Siong'ingr Vxo (1-3-25)

25. Snuax ee vixzu
Savathhi Sniaa ee inenn. Sewjunx mng jre dirr vinx:a ee Kosala Qog ee Pasenadi Ongg qongxx, "Dairongg, liw an' dyc'ui laii lehh?"

"Sewjunx! Dimjuir dirr jiangxquann ee qiaugno, duiww iogbong tamluann, qokqax did vyxjuann, jinghok qongxdai lingxtow, Kattiia ee quanwdingw ongg u jiaxee surbu, guaw decc byy ingg jiaxee dairjir."

"Dairongg, liw ee iwsur zuhyy lehh? U jit xee kyxkyr tangx sinwnai :ee an' danghongx laii, ix jenongw ongg hiax vaiwhongw ee sii qongw jiaxee ue, qongxx, 'Dairongg! Cniaw liw diyhh jaix guaw an' Danghongx laii. Dirr hiax knuar diyc tnix hiacc quann ee snuax tangx qra itcer singbut deh cruir. Dairongg! Cniaw liw diyhh jyr ingqaix jyr ee dairjir.'

Hitt sii, derr zi xee kyxkyr tangx sinwnai :ee an' sehongx... simrjiww... Derr snax xee an' vakhongx... simrjiww... Derr sir xee an' lamhongx laii, jenongw ongg hiax vaiwongw ee sii qongw jiaxee ue, qongxx, 'Dairongg! Cniaw liw diyhh jaix guaw an' lamhongx laii. Dirr hiax knuar diyc tnix hiacc quann ee snuax tangx qra itcer singbut deh cruir. Dairongg! Cniaw liw diyhh jyr ingqaix jyr ee dairjir.' Dairongg! Jitt hy dua kiongxvor, ixx qaur zinlui bedjin ee kyxpnar, langg byy jaidiau qycc singsiu. Ongg ingqaix jyr sniaw dairjir lehh?"

"Sewjunx! Jitt hy dua kiongxvor, ixx qaur zinlui bedjin ee kyxpnar, langg byy jaidiau qycc singsiu. Dogdok diyhh jiauww jniawhuad qniaa, juer senrhing, juer senrgiap, qapp juer qongdig, ixgua byy sniaw qitax tangx jyr :ee."

"Dairongg! Guaw qra ongg qongw, guaw qongw hro ongg jaix: Lau qapp siw deh dirr ongg ee dingxquann. Narr lau qapp siw deh dirr ongg ee taukakdingw, ingqaix jyr sniaw dairjir lehh?"

"Sewjunx! Narr lau qapp siw deh dirr guaw dingxquann, diyhh jiauww jniawhuad qniaa, juer senrhing, juer senrgiap, qapp juer qongdig, ixgua byy sniaw qitax tangx jyr :ee.

Dimjuir dirr jiangxquann ee qiaugno, duiww iogbong tamluann, qokqax did vyxjuann, jinghok qongxdai lingxtow, Kattiia ee quanwdingw ongg u cnxiu ee qundui. Mrqycc, Sewjunx! Jitt hy cnxiu ee qundui dirr lau qapp siw deh .lyc .laii ee sii, iarr byy hongjiw lau qapp siw ee honghuad qapp qihue. Dimjuir dirr jiangxquann ee qiaugno... simrjiww... Kattiia ee quanwdingw ongg u bew ee qundui... ciax ee qundui... vorvingx ee qundui. Mrqycc, jitt hy vorvingx ee qundui dirr lau qapp siw deh .lyc .laii ee sii, iarr byy hongjiw (lau qapp siw) ee honghuad qapp qihue. 

Sewjunx! Ongqiongx u gauu qewboo ee dairsinn. Inx e tangx iong jiawsii puar laii qongdnaw ee digzinn. Mrqycc, Sewjunx! Iong jiawsuu, iarr byy hongjiw lau qapp siw ee honghuad qapp qihue.

Qycc, Sewjunx! Dirr jitt qingx ongqiongx, derbin qapp derha u ngqimx jit siwqer muaw muaw si. Guanw iong jiaxee jaivyw tangx suechok laii qongdnaw ee digzinn. Mrqycc iong jaivyw, lau qapp siw deh .lyc .laii ee sii, iarr byy hongjiw ee honghuad qapp qihue.

Sewjunx! Lau qapp siw deh dirr taukakdingw ee sii, dogdok diyhh jiauww jniawhuad qniaa, juer senrhing, juer senrgiap, qapp juer qongdig, ixgua byy sniaw qitax tangx jyr :ee." 

"Dairongg! Kaksit si anxnex. Dairongg! Kaksit si anxnex. Lau qapp siw deh dirr taukakdingw ee sii, dogdok diyhh jiauww jniawhuad qniaa, juer senrhing, juer senrgiap, qapp juer qongdig, ixgua byy sniaw qitax tangx jyr :ee."
 
Sewjunx suansuad jiaxee... simrjiww... hitt sii cniur jimgensix:

Dyrr kyxviw dua giamjiyc ee snuax,
An' siwhngx vig .laii,
Lau qapp siw vikqin,
Limqaur jingwlangg taukakdingw.
Kattiia, Brahmin,
Vessa, Sudda,
Simrjiww Kandala,
___ vniawsaur :ee,
Zimrhyy langg longxx benw vutliauw,
Itcer longxx sriu apvig.
Cnxiu ee qundui byy qihue,
Ciax ee qundui qapp vorvingx ee qundui,
Iarr qangrkuanw byy qihue.
Qewboo iarr byy kacjuac,
Jaihu iarr byy hxuad sringr .quer.
Mrjiacc henjiaw uirr qaqi setsiongw,
Qorr Vut, Jniawhuad qapp jingqax,
Laii jaijingr sinwgiongw,
Srinx, kauw, qapp simx,
Jiauww jniawhuad qniaa ee langg,
Jitt sxer sriu ylyw,
Birlaii dirr tenqair cutsir."

(Samyutta Nikaya 1-3-25) 
25. The Simile of the Mountain 
Setting at Savatthi. The Blessed One said to King Pasenadi of Kosala as he was sitting to one side: “Now where are you coming from, great king, in the middle of the day?” 
“Just now, venerable sir, I have been engaged in those affairs of kingship typical for head-anointed khattiya kings, who are intoxicated with the intoxication of sovereignty, who are obsessed by greed for sensual pleasures, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth.”
“What do you think, great king? Here, a man would come to you from the east, one who is trustworthy and reliable; having approached, he would tell you: ‘For sure, great king, you should know this: I am coming from the east, and there I saw a great mountain high as the clouds coming this way, crushing all living beings. Do whatever you think should be done, great king.’ Then a second man would come to you from the west ... Then a third man would come to you from the north ... Then a fourth man would come to you from the south, one who is trustworthy and reliable; having approached, he would tell you: ‘For sure, great king, you should know this: I am coming from the south, and there I saw a great mountain high as the clouds coming this way, crushing all living beings. Do whatever you think should be done, great king.’ If, great king, such a great peril should arise, such a terrible destruction of human life, the human state being so difficult to obtain, what should be done?”
“If, venerable sir, such a great peril should arise, such a terrible destruction of human life, the human state being so difficult to obtain, what else should be done but to live by the Dhamma, to live righteously, and to do wholesome and meritorious deeds?”
“I inform you, great king, I announce to you, great king: aging and death are rolling in on you. When aging and death are rolling in on you, great king, what should be done?”
“As aging and death are rolling in on me, venerable sir, what else should be done but to live by the Dhamma, to live righteously, and to do wholesome and meritorious deeds?
“There are, venerable sir, elephant battles (fought by) head-anointed khattiya kings, who are intoxicated with the intoxication of sovereignty, who are obsessed by greed for sensual pleasures, who have attained stable control in their country, and who rule having conquered a great sphere of territory on earth; but there is no place for those elephant battles, no scope for them, when aging and death are rolling in. There are, venerable sir, cavalry battles (fought by) head-anointed khattiya kings ... There are chariot battles ... infantry battles ... but there is no place for those infantry battles, no scope for them, when aging and death are rolling in. In this royal court, venerable sir, there are counsellors who, when the enemies arrive, are capable of dividing them by subterfuge; but there is no place for those battles of subterfuge, no scope for them, when aging and death are rolling in. In this royal court, venerable sir, there exists abundant bullion and gold stored in vauts and depositories, and with such wealth we are capable of mollifying the enemies when they come; but there is no place for those battles of wealth, no scope for them, when aging and death are rolling in. As aging and death are rolling in on me, venerable sir, what else should be done but to live by the Dhamma, to live righteously, and to do wholesome and meritorious deeds?”
“So it is, great king! So it is, great king! As aging and death are rolling in on you, what else should be done but to live by the Dhamma, to live righteously, and to do wholesome and meritorious deeds?”
This is what the Blessed One said. Having said this, the Sublime One, the Teacher, further said this:
“Just as mountains of solid stone,
Massive, reaching to the sky,
Might draw together from all sides,
Crushing all in the four quarters—
So aging and death come rolling in,
In and over living beings—
Khattiyas, brahmins, and vessas,
Suddas, candalas, and other outcasts:
They spare none along the way
But come crushing everything.
There’s no ground there for elephant troops,
For chariot troops and infantry.
One cannot defeat them by subterfuge,
Nor buy them off by means of wealth.
Therefore a person of wisdom here,
Out of regard for his own good,
Steadfast, should settle faith
In the Buddha, Dhamma, and Sangha.
When one conducts oneself by Dhamma
With body, speech, and mind,
They praise one here in the present life,
And after death one rejoices in heaven.”


(相應部 1-3-25)
〔二五〕山之比喻
舍衛城因緣。
〔世尊〕謂於一面坐之拘薩羅國波斯匿王曰：「大王！王從何處來耶？」
「世尊！沉醉於主權之憍、耽於愛欲貪、得國家保全，征服廣大領土、剎帝利之灌頂王、有諸王事，我忙碌於此等事。」
「大王！王之意如何耶？於此可信、可賴者從東方來，彼詣王處，作如是言曰：『大王！請知我從東方來。於彼見如虛空之大山，而壓碎一切生物，大王！請作應作之事。』
時，有可信、可賴之第二人，由西方……乃至……第三人由北方……乃至……第四人由南方來，彼詣王處，作如是言曰：『大王！請知我從南方來，於彼見如虛空之大山壓碎一切生物。大王！諸作應作之事。』大王！如是大恐怖，已至人類滅盡之可怕，人身更難再受。於王應作何事耶？」
「世尊！如是大恐怖，已至人類滅盡之可怕，人身更難再受者；唯為法行、正行、善業、功德業之外、無何所為焉！」
「大王！我說王，我告於王：老死壓在王之上，如老死壓在王頭上，應何所為耶？」
「世尊！如老死壓在我上；應為法行、正行、善業、功德業之外，無何所為焉！
世尊！沉醉主權之憍，耽愛欲之貪，得國家之保全，征服廣大之領土，剎帝利種之灌頂王、有象軍戰。然而，世尊！此等象軍戰，亦於老死之壓來，無防老死之方法與餘地。
世尊！沈醉於主權之憍……乃至……剎帝利之灌頂王有馬軍戰〔……〕車軍戰〔……〕步軍戰。然而此步軍戰，亦於老死之壓來，無防〔老死〕之方法與餘地。
世尊！王宮有善咒之大臣，彼等得以咒語破來攻之敵。然而，世尊！咒戰之壓來，無防老死之方法與餘地。
又，世尊！於此王宮，有布滿地階又布滿上階莫大之黃金。我等依此財寶，可說服攻來之敵，然而此財寶之戰，無防老死壓來之方法與餘地。
世尊！老死壓來我頭上時；唯為法行、正行、善業、功德業之外，無何所為焉！」
「大王！實者如是，大王！實者如是。老死壓來王之上，唯為法行、正行、善業、功德業之外，無何所為焉！」
世尊此宣說……乃至……師唱此偈曰：
穿空大岩山　　　猶四方迫來
老死之強迫　　　臨眾人頭上
剎帝婆羅門　　　毘舍首陀羅
乃至旃陀羅　　　下水清掃人
任何人難免　　　一切皆被迫
象軍無餘地　　　車軍及步軍
亦為無餘地　　　咒術亦無濟
富亦無術勝　　　故賢為己思
佛法及僧伽　　　以植於信仰
身口以至心　　　如法之行人
此世承讚譽　　　未來生天界

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