the sons led that affluent brahmin to their house, bathed him, and each gave him a pair of clothes. Then that affluent brahmin, having taken one pair of clothes, approached the Blessed One and exchanged greetings with him, after which he said to the Blessed One: “Master Gotama, we brahmins seek a teacher’s fee for our teacher. Let Master Gotama accept a teacher’s fee from me.” 

The Blessed One accepted out of compassion.

Then that affluent brahmin said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”


(相應部 1-7-14)
〔一四〕大富者
舍衛城因緣。
時，有大富婆羅門，裝作衰萎貧窮，來詣世尊處。詣而與世尊互相致問，坐於一面。
世尊對坐一面之大富婆羅門曰：「婆羅門！汝何故裝作衰萎貧窮而來？」
「尊者瞿曇！我有四子。彼等與其妻等共謀，將我逐出。」
「婆羅門！若然，汝須暗記此偈，當彼等集聚會堂，時子輩等之在座時唱之：
我素喜其生　　　　　我希其生長
彼等與妻謀　　　　　逐我如豚犬
雖非喜賢者　　　　　亦呼我為父
唯子夜叉形　　　　　捨去我年老
如老哀弱馬　　　　　不予飲食物
我乃此子父　　　　　雖身為長者
但乞他家食　　　　　有此不孝子
不如我拐杖　　　　　可拂逐猛牛
亦可逐猛犬　　　　　暗中能導我
在於深溪時　　　　　並作定足基
依此拐杖力　　　　　倒而又得起」
時，此大富婆羅門，在世尊處暗記此偈，待眾等集聚會堂，子輩在座時而唱。
時，其子等即將大富婆羅門領歸家中，予沐浴，各予穿著一夾衣。
時，大富婆羅門，持一夾衣，來詣世尊處。詣而與世尊相致問交談，坐於一面。
坐一面其大富婆羅問，以此白世尊曰：「尊者瞿曇！我等婆羅門，求我等之師，受納酬謝。願尊者瞿曇，我師受納之報謝。」
世尊哀憐而納受。
時，其大富婆羅門，以此白世尊曰：「尊者瞿曇！是最勝者……乃至……願尊者瞿曇從今日以後受我歸依為優婆塞。」

Siong'ingr Vxo (1-7-13)

13. Davahita
Savatthi Sniaa ee inenn. Hitt sii, Sewjunx qamw .diyc. Junjiaw Upavana decc surhau Sewjunx.

Hitt sii, Sewjunx duiww junjiaw Upavana qongw, “Upavana, tec siyx juiw hro guaw.”

“Hyw, Sewjunx.” Junjiaw Upavana huedab Sewjunx liauw, dyrr cing snxax tec vxuah, qaur brahmin Davahita mngkakauw, diam diam dirr vnix:a kia lehh.

Brahmin Devahita knuar diyc junjiaw Upavana diam diam dirr vnix:a kia lehh, dyrr iong jimgensix duiww junjiaw Upavana qongw:
“Junjiaw diam diam kia lehh,
Tir qngx tauu cing qasex.
Beh dnic sniaw beh qriuu sniaw?
Beh tyw sniaw jiacc laii jiax?”

[Upavana:]
“Arahant Sxen Quewongg,
Singwjiaw kir qamw .diyc.
Narr u siyx juiw,
Brahmin cniaw liw hro vut."

"Qiongqib hro qaix qiongqib :ee,
Junqingr qaix junqingr :ee,
Qingwdiong qaix qingwdiong :ee,
Guaw guanrir sangr hro ix.”

Hitt jun, Davahita qra jit dnar siyx juiw qapp jit quanr tngbit sangr hro junjiaw Upavana.

Hitt jun, junjiaw Upavana dngw kir Sewjunx hiax, surhau Sewjunx iong siyx juiw sexik, iong tngbit traur siyx juiw hro Sewjunx limx. Dyrr anxnix, Sewjunx ee vni uanjuann.

Hitt jun, brahmin Devahita laii Sewjunx hiax vaiwhongw, hiongr Sewjunx diwir qapp mngranx. Ix qapp Sewjunx qaudamm liauw dirr vnix :a jre. Jre dirr vnix:a ee brahmin Devahit iong jimgensix duiww Sewjunx qongw:
“Ingqaix vowsix dirr dyhh?
Vowsix sniaw u dua qongqyw?
Diyhh anwjnuaw qiongqib,
Hitt hy vowsix ee quexjiw jiacc e hongsiux?”

[Sewjunx:]
“Liauxqaiw siokmia,
U qnir diyc tenqair qapp og dy,
Ixx dadqaur snix ee bedjin,
Tongdat dyrliw ee singwjiaw,
Liw ingqaix vowsix hro ix.
Vowsix hro inx u dua qongqyw.
Jitt hy kuanw qionqib,
Vowsix ee quexjiw e hongsiux.”

Jiaxee ue qongw liauw, brahmin Devahita iong jiaxee ue duiww Sewjunx qongw, “Junjiaw Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Junjiaw Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx, Hxuad, qapp jingdoo, hibang dirr Sewjunx Gotama jitt xui cutqex siurqair. Guan junjiaw Gotama jiaplap guaw qimzit ixau quiix juer iuvysad.”


(Samyutta Nikaya 1-7-13)  
13. Devahita
Setting at Savatthi. Now on that occasion the Blessed One was afflicted by winds and
the Venerable Upavana was his attendant.

Then the Blessed One addressed the Venerable Upavana thus: “Come now, Upavana, find some hot water for me.”

“Yes, venerable sir,” the Venerable Upavana replied. Then he dressed and, taking bowl and robe, went to the residence of the brahmin Devahita, where he stood silently to one side. 

The brahmin Devahita saw the Venerable Upavana standing silently to one side and addressed him in verse:
“Silent, the worthy one stands,
Shaven-headed, clad in a stitched robe.
What do you want, what do you seek,
What have you come here to beg?”

“The Arahant, the Sublime One in the world,
The Sage is now afflicted with winds.
If there is any hot water here,
Please, brahmin, give it for the Sage."

"He is worshipped by those worthy of worship,
Honoured by those worthy of honour,
Respected by those worthy of respect:
It is to him that I wish to take it.”

Then the brahmin Devahita ordered a man to bring a carrying pole with hot water and presented a bag of molasses to the Venerable Upavana. Then the Venerable Upavana approached the Blessed One. He had the Blessed One bathed with the hot water, and he mixed the molasses with hot water and offered it to him. Then the Blessed One’s ailment subsided.

Then the brahmin Devahita approached the Blessed One and exchanged greetings with him, after which he sat down to one side and addressed the Blessed One in verse:
“Where should one give a proper gift?
Where does a gift bear great fruit?
How, for one bestowing alms,
Does an offering bring success—just how?”

“One who has known his past abodes,
Who sees heaven and the plane of woe,
Who has reached the destruction of birth,
A sage consummate in direct knowledge:
Here one should give a proper gift,
Here a gift bears great fruit.
That’s how, for one bestowing alms,
An offering brings success—just so!” 

When this was said, the brahmin Devahita said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”


(相應部 1-7-13)
〔一三〕提婆比多
舍衛城因緣。
時，世尊，患感冒，尊者優波婆那，為世尊之侍者。
時，世尊呼尊者優波婆那曰：「優波婆那，為我取溫水來。」
「唯然！世尊。」尊者優波婆那奉答世尊，即著衣持鉢，到提婆比多婆羅門家，默然立於一面。
提婆比多婆羅門，見尊者優波婆那，默然立一面，以偈白尊者優波婆那曰：
尊者默然立　　　禿頭僧伽梨
何欲及何求　　　為乞何而來
〔優波婆那：〕
阿羅漢善逝　　　聖者患感冒
若有溫水者　　　婆羅門與佛
供養應供人　　　尊崇可尊人
敬於可敬人　　　我願齎予彼
時，提婆比多婆羅門，施一擔溫水、一瓶糖蜜予尊者優波婆那。
時，尊者優波婆那返詣世尊處，詣而奉世尊溫水沐浴。融糖蜜於溫水以奉世尊。
如是世尊，其病痊癒。
時，提婆比多婆羅門，來詣世尊處。詣而與世尊相致問候交談，坐於一面。
坐於一面之提婆比多婆羅門，以偈白世尊曰：
應布施何處　　　施何有大果
何處於供養　　　其施果榮盛
〔世尊：〕
若了知宿命　　　見天界惡趣
達生之滅盡　　　滿通力聖者
應布施於此　　　施此有大果
如是而供果　　　其施果榮盛
如是言已，提婆比多婆羅門，以此白世尊曰：「尊者瞿曇！是最勝者……乃至……願受納我，從今日以後，歸依為優婆塞。」

Siong'ingr Vxo (1-7-12)

12. Udaia
Savatthi ee inenn. Hitt sii, Sewjunx cingjaw cing snxax, ciuw tec vxuah kir qaur brahmin Udaia ee kiarqex. Hitt sii, brahmin Udaia qra Sewjunx ee vxuah drew muaw vehvng. Derr zi crur, Sewjunx cingjaw cing snxax, ciuw tec vxuah kir qaur brahmin Udaia ee kiarqex, … Derr snax crur, brahmin Udaia qra Sewjunx ee vxuah drew muaw vehvng liauxau, qra ix qongw, “Jin’ huann! Sabunn Gotama mair diddit laii diddit laii.”

[Sewjunx:]
“Luixluiw ia jingxjiw,
Luixluiw tnix lyhho.
Luixluiw qingcann,
Luixluiw siusingg gnoxqog.
Luixluiw kid jiahsit,
Luixluiw vowsix sidbut.
Luixluiw sijuw vowsix,
Luixluiw kir qaur tenqair.
Luixluiw jrig gulinx,
Luixluiw guqniaw diyhh cue gubuw.
Luixluiw pilyy sinkow,
Gong langg luixluiw diyhh daitaix.
Luixluiw dirr snesiw lunjuanw,
Luixluiw virr sangr kir bongrde.”

Jiaxee ue qongw liauw, brahmin Udaia iong jiaxee ue duiww Sewjunx qongw, “Junjiaw Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Junjiaw Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx, Hxuad, qapp jingdoo, hibang dirr Sewjunx Gotama jitt xui cutqex siurqair. Guan junjiaw Gotama jiaplap guaw qimzit ixau jiongsingx quiix juer iuvysad.”


(Samyutta Nikaya 1-7-12)  
12. Udaya
Setting at Savatthi. Then, in the morning, the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya. Then the brahmin Udaya filled the Blessed One’s bowl with rice. A second time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya…. A third time in the morning the Blessed One dressed and, taking bowl and robe, approached the residence of the brahmin Udaya. Then a third time the brahmin Udaya filled the Blessed One’s bowl with rice, after which he said to the Blessed One: “This pesky recluse Gotama keeps coming again and again.”

“Again and again, they sow the seed;
Again and again, the sky-god sends down rain;
Again and again, ploughmen plough the field;
Again and again, grain comes to the realm.
Again and again, the mendicants beg;
Again and again, the donors give;
When donors have given again and again,
Again and again they go to heaven.
Again and again, the dairy folk draw milk;
Again and again, the calf goes to its mother;
Again and again, one wearies and trembles;
Again and again, the dolt enters the womb;
Again and again, one is born and dies;
Again and again, they take one to the grave.”

When this was said, the brahmin Udaya said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama!… Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”


(相應部 1-7-12)
〔一二〕優陀耶
舍衛國因緣。
時，世尊清晨，著衣持鉢，到優陀耶婆羅門之住家。
時，優陀耶婆羅門，以白飯盛滿世尊之鉢。
第二次世尊清晨著衣持鉢，到優陀耶婆羅門家，……乃至……
第三次優陀耶婆羅門，以白飯盛滿世尊之鉢，而言曰：「甚煩！沙門瞿曇勿屢次、屢次來。」
〔世尊：〕
屢屢播種子　　　屢屢降天雨
屢屢耕農田　　　屢屢穀類實
屢屢乞食食　　　屢施施主食
屢屢施主施　　　屢屢行天界
屢屢搾牛乳　　　屢求犢母牛
屢屢疲勞苦　　　愚者屢入胎
屢屢於生死　　　屢屢送墓場
如是言已，優陀耶婆羅門，以此白世尊曰：「尊者瞿曇！是最勝者……乃至……願尊者瞿曇容納我，從今日以後，終生歸依為優婆塞。」

Siong'ingr Vxo (1-7-11)

(Zi) Upasaka
11. Jingwjyh
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx diamr dirr Dakkhinagiri ee Magadha uaw Ekanala brahmin ee cuanx. Hitt sii, u jit xee brahmin jyccanlangg Kasi Bharadvaja dirr ia jingw ee sii anx go-vah xee levee. Hitt jun, Sewjunx cingjaw cing snxax, ciuw tec vxuah, qaur jitt xee brahmin jyccanlangg Kasi Bharadvaja ee canhngg hiax.

Hitt sii, jitt xee brahmin jyccanlangg Kasi Bharadvaja hunpuer sidbut hro jingwlangg. Hitt jun, Sewjunx kir hunpuer sidbut hiax kia lehh. Brahmin jyccanlangg Kasi Bharadvaja knuar diyc Sewjunx uirr beh kitjiac kia lehh, qnir diyc Sewjunx ee sii, qongw, “Sabunn! Guaw u jingwjyh. Jingwjyh jiacc tangx jiac. Sabunn, liw iarr diyhh jingwjyh, jingwjyh jiacc u tangx jiac.”

“Brahmin! Guaw iarr u jingwjyh. U jingwjyh jiacc u jiac.”

“Mrqycc, guanw byy knuar diyc junjiaw Gotama ee qadnax, ditauu, levee, letauu, gucak, iacc guqangw. Junjiaw Gotama suacc anxnex qongw, ‘Brahmin! Guaw iarr u jingwjyh. U jingwjyh jiacc u jiac.’”

Hitt sii, brahmin jyccanlangg Kasi Bharadvaja iong jimgensix duiww Sewjunx qongw:
“Liw qongw liw si jyccanlangg,
Guaw byy knuar diyc liw jingwjyh.
Guaw mng liw jitt xee jyccanlangg,
Guanw jiaxee beh jnuaw jaix liw u jingwjyh?"

[Sewjunx:]
“Sinwgiongw si jingxjiw,
Tuanwlen si qam'uw,
Diwhui si qadnax qapp ditauu,
Jaix qenwsiaur si vner,
Dingrsinn si syh,
Jniawliam si guaw ee levee qapp letauu,
Simrjiww juer gucak.
Siuxho srinx qapp siuxho giw,
Jaix jiac ee liong.
U sinr benw quah cauw,
Unsunn dyrr byy sokvak,
Guaw u pnai jingjinr ee ligliong,
Kyxviw guqangw pnai dang dnar,
Siong'ingr dauc dauc aw qniaa.
Qniaa jinwjingg byy dywdngw,
Qniaa kir dyhh longxx byy visiongx.
Guaw anxnex jingwjyh,
Be siw si quexjiw.
Anxnex decc jingwjyh,
Guanw uanjuann tuatlii koxnauw.”

“Junjiaw Gotama cniaw laii jiac. Junjiaw Gotama si jycsitlangg. Gotama soxx jingr :ee si be siw ee jingxjiw.”

[Sewjunx:]
“Guaw cniur jitt siuw jimgensix liauw,
Jiac m si guaw tangx jyr :ee.
Brahmin, 
Jex m si u qenwsig :ee sik'iong ee hxuad.
Jiongww vut cniur jimgensix,
Decc hiyxding jitt xee qewdat.
Brahmin uaw hxuad diamr lehh,
Si sing’uac ee dy.
Huanlyy itjin qniajuer cingjing,
Singjiu uanjuann ee dua singwjiaw,
Uaxkyr ee imxsit,
Si juer qongdig ee cann.”

Jiaxee ue qongw liauw, hitt sii, jyccann ee brahmin Kasi Bharadvaja iong jiaxee ue duiww Sewjunx qongw, “Gotama si jueww derr id uixdai! Gotama si jueww derr id uixdai! Gotama kyxviw hro dyw .lyc .ee vreh kiw, virr kamr :ee henxhen, jixsi dyrlo hro bebangg :ee, kyxviw u bagjiux :ee tangx qnir diyc mihqnia ee hxingg, kyxviw oamr diongx qongbingg ee dinghuew. Junjiaw Gotama qongw jiongxjiongw hxuad. Guaw beh quiix Sewjunx, Hxuad, qapp jingdoo, hibang dirr Sewjunx Gotama jitt xui cutqex siurqair. Guan junjiaw Gotama jiaplap guaw qimzit ixau jiongsingx quiix juer iuvysad.”


(Samyutta Nikaya 1-7-11)  
II. The Lay Followers
11. Kasi Bharadvaja
Thus have I heard. On one occasion the Blessed One was dwelling among the Magadhans at Dakkhinagiri near the brahmin village of Ekanala. Now on that occasion the brahmin Kasi Bharadvaja, Bharadvaja the Ploughman, had five hundred ploughs fastened to their yokes at the time of sowing. Then, in the morning, the Blessed One dressed and, taking bowl and robe, went to the place where the brahmin Kasi Bharadvaja was at work.

Now on that occasion the brahmin Kasi Bharadvaja’s food distribution was taking place. Then the Blessed One approached the place of the food distribution and stood to one side. The brahmin Kasi Bharadvaja saw the Blessed One standing for alms and said to him:
“Recluse, I plough and sow, and when I have ploughed and sown I eat. You too, recluse, ought to plough and sow; then, when you have ploughed and sown, you will eat.”

“I too, brahmin, plough and sow, and when I have ploughed and sown I eat.”

“But we do not see Master Gotama’s yoke or plough or ploughshare or goad or oxen; yet Master Gotama says, ‘I too, brahmin, plough and sow, and when I have ploughed and sown I eat.’“

Then the brahmin Kasi Bharadvaja addressed the Blessed One in verse:
“You claim to be a man who works the plough,
But I do not see your ploughing.
If you’re a ploughman then answer me:
How should we understand your ploughing?”

“Faith is the seed, austerity the rain,
Wisdom my yoke and plough;
Shame is the pole, mind the yoke-tie,
Mindfulness my ploughshare and goad.
Guarded in body, guarded in speech,
Controlled in my appetite for food,
I use truth as my weeding-hook,
And gentleness as my unyoking.
Energy is my mighty beast of burden,
Carrying me to security from bondage.
It goes ahead without regression
To where, having gone, one does not sorrow.
In such a way this ploughing is done
Which has the Deathless as its fruit.
Having finished this ploughing,
One is freed from all suffering.”

“Let Master Gotama eat! The worthy is a ploughman, since Master Gotama does ploughing which has even the Deathless as its fruit.”

“It is not fitting for me to eat food
Over which verses have been sung.
This, brahmin, is not the principle
Observed by those who clearly see.
The Enlightened Ones reject such food
Over which verses have been sung.
As such a principle exists, O brahmin,
This is their rule of conduct.
Serve with other food and drink
The consummate one, the great seer,
The one whose taints have been destroyed,
In whom all worry has subsided.
For he is the proper field
For one intent on merit.”

When this was said, the brahmin Kasi Bharadvaja said to the Blessed One: “Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, 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 Master Gotama, and to the Dhamma, and to the Bhikkhu Sangha. Let Master Gotama remember me as a lay follower who from today has gone for refuge for life.”


(相應部 1-7-11)
第二　優婆塞品
〔一一〕耕田
如是我聞。爾時，世尊住摩揭陀國南山一葦婆羅門村。
時，又有耕田婆羅墮婆闍婆羅門，於播種時，裝五百犁具。
時，世尊清晨著衣持鉢，到耕田婆羅墮婆闍婆羅門之農作場。
時，耕田婆羅墮婆闍婆羅門，為分配食物與予於諸人。
時，世尊到分配食物處，而立一面。
耕田婆羅墮婆闍婆羅門，見世尊為乞食而立。見而言世尊曰：「沙門！我乃耕種。耕種而食。沙門！汝亦須耕種，耕種而得食。」
「婆羅門！我亦耕種。耕種而食。」
「然則！我等未見尊瞿曇之軛、鋤、犁、鑱、刺棒、牡牛。而且尊者瞿曇作如是言：『婆羅門！我亦耕種、耕種而食。』」
時，耕田婆羅墮婆闍婆羅門，以偈白世尊曰：
汝自云農夫　　　我不見汝耕
我問農夫語　　　何知我等耕
〔世尊：〕
信仰是種子　　　鍛鍊是甘雨
智慧軛為鋤　　　慚乃為其柄
定為是其繩　　　正念我犁鑱
乃至為刺棒　　　守身及守語
以知食之量　　　以信免割草
樂道我休息　　　精進乃我負
重荷立牡牛　　　瑜伽運安穩
行而無有歸　　　行而亦無悲
如是我耕耘　　　不死是果實
以為此耕耘　　　我悉脫苦惱
「尊者瞿曇且請受食。尊者瞿曇農夫。瞿曇之耕耘，乃為不死果。」
〔世尊：〕
唱偈非為食　　　婆羅門有此
知見者非法　　　諸佛之唱偈
責斥等價值　　　婆羅門住法
唯此生活道　　　諸漏悉皆盡
後悔之行靜　　　完滿大聖者
以事奉飲食　　　為求功德田
如是言已，耕田婆羅墮婆闍婆羅門，以此白世尊曰：「瞿曇！是最勝者。瞿曇！是最勝者。瞿曇！喻倒者起，覆者露。示道於迷者，如暗中揭燈明，有眼者得見諸形。如是尊者瞿曇說種種法。我今歸依世尊、法、僧伽。願尊者瞿曇，納受我今日以後，終生歸依為優婆塞。」