Siong'ingr Vxo (2-12-1)

Inenn Pnix
Derr Jap-zi Qngw: In'enn Siong'ingr 
(Id) Vuddyy
1.Huatsuad 
Guaw tniax .diyc .ee si anxnix. Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, Sewjunx duiww jiongww bikiu qongw, “Jiongww bikiu!”  
Hiaxee jiongww bikiu duiww Sewjunx rinr qongxx, “Dairdig!” 
Sewjunx dyrr anxnix qongw, “Jiongww bikiu! (Guaw) Uirr linw jiaxee qongw enn ee guantauu. Linw diyhh jimjiog tniax, diyhh juwir, guaw beh suansuad ar.” 
Hiaxee jiongww bikiu hongrdab Sewjunx qongxx, “Dairdig, hyw!” 

Sewjunx anxnix suansuad qongxx, “Jiongww bikiu! Enn ee guantauu si sniaw? Jiongww bikiu! Bubingg ee enn snex cud hxing. Hxing ee enn snex cud iwsig, iwsig ee enn snex cud miaa qapp hingjong, miaa qapp hingjong ee enn snex cud lak xui sens, lak xui sens ee enn snex cud lak xui jiapciog, lak xui jiapciog ee enn snex cud qamxsiu, qamxsiu ee enn snex cud air, air ee enn snex cud knikib, knikib ee enn snex cud junjai, junjai ee enn snex cud snex, snex ee enn snex cud lau .kir, ciuu, vrix, kow, iux qapp kyxnauw. Anxnix, jiaxee dyrr si juanvo kow-dxir ee jibhap. Jiongww bikiu! Jex dyrr si enn ee guantauu.

"In'ui bubingg byy cunx ar, tamx byy .kir, hxing dyrr byy .kir. In'ui hxing byy .kir, iwsig dyrr byy .kir. In'ui iwsig byy .kir, miaa qapp hingjong dyrr byy .kir. In’ui miaa qapp hingjong byy .kir, lak xui sens dyrr byy .kir. In’ui lak xui sens byy .kir, jiapciog dyrr byy .kir. In’ui jiapciog byy .kir, qamxsiu dyrr byy .kir. In’ui qamxsiu byy .kir, air dyrr byy .kir. In’ui air byy .kir, knikib dyrr byy .kir. In’ui knikib byy .kir, dyrr be u junjai. In’ui be u junjai, dyrr be u snex. In’ui be u snex, dyrr byy lau .kir, ciuu, vrix, kow, iux qapp kyxnauw dingxdingw jiaxee. Dyrr anxnix, juanvo kow-dxir longxx byy .kir.” 

Sewjunx anxnix qongw liauw, hiaxee jiongww bikiu jin' kuaiwir, hnuahiw Sewjunx soxx qongw :ee. 


(Samyutta Nikaya 2-12-1)  
Chapter 12: Connected Discourses on Causation (Nidana-samyutta) 
I. The Buddhas
1. Dependent Origination 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” 
“Venerable sir!” those bhikkhus replied. 
The Blessed One said this: “Bhikkhus, I will teach you dependent origination. Listen to that and attend carefully, I will speak.” – 
“Yes, venerable sir,” those bhikkhus replied. 

The Blessed One said this: “And what, bhikkhus, is dependent origination? With ignorance as condition, volitional constructions (come to be); with volitional constructions as condition, consciousness; with consciousness as condition, name-and-form; with name-and-form as condition, the six sense bases; with the six sense bases as condition, contact; with contact as condition, feeling; with feeling as condition, craving; with craving as condition, clinging; with clinging as condition, becoming; with becoming as condition, birth; with birth as condition, aging-and-death, sorrow, lamentation, pain, displeasure, and despair come to be. Such is the origin of this whole mass of suffering. This, bhikkhus, is called dependent origination. 

“But with the remainderless fading away and cessation of ignorance comes cessation of volitional constructions; with the cessation of volitional constructions, cessation of consciousness; with the cessation of consciousness, cessation of name-and-form; with the cessation of name-and-form, cessation of the six sense bases; with the cessation of the six sense bases, cessation of contact; with the cessation of contact, cessation of feeling; wit h the cessation of feeling, cessation of craving; with the cessation of craving, cessation of clinging; with the cessation of clinging, cessation of becoming; with the cessation of becoming, cessation of birth; with the cessation of birth, aging-and-death, sorrow, lamentation , pain, displeasure, and despair cease. Such is the cessation of this whole mass of suffering.” 

This is what the Blessed One said. Being pleased, those bhikkhus delighted in the Blessed One’s word.  


(相應部 2-12-1)
因緣篇
第12卷 因緣相應
第一　佛陀品
〔一〕法說 
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。 
爾時，世尊言諸比丘：「諸比丘！」彼等諸比丘應答世尊曰：「大德！」世尊乃如是曰：「諸比丘！〔我〕為汝等說緣起。汝等諦聽，當善思念。我當宣說。」彼等諸比丘奉答世尊曰：「大德！唯然。」 
世尊如是宣說：「諸比丘！緣起者何耶？諸比丘！緣無明有行，緣行有識，緣識有名色，緣名色有六處，緣六處有觸，緣觸有受，緣受有愛，緣愛有取，緣取有有，緣有有生，緣生有老死、愁、悲、苦、憂、惱。如是，此乃全苦蘊之集。諸比丘！此謂生起。 
由無明之無餘、離貪滅，有行滅。由行滅，有識滅。由識滅，有名色滅。由名色滅，有六處滅。由六處滅，有觸滅。由觸滅，有受滅。由受滅，有愛滅。由愛滅，有取滅。由取滅，有有滅。由有滅，有生滅。由生滅，有老死、愁、悲、苦、憂、惱等滅。如是全苦蘊之滅。」 
世尊說此已，彼諸比丘而歡喜、隨喜，世尊之所說。 

Siong'ingr Vxo (1-11-25)

25. Byy siurkir 
Guaw tniax .diyc .ee si anxnix. Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Dirr jiax, Sewjunx duiww jiongww bikiu qongxue, duiww jiongww bikiu suansuad: 
“Jiongww bikiu! Ingxzit, tender Sakka dirr Jingwhuad Dxen decc an’uir Tavatimsa ee jiongww tnisinn. Hitt sijun, ix qongw jitt siuw jimgensix qongxx: 
‘M tangx hro hunxlo sringr quer liw,
M tangx duiww decc siurkir :ee siurkir.
Byy hunxlo dyrr byy sionghai, 
Singwjiaw siongsiongg diamr jitt xee dy lairdew.
Kyxviw snuax deh langg,  
Hunxlo deh dyw og :ee.’”  


(Samyutta Nikaya 1-11-25)  
25. Non-anger 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’ s Grove, Anathapindika’s Park. There the Blessed One said this: “Bhikkhus, once in the past Sakka, lord of the devas, instructing the Tavatimsa devas in the Sudhamma assembly hall, on that occasion recited this verse: 
‘Do not let anger overpower you, 
Do not become angry at those who are angry. 
Non-anger and harmlessness always dwell 
Within (the hearts of) the noble ones. 
Like a mountain avalanche 
Anger crushes evil people.’”


(相應部 1-11-25)
〔二五〕無忿（無害） 
如是我聞。一時，世尊住舍衛城祇樹給孤獨園。 
 於此世尊言諸比丘，並對諸比丘宣說。 
「諸比丘！遠昔天帝釋於正法殿，寬恕忉利諸天，其時說此偈曰： 
勿勝於忿恨　　　　勿以忿還忿 
無忿無有害　　　　常住聖者中 
如山倒擠人　　　　忿擠於惡者 

Siong'ingr Vxo (1-11-24)

24. Juerqyr
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, u nng xee bikiu decc jinglun. Jit xee bikiu huan diyc lingrgua jit xee bikiu, dng' bin hiongr lingrgua hitt xee bikiu hue sitlew. Lingrgua hitt xee bikiu m jiapsiu, dyrr anxnix kiw jinglun. 

Hitt sii, jerje bikiu laii Sewjunx hiax vaiwhue, lexqingr Sewjunx liauxau dirr vnix:a jre, qra jitt jann dairjir duiww Sewjunx qongw: 
“Sewjunx! Nng xee bikiu kiw jinglun. Jit xee bikiu huan diyc lingrgua jit xee bikiu, dng' bin hiongr lingrgua hitt xee bikiu hue sitlew. Lingrgua hitt xee bikiu m jiapsiu.” 

“Jiongww bikiu! Byy qra juerqyr knuar juer juerqyr ee bikiu, m kingw jiapsiu langg' jiauww hxuad qra hue sitlew ee bikiu, jitt nng xee longxx si gong langg.  

“Jiongww bikiu! Qra juerqyr knuar juer juerqyr ee bikiu jiauww hxuad laii qa'ngg hue sitlew, bikiu kingw jiapsiu langg' hue m driyc, jitt nng xee longxx si henzinn. 

“Jiongww bikiu! Ingxzit tender Sakka dirr Jingwhuad Dxen decc an'uir Tavatimsa ee jiongww tnisinn, qongw jitt siuw jimgensix qongxx: 
‘M tangx jenongw hunxlo ee lingxtow. 
Iuxjingg m tangx vangr pachngx. 
M tangx jikjue vut'ingx jikjue :ee. 
M tangx qongw vuanlong ee ue. 
Kyxviw snuax deh langg, 
Hunxlo deh dyw og :ee.’” 


(Samyutta Nikaya 1-11-24)  
24. Transgression 
At Savatthi. Now on that occasion two bhikkhus had a quarrel and one bhikkhu had transgressed against the other. Then the former bhikkhu confessed his transgression to the other bhikkhu, but the latter would not pardon him. Then a number of bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported to him what had happened. 

(The Blessed One said:) 
“Bhikkhus, there are two kinds of fools: one who does not see a transgression as a transgression; and one who, when another is confessing a transgression, does not pardon hi m in accordance with the Dhamma. These are the two kinds of fools. 

“There are, bhikkhus, two kinds of wise men: one who sees a transgression as a transgression; and one who, when another is confessing a transgression, pardons him in accordance with the Dhamma. These are the two kinds of wise men. 

“Once in the past, bhikkhus, Sakka, lord of the devas, instructing the Tavatimsa devas in the Sudhamma assembly hall, on that occasion recited this verse: 
‘Bring anger under your control; 
Do not let your friendships decay. 
Do not blame one who is blameless, 
Do not utter divisive speech. 
Like a mountain avalanche 
Anger crushes evil people.’”


(相應部 1-11-24)
〔二四〕罪過（無忿） 
〔爾時，世尊〕住舍衛城祇樹給孤獨園…… 
其時，又有二比丘爭議。一比丘犯罪，另比丘以彼比丘當謝罪，彼比丘不許諾，因而起爭議。 
時，甚多比丘來詣世尊處，禮敬世尊坐於一面，以此事白世尊： 
「世尊！二比丘起爭；一比丘犯罪，另比丘以彼比丘當謝罪，彼比丘不許諾。」 
 「諸比丘！於罪不見為罪之比丘，不許諾此如法以謝罪之比丘，兩者俱為愚者。 
「諸比丘！於罪見為罪之比丘，如法以謝罪，比丘許諾於此，此兩具賢者。 
「諸比丘！遠昔天帝釋於正法殿，寬恕忉利諸天，其說此偈曰： 
勿往忿領域　　　　友情勿荒老 
勿以譏不譏　　　　勿云離間語 
如山倒擠人　　　　忿擠於惡者 

Siong'ingr Vxo (1-11-23)

23. Huanwsut 
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Dirr jiax, Sewjunx suansuad qongxx, “Jiongww bikiu! Ingxzit Vepacitti, asura ee ongg, puawvne, tongwkow buviw. Jiongww bikiu! Hitt sijun, tender Sakka laii qaur Vepacitti, asura ee ongg, hiax qra tamwbun. Jiongww bikiu! Vepacitti, asura ee ongg, knuar diyc tender Sakka an’ uanxhongx laii, dyrr iong jiaxee ue duiww tender Sakka qongw:
‘Tenongg, cniaw idid guaw!’ 
‘Vepacci, qar guaw Sambara ee huanwsut.” 
“Ving’iuw, guaw singx qapp jiongww asura qongw knuar mai.’ 

“Jiongww bikiu! Hitt sii, Vepacitti, asura ee ongg, qapp jiongww asura damlun qongxx, ‘Guaw qra Sambara ee huanwsut qar tender Sakka, erdangr bor?’ 
‘Berdangr! M tangx qra Sambara ee huanwsut qar tender Sakka.’ 

“Jiongww bikiu! Hitt sii Vepacitti, asura ee ongg, iong jimgensix duiww tender Sakka qongw: 
‘Maghava, tender Sakka, 
Tenongg, Suja ee angx,
Huanwsut diwsuw lyc dergak. 
Kyxviw cincniu Sambara, 
Vah nii duirlyc dergak.’” 


(Samyutta Nikaya 1-11-23)  
23. Magic 
At Savatthi. The Blessed One said this: “Bhikkhus, once in the past Vepacitti, lord of the asuras, was sick, afflicted, gravely ill. Then Sakka, lord of the devas, approached Vepacitti to inquire about his illness. Vepacitti saw Sakka coming in the distance and said to him: ‘Cure me, lord of the devas.’ 
‘Teach me, Vepacitti, the Sambari magic.’ 
‘I won’t teach it, dear sir, until I have asked the asuras for permission.’ 

“Then, bhikkhus, Vepacitti, lord of the asuras, asked the asuras: ‘May I teach the Sambari magic to Sakka, lord of the devas?’ – 
‘Do not teach him the Sambari magic, dear sir.’

“Then, bhikkhus, Vepacitti, lord of the asuras, addressed Sakka, lord of the devas, in verse: ‘A magician—O Maghava, Sakka, 
King of devas, Suja’s husband— 
Goes to the terrible hell, 
Like Sambara, for a hundred years.’”  


(相應部 1-11-23)
〔二三〕幻術 
〔爾時，世尊〕住舍衛城…… 
世尊，以此宣說： 
「諸比丘！遠昔吠波質底阿修羅王患病，其苦痛烈。 
諸比丘！時，天帝釋為探望其病，來到吠波質底阿修羅王處。 
諸比丘！吠波質底阿修羅王，見天帝釋從遠方而來，以此語天帝釋：『請醫我！天王！』 
『吠波質底！教我參婆羅之幻術。』 
『友！我與諸阿修羅敘談。』 
諸比丘！時吠波質底阿修羅王，與諸阿修羅敘談：『我以參婆羅之幻術，教天帝釋耶？』 
『不！勿以參婆羅之幻術教天帝釋。』 
諸比丘！時吠波質底阿修羅王，以偈語天帝釋： 
摩怯婆帝釋　　　　須闍夫天王 
幻術導地獄　　　　因此參婆羅 
百年墮地獄」 

Siong'ingr Vxo (1-11-22)

22. Baiw 
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Dirr jiax, Sewjunx suansuad qongxx, “Jiongww bikiu! Ingxzit u jit xee baiw qycc ser hanr ee iarcex jre dirr tender Sakka ee jyrui. Jiongww bikiu! Hitt sijun, Tavatimsa ee jiongww tnisinn qra kiwhiamm, gucix laii qra jikvi qongxx, ‘Sidjai hanxiuw, sidjai bue bad jingrr bue. Jitt xee baiw qycc ser hanr ee iarcex jre dirr tender Sakka ee jyrui.’ 

“Jiongww bikiu! Tavatimsa ee jiongww tnisinn in’ui qa'ngg kiwhiamm, gucix laii qa'ngg jikvi, jitt xee iarcex venr juer bixle, hyw knuar qycc duanjniar. Jiongww bikiu! Hitt sijun, Tavatimsa ee jiongww tnisinn qaur tender Sakka hiax, qauwui, iong jiaxee ue duiww tender Sakka qongw, ‘Junjiaw! Baiw qycc ser hanr ee iarcex jre dirr liw ee jyrui, mrjiacc Tavatimsa ee jiongww tnisinn qamxqag qongxx sidjai hanxiuw, sidjai bue bad jingrr bue, jitt xee baiw qycc ser hanr ee iarcex jre dirr tender Sakka ee jyrui, dyrr qra kiwhiamm qra jikvi. Junjiaw! In’ui Tavatimsa ee jiongww tnisinn qra kiwhiamm, gucix laii qra jikvi, jitt xee iarcex venr juer bixle, hyw knuar qycc duanjniar. Junjiaw! Ix iarr qnaxx si jiac-hunxlo iarcex?’ 

“Jiongww bikiu! Hitt sii tender Sakka laii qaur jiac-hunxno iarce hiax. Qauwui, ix qra snxax kiyh qui' qingtauu, jniar kax qui lyc de, habjiongw lexqingr jiac-hunxno iarcex, snax vaiw vyr qaqi ee miaa qongxx, ‘Junjiaw, guaw si tender Sakka. Junjiaw, guaw si tender Sakka.’ 

“Jiongww bikiu! Tender Sakka vyr qaqi ee miaa, hitt xee iarce dyrr venr juer baiw qycc ser hanr. Venr juer baiw qycc ser hanr, ix dyrr dauc dauc dirr hiax byy .kir. Jiongww bikiu! Hitt sii, tender Sakka dyrr jre qaqi ee xui, beh laii an'uir Tavatimsa ee jiongww tnisinn, hitt sii cniur jitt siuw jimgensix qongxx: 
‘Guaw ee simx byy iongngi siurr sionghai, 
Be virr jingqamw laii qongduat. 
Guaw dngquw be siurkir, 
Guaw be kiw hunxno. 
Be qongw qiglet siurkir ee ue, 
Qongxue be byy jiauww hxuad. 
In'ui u sniu diyc qaqi ee lirig, 
Dniardnia apjer qaqi.’” 


(Samyutta Nikaya 1-11-22)  
22. Ugly 
At Savatthi, in Jeta’s Grove. There the Blessed One said this: “Bhikkhus, once in the past a certain ugly deformed yakkha sat down on the seat of Sakka, lord of the devas. Thereupon the Tavatimsa devas found fault with this, grumbled, and complained about it, saying: “It is wonderful indeed, sir! It is amazing indeed, sir! This ugly deformed yakkha has sat down on the seat of Sakka, lord of the devas!’ 

But to whatever extent the Tavatimsa devas found fault with this, grumbled, and complained about it, to the same extent that yakkha became more and more handsome, more and more comely, more and more graceful. “Then, bhikkhus, the Tavatimsa devas approached Sakka and said to him: ‘Here, dear sir, an ugly deformed yakkha has sat down on your seat…. But to whatever extent the devas deplore this … that yakkha became more and more handsome, more and more comely, more and more graceful.’ – ‘That must be the anger-eating yakkha.’ 

“Then, bhikkhus, Sakka, lord of the devas, approached that anger-eating yakkha. Having approached, he arranged his upper robe over one shoulder, knelt down with his right knee on the ground, and, saluting that yakkha reverentially, he announced his name three times: ‘I, dear sir, am Sakka, lord of the devas! I, dear sir, am Sakka, lord of the devas!’ 

To whatever extent Sakka announced his name, to the same extent that yakkha became uglier and uglier and more and more deformed until he disappeared right there. “Then, bhikkhus, having sat down on his own seat, instructing the Tavatimsa devas, Sakka, lord of the devas, on that occasion recited these verses: 
‘I am not one afflicted in mind, 
Nor easily drawn by anger’s whirl. 
I never become angry for long, 
Nor does anger persist in me.
When I’m angry I don’t speak harshly 
And I don’t praise my virtues. 
I keep myself well restrained 
Out of regard for my own good.’”


(相應部 1-11-22)
〔二二〕醜陋 
〔爾時，世尊〕住舍衛城祇樹給孤獨園…… 
於此，世尊宣說： 
「諸比丘！遠昔有醜陋矮小一夜叉，坐於天帝釋之座。」 
「諸比丘！其時，忉利之諸天，以譏嫌、愚癡，而作細語曰：『實希有，實未曾有。此醜陋矮小夜叉，坐天帝釋之座。』 
諸比丘！忉利諸天，因譏嫌、愚癡而作細語，其夜叉成為美麗、美觀而宏偉。 
諸比丘！時，忉利之諸天到天帝釋處。到已，以此言天帝釋： 
『尊者！醜陋矮小一夜叉，坐汝之座，是故忉利之諸天，實希有，實未曾有，此醜陋矮小一夜叉，坐天帝釋之座。語譏嫌、細言。尊者！因忉利之諸天譏嫌、愚癡而作細語，其夜叉則成為美麗，美觀而宏偉。尊者！彼或許是食忿夜叉耶？』 
諸比丘！時天帝釋來到食忿夜叉處，到已，一肩著衣，右膝著地，合掌禮其食忿夜叉，三度自報其名：『尊者！我乃天帝釋，尊者！我乃天帝釋。』 
諸比丘！天帝釋自報其名，其夜叉則成醜陋而矮小。成為醜陋短小，則遂沒其形。 
諸比丘！時，天帝釋則坐自座，以寬恕忉利之諸天，其時而唱此偈曰： 
我心不易害　　不為情波奪 
我長不知怒　　於我不起忿 
不言激忿語　　語無不如法 
以思自己利　　常以抑自己」 

Siong'ingr Vxo (1-11-21)

(Snax) Sakka
21. Taii 
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. 

Hitt sijun, tender Sakka laii Sewjunx hiax vaiwhongw. Vaiwhue quer, ix lexqingr Sewjunx liauw dirr vnix:a kia. Kia dirr vnix:a ee tender Sakka iong jimgensix duiww Sewjunx qongw: 
“Taii siw sniaw e hyw kunr? 
Taii siw sniaw be visiongx? 
Sathai dycc jit hxang, 
Gotama liw e ylyw?” 

[Sewjunx:] 
“Taii siw hunxlo e hyw kunr. 
Taii siw hunxlo be visiongx. 
Vasava, qinx dok, 
Siongrr dingxquann si bit :ee qra taii driau,
Taii siw hunxlo singwjiaw e ylyw, 
Taii siw jitt hxang be visiongx.” 


(Samyutta Nikaya 1-11-21)  
III. The Third Chapter (Sakka Pentad)

21. Having Slain  
At Savatthi, in Jeta’s Grove. 

Then Sakka, lord of the devas, approached the Blessed One, paid homage to him, and stood to one side. Standing to one side, Sakka, lord of the devas, addressed the Blessed One in verse: 
“Having slain what does one sleep soundly? 
Having slain what does one not sorrow? 
What is the one thing, O Gotama, 
Whose killing you approve?” 

“Having slain anger, one sleeps soundly; 
Having slain anger, one does not sorrow; 
The killing of anger, O Vasava, 
With its poisoned root and honey-sweet tip: 
This is the killing the noble ones praise, 
For having slain that, one does not sorrow.” 


(相應部 1-11-21)
第三　帝釋品
〔二一〕殺
〔爾時，世尊〕在舍衛城祇樹給孤獨園…… 
時，天帝釋來詣世尊處，詣已，禮敬世尊立於一面。 
立一面之天帝釋，以偈語世尊曰： 
殺何物樂眠　　　殺何物不悲 
殺害何一法　　　瞿曇卿讚耶 
〔世尊：〕 
殺忿最樂眠　　　殺忿無有悲 
婆娑婆毒根　　　以為最上蜜 
殺忿聖者讚　　　殺此而無悲 

Siong'ingr Vxo (1-11-20)

20. Tender Sakka ee Lexqingr (III) 
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Dirr jiax, Sewjunx suansuad qongxx, “Jiongww bikiu! Ingxzit tender Sakka hoqiyr sraiw bexciax ee Matali qongxx, ‘Matali! Qra vak jit-cingx jiah liongmaw ee bexciax kanx .laii. Guaw beh jenongw uanlimm himsiongw bixqingw.’  

Sraiw bexciax ee Matali rinr qongxx, ‘Hyw, junjiaw!’ Ix dyrr kanx u vak jit-cingx jiah liongmaw ee bexciax laii qra tender Sakka qongw, ‘Junjiaw! Jit-cingx jiah liongmaw soxx kanx ee ciax ixqingx cuann jiauvi ar. Junjiaw, jitmaw dyrr tangx laii kir.’ 

“Jiongww bikiu! Hitt sii tender Sakka qniaa lyc Singwli Dxen, habjiongw lexqingr jiongww bikiu. Jiongww bikiu! Hitt sii, sraiw bexcaix ee Matali iong jimgensix duiww tender Sakka qongw: 
‘Sintew lacsab, 
Dimm lyc dirr sixtew lairdew, 
Uirr iauqix qapp cuiwdax tongwkow, 
Jiaxee langg diyhh junqinr liw jiacc driyc. 
Vasava, jiaxee cutqex :ee, 
U sniaw tangx himsen? 
Qongw jit xe aw singwjiaw ee uergiw, 
Guaw beh tniax liw qongw.’ 

[tender Sakka:] 
‘Matali, guaw himsen 
Jitaxee cutqelangg. 
Inx lirkuix hniujngx, 
Byy iogbong sniaw longxx byy.
Siyw cur sniaw dy' byy junkngr, 
Byy vann iarr byy uex.
Soxx su'iaur :ee vadd langg virvan, 
Ixx jitt kuanw hongsig decc uac.
Gauu qongw senrgiw qapp jniawgiw, 
Diam diam decc iuhongx. 
Jiongww tnisinn qapp asura siy' jenr, 
Matali, hiaxee huanhux, 
Iarr decc siy’ jingdor. 
Dirr jenwjingx diongx inx byy qapp langg' jenr.
Dirr hiaxee tec giaa buxkir :ee diongqanx, 
Inx jingrjig.
Dirr hiaxee jipdiok :ee diongqanx,
Inx byy jipdiok. 
Matali, guaw  
Lexqingr inx hiaxee.’ 

[Matali:]  
‘Tender Sakka liw lexqingr langg, 
Sidjai si sewsiong jueww derr id hyw.  
Vasava, liw lexqingr :ee,  
Guaw iarr ingqaix qra lexqingr.' 

[Sewjunx:] 
Suja ee angx qongw jiaxee ue,  
Tenongg Maghava,  
Lexqingr bikiu jingdoo,  
Dairsingx vreh jnriu ciax." 


(Samyutta Nikaya 1-11-20)  
20. The Worship of the Sangha (or Sakka’s Worship (3)) 
(As above down to:) 

“Then, bhikkhus, Sakka, lord of the devas, descending from the Vejayanta Palace, raised his hands in reverential salutation and worshipped the Bhikkhu Sangha. Then Matali the charioteer addressed Sakka, lord of the devas, in verse: 
‘It is these that should worship you— 
The humans stuck in a putrid body, 
Those submerged inside a corpse, 
Afflicted with hunger and thirst.
Why then do you envy them, 
These who dwell homeless, Vasava? 
Tell us about the seers’ conduct; 
Let us hear what you have to say.’ 

(Sakka:) 
‘This is why I envy them,
Those who dwell homeless, Matali: 
Whatever village they depart from, 
They leave it without concern. 
They do not keep their goods in storage, 
In a pot or a box. 
Seeking what others have prepared, 
By this they live, firm in vows: 
Those wise ones who give good counsel, 
Maintaining silence, of even faring.
While devas fight with asuras 
And people fight with one another, 
Among those who fight, they do not fight; 
Among the violent, they are quenched; 
Among those who grasp, they do not grasp: 
These are the ones whom I worship, Matali.’ 

(Matali:) 
‘Those whom you worship, my lord Sakka, 
Are indeed the best in the world. 
I too will worship them— 
Those whom you worship, Vasava.’ 

(The Blessed One:) 
“Having given this explanation, 
Having worshipped the Bhikkhu Sangha, 
The deva-king Maghava, Suja’s husband, 
The chief, climbed into his chariot.” 


(相應部 1-11-20)
〔二〇〕帝釋之禮敬（三） 
〔爾時，世尊〕住舍衛城祇樹給孤獨園…… 
於此，世尊宣說： 
「諸比丘！遠昔天帝釋呼御者摩多利：『摩多利！牽繫千頭駿馬車，我將往囿園觀賞美景。』 
御摩多利答天帝釋：『唯然！尊者。』牽繫千頭駿馬車，以告知天帝釋：『尊者！千頭駿馬車備齊。尊者！請知今時。』 
諸比丘！時天帝釋走下勝利殿，合掌以禮比丘眾。 
諸比丘！時御者摩多利，以偈語天帝釋： 
持污穢身體　　　沉淪於屍中 
為飢渴痛苦　　　此人可尊敬 
婆娑婆出家　　　等有何可羨 
語聖者等行　　　我欲聞汝言 
〔帝釋：〕 
摩多利我羨　　　此出家人眾 
彼等從村出　　　悉除無欲望 
小屋無何藏　　　無瓶又無鍋 
所望物備他　　　此以養育身 
賢善語正語　　　默然正遊方 
諸天修羅戰　　　摩多利凡夫 
又是相鬥爭　　　戰中有不戰 
自我持武器　　　中者在靜寂 
執著者之中　　　在於不執著 
摩多利我乃　　　禮敬於彼等 
〔摩多利：〕 
帝釋汝禮人　　　實世最勝者 
婆娑婆汝禮　　　我亦當禮敬 
是語須闍夫　　　天王摩怯婆 
語禮比丘僧　　　最先乘其車」