Siong'ingr Vxo (1-3-24)

24. Siarjnir
[Hitt sii, Sewjunx] Dirr Savathhi Sniaa...

Jre dirr vinx:a ee Kosala Qog ee Pasenadi Ongg duiww Sewjunx qongw jiaxee ue, qongxx, "Sewjunx! Ingqaix vowsix dirr dyhh lehh?"

"Dairongg! Ingqaix vowsix dirr simdiongx u sinr ee soxjai."

"Sewjunx! Vowsix dirr dyhh u dua qongqyw?"

"Dairongg! Vowsix dirr dyhh qapp vowsix dirr dyhh u dua qongqyw, jitt nng hxang  u caved. Dairongg! Vowsix dirr cisiuw qaiwlut :ee u dua qongqyw; vowsix dirr hongwdongw :ee dyrr byy. Dairongg! Dyrr si anxnex. Dnaxx guaw beh mng ongg, knuar ongg ee iwsur sniaw kuanw.

Dairongg! Ongg ee iwsur zuhyy lehh? Dirr jiax, ongg decbeh qapp langg' siy' jenr, jenwjingx qiglet. Jitt sii, jit xee byy sriu hunwlen, byy sigciuw, byy lenrsip, byy qirsut, qniax qaxx kiw junr, byy dnaw, e dyjauw ee Kattiia siauwlenlangg laii. Ongg e cniar jitt xee langg bor? Jitt hy langg u loriong bor?"

"Sewjunx! Be, guaw be cniar jitt xee langg, jitt hy langg byy loriong.

"Jitt sii, jit xee byy sriu hunwlen... simrjiww... e dyjauw ee Brahmin siauwlenlangg... Vessa siauwlenlangg... Sudda siauwlenlangg laii.... simrjiww... Ongg e cniar jitt xee langg bor? Jitt hy langg u loriong bor?"

"Be, guaw be cniar jitt xee langg, jitt hy langg byy loriong."

"Dairongg! Ongg ee iwsur zuhyy lehh? Dirr jiax, ongg decbeh qapp langg' siy' jenr, jenwjingx qiglet. Jitt sii, jit xee u sriu hunwlen, sigciuw, u lenrsip, u qirsut, be qniax qaxx kiw junr, u dnaw, be dyjauw ee Kattiia siauwlenlangg laii. Ongg e cniar jitt xee langg bor? Jitt hy langg u loriong bor?"
 
"Sewjunx, guaw e cniar jitt xee langg, jitt hy langg u loriong."
"Jitt sii, jit xee u sriu hunwlen... simrjiww... be dyjauw ee Brahmin siauwlenlangg... Vessa siauwlenlangg... Sudda siauwlenlangg laii.... simrjiww... Ongg e cniar jitt xee langg bor? Jitt hy langg u loriong bor?"

"Sewjunx! Guaw e cniar jitt xee langg, jitt hy langg u loriong."

"Dairongg! Dyrr si anxnex. Zimrhyy qajok, narr an' jairqax cutqex, li go iauwsor vingrcniaw kurvi go iauwsor :ee, vowsix dirr inx u dua qongqyw.

Sniaxmic si li go iauwsor lehh? Dyrr si li iogliam, li uanwhun, li tamx binn, li vut'anx tewhuew, qapp li gicaix, jiaxee qiyr juer li go iauwsor.

Sniaxmic si kurvi go iauwsor lehh? Dyrr si kurvi benw yc ee qaiwlut-dxir, kurvi benw yc ee dingrsinn-dxir, kurvi benw yc ee diwhui-dxir, kurvi benw yc ee qaixtuad-dxir, kurvi benw yc ee jaibad-qaixtuad-dxir, jiaxee qiyr juer kurvi go iauwsor. Vowsix dirr jitt hy li go iauwsor qapp kurvi go iauwsor :ee u dua qongqyw."

Sewjunx suansuad jiaxee... simrjiww... hitt sii cniur jimgensix:

"Ongg beh jokjenr,
Be cniar kiapdnaw cutsir junquir :ee,
E cniar gauu siarjnir :ee,
U iongxkir u kuiwlat ee siauwlenlangg.
Jitt hy u diwhui :ee,
Cutsir suizenn vibii,
E tunlunw qycc u juvix.
Diyhh qiongqib dua dikhing :ee,
Diyhh cniaw pokhak :ee laii druar,
Kiw tangx langg' hnuahiw ee siyw cur,
Dirr byy juiw ee cimsnuax sed juixkud,
Kikux ee soxjai kuix lo.
Sidbut qapp imxliau,
Ihok qapp kiarqex,
Simdiongx hnuahiw u sinr :ee,
Vowsix dirr jingwdit ee langg.
Kyxviw luihuew qapp hunho,
Luii dann qapp vah luiw hunn,
Ho lyc dirr dairde,
Jit siwqer longxx damlunr.
Simdiongx u sinr qycc pokhak :ee,
Jiaxee henjiaw u cuanvan
Sidbut qapp imxliau,
Sijer hro kitjiahlangg.
Simx hnuahiw laii si'uw,
Qongw "Hro ix hro ix."
Jiaxee dyrr si hiaxee luii dann,
Kyxviw tnix decc qangr ho,
Qongdig qongxdai ee horjuiw.
Laii ag dirr jingwlangg dingxbin."


(Samyutta Nikaya 1-3-24) 
24. Archery
Setting at Savatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One:
“Venerable sir, where should a gift be given?”
“Wherever one’s mind has confidence, great king.”
“But, venerable sir, where does what is given become of great fruit?”
“This is one question, great king, ‘Where should a gift be given?’ and this another, ‘Where does what is given become of great fruit?’ What is given to one who is virtuous, great king, is of great fruit, not so what is given to the immoral. Now then, great king, I will question you about this same point. Answer as you see fit. What do you think, great king? Suppose you are at war and a battle is about to take place. Then a khattiya youth would arrive, one who is untrained, unskilful, unpractised, inexperienced, timid, petrified, frightened, quick to flee. Would you employ that man, and would you have any use for such a man?”
“Surely not, venerable sir.”
“Then a brahmin youth would arrive ... a vessa youth ... a sudda youth ... who is untrained ... quick to flee. Would you employ that man, and would you have any use for such a man?”
“Surely not, venerable sir.”
“What do you think, great king? Suppose you are at war and a battle is about to take place. Then a khattiya youth would arrive, one who is trained, skilful, practised, experienced, brave, courageous, bold, ready to stand his place. Would you employ that man, and would you have any use for such a man?”
“Surely I would, venerable sir.”
“Then a brahmin youth would arrive ... a vessa youth ... a sudda youth ... who is trained ... ready to stand his place. Would you employ that man, and would you have any use for such a man?”
“Surely I would, venerable sir.”
“So too, great king, when a person has gone forth from the household life into homelessness, no matter from what clan, if he has abandoned five factors and possesses five factors, then what is given to him is of great fruit. What five factors have been abandoned? Sensual desire has been abandoned; ill will has been abandoned; sloth and torpor has been abandoned; restlessness and worry has been abandoned; doubt has been abandoned. What five factors does he possess? He possesses the aggregate of virtue of one beyond training, the aggregate of concentration of one beyond training, the aggregate of wisdom of one beyond training, the aggregate of liberation of one beyond training, the aggregate of the knowledge and vision of liberation of one beyond training. He possesses these five factors. Thus what is given to one who has abandoned five factors and who possesses five factors is of great fruit.

“As a king intent on waging war
Would employ a youth skilled with the bow,
One endowed with strength and vigour,
But not the coward on account of his birth—
So even though he be of lower birth,
One should honour the person of noble conduct,
The sagely man in whom are established
The virtues of patience and gentleness.
One should build delightful hermitages
And invite the learned to dwell in them;
One should build water tanks in the forest
And causeways over rough terrain.
With a confident heart one should give
To those of upright character:
Give food and drink and things to eat,
Clothing to wear and beds and seats.
For as the rain-cloud, thundering,
With lightning wreathes and a hundred crests,
Pours down its rain upon the earth,
Flooding both the plain and valley—
So the wise man, faithful, learned,
Having had a meal prepared,
Satisfies with food and drink
The mendicants who live on alms.
Rejoicing, he distributes gifts,
He proclaims, ‘Give, O give.’
For that is his thundering
Like the sky when it rains.
That shower of merit, so vast,
Will pour down on the giver.”


(相應部 1-3-24)
〔二四〕弓術
〔爾時，世尊〕住舍衛城……
坐於一面之拘薩羅國波斯匿王，以此白世尊曰：「世尊！布施應於何處為之耶？」
「大王！應於心之信樂處為作之。」
 「世尊！於何處行施，有大果耶？」
 「大王！布施應於何處為？與何處行施有大果者，有別也。大王！施於持戒者有大果；於惡戒者則不然。大王！誠然！今我問王，王之意云何耶？
大王！王之意如何耶？於此王興起戰爭，其戰激烈。時，有不學，不熟習、不慣、不練、恐懼症而戰慄、恐怖、逃亡之剎帝利青年來，王扶持其人，如是其人有用耶？」
「世尊！不，我不扶持其人，其人無有用。」
「時，有不學〔……乃至……〕逃亡之婆羅門青年〔……〕毘舍之青年〔……〕首陀羅之青年來……乃至……不，我不扶持其人，其人無有用。」
「大王！王之意云何耶？於此王興起戰爭，其戰激烈。時，有有學、熟習、慣、練、無恐懼症、不戰慄、不恐怖、不逃亡之剎帝利青年來，王扶持其人，如是其人有用耶？」
「世尊，我扶持其人，如是之人為有用。」
「時，有有學〔……乃至……〕不逃亡之婆羅門青年〔……〕毘舍之青年〔……〕首陀羅之青年來……乃至……王扶持此人，如是之人有用耶？」
「世尊！我扶持此人，如是之人有用。」
「大王！如是任何家族，從其家族，無家而出家，以離五支並具五支者，施彼有大果。
如何為離五支耶？為離愛欲、離瞋、離惛眠、離掉悔、離疑、此謂離五支。
如何為具五支耶？為具無學戒蘊、具無學定蘊、具無學慧蘊、具無學解脫蘊、具無學解脫知見蘊，此謂具五支。施如是離五支、具五支者有大果。」
世尊宣說於此……乃至……師其時唱偈曰：
王為戰生貴　　　不扶持怯者
善選巧弓術　　　勇氣力青年
如是之智者　　　其生雖卑劣
忍辱有慈悲　　　善供聖跡人
善住多聞者　　　欣樂作小屋
無水林設池　　　嶮處與設道
食物飲堅食　　　衣服及住居
以信樂之心　　　善施直心人
如受電華鬘　　　轟百鳥冠雲
雨降於大地　　　高低皆潤濕
有信而多聞　　　賢者以集富
食物及飲料　　　惠於乞食者
心喜而播散　　　言予之予之
此乃彼之轟　　　如天之降雨
廣大功德水　　　以注眾人上