Siong'ingr Vxo (2-12-3)

3. Dy 
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, Sewjunx suansuad qongxx, “Jiongww bikiu! [Guaw] Uirr linw jiaxee qongw siaa dy qapp jniar dy. [Linw] Jimjiog tniax, diyhh juwir, guaw beh suansuad ar.”   
Hiaxee jiongww bikiu hongrdab Sewjunx qongxx, “Dairdig, hyw!”  

Sewjunx suansuad qongxx, “Jiongww bikiu! Siaa dy si sniaw lehh? Jiongww bikiu! Bubingg ee enn snex cud hxing, hxing ee enn snex cud iwsig... Anxnix, jiaxee dyrr si juanvo kow-dxir ee jibhap. Jiongww bikiu! Jex dyrr qiyr juer siaa dy. 

“Jiongww bikiu! Jniar dy si sniaw lehh? In'ui bubingg byy cunx ar, tamx byy .kir, hxing dyrr byy .kir. In'ui hxing byy .kir, iwsig dyrr byy .kir.... Dyrr anxnix, juanvo kow-dxir longxx byy .kir. Jiongww bikiu! Jex dyrr qiyr juer jniar dy.” 


(Samyutta Nikaya 2-12-3)  
3. The Two Ways 
While dwelling at Savatthi. “Bhikkhus, I will teach you the wrong way and the right way. Listen to that and attend carefully, I will speak.” 
“Yes, venerable sir,” those bhikkhus replied. 

The Blessed One said this: “And what, bhikkhus, is the wrong way? With ignorance as condition, volitional cons tructions (come to be); with volitional constructions as condition, consciousness…. Such is the origin of this whole mass of suffering. This, bhikkhus, is called the wrong way. 

“And what, bhikkhus, is the right way? With the remainderless fading away and cessation of ignorance comes cessation of volitional constructions; with the cessation of volitional constructions, cessation of consciousness…. Such is the cessation of this whole mass of suffering. This, bhikkhus, is called the right way.” 


(相應部 2-12-3)
〔三〕道跡 
〔爾時，世尊〕住舍衛城…… 
〔爾時，世尊以此宣說：〕「諸比丘！〔我〕為汝等，說邪道跡與正道跡。〔汝等〕諦聽，當善思念。我則宣說。」彼等諸比丘答世尊曰：「大德！唯然。」世尊以此宣說： 
「諸比丘！所謂邪道跡者何耶？諸比丘！緣無明而有行，緣行而有識……如斯是全苦蘊之集。諸比丘！以此謂邪道跡。 
諸比丘！所謂正道跡者何耶？因無明之無餘、離貪滅，故行滅，因行滅故識滅……如斯是全苦蘊之滅。諸比丘！以此謂正道跡。」  

Siong'ingr Vxo (2-12-2)

2. Huntiah
Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sijun, Sewjunx suansuad qongxx, “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! Lau .kir si sniaw? Dirr qokk jingxlui ee jiongwsingx lairdew, qokk jingxlui ee jiongwsinx inx ee laurte, suebii, hiuxhuai, taujangx vec, puehux ziauu, sniwmia ee sueter, jiongww qinmngg tewhuar, jex dyrr qiyr juer lau. Dirr qokk jingxlui ee jiongwsingx lairdew, qokk jingxlui ee jiongwsingx inx ee byy .kir, bedbyy, puawhuai, sixbongg, bet .kir, soxu qindir ee puawhuai, haiqud dyw .lyc, jex dyrr qiyr juer siw. Anxnix jex lau qapp siw hap .kiw .laii, jiongww bikiu, jex dyrr qiyr juer lau .kir. 

“Jiongww bikiu! Snex si sniaw? Dirr qokk jingxlui ee jiongwsingx lairdew, qokk jingxlui ee jiongwsingx inx ee cutsir, dng' beh cutsir, zip txex, singsanw, soxu qindir ee henxhen, qokk soxjai ee sens u did .diyc. Jiongww bikiu! Jex dyrr qiyr juer snex. 

“Jiongww bikiu! Junjai si sniaw? Jiongww bikiu! U jitt snax jiongw junjai: iogbong ee junjai, hingjong ee junjai, byy hingjong ee junjai. Jiongww bikiu! Jex dyrr qiyr juer junjai. 

“Jiongww bikiu! Knikib si sniaw? Jiongww bikiu! U jitt sir jiongw knikib: iogbong ee knikib, qenwqaiw ee knikib, quiqiw ee knikib, jurgnow-lunrdiamw ee knikib. Jiongww bikiu! Jex dyrr qiyr juer knikib. 

“Jiongw bikiu! Air si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw air: duiww hingjong ee air, duiww sniax ee air, duiww pangkuir ee air, duiww kiwbi ee air, duiww jiapciog ee air, duiww hxuad ee air. Jiongww bikiu! Jex dyrr qiyr juer air. 

“Jiongww bikiu! Qamxsiu si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw qamxsiu: bagjiux jiapciog soxx snex ee qamxsiu, hni jiapciog soxx snex ee qamxsiu, pni jiapciog soxx snex ee qamxsiu, jic jiapciog soxx snex ee qamxsiu, srinx jiapciog soxx snex ee qamxsiu, ir jiapciog soxx snex ee qamxsiu. Jiongww bikiu! Jex dyrr qiyr juer qamxsiu. 

“Jiongww bikiu! Jiapciog si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw jiapciog: bagjiux ee jiapciog, hni ee jiapciog, pni ee jiapciog, jic ee jiapciog, srinx ee jiapciog, ir ee jiapciog. Jiongww bikiu! Jex dyrr qiyr juer jiapciog. 

“Jiongww bikiu! Lak xui sens si sniaw? [Jiongww bikiu! U jitt lak xee sens:] bagjiux ee sens, hni ee sens, pni ee sens, jic ee sens, srinx ee sens, ir ee sens. Jiongww bikiu! Jex qiyr juer lak xui sens. 

“Jiongww bikiu! Miaa qapp hingjong si sniaw? [Jiongww bikiu!] Qamxsiu, sniu, srux, jiapciog, juwir, jex dyrr qiyr juer miaa; sir dua guansor qapp sir dua guansor soxx sanxsingx ee hingjong, jex dyrr qiyr juer hingjong. Anxnix jitt xee miaa qapp jitt xee hingjong dyrr qiyr juer miaa qapp hingjong. 

“Jiongww bikiu! Iwsig si sniaw? Jiongww bikiu! Srinx u jitt lak jiongw iwsig: bagjiux ee iwsig, hni ee iwsig, pni ee iwsig, jic ee iwsig, srinx ee iwsig, ir ee iwsig. Jiongww bikiu! Jex dyrr qiyr juer iwsig. 

“Jiongww bikiu! Hxing si sniaw? Jiongww bikiu! U jitt snax jiongw hxing: srinx ee hxing, kauw ee hxing, simx ee hxing. Jiongww bikiu! Jex dyrr qiyr juer hxing. 

“Jiongww bikiu! Bubingg si sniaw? Jiongww bikiu! Duiww kow budix, duiww kow ee jibhap budix, duiww kow ee byy .kir budix, duiww kow byy .kir ee honghuad budix. Jiongww bikiu! Jex dyrr qiyr juer bubingg. 

"Jiongww bikiu! Bubingg ee enn snex cud hxing, hxing ee enn snex cud iwsig..., jiaxee dyrr si juanvo kow-dxir ee jibhap. 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.... Dyrr anxnix, juanvo kow-dxir longxx byy .kir.”  


(Samyutta Nikaya 2-12-2)  
2. Analysis of Dependent Origination 
While dwelling at Savatthi. “Bhikkhus, I will teach you dependent origination and I will analyse it for you. 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, consciousness … (as in preceding sutta) … Such is the origin of this whole mass of suffering. 

“And what, bhikkhus, is aging-and-death? The aging of the various beings in the various orders of beings, their growing old, brokenness of teeth, greyness of hair, wrinkling of skin, decline of vitality, degeneration of the faculties: this is called aging. The passing away of the various beings from the various orders of beings, their perishing, breakup, disappearance, mortality, death, completion of time, the breakup of the aggregates, the laying down of the carcass: this is called death. Thus this aging and this death are together called aging-and-death. 

“And what, bhikkhus, is birth? The birth of the various beings into the various orders of beings, their being born, descent (into the womb), production, the manifestation of the aggregates, the obtaining of the sense bases. This is called birth.

“And what, bhikkhus, is becoming? There are these three kinds of becoming: sense-sphere becoming, form-sphere becoming, formless-sphere becoming. This is called becoming.

“And what, bhikkhus, is clinging? There are these four kinds of clinging: clinging to sensual pleasures, clinging to views, clinging to rules and vows, clinging to a doctrine of self. This is called clinging.

“And what, bhikkhus, is craving? There are these six classes of craving: craving for forms, craving for sounds, craving for odors, craving for tastes, craving for tactile objects, craving for mental phenomena. This is called craving. 

"And what, bhikkhus, is feeling? There are these six classes of feeling: feeling born o f eye-contact, feeling born of ear-contact, feeling born of nose-contact, feeling born of tongue-contact, feeling born of body-contact, feeling born of mind-contact. This is called feeling. 

“And what, bhikkhus, is contact? There are these six classes of contact: eye-contact, ear-contact, nose-contact, tongue-contact, body-contact, mind-contact. This is called contact. 

“And what, bhikkhus, are the six sense bases? The eye base, the ear base, the nose base, the tongue base, the body base, the mind base. These are called the six sense bases. 

“And what, bhikkhus, is name-and-form? Feeling, perception, volition, contact, attention: this is called name. The four great elements and the form derivative upon the four great elements: this is called form. Thus this name and this form are together called name -and-form.

“And what, bhikkhus, is consciousness? There are these six classes of consciousness: eye-consciousness, ear-consciousness, nose-consciousness, tongue-consciousness, body-consciousness, mind-consciousness. This is called consciousness. 

“And what, bhikkhus, are the volitional constructions? There are these three kinds of volitional constructions: the bodily volitional construction, the verbal volitional construction, the mental volitional construction. These are called volitional constructions.

“And what, bhikkhus, is ignorance? Non-knowledge of suffering, non-knowledge of the origin of suffering, non-knowledge of the cessation of suffering, non-knowledge of the way leading to the cessation of suffering. This is called ignorance.

“Thus, bhikkhus, with ignorance as condition, volitional constructions (come to be); with volitional constructions as condition, consciousness…. Such is the origin of this whole mass of suffering. But with the remainderless fading away and cessation of ignorance comes cessation of volitional constructions; with the cessation of volitional constructions, cessation of consciousness…. Such is the cessation of this whole mass of suffering.”


(相應部 2-12-2)
〔二〕分別 
〔爾時，世尊〕住舍衛城…… 
〔爾時，世尊宣說曰：〕「諸比丘！我為汝等分別說緣起，汝等諦聽，當善思念。我則宣說。」彼等諸比丘答曰：「大德！唯然。」 
世尊以此宣說曰： 
「諸比丘！何為緣起？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。如是全苦蘊之集。 
諸比丘！何為老死？於各種眾生之類，各種眾生之老衰、衰耄、朽敗、白髮、皺皮、壽命之頹敗、諸根之耄熟，以此謂之老。於各種眾生之部類，各種眾生之歿、滅、破壞、死、破滅、諸蘊之破壞，遺骸之放棄，此謂之死。如是此老與死，諸比丘！以此謂之老死。 
諸比丘！何為生？於各種眾生之類，各種眾生之出生、出產、降生、誕生、諸蘊之顯現，諸處之獲得，諸比丘！以此謂之生。 
諸比丘！何為有？諸比丘！此等有三有：欲有、色有、無色有是。諸比丘！以此謂之有。 
諸比丘！何為取？諸比丘！此等有四取：欲取、見取、戒禁取、我語取。諸比丘！以此謂之取。 
諸比丘！何為愛？諸比丘！此等有六愛身：色愛、聲愛、香愛、味愛、觸愛、法愛，諸比丘！以此謂之愛。 
諸比丘！何為受？諸比丘！此等有六受身：眼觸所生之受，耳觸所生之受，鼻觸所生之受，舌觸所生之受，身觸所生之受，意觸所生之受是，諸比丘！以此謂之受。 
諸比丘！何為觸？諸比丘！有六觸身：眼觸、耳觸、鼻觸、舌觸、身觸、意觸是，諸比丘！以此謂之觸。 
諸比丘！何為六處？〔諸比丘！此等有六處：〕眼處、耳處、鼻處、舌處、身處、意處，諸比丘！以此謂之六處。 
諸比丘！何為名色？〔諸比丘！〕受、想、思、觸、作意、以此謂之名；四大種及四大種所造之色，以此謂之色。如是此名與此色，謂之名色。 
諸比丘！何為識？諸比丘！此等有六識身：眼識、耳識、鼻識、舌識、身識、意識是。諸比丘！以此謂之識。 
諸比丘！何為行？諸比丘！此等有三行：身行、口行、心行是。諸比丘！以此謂之行。 
諸比丘！何為無明？諸比丘！無知於苦，無知於苦集，無知於苦滅，無知於趣苦滅之道，諸比丘！以此謂之無明。 
諸比丘！如是緣無明而有行，緣行而有識……如是全苦蘊之集。因無明之無餘、離貪滅，故行滅。因行滅，故識滅……。如是全苦蘊之滅。」 

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」