Siong'ingr Vxo (1-3-19)

19. Byy qniaw (1)
Savatthi Sniaa ee inenn.
Hitt sii, Kosala Qog ee Pasenadi Ongg dirr ziddiongx jenongw Sewjunx hiax vaiwhongw. Vaiwhongw quer, lexqingr Sewjunx liauw dirr vnix:a jre. Sewjunx mng jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg qongw, "Dairongg! Ongg dirr ziddiongx an' dyc'ui laii lehh?"

"Sewjunx! Savatthi Sniaa jit xee diongxjiaw qajuw quewsinx. Ix byy qniaw, guaw laii jiapsiux ix ee jaisanw. Sewjunx! Ix u ngqimx veh-vah-bxan, ginn qyckacc benw qongw. Sewjunx! [jitt kuanw huwongx] diongxjiaw qajuw ee jiahsit si anxnex: camx cokngx ee sngx muee; cingrcah si anxnex: snax pnir dua muaa tni ee cox vor; jre ee ciax si anxnex: qu qycc aur ee ciax iong hiyc-aw juer kamwho :ee."

"Dairongg! Diyrr si anxnex. Dairongg! Diyrr si anxnex. Dairongg! Vijenr ee langg cocox did diyc dua jaihur, byy hro qaqi kuaiwhok, byy hro qaqi hnuahiw, byy hro verbuw kuaiwlok iacc hnuahiw, byy hro boxqniaw kuaiwlok iacc hnuahiw, byy hro suxiongrlangg qapp harvok kuaiwlok iacc hnuahiw, byy hro ving'iuw kuaiwlok iacc hnuahiw. Duiww sabunn, brahmin, sringx hiongwsiong, inxdy hiongwsiong, juanxser sringx tenqair jiaxee langg qapp su longxx m vowsix. Ix ee jaihur byy virr sikdongx laii suxiong dyrr e virr ongg buadsiux, virr ciapdy duat .kir, virr huew siyx .kir, virr juiw lrauu .kir, iacc virr ix byy qac'ir :ee siysuar qra duadcuw .kir. Dairongg! Byy sikdongx laii suxiong jaihur si byy loriong qapp longrhuir ee hing'uii.

Dairongg! Piwzu qongxx dirr byy langg druar ee soxjai u jit xee juixdii. Hex juiw dingcingx qycc liangg, qambiw, cingkir, juixdii iarr jin' suiw. Danrsi byy langg kir hiax hiangxlok, iarr byy langg kir cruw juiw, soxiw byy langg kir limx iacc sexik, dyrr si byy soxx liriong. Dairongg! Cincniu jitt kuanw byy virr sikdongx laii suxiong ee juiw dyrr si longrhuir byy loriong :ee. Jitt hy vijen ee langg did diyc jaihur, byy hro qaqi, verbuw, boxqniaw, qapp harvok an' jex did diyc kuaiwlok iacc hnuahiw. Jitt hy byy sikdongx laii suxiong jaihur si byy loriong qapp longrhuir ee hing'uii.

Dairongg! Senrzinn did diyc dua jaihur, hro qaqi kuaiwhok iacc hnuahiw, hro verbuw kuaiwlok iacc hnuahiw, hro boxqniaw kuaiwlok iacc hnuahiw, hro suxiongrlangg qapp harvok kuaiwlok iacc hnuahiw, hro ving'iuw kuaiwlok iacc hnuahiw. Duiww sabunn, brahmin, sringx hiongwsiong, inxdy hiongwsiong, juanxser sringx tenqair jiaxee langg qapp su u vowsix. Ix ee jaihur, u virr sikdongx laii suxiong dyrr be virr ongg buadsiux, be virr ciapdy duat .kir, be virr huew siyx .kir, be virr juiw lrauu .kir, iarr be virr ix byy qac'ir :ee siysuar qra duadcuw .kir. Dairongg! U virr sikdongx suxiong ee jaihur dyrr be longrhuir.
 
Dairongg! Piwzu jiuqin ee cuanlok iacc sniaib u jit xee lenhuedii. Hex juiw dingcingx qycc liangg, qambiw, cingkir, juixdii iarr jin' suiw, qycc u langg kir hiax hiangxlok. Hex juiw jiongwlangg cruw kir ing, uree limx, uree iong laii sexik. Dairongg! Cincniu anxnex u virr sikdongx suxiong ee juiw, u loriong qycc byy longrhuir. Kyxviw senrzinn did diyc dua jaihur, hro qaqi... simrjiww.. ving'iuw kuiawlok iacc hnuahiw, simrjiww... anxnex sikdongx laii suxiong jaihur si u loriong qycc byy longrhuir ee hing'uii."

[Sewjunx anxnex suansuad... simrjiww...]

"Kyxviw byy langg ee snua'iaw-lai ee cingjuiw,
Byy langg limx e qaqi dax .kir.
Kyxviw vijenr ee langg did diyc jaihur,
Qaqi byy iong iarr byy beh hro vadd langg.
Inghiongg u qenwsig :ee did diyc jaihur,
Qaqi suxiong iarr teqiongx hro vadd langg suxiong.
Ongg iongxiok cinlangg qapp qajok,
Be virr jiklan tangx kir qaur tenqair."


(Samyutta Nikaya 1-3-19)
19. Childless (1)
Setting at Savatthi. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. The Blessed One then said to him: “Where are you coming from, great king, in the middle of the day?”

“Here, venerable sir, a financier householder in Savatthi has died. I have come after conveying his heirless fortune to the palace, as he died intestate. There were eighty lakhs of gold, not to speak of silver. And yet, venerable sir, that financier householder’s meals were like this: he ate red rice along with sour gruel. His clothes were like this: he wore a three-piece hempen garment. His vehicle was like this: he went about in a dilapidated little cart with a leaf awning.”

“So it is, great king! So it is, great king! When a bad man gains abundant wealth, he does not make himself happy and pleased, nor does he make his mother and father happy and pleased, nor his wife and children, nor his slaves, workers, and servants, nor his friends and colleagues; nor does he establish an offering for recluses and brahmins, one leading upwards, of heavenly fruit, resulting in happiness, conducive to heaven. Because his wealth is not being used properly, kings take it away, or thieves take it away, or fire burns it, or water carries it away, or unloved heirs take it. Such being the case, great king, that wealth, not being used properly, goes to waste, not to utilization.

“Suppose, great king, in a place uninhabited by human beings, there was a lotus pond with clear, cool, sweet, and clean water, with good fords, delightful; but no people would take that water, or drink it, or bathe in it, or use it for any purpose. In such a case, great king, that water, not being used properly, would go to waste, not to utilization. So too, great king, when a bad man gains abundant wealth ... that wealth, not being used properly, goes to waste, not to utilization.

“But, great king, when a good man gains abundant wealth, he makes himself happy and pleased, and he makes his mother and father happy and pleased, and his wife and children, and his slaves, workers, and servants, and his friends and colleagues; and he establishes an offering for recluses and brahmins, one leading upwards, of heavenly fruit, resulting in happiness, conducive to heaven. Because his wealth is being used properly, kings do not take it away, thieves do not take it away, fire does not burn it, water does not carry it away, and unloved heirs do not take it. Such being the case, great king, that wealth, being used properly, goes to utilization, not to waste. So too, great king, when a good man gains abundant wealth ... that wealth, being used properly, goes to utilization, not to waste.

“Suppose, great king, not far from a village or a town, there was a lotus pond with clear, cool, sweet, and clean water, with good fords, delightful; and people would take that water, and drink it, and bathe in it, and use it for their purposes. In such a case, great king, that water, being used properly, would go to utilization, not to waste. So too, great king, when a good man gains abundant wealth ... that wealth, being used properly, goes to utilization, not to waste.

“As cool water in a desolate place
Evaporates without being drunk,
So when a scoundrel acquires wealth
He neither enjoys himself nor gives.
But when the wise man obtains wealth
He enjoys himself and does his duty.
Having supported his kin, free from blame,
That noble man goes to a heavenly state.”


(相應部 1-3-19)
〔一九〕無子（其一）
舍衛城因緣。
時，拘薩羅國之波斯匿王，日中往詣世尊處。詣已，禮敬世尊，於一面坐。世尊謂於一面坐之拘薩羅國波斯匿王曰：「大王！王此日中從何處來耶？」
「世尊！於今舍衛城之長者家主死。彼無子，我來接收其財產。世尊！其金即有八百萬金、銀當更不待言。世尊！〔如是巨富〕之長者家主，以如是受用所食：混糠之酸粥；如是受用所衣：唯縫合三片之大麻粗布；如是用車乘；老舊朽車又持木葉之蓋傘。」
「大王！如是。大王！如是。大王！卑人乍得巨大之富，不令自樂、不令喜、不令父母樂、喜，不令妻子樂、喜，不令下男、下僕樂、喜。不令朋友樂、喜。對沙門、婆羅門、昇上界、導上界、轉生天界亦不行布施。彼之財富，不如是正當受用，則被王沒收、被盜賊奪、被火燒、被水流、被不喜愛之相續者奪取。大王！無如是正當受用之富，當是無用之破滅行。
大王！譬喻有池於無人之境，其水澄潔清冷，甘美澄白，岸亦甚善。但無人〔行〕樂，亦無人取水、故無人飲、浴、則是無何所用。大王！如是無正當受用之水，即是無用之消滅。如是卑人得富，不令自己、父母、妻子、下僕依此而樂、喜。如是無正當受用之富，是無用之破滅行。
大王！善人得巨大之富，令自己樂、喜；令父母樂、喜；令妻子樂、喜；令下男下僕樂、喜；令朋友樂、喜。對沙門、婆羅門、昇上界、導上界、有樂果、轉生天界者行布施。彼之財富，有如是正當受用。不被王沒收、不被盜賊奪、不被火燒、不被水流、不被不喜愛之相續者奪取。大王！如是正當受用之富，則無破滅。
大王！譬喻近村，或邑有蓮池。其水澄潔清泠，甘美澄白，岸甚善而有人行樂、其水眾人取去、或飲、或浴以供人用。大王！如是正當受用之水，有用而不行滅。如善人得巨大之富，令自己……乃至……朋友樂、喜，……乃至……如是正當受用之富，有用而無破滅行。」
〔世尊如是宣說……乃至……〕
如無人山野清水　　　無人飲用自行滅
若猶卑人得富者　　　不自用亦不與他
英雄識者以得富　　　自用並供其他事
彼牛王養親族群　　　無被非難行天界