Siong'ingr Vxo (1-11-12)

12. Tender ee Miaa
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Dirr jiax, Sewjunx iong jiaxee ue qra jiongww bikiu qongw:
“Jiongww bikiu! Tender Sakka ixjingg juer langg ee sii, miaa qiyr juer Magha, mrjiacc jitmaw virr cxingx juer Mahava. 

“Jiongww bikiu! Tender Sakka ixjingg juer langg ee sii, dirr qokk qeci vowsix, mrjiacc virr cxingx juer Purindada.

“Jiongww bikiu! Tender Sakka ixjingg juer langg ee sii, qiongqingr decc vowsix, mrjiacc virr cxingx juer Sakka.

“Jiongww bikiu! Tender Sakka ixjingg juer langg ee sii, teqiongx druar ee soxjai, mrjiacc virr cxingx juer Vasava.

“Jiongww bikiu! Tender Sakka ixjingg juer langg ee sii, jit diap quw jiqanx erdangr sukyw cxenx hxang su, mrjiacc virr cxingx juer Cxenx Ganw :ee.

“Jiongww bikiu! Tender Sakka inx bow qiyr juer Suja, si asura ee hurluw, mrjiacc virr cxingx juer Suja ee angx.

“Jiongww bikiu! Tender Sakka u quanlik tongxdi Snax-Jap-Snax Tnix, mrjiacc virr cxingx juer tenongg.”


(Samyutta Nikaya 1-11-12)  
12. Sakka’s Names 
At Savatthi, in Jeta’s Grove. There the Blessed One said to the bhikkhus: “Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he was a brahmin youth named Magha; therefore he is called Maghava.

“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he gave gifts in city after city; therefore he is called Purindada, the Urban Giver.

“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he gave gifts considerately; therefore he is called Sakka.

“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he gave a rest house; therefore he is called Vasava.

“Bhikkhus, Sakka, lord of the devas, thinks of a thousand matters in a moment; therefore he is called Sahassakkha, Thousand-eyed.

“Bhikkhus, Sakka’s wife is the asura maiden named Suja; therefore he is called Sujampati, Suja’s husband.

“Bhikkhus, Sakka, lord of the devas, exercises supreme sovereign rulership over the Tavatimsa devas; therefore he is called lord of the devas. 

“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he adopted and undertook seven vows by the undertaking of which he achieved the status of Sakka ….” 

(The remainder of this sutta is identical with the preceding one, inclusive of the verses.) 


(相應部 1-11-12)
〔一二〕諸天
〔爾時，世尊〕住舍衛城祇樹給孤獨園……
於此，世尊以此告諸比丘：
「諸比丘！天帝釋以前為人時，名為摩怯儒兒童，是故今稱摩怯婆。
諸比丘！天帝釋以前為人時，施與各街市，是故稱富蘭陀羅。
諸比丘！天帝釋以前為人時，恭敬而與施，故稱釋羅。
諸比丘！天帝釋以前為人時，以與住處，故稱婆娑婆。
諸比丘！天帝釋以前為人時，一剎那間能思慮千事，故稱千眼者。
諸比丘！天帝釋稱須闍者，乃有阿修羅女之妻，故稱須闍之夫。
諸比丘！天帝釋乃統治三十三天之主權者，故稱為天王。」
〔同前經之二～五〕

Siong'ingr Vxo (1-11-11)

(Zi) Cid Hxang Qimwqair
11. Jiongww Tnisinn (Qimwqair)
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

“Jiongww bikiu! Tender Sakka juer langg ee sii, ixx uanbuanw cisiuw cid hxang qimwqair. In'ui u cisiuw, tender Sakka did diyc tender Sakka ee derui.

Cid hxang qimwqair si sniaw lehh?

'Qaidongx jiongsinx hauwiongw verbuw.' 'Qaidongx jiongsinx junqingr cur nirr ee sirdua.' 'Qaidongx jiongsinx ziuu ziuu aw qongxue.' 'Qaidongx jiongsinx byy huixvongr.' 'Jiongsinx lii qenlin qapp tamsimx ee uweur diamr cur nirr, u kuan'iongg, zin’air qycc dniardnia vowsix, hnuahiw vowsix, hueingr quikid :ee, kuaiwlok sisiar qapp hunpuer.' 'Qaidongx jiongsinx qongxue jinsit.' 'Qaidongx jiongsinx byy hunwlo, narr hunwlo kiw dyrr soksog qra jewhok.'

Jiongww bikiu! Tender Sakka juer langg ee sii, ixx uanbuanw cisiuw cid hxang qimwqair. In'ui u cisiuw, tender Sakka did diyc tender Sakka ee derui."

Sewjunx suansuad liauw, qycc qongw jitt siuw jimgensix:
“Hauwiongw verbuw :ee,
Hongrsingg sirdua,
Ziuu ziuu aw qongxue,
Uanxlii camtiamw,
Siawlii qenlin qapp tamsimx,
Qongxue jinsit jewhok hunwlo.
Tavatimsa ee jiongww tnisinn,
Qiyr ix juer senrzinn.”


(Samyutta Nikaya 1-11-11)  
II. The Second Chapter (The Seven Vows)
11. Vows 
At Savatthi. 

“Bhikkhus, in the past, when Sakka, lord of the devas, was a human being, he adopted and undertook seven vows by the undertaking of which he achieved the stat us of Sakka.

What were the seven vows? 

‘As long as I live may I support my parents.’ ‘As long as I live may I respect the family elders.’ ‘As long as I live may I speak gently.’ ‘As long as I live may I not speak divisively.’ ‘As long as I live may I dwell at home with a mind devoid of the stain of stinginess, freely generous, open-handed, delighting in relinquishment, devoted to charity, delighting in giving and sharing.’ ‘As long as I live may I speak the truth.’ ‘As long as I live may I be free from anger, and if anger should arise in me may I dispel it quickly.’ 

“In the past, bhikkhus, when Sakka, lord of the devas, was a human being, he adopted and undertook these seven vows by the undertaking of which he achieved the status of Sakka. 

“When a person supports his parents,
And respects the family elders; 
When his speech is gentle and courteous, 
And he refrains from divisive words; 
When he strives to remove meanness, 
Is truthful, and vanquishes anger, 
The Tavatimsa devas call him 
Truly a superior person.” 


(相應部 1-11-11)
第二　帝釋品
〔一一〕諸天（禁戒足）（一）
〔爾時，世尊〕在舍衛城……
「諸比丘！天帝釋為人時，以完滿執持七禁戒足。依此執持之天帝釋乃得天帝釋之地位。
何為七禁戒足耶？
應終生孝養父母。應終生尊敬家之長老。應終生語柔和。應終生不誹謗。終生心離慳貪之垢而住家。有意寬、仁而常布施、喜施捨、從乞求者、樂施分配。應終生語真實。應終生無忿恨，若忿起則速制伏。
諸比丘！天帝釋以前為人時，完滿執持此七禁戒足。依此執持，天帝釋得天帝釋之地位。」
〔世尊宣說已……乃至……師更說此偈。〕
孝養父母者　　　奉事於家長
以語柔和語　　　遠離於讒謗
捨離於慳貪　　　語真實制忿
協利之諸天　　　呼彼為善人

Siong'ingr Vxo (1-11-10)

10. Haixvnix ee Singwjiaw
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

“Jiongww bikiu! Ingxzit jin’ je u iubiw singwjid ee singwjiaw cisiuw qaiwlut, dirr haixvnix u ciurhiyc ee siyw cur dauwdin druar. Jiongww bikiu! Hitt sii, tnisinn qapp asura iurqycc u qigjenr. Jiongww bikiu! Hitt sijun, hiaxee cisiuw qaiwlut u senrsingr ee singwjiaw anxnex sniu:
‘Jiongww tnisinn jiauww hxuad decc qniaa, asura byy jiauww hxuad ee qniaa. Asura duiww guanw jiaxee iarr qnaw e juer kiongxvor ee dairjir, lingkyw kir cue Sambara, asura ee ongg, qiukid ix sisiar lanw byy qniahniaa.’

Jiongww bikiu! Hitt sii, hiaxee cisiuw qaiwlut u senrsingr ee singwjiaw uanxzenn u lat :ee decc qra ciuxqud kud zip kud cud hiacc qinw, an' haixvnix ee siyw cur byy .kir, cuthen dirr Sambara, asura ee ongg, ee taujingg.

Jiongww bikiu! Hitt sii, hiaxee cisiuw qaiwlut u senrsingr ee singwjiaw iong jimgensix qra Sambara, asura ee ongg, qongw:
‘Guanw jiaxee singwjiaw,
Laii qaur Sambara liw jiax,
Beh qiukid liw sisiar gunw byy qniahniaa.
Liw narr kingw,
Qniahniaa iacc byy qniahniaa,
Bylun dycc jit hxang longxx erdangr si'uw’

[Sambara:]
‘Sinwkyr tender Sakka,
U uwuer :ee guaw be hro linw byy qniahniaa.
Laii beh qiukid byy qniahniaa,
Guaw dna’ e hro linw qniahniaa.’

[singwjiaw:]
‘Guanw jiaxee qiukid byy qniahniaa,
Acc liw si’uw qniahniaa.
Guanw jiaxee beh hingg liw,
Liw beh u bujin ee qniahniaa.
Kyxviw jingr jingxjiw,
Kyxviw siuquah quexjiw.
Juer sxen u senrqyw,
Qniaa og u okqyw.
Jingxjiw ixqingx jingr .lyc,
Liw e sriu qyxvyr.’

Jiongww bikiu! Hitt sijun, hiaxee cisiuw qaiwlut u senrsingr ee singwjiaw jiuwcamr Sambara, asura ee ongg. Kyxviw u lat :ee decc cunqiux ciuxkiaux, inx dirr Sambara, asura ee ongg, ee binrjingg byy .kir, cuthen dirr haixvnix ee siyw cur. Jiongww bikiu! Hitt sijun, Sambara, asura ee ongg, virr hiaxee cisiuw qaiwlut u senrsingr ee singwjiaw jiuwcamr, hitt mii snax vaiw virr qniacniw.”


(Samyutta Nikaya 1-11-10)  
10. Seers by the Ocean 
Setting at Savatthi. 

“Bhikkhus, once in the past a number of seers who were virtuous and of good character had settled down in leaf huts along the shore of the ocean. Now on that occasion the devas and the asuras were arrayed for a battle. Then it occurred to those seers who were virtuous and of good character: 
‘The devas are righteous, the asuras unrighteous. There may be danger to us from the asuras. Let us approach Sambara, lord of the asuras, and ask him for a guarantee of safety.’

“Then, bhikkhus, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, those seers who were virtuous and of good character disappeared from their leaf huts along the shore of the ocean and reappeared in the presence of Sambara, lord of the asuras. 

Then those seers addressed Sambara in verse: 
‘The seers who have come to Sambara 
Ask him for a guarantee of safety. 
For you can give them what you wish, 
Whether it be danger or safety.’

(Sambara:) 
‘I’ll grant no safety to the seers, 
For they are hated devotees of Sakka; 
Though you appeal to me for safety, 
I’ll give you only danger.’ 

(The seers:) 
‘Though we have asked for safety, 
You give us only danger. 
We receive this at your hands: 
May ceaseless danger come to you! 
Whatever sort of seed is sown, 
That is the sort of fruit one reaps: 
The doer of good reaps good; 
The door of evil, evil. 
By you, dear, has the seed been sown; 
Thus you’ll experience the fruit.’ 

“Then, bhikkhus, having put a curse on Sambara, lord of the asuras, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, those seers who were virtuous and of good character disappeared from the presence of Sambara and reappeared in their leaf huts on the shore of the ocean. But after being cursed by those seers who were virtuous and of good character, Sambara, lord of the asuras, was gripped by alarm three times in the course of the night.”


(相應部 1-11-10)
〔一〇〕海邊聖者（參婆羅）
〔爾時，世尊〕住舍衛城……
「諸比丘！遠昔持戒具優美性質之甚多聖者，集海岸之木葉葺小屋而住。
諸比丘！其時天與阿修羅又行激戰。
諸比丘！時其持戒善性之聖者等生思念：『諸天如法阿修羅不如法。我等從阿修羅起恐怖亦不知。我寧可到參婆羅阿修羅王，乞無畏之施。』
諸比丘！時彼等持戒善性聖者等，猶如力士之伸屈腕、屈伸腕，沒於海邊小屋，現於參婆羅阿修羅王之前。
諸比丘！時彼等持戒善性聖者等，以偈語參婆羅阿修羅王：
我等聖者至　　　參婆羅之處
以乞無畏施　　　汝等若欲者
怖畏或無畏　　　何者悉可與
〔參婆羅：〕
以事天帝釋　　　污聖無無畏
以求乞無畏　　　我只與怖畏
〔聖者等：〕
我等乞無畏　　　而與汝怖畏
我等以還汝　　　汝有無盡恐
如播植種子　　　如收割果實
為善有善果　　　行惡有惡果
種子蒔播植　　　汝應受果報
諸比丘！時彼等持戒善性之聖者等，詛咒參婆羅阿修羅王，猶如力士之伸屈腕，沒於參婆羅阿修羅王之前，現於海岸小屋。
諸比丘！時參婆羅阿修羅王，為其持戒善性之聖者等所詛咒，其夜三度被襲而醒。」

Siong'ingr Vxo (1-11-9)

9. Ciurnaa ee Singwjiaw
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

“Jiongww bikiu! Ingxzit jin’ je u iubiw singwjid ee singwjiaw cisiuw qaiwlut, dirr ciurnaa u ciurhiyc ee siyw cur dauwdin druar. Jiongww bikiu! Hitt sii, tender Sakka qapp Vepacitti, asura ee ongg, laii qaur cisiuw qaiwlut u iubiw singwjid ee singjiaw inx druar ee soxjai. 

Jiongww bikiu! Hitt sii, Vepacitti, asura ee ongg, cing puehiax, pnai qiamr, tec horsnuar, an’ duarmngg zip kir siyw cur, morhuan qycc buxziok diyc hiaxee singwjiaw. Jiongww bikiu! Hitt sii, tender Sakka trngr puehiax, qiamr qaux vadd langg tec, siux horsnuar, an’ penmngg zip .kir, dirr hiaxee cisiuw qaiwlut u senrsingr ee singwjiaw ee harhongx kia lehh, habjiongw lexqingr kia lehh.

Jiongww bikiu! Hitt sii, hiaxee cisiuw qaiwlut u senrsingr ee singwjiaw iong jimgensix duiww tender Sakka qongw:
‘Quxdngg siuhing ee singwjiaw ee bi,
An' sinkux huad cud suii hongx cuex.
Cxenx ganw :ee qinw lirkuix,
Jiax ee singwjiaw ee bi,
Tenongg e knuar juer byy cingkir.’

[Sakka:]
'Quxdngg siuhing ee singwjiaw ee bi,
An' sinkux huad cud suii hongx cuex.
Kyxviw jiongxjiongw hueluiw,
Dirr taudingw venx juer huekuann.
Dairdig, guaw jiaxee,
Air jit hy pangbi,
Jiongww tnisinn be tyxiar jitt hy bi.’”


(Samyutta Nikaya 1-11-9)  
9. Seers in a Forest 
At Savatthi. 

“Bhikkhus, once in the past a number of seers who were virtuous and of good character had settled down in leaf huts in a tract of forest. Then Sakka, lord of the devas, and Vepacitti, lord of the asuras, approached those seers. 

“Vepacitti, lord of the asuras, put on his boots, bound his sword on tightly, and, with a parasol borne aloft, entered the hermitage through the main gate; then, having turned his left side towards them, he walked past those seers who were virtuous and of good character. But Sakka, lord of the devas, took off his boots, handed over his sword to other s, lowered his parasol, and entered the hermitage through an (ordinary) gate; then he stood on the lee side, in reverential salutation, paying homage to those seers who were virtuous and of good character. 

“Then, bhikkhus, those seers addressed Sakka in verse: 
‘The scent of the seers long bound by their vows, 
Emitted from their bodies, goes with the wind. 
Turn away from here, 
O thousand-eyed god, 
For the seers’ scent is foul, king of devas.’

(Sakka:) 
‘Let the scent of the seers long bound by their vows, 
Emitted from their bodies, go with the wind; 
We yearn for this scent, O venerable sirs, 
As for a garland of flowers on the head. 
The devas do not perceive it as repulsive.’”

(相應部 1-11-9)
〔九〕森林聖者（香）
〔爾時，世尊〕住舍衛城……
「諸比丘！遠昔甚多聖者，持戒而具優美性質，集森木之葉葺小屋而住。
諸比丘！時，天帝釋與吠波質底阿修羅王，來到持戒而具優美性質之聖者處。
諸比丘！時吠波質底阿修羅王，穿革履背劍，持傘，從正門而入小屋，冒犯侮蔑其聖者等。
諸比丘！時天帝釋脫革履，令他人持劍，收傘由側門入，立於彼等持戒善性之聖者等下方，合掌禮敬而立。
諸比丘！時彼等持戒善性之聖者等，以偈語天帝釋：
長修聖者香　　　身出風吹行
千眼者此去　　　此聖者之香
天王為不淨
〔帝釋：〕
長修聖者香　　　身出風吹行
如種種花編　　　頭上之花鬘
大德我等乃　　　愛此等之香
此無厭諸天」