Siong'ingr Vxo (1-3-21)

(Snax) Kosala
21. Langg
[Hitt sii, Sewjunx] Dirr Savathhi Sniaa...

Hitt jun, Kosala Qog ee Pasenadi Ongg jenongw Sewjunx hiax vaiwhongw. Vaiwhongw quer, lexqingr Sewjunx liauw dirr vnix :a jre. Sewjunx qra jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg qongw, "Dairongg! Sewqanx u sir jiongw langg."
"Dycc sir jiongw lehh?"
"Dyrr si: an' oamr qniaa zip oamr, an' oamr qniaa zip qongbingg, an' qongbingg qniaa zip oamr, qapp an' qongbingg qniaa zip qongbingg. 

Dairongg! Anwjnuaw e an' oamr qniaa zip oamr lehh? Dairongg! Henrvo u langg cutsir dirr vijen ee qadingg, dirr kandala qadingg, dirr juer diklangw ee qadingg, dirr paclac ee qadingg, dirr juer puee ee qadingg, iacc dirr cingqethux ee qadingg; sanwciah qycc kuathuat imxsit, singqer kunwlann, jiahcing longxx yh did .diyc, snix jyr baiw, puawsniur qycc kiauqux, je vnertniar, dogganw, vaixciuw, vaixkax, vuanwsinx-vutsuii; did be diyc imxsit, ihok, ciaje, huekuann, hniux, iyhqyx, bincngg, kiarqex, iacc dinghuew. Ix sinkux juer og, gengiw juer og, iwliam juer og. Ix in'ui sinkux, gengiw, qapp iwliam juer og, sintew huixhuai siw liauxau e duirlyc dirr koxcamw ee soxjai, dirr og soxjai, dirr dergak. Dairongg! Piwzu langg an' oamr qniaa zip oamr, an' amwox qniaa zip amwox, dyrr si an' lasamm qniaa zip lasamm. Dairongg! Guaw qongw piwzu jitt xee langg. Dairongg! Cincniu jiaxee langg dyrr si an' oamr qniaa zip oamr.

Dairongg! Anwjnuaw e an' oamr qniaa zip qonbingg lehh? Dairongg! Henrvo u langg cutsir dirr vijen ee qadingg, dirr kandala qadingg, dirr juer diklangw ee qadingg, dirr paclac ee qadingg, dirr juer puee ee qadingg, iacc dirr cingqethux ee qadingg; sanwciah qycc kuathuat imxsit, singqer kunwlann, jiahcing longxx yh did .diyc, snix jyr baiw, puawsniur qycc kiauqux, je vnertniar, dogganw, vaixciuw, vaixkax, vuanwsinx-vutsuii; did be diyc imxsit, ihok, ciaje, huekuann, hniux, iyhqyx, bincngg, kiarqex, iacc dinghuew. Ix sinkux juer sxen, gengiw juer sxen, iwliam juer sxen. Ix in'ui sinkux, gengiw, qapp iwliam juer sxen, sintew huixhuai siw liauxau e kir sxen ee soxjai, kir tenqair. Dairongg! Piwzu u langg an' tokax vreh kir jre qiy, an' jre qiy suaw kir kiaa bew, an' kiaa bew suaw kir kiaa cnxiu, an' kiaa cnxiu suaw kir quann lxauu. Dairongg! Kyxviw guaw ixx jitt xee langg juer piwzu. Dairongg! Cincniu jiaxee langg dyrr si an' oamr qniaa zip qongbingg. 

Dairongg! Anwjnuaw e an' qongbingg qniaa zip oamr lehh? Dairongg! Henrvo u langg cutsir dirr qyquir ee qadingg, dirr dua huwho kattiya ee qadingg, dirr dua huwho brahmin ee qadingg, dirr dua huwho qajuw ee qadingg, dirr huwzu qycc u dua jaihur, dua jusanw, je qimginn, je jujaii, qapp je gnoxqog ee qadingg. Ix snix juer bixmau, hyw knuar, puehux kyxviw lenhiyc siongrr suiw ee sig hiacc hyw knuar. Ix tangx did diyc imxsit, ihok, ciaje, huekuann, hniux, iyhqyx, bincngg, kiarqex, qapp dinghuew.  Ix sinkux juer og, gengiw juer og, iwliam juer og. Ix in'ui sinkux, gengiw, qapp iwliam juer og, sintew huixhuai siw liauxau e duirlyc dirr koxcamw ee soxjai, dirr og soxjai, dirr dergak. Dairongg! Piwzu an' quann lxauu lyc kir qaur kiaa cnxiu, an' kiaa cnxiu lyc kir qaur kiaa bew, an' kiaa bew lyc kir qaur jre qiy, an' jre qiy lyc kir qaur derbin, an' derbin qangr lyc dirr oamr[soxjai]. Dairongg! Kyxviw guaw ixx jitt xee langg juer piwzu. Dairongg! Cincniu jiaxee langg dyrr si an' qongbingg qniaa zip oamr.

Dairongg! Anwjnuaw e an' qongbingg qniaa zip qongbingg lehh? Dairongg! Henrvo u langg cutsir dirr qyquir ee qadingg, dirr dua huwho kattiya ee qadingg, dirr dua huwho brahmin ee qadingg, dirr dua huwho qajuw ee qadingg, dirr huwzu qycc u dua jaihur, dua jusanw, je qimginn, je jujaii, qapp je gnoxqog ee qadingg. Ix snix juer bixmau, hyw knuar, puehux kyxviw lenhiyc siongrr suiw ee sig hiacc hyw knuar. Ix tangx did diyc imxsit, ihok, ciaje, huekuann, hniux, iyhqyx, bincngg, kiarqex, qapp dinghuew. Ix sinkux juer sxen, gengiw juer sxen, iwliam juer sxen. Ix in'ui sinkux, gengiw, qapp iwliam juer sxen, sintew huixhuai siw liauxau e kir sxen ee soxjai, kir tenqair. Dairongg! Piwzu u langg an' tokax vreh kir jre qiy, an' jre qiy suaw kir kiaa bew, an' kiaa bew suaw kir kiaa cnxiu, an' kiaa cnxiu suaw kir quann lxauu. Dairongg! Kyxviw guaw ixx jitt xee langg juer piwzu. Dairongg! Cincniu jiaxee langg dyrr si an' qongbingg qniaa zip qongbingg. Dairongg! Sewqanx u jiaxee kuanw [sir jiongw] jingwlangg."

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

Sanwciah byy sinwgiongw,
Simx vijen qycc dangwsngx,
Qenlin u og simsux,
U siaqenr byy qingwir,
Ziokme kitjiac :ee,
Sabunn iacc brahmin,
Loxkir qycc byy uirr langg sniu,
Honggai vadd langg vowsix hro kitjiac.
Jitt hy langg siw liauxau,
E jenongw kiongxvor dergak,
An' oamr qniaa zip oamr.

Vinqiongg u sinwgiongw,
Byy u vijen iacc qenlin ee simx,
Qniaa vowsix simsux qysiong,
Simx jing byy hunwluan,
Duiwtai kitjiac :ee,
Sabunn iacc brahmin,
Ix an' jyrui vreh kiw qra inx qingwlew,
Ving'anx u siusinx,
Byy honggai kitjiac qiukid.
Jitt hy langg siw liauxau,
Cutsir dirr Traiastrimsa ee Tnix,
An' oamr qniaa zip qongbingg.

Suizenn huwzu byy sinwgiongw,
Simx vijen qycc dangwsngx,
Qenlin u og simsux,
U siaqenr byy qingwir,
Ziokme kitjiac :ee,
Sabunn iacc brahmin,
Loxkir qycc byy uirr langg sniu,
Honggai vadd langg beh vowsix hro kitjiac.
Jitt hy langg siw liauxau,
E jenongw kiongxvor dergak,
An' qongbingg qniaa zip oamr.

Huwquir u sinwgiongw,
Byy u vijen iacc qenlin ee simx,
Qniaa vowsix simsux qysiong,
Simx jing byy hunwluan,
Duiwtai kitjiac :ee,
Sabunn iacc brahmin,
Ix an' jyrui vreh kiw qra inx qingwlew,
Ving'anx u siusinx,
Byy honggai kitjiac qiukid.
Jitt hy langg siw liauxau,
Cutsir dirr Traiastrimsa ee Tnix,
An' qongbingg qniaa zip qongbingg."


(Samyutta Nikaya 1-3-21)
III. The Third Chapter (The Kosalan Pentad)
21. Persons
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: “Great king, there are these four kinds of persons found existing in the world. What four? The one heading from darkness to darkness, the one heading from darkness to light, the one heading from light to darkness, the one heading from light to light.

“And how, great king, is a person one heading from darkness to darkness? Here some person has been reborn in a low family—a candala family or a family of bamboo workers or a family of hunters or a family of cartwrights or a family of flower-scavengers—a poor family in which there is little food and drink and which subsists with difficulty, one where food and clothing are obtained with difficulty; and he is ugly, unsightly, deformed, chronically ill—purblind or cripple-handed or lame or paralyzed. He is not one who gains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct with the body, misconduct with speech, and misconduct with the mind. Having done so, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the nether world, in hell.

“Suppose, great king, a man would go from darkness to darkness, or from gloom to gloom, or from stain to stain: this person, I say, is exactly similar. It is in this way, great king, that a person is one heading from darkness to darkness.

“And how, great king, is a person one heading from darkness to light? Here some person has been reborn in a low family ... one where food and clothing are obtained with difficulty; and he is ugly ... or paralyzed. He is not one who gains food ... and lighting. He engages in good conduct with the body, good conduct with speech, and good conduct with the mind. Having done so, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.

“Suppose, great king, a man would climb from the ground on to a palanquin, or from a palanquin on to horseback, or from horseback to an elephant mount, or from an elephant mount to a mansion: this person, I say, is exactly similar. It is in this way, great king, that a person is one heading from darkness to light.

“And how, great king, is a person one heading from light to darkness? Here some person has been reborn in a high family—an affluent khattiya family, an affluent brahmin family, or an affluent householder family—one which is rich, with great wealth and property, with abundant gold and silver, abundant treasures and commodities, abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He is one who gains food, drink, clothing, and vehicles; garlands, scents, and unguents; bedding, housing, and lighting. He engages in misconduct with the body, misconduct with speech, and misconduct with the mind. Having done so, with the breakup of the body, after death, he is reborn in the plane of misery, in a bad destination, in the nether world, in hell.

“Suppose, great king, a man would descend from a mansion to an elephant mount, or from an elephant mount to horseback, or from horseback to a palanquin, or from a palanquin to the ground, or from the ground to underground darkness: this person, I say, is exactly similar. It is in this way, great king, that a person is one heading from light to darkness.

“And how, great king, is a person one heading from light to light? Here some person has been reborn in a high family ... with abundant wealth and grain; and he is handsome, attractive, graceful, possessing supreme beauty of complexion. He is one who gains food ... and lighting. He engages in good conduct with the body, good conduct with speech, and good conduct with the mind. Having done so, with the breakup of the body, after death, he is reborn in a good destination, in a heavenly world.

“Suppose, great king, a man would cross over from palanquin to palanquin, or from horseback to horseback, or from elephant mount to elephant mount, or from mansion to mansion: this person, I say, is exactly similar. It is in this way, great king, that a person is one heading from light to light. These, great king, are the four kinds of persons found existing in the world.

“The person, O king, who is poor,
Lacking in faith, stingy,
Niggardly, with bad intentions,
Wrong in views, disrespectful,
Who abuses and reviles recluses,
Brahmins, and other mendicants;
A nihilist, a scoffer, who hinders
Another giving food to beggars:
When such a person dies, lord of the people,
He goes, O king, to the terrible hell,
Heading from darkness to darkness.

“The person, O king, who is poor,
Endowed with faith, generous,
One who gives, with best intentions,
A person with unscattered mind
Who rises up and venerates recluses,
Brahmins, and other mendicants;
One who trains in righteous conduct,
Who hinders none giving food to beggars:
When such a person dies, lord of the people,
He goes, O king, to the threefold heaven,
Heading from darkness to light.

““The person, O king, who is rich,
Lacking in faith, stingy,
Niggardly, with bad intentions,
Wrong in views, disrespectful,
Who abuses and reviles recluses,
Brahmins, and other mendicants;
A nihilist, a scoffer, who hinders
Another giving food to beggars:
When such a person dies, lord of the people,
He goes, O king, to the terrible hell,
Heading from light to darkness.

“The person, O king, who is rich,
Endowed with faith, generous,
One who gives, with best intentions,
A person with unscattered mind
Who rises up and venerates recluses,
Brahmins, and other mendicants;
One who trains in righteous conduct,
Who hinders none giving food to beggars:
When such a person dies, lord of the people,
He goes, O king, to the threefold heaven,
Heading from light to light.”


(相應部 1-3-21)
第三　拘薩羅品
〔二一〕人
〔爾時，世尊〕在舍衛城……
時，拘薩羅國之波斯匿王，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！世間有四種人。」
「四種者何耶？」「乃：由闇入闇，由闇入明，由明入闇，由明入明者是。
大王！如何之為由闇入闇耶？大王！今有人生卑賤家、生於旃陀羅家、作竹籠家、獵夫家、作皮家、清潔夫家，貧窮而缺乏飲食，生計困難，難得衣食、醜陋，畸軀而駝背，多病、獨眼、曲手、跛足、半身不遂，不得飲食、衣服、車乘、華鬘、香、塗香、寢牀、住居、燈光。彼身為惡行、語為惡行、意為惡行。彼為此身、語、意之惡行，身體毀壞死後，墮於苦處、惡處、地獄。大王！譬喻人由闇入闇，由闇入闇，即由血暗入血暗。大王！我說譬喻此人。大王！如是等人是由闇入闇。
大王！如何之人是由闇入明耶？大王！如今有人生卑賤、旃陀羅家、作竹籠家、獵夫家、皮匠家、清潔夫家，貧窮而缺乏飲食，生計困難，難得衣食，醜陋奇而駝背、多病、獨眼、曲手、跛足、半身不遂，不得飲食、衣服、車乘、華鬘、香、塗香、寢牀、住居、燈光。彼身行善行，口行善行、意行善行。彼於身語意善行。身體毀壞死後，生善趣天界。大王！譬喻有人由地乘輿，由輿移乘馬背，由馬背移乘象，由象肩移登高樓。大王！正如我以此人為喻。大王！如是之人是由闇入明。
大王！如何之為人由明入闇耶？大王！於今有人生高貴家。生大富剎帝利家、 大富婆羅門家、大富家主之家、富而有大財、大產、多金銀、多資財、多財穀之家。彼等美貌、見好、似樂見蓮葉具最上美色之皮膚。得飲食、衣服、車乘、華鬘、香、塗香、寢牀、住居、明燈。彼身為惡行、口為惡行、意為惡行。彼者身、口、意為惡行、身體毀壞死後，墮惡趣、苦處、地獄。大王！譬喻人由高樓下至象肩、由象肩下至馬背，由馬背下至輿，由輿下至地面，由地面降入於闇〔處〕。大王！我說譬喻此人，大王！如是之人，是由明入暗。
大王！如何之人為由明入明耶？大王！於今有人生高貴家，生大富剎帝利家、大富婆羅門家、大富家主之家、富而有大財、大產、多金銀、多資財、多財穀之家。得飲食、衣服、車乘、華鬘、香、塗香、寢牀、住居、明燈。彼之身為善行、口為善行、意為善行。彼者身、口、意為善行，身體毀壞死後，生善趣、天界。大王！譬喻有人，由輿移至馬背、由馬背移至象肩、由象肩移至高樓。大王！我說譬喻比人，大王！如是之人，是由明入明。
大王！世有如此〔四種之〕眾人。」
〔世尊如此宣說……乃至……〕
貧者無信仰　　　心卑而吝惜
慳嗇有惡思　　　邪見無敬心
嘲罵乞食者　　　沙門婆羅門
惱不為人思　　　妨與乞食者
如是人死後　　　往恐懼地獄
此由闇入闇　　　貧窮有信仰
無有卑吝心　　　行施思崇高
心靜不混亂　　　對他乞食者
沙門婆羅門　　　從座立敬禮
平安行修身　　　乞食不妨食
如是人死後　　　生於忉利天
此由闇入明　　　雖富無信仰
心卑心吝惜　　　慳嗇有惡思
邪見無敬心　　　嘲罵乞食者
沙門婆羅門　　　惱不為人思
妨與乞食者　　　如是人死後
往恐懼地獄　　　此由明入闇
富貴有信仰　　　無有卑吝心
行施思崇高　　　心靜不混亂
對他乞食者　　　沙門婆羅門
從座立敬禮　　　平安行修身
對於乞食者　　　不妨與之食
如是人死後　　　生於忉利天
此由明入明

Siong'ingr Vxo (1-3-20)

20. Byy qniaw (2)
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 qongxx, "Dairongg! Ongg dirr ziddiongx an' dyc'ui laii lehh?"

"Sewjunx! Savatthi Sniaa jit xee dionxjiaw 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 ciax iong hiyc-aw juer kamwho :ee."

"Dairongg! Diyrr si anxnex. Dairongg! Diyrr si anxnex. Dairongg! Ongxsig hitt xee diongxjiaw qajuw qiyr langg' teqiongx sidbut hro jit xee laii qiukid miaa qiyr Tagarasikhi ee paccekabuddh. Ix qiyr qongxx 'Teqiongx sidbut hro sabunn' liauw dyrr an' jyrui vreh kiw lirkuix. Au .laii ix huanxhuew, sniu qongxx 'jitt xee sidbut vutzuu hro harvok kacc ngiaa.' Ix qycc uirr jaisanw laii duadcuw hniadi jit xee qniaw ee sniwmia.

Dairongg! Jitt xee diongxjiaw qajuw qiyr langg' vowsix hro laii qiukid ee Tagarasikhi paccekabuddh jitt xee giabqyw, hro ix tangx cid vaiw sringx tenqair, dngw laii cid vaiw soxx cunx ee giap, hro ix cid vaiw dngw laii Savatthi Sniaa juer diongxjiaw.

Dairongg! Jitt xee diongxjiaw qajuw vowsix liauxau huanxhuew qongxx 'jiaxee sidbut vutzuu hro harvok kacc ngiaa' ee giabqyw, ix ee simx byy kinghiongr jiahsit u sxen ee loriong, byy kinghiongr snxax u sxen ee loriong, byy kinghiongr ciax u sxen ee loriong, byy kinhiongr go jiongw iogbong u sxen ee loriong.

Dairongg! Jitt xee diongxjiaw qajuw uirr jaisanw laii sathai hniadi ee qniaw jitt xee giabvyr, hro ix e quixnarr nii, quixnarr vah nii, quixnarr cingx nii, quixnarr vacvingx nii dirr dergak siurkow. Jiauww soxx cunx ee giap, qaidongx e cid vaiw dngw .laii byy qniaw, ix ee jaihur virr buadsiux zip ongg ee qokkor. Dairongg! Jitt xee diongxjiaw qajuw, ix qu qongdig ixx jin, byy jxig sinx qongdig. Dairongg! Jitt xee diongxjiaw qimzit dirr Dua Qiywhuah Dergak virr siyx."

"Sewjunx! Diongxjiaw qajuw ixx ongxsingx kir dirr Dua Qiywhuah Dergak ar?"
"Dairongg! Diongxjiaw qajuw ixx ongxsingx kir dirr Dua Qiywhuah Dergak.

Gnoxqog, jaihur, qimginn,
Iacc vadd hxang ix soxx u :ee.
Lole, harvok, suxiongrlangg,
Qapp soxx sriok ix :ee,
Longxx be duer ix kir,
Itcer longxx e qapp ix lirkuix.
Jiauww ix srinx soxx juer,
Ixqip cuir qapp iwliam soxx juer,
Dogdok jiaxee si ix ee mic,
Dyrr e duer ix kir.
Itcer longxx jiauww giap,
Naxx ngiaw decc duer hxingg.
Mrjiacc diyhh juer senrsu,
Jxig sxen uirr birlaii,
Qongdig dirr au sxer,
Jiongwlangg dro quer hnua."
 

(Samyutta Nikaya 1-3-20)
20. Childless (2)
(As above, except that the amount is a hundred lakhs of gold:)

“So it is, great king! So it is, great king! Once in the past, great king, that financier householder provided a paccekabuddha named Tagarasikhi with alms food. Having said, ‘Give alms to the recluse,’ he rose from his seat and departed. But after giving, he later felt regret and thought: ‘It would have been better if the slaves or workers had eaten that alms food!’ Moreover, he murdered his brother’s only son for the sake of his fortune.

“Because that financier householder provided the paccekabuddha Tagarasikhi with alms food, as a result of that kamma he was reborn seven times in a good destination, in the heavenly world. As a residual result of that same kamma, he obtained the position of financier seven times in this same city of Savatthi. But because that financier householder later felt regret about giving, as a result of that kamma his mind did not incline to the enjoyment of excellent food, excellent clothing, and excellent vehicles, nor to the enjoyment of excellent items among the five cords of sensual pleasure. And because that financier householder murdered his brother’s only son for the sake of his fortune, as a result of that kamma he was tormented in hell for many years, for many hundreds of years, for many thousands of years, for many hundreds of thousands of years. As a residual result of that same kamma, he has furnished the royal treasury with this seventh heirless fortune.

“The old merit of that financier householder has been utterly exhausted, and he had not accumulated any fresh merit. But today, great king, the financier householder is being roasted in the Great Roruva Hell.”

“So, venerable sir, that financier householder has been reborn in the Great Roruva Hell?”
“Yes, great king, that financier householder has been reborn in the Great Roruva Hell.

“Grain, wealth, silver, gold,
Or whatever other possessions there are,
Slaves, workers, messengers,
And those who live as one’s dependents:
Without taking anything one must go,
Everything must be left behind.
But what one has done with the body,
Done by speech, and done by mind:
This is what is truly one’s own,
This one takes when one goes;
This is what follows one along
Like a shadow that never departs.
Therefore one should do what is good
As a collection for the future life.
Merits are the support for living beings
(When they arise) in the other world.”


(相應部 1-3-20)
〔二〇〕無子（其二）
時，拘薩羅國之波斯匿王，日中詣世尊處。詣已，禮敬世尊，坐於一面，對一面坐之拘薩羅國波斯匿王，世尊問曰：「大王！王日中從何而來耶？」
「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，其金即有千萬金，銀當更不待言。世尊！〔如是巨富〕之長者家主，以如是受用所食：為混糠之酸粥；如是受用衣：為縫合三片之大麻粗布。如是受用車：老舊朽車又持用木葉之蓋傘。」
「大王！如是，大王！如是。大王！往昔其長者家主，令供食於多伽羅尸棄辟支佛之行乞。令『供食於沙門』即從座起而去，來反後悔於『此食不如予下僕為勝。』又為財產而奪兄弟一子之生命。
大王！其長者家主、依令施食多伽羅尸棄辟支佛行乞之業果，七返生天界，七返之餘業，七返於此舍衛城，置長者之位。
大王！此長者家主、依施後反悔『此食不如予下僕為勝』之業果，其心不傾向於善食之受用，不傾向於善衣之受用，不傾向於善車乘之受用。不傾向五欲之善受用。
大王！其長者家主，依由為財產而殺兄弟之子其業果，得多年、多百年、多千年、多百千年受苦於地獄。依其餘業，當七返無子，其財富則被沒入王庫。大王！其長者家主，乃舊功德盡已，不積新功德。大王！其長者今日被煮於大叫喚地獄。」
「世尊！長者家主即如是生於大叫喚地獄。」
「大王！長者家主如是生於大叫喚地獄。」
穀物富金銀　　　如何為所有
奴下男傭人　　　及他從屬者
悉皆不隨行　　　一切皆離去
依於身之行　　　以及口意行
唯此彼身物　　　即隨之而行
一切皆依業　　　如影之隨形
然則行善事　　　積善為未來
功德是後世　　　眾人渡津場

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

Siong'ingr Vxo (1-3-18)

18. Byy hongwdong (2)
Hitt sii, Sewjunx dirr Savatthi Sniaa druar.
Jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg iong jiaxee ue qra Sewjunx qongw, "Sewjunx! Guaw qo' jit langg dirr jingrquanx camsenn ee sii snix cud jitt xee sniurhuad: 'Jiauww sewjunx qangxsuad sxen ee hxuad, diyhh ham' sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir qau'ongw, m hyw ham' og ee ving'iuw, og ee dangpnua, qapp og ee dongjir qau'ongw.'"

"Dairongg! Si anxnex byy cyr. Dairongg! Si anxnex byy cyr. Dairongg! Jiauww guaw soxx qangxsuad sxen ee hxuad, diyhh ham' sxen ee ving'iuw, sxen ee dangpnua, sxen ee dongjir qau'ongw, m hyw ham' og ee ving'iuw, og ee dangpnua, qapp og ee dongjir qau'ongw.

Dairongg! Hitt sii, guaw dirr Sakyana ee jongjok hiax kiarkiw. Dairongg! Hitt jun, Onanda Bikiu kir guaw hiax vaiwhongw. Vaiwhongw quer, duiww guaw lexqingr liauw dirr vnix:a jre. Dairongg! Jre dirr vnix:a ee Onanda Bikiu qra guaw qongw, 'Sewjunx! U jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir, dua dikhing singjiu jidvnuar.'

Dairongg! Ix ue qongw liauw, guaw iong jiaxee ue qra Onanda Bikiu qongw, 'Onanda, m si anxnex. Onanda, m si anxnex. Onanda! U jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir, dua dikhing tangx singjiu juanvo. Onanda! U jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir ee bikiu, tangx qitai ix siuhingg veh singwdy, suwsiongg siuhingg veh singwdy.

Onanda!  Anwjnuaw qongxx u sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir tangx suwsiongg siuhingg veh singwdy?

Onanda! Bikiu junjiaur uanxlii, junjiaur lii tamx, qapp junjiaur duanrbet laii siuhingg jniar qenr, tangx siar li [huanlyw] qapp juanxhiongr [liappuann]. Junjiaur uanxlii, junjiaur li tamx, qapp junjiaur duanrbet laii siuhingg jniar srux... simrjiww jniar giw... simrjiww jniar giap.. simrjiww jniar mia... simrjiw jniar jingjinr... simrjiww jniar liam... simrjiww jniar dnia tangx siar li qapp juanxhiongr. Onanda! Anxnex u jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir ee bikiu  e siuhingg veh singwdy, suwsiongg siuhingg veh singwdy.

Onanda! Jiauww anxnex dyrr jaix u jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxene ee dongjir, dua dikhing tangx singjiu juanvo.

Onanda! Vutlun zuhyy, qra guaw junw sxen ee ving'iuw, snix ee jiongwsingx dui' snix ee jongrhongw laii qaixtuad, lau ee jiongwsingx dui' lau ee jongrhongw laii qaixtuad, puawvni ee jiongwsingx dui' puawvni ee jongrhongw laii qaixtuad, siw .kir ee jiongwsingx dui' siw .kir ee jongrhongw laii qaixtuad, ciuu, vrix, kow, iux, qapp bun ee jiongwsingx dui' ciuu, vrix, kow, iux, qapp bun ee jongrhongw laii qaixtuad. Onanda! Jiauww anxnex qaidongx jaix u jit xee sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir, dua dikhingg tangx singjiu juanvo.'

Dairongg! Mrjiacc qongxx, ongg berdangr byy anxnex yc. Dyrr si guaw ingqaix u sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir. Dairongg! Berdangr byy anxnex yc. Dairongg! Beh u sxen ee ving'iuw, sxen ee dangpnua, qapp sxen ee dongjir :ee berdangr byy jiauww jitt xee honghuad diamr lehh, dyrr si dirr senrhuad byy hongwdong.

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, ongg ee horqiongx iarr ingqaix e anxnex sniu, 'Ongg byy hongwdong, qutlat byy hongwdong, guanw jiaxee iarr ingqaix byy hongwdong, qutlat byy hognwdong.'

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, kattiia lovok iarr ingqaix e anxnex sniu, 'Ongg byy hongwdong, qutlat byy hongwdong, guanw jiaxee iarr ingqaix byy hongwdong, qutlat byy hognwdong.'

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, qokbinn iarr ingqaix e anxnex sniu, 'Ongg byy hongwdong, qutlat byy hongwdong, guanw jiaxee iarr ingqaix byy hongwdong, qutlat byy hognwdong.'

Dairongg! Ongg byy hongwdong, qutlat byy hongwdong, qaidongx iarr e vyxho qaqi, iarr e vyxho horqiongx, iarr e vyxho cngkor qapp jaivyw."

[Sewjunx suanqangw... simrjiww...]

Qewsiok u guanrbang,
Beh did diyc dua huwquir.
Henjaiw juer qongdig,
Ylyw byy hongwdong.
Henjiaw byy hognwdong,
Laii did diyc nng jiongw lirig.
Jitt sxer ee lirig,
Ixqip birlaii ee lirig. 
U juer jitt xee girhingg :ee,
Inghiongg cxingx juer henjiaw.


(Samyutta Nikaya 1-3-18)
18. Diligence (2)
Setting at Savatthi. 
Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Here, venerable sir, while I was alone in seclusion, the following reflection arose in my mind: ‘The Dhamma has been well expounded by the Blessed One, and that is for one with good friends, good companions, good comrades, not for one with bad friends, bad companions, bad comrades.’”

“So it is, great king! So it is, great king! The Dhamma has been well expounded by me, and that is for one with good friends, good companions, good comrades, not for one wi
th bad friends, bad companions, bad comrades.

“On one occasion, great king, I was living among the Sakyans, where there is a town of the Sakyans named Nagaraka. Then the bhikkhu Ónanda approached me, paid homage to me, sat down to one side, and said: ‘Venerable sir, this is half of the holy life, that is, good friendship, good companionship, good comradeship.’ 

“When this was said, great king, I told the bhikkhu Ónanda: ‘Not so, Ónanda! Not so, Ónanda! This is the entire holy life, Ónanda, that is, good friendship, good companionship, good comradeship. When a bhikkhu has a good friend, a good companion, a good comrade, it is to be expected that he will develop and cultivate the noble eightfold path. 

And how, Ónanda, does a bhikkhu who has a good friend, a good companion, a good comrade, develop and cultivate the noble eightfold path? 

Here, Ónanda, a bhikkhu develops right view, which is based upon seclusion, dispassion, and cessation, maturing in relinquishment. He develops right intention ... right speech ... right action ... right livelihood ... right effort ... right mindfulness ... right concentration, which is based upon seclusion, dispassion, and cessation, maturing in relinquishment. It is in this way, Ónanda, that a bhikkhu who has a good friend, a good companion, a good comrade, develops and cultivates the noble eightfold path. 

“‘By this method too, Ónanda, it may be understood how the entire holy life is good friendship, good companionship, good comradeship: by relying upon me as a good friend, Ónanda, beings subject to birth are freed from birth; beings subject to aging are freed from aging; beings subject to illness are freed from illness; beings subject to death are freed from death; beings subject to sorrow, lamentation, pain, displeasure, and despair are freed from sorrow, lamentation, pain, displeasure, and despair. It is by this method too, Ónanda, that it may be understood how the entire holy life is good friendship, good companions hip, good comradeship.’ 

“Therefore, great king, you should train yourself thus: ‘I will be one who has good friends, good companions, good comrades.’ It is in such a way that you should train yourself.

“When, great king, you have good friends, good companions, good comrades, you should dwell with one thing for support: diligence in wholesome states.

“When, great king, you are dwelling diligently, with diligence for support, your retinue of harem women will think thus: ‘The king dwells diligently, with diligence for support. Come now, let us also dwell diligently, with diligence for support.’

“When, great king, you are dwelling diligently, with diligence for support, your retinue of khattiya vassals will think thus ... your troops will think thus ... your subjects in town and countryside will think thus: ‘The king dwells diligently, with diligence for support.
Come now, let us also dwell diligently, with diligence for support.’
“When, great king, you are dwelling diligently, with diligence for support, you yourself will be guarded and protected, your retinue of harem women will be guarded and protected, your treasury and storehouse will be guarded and protected.

“For one who desires lofty riches
Following each other in succession,
The wise here praise diligence
In performing deeds of merit.
The wise person who is diligent
Secures both kinds of good:
The good found in this very life
And the good pertaining to the future.
The steadfast one, by reaching the good,
Is declared a person of wisdom.”


(相應部 1-3-18)
〔一八〕不放逸（其二）
〔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！我於獨坐靜觀以生思念：『依世尊之善說法，而與善友、善朋、善伴交；非與惡友、惡朋、惡伴交。』」
「大王！如是，大王！如是。大王！依我善說法，而與善友、善朋、善伴交；非與惡友、惡朋、惡伴交。
大王！爾時，我住釋迦族邑。大王！時，阿難比丘詣我處。詣已，禮敬於我坐於一面，大王！坐於一面之阿難比丘謂我曰：『世尊！此善友、善朋，善伴即梵行之一半。』
大王！我如是言已，以此謂阿難比丘曰：『阿難！不然。阿難！不然。阿難！此善友、善朋、善伴，乃是梵行之全部。阿難！有善友、善朋、善伴之比丘，得以期待於修行八支聖道，屢修八支聖道。
阿難！如何有善友、善朋、善伴之比丘，屢修八支聖道耶？
阿難！此比丘依遠離，依離貪，依滅，以修正見，捨離〔煩惱〕及轉向〔涅槃〕。依遠離，依離貪，依滅，以修正思〔……乃至……〕正語〔……乃至……〕正業〔……乃至……〕正命〔……乃至……〕正精進〔……乃至……〕正念〔……乃至……〕正定，而捨離及轉向。阿難！如是有善友、善朋、善伴之比丘，以修行八支聖道，屢修八支聖道。
阿難！依此應知有善友、善朋、善伴，乃梵行之全部。
阿難！不論如何，依以我為善友，生法之眾生，依生而解脫。老法之眾生，依老而解脫，病法之眾生，依病而解脫，死法之眾生，依死而解脫，愁悲苦惱悶之眾生，依愁悲苦惱悶而解脫。阿難！依此應知有善友、善朋、善伴，乃梵行之全部。』
大王！是故，王不能不如是學。我應容有善友、善朋、善伴。大王！不能不如是學。大王！欲有善友、善朋、善伴者，不能不依此一法而住，即於善法不放逸。
大王！王依不放逸、住不放逸者，王之後宮亦應如是思念：『王依不放逸，住不放逸，我等亦應依不放逸、住不放逸。』
大王！王依不放逸、住不放逸者，剎帝利之侍臣等應如是思念：『王依不放逸、住不放逸；我等亦應依不放逸、住不放逸。』
大王！王依不放逸、住不放逸者，國民亦應如是思念：『王依不放逸、住不放逸；我等亦應依不放逸、住不放逸。』
大王！王依不放逸、住不放逸者，當亦護自己，亦護後宮，亦護庫藏。」
〔世尊宣說……乃至……〕
繼續負願望　　　欲得至大富
賢者行功德　　　以讚不放逸
賢者不放逸　　　以得二種利
現世之益利　　　以及未來利
依得於此義　　　英雄謂賢者

Siong'ingr Vxo (1-3-17)

17. Byy hongwdong (1)
Hitt sii, Sewjunx dirr Savatthi Sniaa druar.
Jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg iong jiaxee ue qra Sewjunx qongw, "Sewjunx! Jitt sxer ee lirig qapp birlaii ee lirig, qamxx u jit xee huad tangx did diyc nng jiongw lirig?"
"Dairongg! U jit xee honghuad tangx did diyc henrjai qapp birlaii ee lirig."
"Sewjunx! Tangx diyc henrjai ee lirgi qapp birlaii ee lirgi ee honghuad si sniaw?"
"Dairongg! Tangx did diyc henrjai ee lirgi qapp birlaii ee lirig ee honghuad si byy hongwdong. Dairongg! Piwzu qongxx zimrhyy vorqniaa iaxsiur ee kaziah longxx u hac zip cnxiu ee kaziah. Dyrr si in'ui qongxx cnxiu ee kaziah siongrqaiww dua. Dairongg! Cincniu jitt kuanw, henrjai ee lirig qapp birlaii ee lirgi, ixx jit xee honghuad tangx did diyc nng jiongw lirig."

Sewjunx suanqangw jex... simrjiww...

Dngg huewsiu qapp byy puawvni,
Qycc snix suiw tangx sringx tenqair.
Zit zit decc qiubang,
Laii cutsir dirr qyquir ee qadingg.
Henjiaw juer qongdig,
Ylyw byy hongwdong :ee.
Henjiaw byy hongwdong,
Lirig henrjai ee honghuad,
Simrjiww tangx lirig birlaii.
Narr did diyc jitt nng jiongw lirig,
U juer jitt xee girhingg :ee,
Inghiongg cxingx juer henjiaw.


(Samyutta Nikaya 1-3-17)
17. Diligence (1)
Setting at Savatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Is there, venerable sir, one thing which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life?”
“There is one thing, great king, which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life.”
“But what, venerable sir, is that one thing?”
“Diligence, great king. Just as the footprints of all ambulatory living beings fit into the footprint of the elephant, and the elephant’s footprint is declared to be the
chief among them by reason of its great size, so diligence is the one thing which secures both kinds of good, the good pertaining to the present life and that pertaining to the future life.
“For one who desires long life and health,
Beauty, heaven, and noble birth,
(A variety of) lofty delights
Following each other in succession,
The wise here praise diligence
In performing deeds of merit.
The wise person who is diligent
Secures both kinds of good:
The good found in this very life
And the good pertaining to the future.
The steadfast one, by reaching the good,
Is declared a person of wisdom.”


(相應部 1-3-17)
〔一七〕不放逸（其一）
〔爾時，世尊〕在舍衛城……
坐於一面之拘薩羅國波斯匿王以此白世尊曰：「世尊！現世之利與未來之利，可有取得兩利之一法耶？」
「大王！有取得現在與未來之利為一法者。」
「世尊！有取得現在之利與未來之利為一法者，何耶？」
「大王！取得現在之利與未來之利為一法者，是不放逸。大王！譬喻任何步行獸之足跡，皆入於象之足跡。即云象之足跡，其大為第一。大王！如是現在之利與未來之利，以此二利取之為一法。」
世尊宣說此……乃至……
生命與無病　　　美貌生天界
日日於願望　　　以生高貴家
賢者行功德　　　稱讚不放逸
賢者不放逸　　　現法之益利
乃至未來利　　　若得此二利
依於得此義　　　英雄謂賢者

Siong'ingr Vxo (1-3-16)

16. Qongjuw
Savatthi Sniaa ee inenn.
Hitt sii, Kosala Qog ee Pasenadi Ongg jen'ongw Sewjunx hiax vaiwhongw. Vaiwhongw quer, lexqingr Sewjunx liauw dirr vnix:a jre.

Hitt sii u jit xee langg kir jre dirr Kosala Qog ee Pasenadi Ongg ee vnix:a, qycc uaw kir Kosala Qog ee Pasenadi Ongg ee hnirkangx-vnix qra qongw, "Ongg! Mallika Hongho snix jaboxqniaw."
Anxnex qongw ee sii, Kosala Qog ee Pasenadi Ongg byy hnuahiw.

Hitt sii, Sewjunx jaix Kosala Qog ee Pasenadi Ongg byy hnuahiw, dyrr cniur jimgensix qongxx,
"Ongg ar jit xee hurzinlangg,
Tangx kacc ngiaa quer javolangg.
Ix u diwhui qycc siuw qaiwlut,
Qingwair daqex qycc hongrtai angsair.
Ix snix ee qniaw,
E juer inghiongg iacc toxde ee juxlangg.
Jitt hy henhu ee qniaw,
Iarr tangx tongxdi ongqog."

(Samyutta Nikaya 1-3-16)
16. Daughter
Setting at Savatthi. Then King Pasenadi of Kosala approached the Blessed One, paid homage to him, and sat down to one side. Then a certain man approached King Pasenadi and informed him in a whisper: “
Sire, Queen Mallika has given birth to a daughter.” When this was said, King Pasenadi was displeased.

Then the Blessed One, having understood that King Pasenadi was displeased, on that occasion recited these verses:
“A woman, O lord of the people,
May turn out better than a man:
She may be wise and virtuous,
A devoted wife, revering her mother-in-law.
The son to whom she gives birth
May become a hero, O lord of the land.
The son of such a blessed woman
May even rule the realm.”


(相應部 1-3-16)
〔一六〕公主
舍衛城因緣。
時，拘薩羅國之波斯若王，往詣世尊處，詣已，禮敬世尊，坐於一面。
時，有一人，坐近拘薩羅國之波斯匿王，進而耳語於拘薩羅國波斯匿王告曰：「王！末利夫人生王女。」
如是云時，拘薩羅國之波斯匿王不喜。
時，世尊，知拘薩羅國波斯匿王之不喜，於是唱偈曰：
人主或婦人　　　勝比於男子
有智慧全戒　　　敬姑及事夫
以生其子者　　　英雄地上主
實如賢妻子　　　亦教導王國

Siong'ingr Vxo (1-3-15)

15. Jenr (2)
Hitt jun, Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui jiamduir Kosala Qog ee Pasenadi Ongg, qrongx zip Kasi Qog.

Kosala Qog ee Pasenadi Ongg u tniax diyc qongxx Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui beh qrongx zip Kasi Qog. Hitt sii, Kosala Qog ee Pasenadi Ongg jingxvingx sir xee qundui beh dirr Kasi Qog cutjenr Magadha Qog Videhi ee qniaw Ajatasattu Ongg.

Dyrr anxnex, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qapp Kosala Qog ee Pasenadi Ongg huatsingx jenwjingx. Dirr jitt vaiw jenwdaur, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qrongx puar Kosala Qog ee Pasenadi Ongg qra uahliac.

Hitt sii, Kosala Qog ee Pasenadi Ongg anxnex sniu, "Magadha Qog Videhi ee qniaw Ajatasattu Ongg laii hai guaw, suizenn guaw byy qra hai, danrsi ix si guaw ee guersingx. Guaw lingkyw duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg soxu ee cnxiu-qunx, bew-qunx, ciax-qunx, qapp vorvingx-qunx liauxau qra kudiok."

Hitt sii, Kosala Qog ee Pasenadi Ongg duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg soxu ee cnxiu-qunx, bew-qunx, ciax-qunx, qapp vorvingx-qunx liauxau qra kudiok.

Hitt sii, jiongww bikiu jaixsii snxax cing hyxser, vxuah tec lehh zip Savatthi Sniaa qiukid. Dirr Savatthi Sniaa qiukid vngrdngr liauw qra vxuah he lehh, inx jenongw Sewjunx hiax vaiwhongw. Vaiwhongw quer qra Sewjunx qnialew liauw dirr vnix:a jre. Jre dirr vnix:a ee jiongww bikiu duiww Sewjunx qongw jitt hxang su, "Sewjunx! Magadha Qog Videhi ee qniaw Ajatasattu Ongg jingxvingx sir xee qundui jiamduir Kosala Qog ee Pasenadi Ongg, qrongx zip Kasi Qog. Sewjunx! Kosala Qog ee Pasenadi Ongg tniax .diyc iarr jingxvingx sir xee qundui beh cutjenr. Dirr jitt vaiw jenwdaur, Magadha Qog Videhi ee qniaw Ajatasattu Ongg qrongx puar Kosala Qog ee Pasenadi Ongg qra uahliac. Sewjunx! Kosala Qog ee Pasenadi Ongg anxnex sniu, 'Magadha Qog Videhi ee qniaw Ajatasattu Ongg laii hai guaw, suizenn guaw byy qra hai, danrsi ix si guaw ee guersingx. Guaw lingkyw duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg soxu ee cnxiu-qunx, bew-qunx, ciax-qunx, qapp vorvingx-qunx laiuxau qra kudiok.' Sewjunx! Dyrr anxnex, Kosala Qog ee Pasenadi Ongg duadcuw Magadha Qog Videhi ee qniaw Ajatasattu Ongg sir xee qundui qycc qra hitt xee ongg kudiok."

Hitt sii, Sewjunx liauxqaiw jitt qnia dairjir, dyrr dirr hitt jun cniur jitt siuw jimgensix qongxx:
"Langg uirdiyhh qaqi ee lirig,
Laii cniuxduat tazinn.
Ix virr cniuxduat ee sii.
Cniuxduat :ee virr cniuxduat.
Gong langg og iauxx bue singsik,
Suizenn sniu soxx did .diyc .ee dongzenn.
Og singsik sii,
Jiacc sriu koxnauw.
Taii vadd langg :ee,
Dyrr e taii diyc qaqi.
Sringr quer vadd langg :ee,
Dyrr e sringr quer qaqi.
Tixciyr vadd langg :ee,
Dyrr e huixvongr diyc qaqi.
Laii ziauxluan vadd langg :ee,
Dyrr e ziauxluan diyc qaqi.
Giablik anxnex decc lunjuanw,
Duat langg :ee qaidongx virr duat."


(Samyutta Nikaya 1-3-15)
15. Battle (2)
(Opening as in 14)
In that battle King Pasenadi defeated King Ajåtasattu and captured him alive. Then it occurred to King Pasenadi: “Although this King Ajatasattu of Magadha has transgressed against me while I have not transgressed against him, still, he is my nephew. Let me now confiscate all his elephant troops, all his cavalry, all his chariot troops, and all his infantry, and let him go with nothing but his life.” 

Then King Pasenadi confiscated all King Ajatasattu’s elephant troops, all his cavalry, all his chariot troops, and all his infantry, and let him go with nothing but his life. 

Then, in the morning, a number of bhikkhus dressed and, taking their bowls and robes, entered Savatthi for alms. When they had walked for alms in Savatthi and had returned from their alms round, after the meal they approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened.  

Then the Blessed One, having understood the meaning of this, on that occasion recited these verses:
“A man will go on plundering
So long as it serves his ends,
But when others plunder him,
The plunderer in turn is plundered.
The fool thinks fortune is on his side
So long as his evil does not ripen,
But when the evil ripens
The fool incurs suffering.
The killer gets a killer for himself,
A conqueror, one who conquers him.
The abuser gets abuse,
The reviler, one who reviles.
Thus by the unfolding of kamma
The plunderer in turn is plundered.”

(相應部 1-3-15)
〔一五〕於戰之二語（其二）
時，摩揭陀國韋提子阿闍世王，整備四軍，針對拘薩羅國之波斯匿王〔戰〕，攻入其迦尸國。
拘薩羅國之波斯匿王，聞摩揭陀國韋提希子阿闍世王，整備四軍，攻入我迦尸國。時，拘薩羅國之波斯匿王，整備四軍，於迦尸國，迎戰摩揭陀國之韋提希子阿闍世王。
如是摩揭國之韋提希子阿闍世王，與拘薩羅國之波斯匿王挑起戰事。於此戰鬥，拘薩羅國之波斯匿王，攻破摩揭陀國之韋提希子阿闍世王，生擒彼〔王〕。
時，拘薩羅國之波斯匿王，如是思念：「如摩揭國之韋提希子阿闍世王，雖無害，但謂害我，乃我之甥。我寧奪摩揭陀國之韋提希子阿闍世王所有之象軍、馬軍、車軍、步軍、以逐放彼。」
時，拘薩羅國之波斯匿王，奪摩揭陀國之韋提希子阿闍世王所有之象軍、馬軍、車軍、步軍而逐放彼。
時，眾多比丘，晨早著衣持鉢，入舍衛城，於舍衛城乞食，食已置鉢，往詣世尊處。詣已，禮敬世尊，而坐於一面；坐於一面之諸比丘等，以此事白世尊曰：
「世尊！如今，摩揭陀國之韋提希子阿闍世王，整備四軍，針對拘薩羅國之波斯匿王，攻入其迦尸國。世尊！拘薩羅國之波斯匿王，聞悉亦以整備四軍迎戰。於此交戰，拘薩羅國之波斯匿王，攻破摩揭陀國之韋提希子阿闍世王，生擒彼王。世尊！如是拘薩羅國之波斯匿王，如是思念：『如摩揭國之韋提希子阿闍世王，雖無害，但謂害我，乃我之甥，我寧奪彼王之四軍，以逐放彼王。』世尊，如是拘薩羅國之波斯匿王，奪得摩揭陀國之韋提希子阿闍世王之四軍，以逐放彼王。」
時，世尊得知此義，其時，唱此偈曰：
人為己利時　　　即以掠奪他
他之被奪時　　　彼亦為所奪
愚者惡不實　　　雖思為當然
惡之成實時　　　即受於苦惱
若以殺他人　　　即得殺己者
若以勝他人　　　即得勝己者
以譏他人者　　　即得誹己者
以惱他人者　　　即得惱己者
如是業輪轉　　　奪人當被奪