Siong'ingr Vxo (1-8-7)

7. Pavarana
Hitt jun, Sewjunx qapp go-vah xee bikiu dauwdin druar dirr Savatthi Sniaa Dangx Hngg Lok-buw qangxdngg. Inx longxx si arahant.

Hitt sii, Sewjunx dirr Uposatha Pavarana hitt zit hro bikiu uii lehh, dirr tnilo jre lehh. Hitt sii, Sewjunx diam diam knuar siwjiuuii ee jiongww bikiu, duiww bikiu qongw, “Jiongww bikiu, guaw dnaxx beh laii Pavanara. Linw duiww guaw ee sintew iacc gengiw ee hinguii, u sniaw beh jikvi :ee bor?”

Ue qongw liauw, junjiaw Sariputta an’ jyrui vreh kiw, qingqactauu ee snxax kiyh qui’ vingg, habjiongw lexqingr Sewjunx, qongw, “Byy, Sewjunx. Guanw jiaxee dirr Sewjunx sinkux-dingw, byy qnir diyc tangx girlun :ee. Sewjunx! Sewjunx hro iauxx byy ee dy snix cud, hro langg’ jaix m jaix ee dy, qongw m bad qongw .quer ee Hxuad. Liw si jaiqiyh dy :ee, si liauxqaiw dy :ee, si duiww dy jiokk sik :ee. Liw hro derjuw sunrjiongg dy, qycc hro inx did diyc dy. Sewjunx, guaw iarr hiongr Sewjunx beh laii Pavarana. Sewjunx, guaw ee sintew iacc gengiw ee hing'uii, u sniaw tangx jikvi :ee bor?”

“Byy. Sariputta, guaw duiww liw ee sintew iacc gengiw ee hing'uii iarr byy sniaw tangx girlun :ee. Sariputta, liw si henjiaw, diwhui dua, diwhui qongxpog, diwhui binxjet, diwhui qiamwlai qapp diwhui quanwtongx :ee. Sariputta, liw kyxviw dngw lenw ongg ee diongxjuw, jingwkag decc dngw vercinx soxx dngw ee cialenw. Sariputta, liw jingwkag decc dngw guaw soxx dngw ee busiong huatlenw.”

“Sewjunx! Narr guaw sintew iacc gengiw ee hing'uii longxx byy tangx girlun. Jitt go-vah xee bikiu sintew iacc gengiw ee hing'uii, iauxx u sniaw tangx jikvi :ee bor?”

“Sariputta! Jitt go-vah xee bikiu sintew iacc gengiw ee hing'uii, guaw byy sniaw tangx girlun :ee. Sariputta, jitt go-vah xee bikiu lairdew, u lak-jap xee bikiu si snax bingg :ee, lak-jap xee bikiu si lak tongx :ee, lak-jap xee bikiu si jitt nng jiongw longxx u :ee, qitax si diwhui qaixtuad :ee.”

Hitt sii, junjiaw Vangisa an’ jyrui vreh kiw, qingqactauu ee snxax kiyh qui' vingg, habjiongw lexqingr Sewjunx, iong jiaxee ue duiww Sewjunx qongw, “Sewjunx, guaw u sniurhuad puu .cud .laii. Sxen Quewongw, guaw u sniurhuad puu .cud .laii.”
Sewjunx qongw, “Vangisa, liw cniaw qongw.”

Hitt sii, junjiaw Vangisa iong sikdongx ee jimgensix duiww Sewjunx janwtanr qongxx:
“Qinaxzit si jap-go mii,
Jiongwlangg beh cingjing.
Go-vah xee bikiu jurjip,
Byy uwuer dng sokvak.
Be dingg cutsir ee singwjiaw,
Kyxviw dngw lenw ongg,
Dairsinn qra uii lehh.
Piwlun duarhaiw jyr qaiwhan,
Unhui venww dairde.
Jitt hy jenr ngiaa :ee,
Busiong siongdui ee juxlangg,
U snax bingg tangx bet sixmoo,
Derjuw qra qingwlew.
Jiaxee sewjunx ee juxde,
Dirr jiax ee langg,
M bad decc qongw byy loring ee ue.
Vuic kir iogbong ee jnxir,
Qingwlew zit-jok ee vut.”


(Samyutta Nikaya 1-8-7)  
7. Pavarana 
On one occasion the Blessed One was dwelling at Savatthi in the Eastern Park in the Mansion of Migara’s Mother together with a great Sangha of bhikkhus, with five hundred bhikkhus, all of them arahants. 

Now on that occasion—the Uposatha day of the fifteenth —the Blessed One was sitting in the open surrounded by the Bhikkhu Sangha in order to hold the Pavarana. Then, having surveyed the silent Bhikkhu Sangha, the Blessed One addressed the bhikkhus thus: “Come now, bhikkhus, let me invite you: Is there any deed of mine, either bodily or verbal, which you would censure?” 

When this was said, the Venerable Sariputta rose from his seat, arranged his upper robe over one shoulder, and, having saluted the Blessed One reverentially, said to him: “Venerable sir, there is no deed of the Blessed One, either bodily or verbal, that we censure. For, venerable sir, the Blessed One is the originator of the path unarisen before, the producer of the path unproduced before, the declarer of the path undeclared before. He is the knower of the path, the discoverer of the path, the one skilled in the path. And his disciples now dwell following that path and become possessed of it afterwards. And I, venerable sir, invite the Blessed One: Is there any deed of mine, either bodily or verbal, which the Blessed One would censure?” 

“There is no deed of yours, Sariputta, either bodily or verbal, that I censure. For you, Sariputta, are wise, one of great wisdom, of wide wisdom, of joyous wisdom, of swift wisdom, of sharp wisdom, of penetrative wisdom. Just as the eldest son of a wheel-turning monarch properly keeps in motion the wheel (of sovereignty) set in motion by his father, so do you, Sariputta, properly keep in motion the Wheel of Dhamma set in motion by me.” 

“If, venerable sir, the Blessed One does not censure any deed of mine, bodily or verbal, does he censure any deed, bodily or verbal, of these five hundred bhikkhus?” 

“There is no deed, Sariputta, bodily or verbal, of these five hundred bhikkhus that I censure. For of these five hundred bhikkhus, Sariputta, sixty bhikkhus are triple-knowledge bearers, sixty bhikkhus are bearers of the six direct knowledges, sixty bhikkhus are liberated in both ways, while the rest are liberated by wisdom.”

Then the Venerable Vangisa rose from his seat, arranged his upper robe over one shoulder, and, having saluted the Blessed One reverentially, said to him: “An inspiration has come to me, Blessed One! An inspiration has come to me, Sublime One!” 
The Blessed One said: “Then express your inspiration, Vangisa.” 

Then the Venerable Vangisa extolled the Blessed One to his face with suitable verses: 
“Five hundred bhikkhus have gathered today, 
The fifteenth day, for purification— 
Untroubled seers who have ended re-becoming, 
Who have cut off all fetters and bonds. 
Just as a king, a wheel-turning monarch, 
Accompanied by his ministers, 
Travels all over this mighty earth Bounded by the ocean— 
So they attend on the victor in battle, 
The unsurpassed caravan leader— 
The disciples bearing the triple knowledge, 
Those who have left Death behind.
All are true sons of the Blessed One, 
Here no worthless chaff is found. 
I worship the Kinsman of the Sun, 
Destroyer of the dart of craving.” 


(相應部 1-8-7)
〔七〕自恣
爾時，世尊與五百比丘眾共住舍衛城東園鹿子母講堂，皆是阿羅漢。
其時，世尊是日布薩自恣之日，為比丘眾所圍繞，坐於露地。
時，世尊默然，環視比丘眾，言諸比丘：
「諸比丘！我今自恣。汝等對我身語，有否云何非難耶？」
如是言已。尊者舍利弗即從座起，一肩著衣，合掌禮世尊，以此白曰：「否也！世尊。我等於世尊之身上，不見有可非議者。世尊！世尊令未生之道生，令知未知之道，說未說之法。道之知者，是道之了者，道之巧者。今弟子等順從道，而後能具有道者。世尊！我亦向世尊自恣。世尊！我之身語，有否云何可非難耶？」
「否也。舍利弗！我對汝之身語，亦無何可非難。舍利弗！汝是賢者、大智者、廣智者、捷智者、銳智者，貫通智者。舍利弗！猶如轉輪王之長子，以正轉父王所轉之車輪。舍利弗！如是汝正轉我所轉之無上法輪。」
「世尊！若於我身語，皆無可非難者，此五百比丘眾之身語，尚有何可予非難耶？」
「舍利弗！此五百比丘之身語，我無可非難。舍利弗！此五百比丘中，有六十比丘是三明者，六十比丘是六通者，六十比丘是俱解脫者，其他是慧解脫者。」
時，尊者婆耆沙即從座起，一肩著衣，合掌禮世尊，以此白世尊曰：
「世尊！我湧思念。善逝，我湧思念！」
世尊曰：「婆耆沙，請說。」
時，尊者婆耆沙，以適當之偈，向世尊讚歎曰：
今乃十五夜　　　為眾之清淨
五百比丘集　　　無污斷結縛
無後有聖者　　　猶如轉輪王
大臣等圍繞　　　譬如限大海
惠徧此大地　　　如是戰勝者
無上商隊主　　　三明滅死魔
弟子等敬禮　　　此等世尊子
於此不曾弄　　　無用之辯者
拔去渴愛箭　　　敬禮日種佛

Siong'ingr Vxo (1-8-6)

6. Sariputta
Hitt jun, junjiaw Sariputta druar dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg.

Hitt sii, junjiaw Sariputta uergiw unhyy, binghen, byy lyy sniax, iong hro langg jinx jaix iwgi ee Hxuad laii qawsi, lirig qapp qoxle jiongww bikiu. Hiaxee jiongww bikiu cimced juwir, kensingg, sim’ir jibdiongx, ngar hni tniax Hxuad.

Hitt sii, junjiaw Vangisa snix cud jitt kuanw ee sniurhuad, “Jitt xui junjiaw Sariputta uergiw unhyy, binghen, byy lyy sniax, iong hro langg jinx jaix iwgi ee Hxuad laii qawsi, lirig qapp qoxle jiongww bikiu. Hiaxee jiongww bikiu cimced juwir, kensingg, sim’ir jibdiongx, ngar hni tniax Hxuad. Guaw dnaxx diyhh ixx sikdongx ee jimgensix duiww junjiar Sariputta janwtanr.”

Hitt sii, junjiaw Vangisa an’ jyrui vreh kiw, qingqactauu ee snxax kiyh qui' vingg, habjiongw lexvair junjiaw Saripput, duiww junjiaw Sariputta qongxx, “Guaw ee ving’iuw Sariputta, guaw u sniurhuad puu .cud .laii. Guaw ee ving’iuw Sariputta, guaw u sniurhuad puu .cud .laii.”
“Guaw ee ving’iuw Vangisa, liw cniaw qongw.”

Hitt sii, junjiaw Vangisa iong sikdongx ee jimgensix duiww junjiaw Sariputta janwtanr qongxx:
“Diwhui cimx ee henzinn ,
Gauu hunved dy iacc m si dy.
U dua diwhui ee Sariputta,
Duiww jiongww bikiu qangxsuad Hxuad.
Dairliok qongw iarr siongser qongw,
Kyxviw qaling ee sniax.
Cud bixbiau byy lyy ee qawsi,
Ix ee sniax bersux bit,
Hro langg' kuaiwlok qycc hyw tniax,
Tniax ix qongw simx hnuahiw.
Juwir ngar hni tniax,
Bikiu u decc tniax.”


(Samyutta Nikaya 1-8-6)  
6. Sariputta 
On one occasion the Venerable Sariputta was dwelling at Savatthi in Jeta’s Grove, Anathapinika’s Park. 

Now on that occasion the Venerable Sariputta was instructing, exhorting, inspiring, and encouraging the bhikkhus with a Dhamma talk, (spoken) with words t hat were polished, fluent, articulate, expressing well the meaning. And those bhikkhus we re listening to the Dhamma with eager ears, attending to it as a matter of vital concern, directing their whole mind to it: 

Then it occurred to the Venerable Vangisa: “This Venerable Sariputta is instructing the bhikkhus with a Dhamma talk, (spoken) with words that are polished, clear, articulate, expressing well the meaning. And those bhikkhus are listening to the Dhamma with eager ears…. Let me extol the Venerable Sariputta to his face with suitable verses.” 

Then the Venerable Vangisa rose from his seat, arranged his upper robe over one shoulder, and, having saluted the Venerable Sariputta reverentially, said to him: “An inspiration has come to me, friend Sariputta! An inspiration has come to me, friend Sariputta!” 
“Then express your inspiration, friend Vangisa.” 

Then the Venerable Vangisa extolled the Venerable Sariputta to his face with suitable verses: 
“Deep in wisdom, intelligent, 
Skilled in the true path and the false. 
Sariputta, of great wisdom, 
Teaches the Dhamma to the bhikkhus. 
He teaches briefly, 
He speaks in detail. 
His voice, like that of a myna bird, 
Pours forth inspired discourse.
As he teaches them, they listen 
To his sweet utterance. 
Uplifted in mind, made joyful 
By his delightful voice, 
So sonorous and lovely, 
The bhikkhus incline their ears.” 


(相應部 1-8-6)
〔六〕舍利弗
爾時，尊者舍利弗住舍衛城祇樹給孤獨園。
其時，尊者舍利弗以和藹語、明了、無濁聲，使明知意義之法語、教示、利益、鼓勵諸比丘。彼等諸比丘，深切注意，虔誠，心意集中，傾耳聞法。
時尊者婆耆沙生如是思念：「此尊者舍利弗，以和藹之語，明了、無濁聲，使明知意義之法語，教示、利益、鼓勵諸比丘。彼等諸比丘，深切注意，虔誠，心意集中，傾耳聞法。我今向尊者舍利弗，應以適當之偈讚歎。」
時，尊者婆耆沙則從座起，一肩著衣，合掌禮尊者舍利弗，以此稱尊者舍利弗：「吾友舍利弗！我湧思念！吾友舍利弗！我湧思念。」
「吾友婆耆沙！請說。」
時，尊者婆耆沙以適當之偈，向尊者舍利弗讚歎曰：
智慧深而賢　　　巧分道非道
大智舍利弗　　　說法諸比丘
略說又廣說　　　如舍利鳥聲
無濁妙辯湧　　　其聲猶如蜜
快樂耳爽美　　　說而心躍歡
注意以傾耳　　　比丘等聽聞

Siong'ingr Vxo (1-8-5)

5. Senrgiw
Hitt jun, Sewjunx druar dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg. Dirr hiax, Sewjunx huah jiongww bikiu qongxx, “Jiongww bikiu!”
“Si, Sewjunx!” hiaxee jiongww bikiu rinr Sewjunx.

Sewjunx suansuad qongxx, “Jiongww bikiu! Sir hxang longxx jevi ee ue dyrr si senrgiw, m si og giw, byy juerqyr, be hro srig jiarr kiwhiamm. Jitt sir hxang si sniaw? Jiongww bikiu! Qongw senrgiw, byy qongw og giw; qongw Hxuad ee ue, byy qongw m si Hxuad ee ue; qongw air ee ue, byy qongw m si air ee ue; qongw jinsit :ee, byy qongw hiqew :ee. Jiongww bikiu, jex dyrr si sir hxang jevi ee ue, dyrr si senrgiw, m si og giw, byy juerqyr, be hro srig jiarr kiwhiamm.”

Sewjunx suansuad jiaxee liauw, Sxen Quewongw qycc suansuad jiaxee ue qongxx:
“Senrzinn soxx qongw,
Derr id qongw bixsen.
Derr zi qongw Hxuad ee ue,
M tangx qongw m si Hxuad ee ue.
Derr snax qongw bixsen :ee,
M tangx cox cuir.
Derr sir qongw jinsit :ee,
M tangx qongw higui :ee.”

Hitt sii, junjiaw Vangisa an’ jyrui vreh kiw, qingqactauu ee snxax kiyh qui' vingg, habjiongw lexvair Sewjunx, iong jiaxee ue duiww Sewjunx qongw, “Sewjunx, guaw u sniurhuad puu .cud .laii. Sxen Quewongw, guaw u sniurhuad puu .cud .laii.”
Sewjunx qongw, “Vangisa, liw cniaw qongw.”

Hitt sii, junjiaw Vangisa iong sikdongx ee jimgensix duiww Sewjunx janwtanr qongxx:
“Langg qongw jitt kuanw ee ue,
Be hro qaqi siurkow,
Iarr be hai diyc vadd langg,
Jex dyrr si qongw senrgiw.
Langg qongw sxen ee su,
Ix ee ue hyw tniax,
Byy qongw langg' ee og,
Jex dyrr si sxen qapp suiw.
Jinsit naxx qamlo ee ue,
Jex si jiauww qoxhuad,
Si jinsit ee girliw,
Senrzinn soxx kaksit qenwlip.
Vuddyy soxx qongw ee ue,
Uirr drat qaur liappuann ee an’unw,
Laii qaur kow ee jinrtauu,
Jex sidjai si busiong ee ue.”


(Samyutta Nikaya 1-8-5)  
5. Well Spoken 
Setting at Savatthi. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied. 

The Blessed One said this: “Bhikkhus, when speech possesses four factors, then it is well spoken, not badly spoken, and it is blameless, not blameworthy among the wise. What four? Here, bhikkhus, a bhikkhu speaks only what is well spoken, not what is badly spoken. He speaks only on the Dhamma, not on non-Dhamma. He speaks only what is pleasant, not what is unpleasant. He speaks only what is true, not what is false. When speech possesses these four factors, it is well spoken, not badly spoken, and it is blameless, not blameworthy among the wise.”

This is what the Blessed One said. Having said this, the Sublime One, the Teacher, further said this: 
“What is well spoken, the good say, is foremost; 
Second, speak Dhamma, not non-Dhamma; 
Third, speak what is pleasant, not unpleasant; 
Fourth, speak the truth, not falsehood.” 

Then the Venerable Vangisa rose from his seat, arranged his upper robe over one shoulder, and, having saluted the Blessed One reverentially, said to him: “An inspiration has come to me, Blessed One! An inspiration has come to me, Sublime One!”
The Blessed One said: “Then express your inspiration, Vangisa.” 

Then the Venerable Vangisa extolled the Blessed One to his face with suitable verses: 
“One should utter only such speech 
By which one does not afflict oneself 
And causes no harm to others: 
Such speech is truly well spoken. 
One should utter only pleasant speech, 
Speech that is gladly welcomed. 
When it brings them nothing evil 
What one speaks is pleasant to others
Truth, indeed, is deathless speech: 
This is an ancient principle. 
The goal and the Dhamma, the good say, 
Are firmly established on truth.
The secure speech which the Buddha utters 
For the attainment of Nibbana, 
For making an end to suffering: 
That is truly the foremost speech.”


(相應部 1-8-5)
〔五〕善說
〔爾時，世尊〕住舍衛城祇樹給孤獨園……
於此，世尊呼諸比丘：「諸比丘！」
「唯然，世尊！」彼等諸比丘奉答世尊。
世尊以此宣說：「諸比丘！四支具足之語，乃善說而非惡說。無罪垢，不令識者非難。四支者何？
諸比丘！於此語善說而非惡說。語法而非不法。語愛語而非非愛語。語真實而非虛假。諸比丘！此四支具足之語，乃善說而非惡說。無罪垢，不令識者非難。」
世尊以此宣說，善逝以此宣說，又作如是言曰：
為善人所云　　　第一語於美
第二語如法　　　勿語不如法
第三語優美　　　勿以語粗獷
第四語真實　　　勿以語虛偽
時尊者婆耆沙，即從座起，一肩著衣，合掌禮拜世尊，以此白世尊曰：「世尊！我湧思念！善逝！我湧思念！」
世尊曰：「婆耆沙！請說。」
時尊者婆耆沙白世尊，以適當之偈予奉讚：
人以語其語　　　勿令自己苦
亦無害他語　　　此為語善語
人語善故事　　　其語以快耳
不語他人惡　　　此則云善美
真實甘露語　　　此乃從古法
以謂真義法　　　善人悉確立
佛陀所說語　　　達涅槃安穩
以至盡苦邊　　　此實無上語

Siong'ingr Vxo (1-8-4)

4. Onanda
Hitt jun, junjiaw Onanda druar dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg. Hitt sii, junjiaw Onanda tauwjaw cing snxax tec vxuah, junjiaw Vangisa juer vuepnua :ee, zip kir Savathhi Sniaa qiukid jiahsit. Hitt sii, junjiaw Vangisa simlai byy songxkuair, tamiok uwziamw ix ee simx.

Hitt sii, Junjiaw Vangisa iong jimgensix duiww Onanda qongw:
“Guaw in'ui tamiok decc siyx,
Guaw ee simx decc dyc huew.
Gotama linbinw guaw,
Cniaw qangxsuad bet huew ee honghuad.”

[Onanda:]
“U sniu dendyr,
Liw ee simx decc dyc,
Qiyr qongxx u kiw tamiok,
Beh hro tingjiw tangx qnir cingjing.
Soxu ee hingdong qeww busiongg,
Decc konauw :ee m si jurqiw.
Diyhh siaubet tamiok ee dua huew,
M tangx hro diddit decc siyx.
Simx jibdiongx dirr jit diamw,
Hro ix diamr dirr jingrjig.
Qorr byy cingjing ee sniurhuad,
Laii siulen qaqi ee simx,
Liamrtauu dirr srinx u dikdnia,
Iamwngor dnirmuaw.
Siulen byy siongr,
Siaubet suihingg ee gnorban.
Quanknuar gnorban,
Dyrr tangx jigjing decc qniaa.”


(Samyutta Nikaya 1-8-4)  
4. Onanda 
On one occasion the Venerable Onanda was dwelling at Savatthi in Jeta’s Grove, Anathapinika’s Park. Then, in the morning, the Venerable Onanda dressed and, taking bowl and robe, entered Savatthi for alms with the Venerable Vangisa as his companion. Now on that occasion dissatisfaction had arisen in the Venerable Vangisa; lust had infested his mind.

Then the Venerable Vangisa addressed the Venerable Onanda in verse: 
“I am burning with sensual lust, 
My mind is engulfed by fire. 
Please tell me how to extinguish it, 
Out of compassion, O Gotama.”

“It is through an inversion of perception 
That your mind is engulfed by fire. 
Turn away from the sign of beauty 
Provocative of sensual lust.
See constructions as alien, 
As suffering, not as self. 
Extinguish the great fire of lust; 
Don’t burn again and again.
Develop the mind on foulness, 
One-pointed, well concentrated; 
Let your mindfulness dwell on the body, 
Be engrossed in disenchantment.
Develop the signless, too, 
Discard the tendency to conceit. 
Then, by breaking through conceit, 
You will fare with heart at peace.”


(相應部 1-8-4)
〔四〕阿難
爾時，尊者阿難住舍衛城祇樹給孤獨園。
時，尊者阿難，清晨著衣持鉢，尊者婆耆沙為隨侍入舍衛城乞食。
其時，尊者婆耆沙生不快，貪欲污其心。
時，尊者婆耆沙以偈白阿難曰：
我為貪欲燒　　　我乃心炎燃
瞿曇哀憐我　　　請說消火法
〔阿難：〕
依於顛倒想　　　汝心之炎燃
以呼起貪欲　　　令止見淨相
見諸行無常　　　苦惱非自己
消滅大貪火　　　勿為屢次燒
集心於一點　　　令其住靜寂
依於不淨想　　　令修自己心
有於身念住　　　以滿厭惡情
習修於無相　　　消滅慢隨眠
依其慢現觀　　　得行於寂靜

Siong'ingr Vxo (1-8-3)

3. Knuawkinx Unhyy :ee
Hitt jun, junjiaw Vangisa qapp ix ee laursux, junjiaw Nigrodhakapp, juewhuew druar dirr Aggalavaka Cetiya ee Alavi. Hitt sii, junjiaw Vangisa kuakauw qaqi u lingbinw ee jaijingg, knuawkinx kitax unhyy ee bikiu.

Hitt sii, junjiaw Vangisa anxnix sniu, “Guaw kuakauw qaqi u lingbinw ee jaijingg, knuawkinx qitax unhyy ee bikiu, sidjai si jin’ vi'aix ee dairjir.”

Hitt sii, junjiaw Vangisa qaqi huanxsingw, camwhuew. Hitt sijun, ix cniur jitt siuw jimgensix qongxx:
“Siawsag gnorban, Gotama,
Li gnorban byy lauu lo.
Dirr gnorban ee lo bejuir,
Hiyrhuew qamxx byy qraur quw?
Diddit qniaa gnorban ee lo,
Langlangg duirlyc dirr dergak.
In'uui gnorban duirlyc dergak :ee,
Dngg xia decc siongvix.
Dy ee singwlirjiaw,
Qniaa jniar lo ee bikiu,
Bylun hysii longxx be visiongx,
Sriu ylyw qycc did anlok.
Ix sidjenr hxuad did kuaiwlok,
Dirr sewsiong u sikqenr.
Jingjinr laii lirkuix huanlyw ee jiongwgai,
Gnorban cingduu byy cunx qaxx jit sxix.
U diwhui did jikjing :ee,
Huanlyw bedjin.”


(Samyutta Nikaya 1-8-3)  
3. Well Behaved 
On one occasion the Venerable Vangisa was living at Alavi at the Aggalava Cetiya together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion, the Venerable Vangisa, because of his own ingenuity, had been looking down at other well-behaved bhikkhus.

Then the thought occurred to the Venerable Vangisa: “It is a loss for m e indeed, it is no gain for me! It is a mishap for me indeed, it is not well gained by me, that because of my ingenuity I look down upon other well-behaved bhikkhus.” 

Then the Venerable Vangisa, having aroused remorse in himself, on that occasion recited these verses: 
“Abandon conceit, O Gotama, 
And leave the pathway of conceit entirely. 
Infatuated with the pathway of conceit, 
For a long time you’ve been remorseful.
People smeared by denigration, 
Slain by conceit, fall into hell. 
People sorrow for a long time, 
Slain by conceit, reborn in hell. 
But a bhikkhu never sorrows at all, 
A path-knower practising rightly. 
He experiences acclaim and happiness; 
Truly they call him a seer of Dhamma.
Therefore be unbarren here and strenuous; 
Having abandoned the hindrances, be pure. 
Having entirely abandoned conceit— 
An end-maker by knowledge, peaceful.”


(相應部 1-8-3)
〔三〕輕蔑溫和者
爾時，尊者婆耆沙與乃師尊者尼俱律陀劫波，共住於阿臘毘之阿伽羅婆奢提〔廟〕。
其時，尊者婆耆沙以誇自己之頓才，輕蔑其他溫和比丘等。
時，尊者婆耆沙生如是思念：「以誇自己之頓才，輕蔑其他溫和比丘等。對我實是甚悲痛。」
如是尊者婆耆沙，自己省悔，其時唱此偈曰：
捨慢瞿曇徒　　　無餘離慢道
昏醉於慢道　　　悔之焉不久
覆覆於慢行　　　人人墮地獄
慢墮地獄者　　　長夜於悲痛
道之勝利者　　　正行者比丘
何時皆不悲　　　以受譽安樂
彼實法樂者　　　於世不固陋
精進離蓋障　　　清拂無餘慢
依智慧滅盡　　　煩惱寂靜者

Siong'ingr Vxo (1-8-2)

2. Byy songxkuair
Hitt jun, junjiaw Vangisa qapp ix ee laursux, junjiaw Nigrodhakapp, juewhuew druar dirr Aggalavaka Cetiya ee Alavi. Hitt sii, junjiaw Nigrodhakapp qiukid jiahsit dngw .laii, jiac vaw zip laii sxig-lai, itdit qaur amwmii, higjiaw qecdngw zit jaixkiw longxx byy cud mngho. Hitt sii, junjiaw Vangisa simlai byy songxkuair, tamiok uwziamw ix ee simx.

Hitt sii, junjiaw Vangisa anxnix sniu, “Guaw simlai be songxkuair, tamiok uwziamw guaw ee simx, sidjai si jin’ vi'aix ee dairjir. Vadd langg byy huatdo bet guaw simlai ee byy songxkuair laii hro hnuahiw. Guaw qaqi jiacc tangx bet guaw simlai ee byy songxkuair laii hro hnuahiw.”

Hitt sii, junjiaw Vangisa qaqi bet qaqi ee byy songxkuair liauw laii hnuahiw. Hitt sijun, ix cniur jitt siuw jimgensix qongxx:
“Byy sniu kuaiwlok iacc byy kuaiwlok :ee ,
Siawsag cur ee quanliam,
Druar dyhh longxx byy iogbong,
Soxx druar ee soxjai lirkuix iogbong,
Be u iogbong ee liamrtauu,
Jex dyrr si bikiu.
De jair iacc kongdiongx soxx kamr,
Sewqanx soxu itcer,
Longxx si busiongg, e lau,
U diwhui u liauxgno :ee dirr jiax kiarkiw.
Lang soxx qnir soxx tniax soxx bongx soxx sniu,
Longxx qapp jipdiok siy' uaw.
Kiwduu iogbong ee liamrtauu,
Byy lacsab qapp byy uwziamw :ee,
Si qiyr juer singwjiaw muni.
Huanzinn siongsiongg kuair dahham,
Lak-jap :ee,
Jib vuthuad ee liamrtauu.
Zimrhyy jiaxee tuantew,
Be kir qniaa zip,
Be qongw og giw :ee,
Jex dyrr si bikiu.
U tenhun,
Dngg xia simx jigjing,
Byy kimuaa iarr byy iogliam,
Hendat dirr jigjing ee dy.
Muni uaxkyr liappuann,
Laii bedduu huanlyw,
Danxtai liappuann ee sii.”


(Samyutta Nikaya 1-8-2)  
2. Discontent 
On one occasion the Venerable Vangisa was dwelling at Alavi at the Aggalavaka Cetiya together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion, when the Venerable Nigrodhakappa returned from his alms round, after his meal he would enter the dwelling and would come out either in the evening or on the following day. Now on that occasion dissatisfaction had arisen in the Venerable Vangisa; lust had infested his mind. 

Then it occurred to the Venerable Vangisa: “It is a loss for me indeed, it i s no gain for me! It is a mishap for me indeed, it is not well gained by me, that dissatisfaction has arisen in me, that lust has infested my mind. How could anyone else dispel my dissatisfaction and arouse delight? Let me dispel my own dissatisfaction and arouse delight .” 

Then the Venerable Vangisa, having dispelled his own dissatisfaction and aroused delight, on that occasion recited these verses: 
“Having abandoned discontent and delight 
And entirely cast off household thoughts, 
One should not nurture lust towards anything; 
The lustless one, without delight— 
He is indeed a bhikkhu.
Whatever exists here on earth and in space, 
Comprised by form, included in the world— 
Everything impermanent decays; 
The sages fare having pierced this truth.
People are tied to their acquisitions, 
To what is seen, heard, sensed, and felt; 
Dispel desire for this, be unstirred: 
They call him a sage Who clings to nothing here.
As for those caught in the sixty, led by their own thoughts, 
Who through their worldly nature have settled on wrong doctrine: 
One who would not join their faction anywhere, 
Nor utter corrupt speech—he is a bhikkhu.
Proficient, long trained in concentration, 
Honest, discerning, without longing, 
The sage has attained the peaceful state, 
Depending on which he bides his time 
Fully quenched within himself.”


(相應部 1-8-2)
〔二〕不快
爾時……乃至……尊者婆耆沙與乃師尼俱律陀劫波，共住於阿臘毘之阿伽羅婆奢提耶。
其時，尊者尼俱律陀劫波，從乞食歸，食後而入室，至夕夜，或至翌日早皆不出戶門。
其時尊者婆耆沙生不快，貪欲污其心。
時婆耆沙生如是思念：「我心生不快，貪欲污我心。對我甚實悲痛。別人無從滅我心之不快而生愉悅，我須自滅我之不快，而令生愉悅。」
時，尊者婆耆沙，自滅自己之不快，令生愉悅。其時唱此等偈曰：
思快不快者　　　捨諸著家念
不欲住何處　　　離欲之住處
無有欲之思　　　此則是比丘
地載空所覆　　　世間諸一切
悉是無常老　　　有智悟此住
人見聞觸思　　　皆悉依執著
除此依欲念　　　無污無染者
是云為牟尼　　　凡常者易陷
六十之依著　　　不法之覺想
此等不行往　　　任何之部類
不語惡語者　　　此則是比丘
有天稟之資　　　長夜心寂靜
無欺無欲念　　　賢達寂靜道
牟尼依涅槃　　　以滅除煩惱
待般涅槃時

Siong'ingr Vxo (1-8-1)

Derr Veh Qngw: Vangisa Diongxlyw Siong'ingr
1. Cutlii
Guaw tniax .diyc .ee si anxnix. Hitt jun, junjiaw Vangisa qapp ix ee laursux junjiaw Nigrodhakapp juewhuew druar dirr Aggalava Cetiya ee Alavi. Hitt sii, junjiaw Vangisa si duxx cutqex byy zuarr quw ee sinx bikiu, ho’ngg lauu dirr jingsiar juer kanwsiuw :ee.

Hitt sijun, jerje hurzinlangg uirr beh camquanx jingsiar, sejngx dnaxvan laii
Aggalavaka. Hitt sii, junjiaw Vangisa knuar diyc hiaxee hurzinlangg, simlai be songxkuair, tamiok uwziamw ix ee simx.

Hitt sii, junjiaw Vangisa anxnix sniu, “Guaw simlai be songxkuair, tamiok uwziamw guaw ee simx, sidjai si jin’ vi'aix ee dairjir. Vadd langg byy huatdo bet guaw simlai ee byy songxkuair laii hro ix hnuahiw. Guaw qaqi jiacc tangx bet guaw simlai ee byy songxkuair laii hro hnuahiw.”

Hitt sii, junjiaw Vangisa qaqi bet qaqi ee byy songxkuair liauw laii hnuahiw. Hitt sijun, ix cniur jitt siuw jimgensix qongxx:
“An’ u cur venr byy cur,
Guaw cutlii,
Sidjai si oamr,
Snix cud byy jiauww hxuad ee liamrtauu.
Mrqycc sinser quann,
U yc sria jnxir,
M jaix tewjauw.
Jit-cingx xee qingciuw,
Juer jidsii dirr jiuuii duiww guaw sria jnxir.
Hurzinlangg laii,
Kacc je jit xee sowliong,
Iarr berdangr luan guaw ee simx.
Guaw dirr hxuad nirr qenqiongg,
Guaw u dro qaur hitt hnua.
Zidtauu jok ee Vuddyy,
Ix soxx qongw tangx inxcua qaur liappuann.
Uaxkyr jitt hy jixdy,
Guaw ee simx kuaiwlok.
Guaw kiarkiw jiauww jitt hyw kuanw,
Moongg laii,
Guaw hueingr okmoo,
Iong jitt hyw hxuad.
Ix cue be diyc,
Guaw soxx qniaa ee dy.”


(Samyutta Nikaya 1-8-1)  
Chapter 8: Connected Discourses with Vangisa 
1. Renounced 
Thus have I heard. On one occasion the Venerable Vangisa was dwelling at Alavi at the Aggalava Cetiya together with his preceptor, the Venerable Nigrodhakappa. Now on that occasion the Venerable Vangisa, newly ordained, not long gone forth, had been left behind as a caretaker of the dwelling. 

Then a number of women, beautifully adorned, approached the Aggalavaka Park in order to see the dwelling. When the Venerable Vangisa saw those women, dissatisfaction arose in him; lust infested his mind. Then it occurred to him: “It is a loss for me indeed, it is no gain for me! It is a mishap for me indeed, it is not well gained by me, that dissatisfaction has arisen in me, that lust has infested my mind. How could anyone else dispel my dissatisfaction and arouse delight? Let me dispel my own dissatisfaction and arouse delight by myself.” 

Then the Venerable Vangisa, having dispelled his own dissatisfaction and aroused delight by himself, on that occasion recited these verses: 
“Alas, though I am one who has renounced, 
Gone from home into homelessness, 
These thoughts still run over me, 
Impudent thoughts from the Dark One.
Even if mighty youths, great archers, 
Trained men, masters of the bow, 
A thousand such men who do not flee 
Should surround me on all sides,
And if women were to come here 
Still more numerous than this, 
They would never make me tremble 
For I stand firmly in the Dhamma.
I have heard this as a witness 
From the Buddha, Kinsman of the Sun: 
The path leading to Nibbana— 
That is where my mind delights.
If, while I am dwelling thus, 
You approach me, 
Evil One, I will act in such a way, 
O Death, 
That you won’t even see my path.”


(相應部 1-8-1)
第八　婆耆沙長老相應
〔一〕出離
如是我聞。爾時，尊者婆耆沙與乃師尊者尼俱律陀劫波，共住於阿臘毘之阿伽羅婆奢提耶。
其時，尊者婆耆沙乃出家不久之新比丘，被留作精舍之看守人。
其時眾多婦人為參觀精舍，裝飾打扮而來阿蘭若。
時尊者婆耆沙，見彼等婦人而生不快，貪欲污其心。
時尊者婆耆沙如是思念：「我心生不快，貪欲污我心，對我實是甚悲痛。別人無從滅我心之不快而令愉悅。我自滅我心之不快、令生愉快。」
時，尊者婆耆沙，自滅自己之不快而生愉悅，其時以唱此偈曰：
由家而無家　　　於我之出離
實是從黑闇　　　無法之思起
然其生世高　　　以習強弓法
不知於退屈　　　千人弓術者
一時周放矢　　　多比於其數
婦女子等來　　　不能亂我心
我強立於法　　　我一度於彼
日種之佛陀　　　所說導涅槃
依此以開導　　　我心樂於此
如是我居住　　　波旬來則來
惡魔我亦應　　　揚拂之令汝
不能尋覓出　　　我所行之道