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

Siong'ingr Vxo (1-3-23)

23. Sewqanx
[Hitt sii, Sewjunx] Dirr Savathhi Sniaa...

Jre dirr vinx:a ee Kosala Qog ee Pasenadi Ongg mng Sewjunx qongxx, "Sewjunx! Sewqanx u dycc quiw jiongw si in'ui u siurhai, koxnauw, qapp vut'anx jiacc laii snix .cud .laii?"

"Dairongg! Sewqanx u snax jiongw si in'ui u siurhai, koxnauw, qapp vut'anx jiacc laii snix .cud .laii. Dycc snax jiongw lehh? Dairongg! Dirr sewqanx, tamsimx si in'ui u siurhai, koxnauw, qapp vut'anx jiacc laii snix .cud .laii. Dairongg! Dirr sewqanx, uanwhun si in'ui u siurhai, koxnauw, qapp vut'anx jiacc laii snix .cud .laii. Dairongg! Dirr sewqanx, beluan si in'ui u siurhai, koxnauw, qapp vut'anx jiacc laii snix .cud laii. Dairongg! Jitt snax jiongw si in'ui u siurhai, koxnauw, qapp vut'anx jiacc laii snix .cud .laii."

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

"Tamsimx, uanwhun, ixqip beluan,
Jiaxee og si langg ee simx snix :ee,
E hai jit xee langg bersux lodig,
Snix .cud .laii langg dyrr e dyw."


(Samyutta Nikaya 1-3-23)  
23. World
Setting at Savatthi. Sitting to one side, King Pasenadi of Kosala said to the Blessed One: “Venerable sir, how many things are there in the world which, when they arise, arise for one’s harm, suffering, and discomfort?”

“There are, great king, three things in the world which, when they arise, arise for one’s harm, suffering, and discomfort. What are the three? Greed is something in the world which, when it arises, arises for one’s harm, suffering, and discomfort. Hatred is something in the world which, when it arises, arises for one’s harm, suffering, and discomfort. Delusion is something in the world which, when it arises, arises for one’s harm, suffering, and discomfort. These are the three things in the world which, when they arise, arise for one’s harm, suffering, and discomfort.

“Greed, hatred, and delusion,
Arisen from within oneself,
Injure the person of evil mind
As its own fruit destroys the reed.”


(相應部 1-3-23)
〔二三〕世間
〔爾時，世尊〕在舍衛城……
坐於一面之拘薩羅國波斯匿王白世尊曰：「世尊！世間有幾種法生，為不利苦惱不安住耶？」
「大王！世間有三法生，為不利苦惱不安住。
三者何耶？大王！於世間貪生，為不利苦惱不安住。大王！於世間瞋生，為不利苦惱不安住。大王！於世間癡生，為不利苦惱不安住。
大王！此等三法，生於世間，為不利苦惱不安住。」
〔世尊此宣說……乃至……〕
貪瞋以及癡　　　此惡心生人
害人如竹類　　　生之即傾倒

Siong'ingr Vxo (1-3-22)

22. A'maw
Savatthi Sniaa ee inenn.
Sewjunx mng jre dirr vnix:a ee Kosala Qog ee Pasenadi Ongg qongxx, "Dairongg! Ongg dirr ziddiongx an' dyc'ui laii lehh?"

"Sewjunx! Guanw lau a'maw vah-zxic huer quewsinx. Sewjunx! Guaw duiww a'maw jiokk siauwliam. Sewjunx, narr guaw tangx iong cnxiu-vyw ngua a'maw be siw, guaw e iong cnxiu-vyw hro a'maw be siw. Narr guaw tangx iong bew-vyw ngua a'maw be siw, guaw e iong bew-vyw hro a'maw be siw. Narr tangx iong sxen cuanlok iacc qog ngua a'maw be siw, guaw e iong sxen cuanlok iacc qog hro a'maw be siw."

"Dairongg! Itcer jiongwsingx longxx e siw, jiongquix vitzenn e siw, byy jit xee tangx ciautuad sixbongg."
"Sewjunx! Hanxiuw. Sewjunx, m bad u :ee. Itcer jiongwsingx longxx e siw, jiongquix vitzenn e siw, byy jit xee tangx ciautuad sixbongg, anxnex qongw sidjai si urngiaw."

"Dairongg, si anxnex! Dairongg, si anxnex! Itcer jiongwsingx longxx e siw, jiongquix vitzenn e siw, byy jit xee tangx ciautuad sixbongg. Dairongg! Piwzu huisaihu soxx juer zimrhyy ee huii-aw, bylun u siyx iacc byy siyx, longxx e huixhuai, jiongquix vitzenn e huixhuai, byy jit xee be huixhuai. Cincniu jitt kuanw, itcer jiongwsingx longxx e siw, jiongquix vitzenn e siw, byy jit xee tangx ciautuad sixbongg."

[Sewjunx suansuad jiaxee... simrjiww...]
Jiongwsingx longxx e siw,
U sniwmia :ee byy jit xee be siw.
Ingqaix jiauww ix ee giap,
Qongqyw iacc juergiap longxx duer ix qniaa.
Juer og duirlyc dergak,
Juer qongdig sringx tenqair.
Soxiw diyhh juer senrsu,
Jiksen uirr birlaii.
Qongdig lirig jingwlangg,
Au sxer dro quer hnua."


(Samyutta Nikaya 1-3-22)
22. Grandmother
Setting at Savatthi. The Blessed One said to King Pasenadi of Kosala as he was sitting to one side: “Where are you coming from, great king, in the middle of the day?” 
“Venerable sir, my grandmother has died. She was old, aged, burdened with years, advanced in life, come to the last stage, 120 years from birth. Venerable sir, my grandmother was dear and beloved to me. If, venerable sir, by means of the elephant-treasure I could have redeemed my grandmother from death, I would have given away even the elephant-treasure so that she would not have died. If by means of the horse-treasure I could have redeemed her from death ... If by a prize village I could have redeemed her from death ... If by means of the country I could have redeemed my grandmother from death, I would have given away even the country so that she would not have died.”

“All beings, great king, are subject to death, terminate in death, and cannot escape death.”
“It is wonderful, venerable sir! It is amazing, venerable sir! How well this has been stated by the Blessed One: ‘All beings, great king, are subject to death, terminate in death, and cannot escape death.’”

“So it is, great king! So it is, great king! All beings, great king, are subject to death, terminate in death, and cannot escape death. Just as all the potter’s vessels, whether unbaked or baked, are subject to a breakup, terminate in their breakup, and cannot escape their breakup, so all beings are subject to death, terminate in death, and cannot escape death.

“All beings will die,
For life ends in death.
They will fare according to their deeds,
Reaping the fruits of their merit and evil:
The doers of evil go to hell,
The doers of merit to a happy realm.
Therefore one should do what is good
As a collection for the future life.
Deeds of merit are the support for living beings
(When they arise) in the other world.”


(相應部 1-3-22)
〔二二〕祖母
舍衛城因緣。
世尊謂於一面坐之拘薩羅國波斯匿王曰：「大王！王日中從何處來耶？」
「世尊！我老祖母年百二十歲死矣。世尊！我祖母於我，是所思慕者。世尊，若我依於象寶，得令祖母不死者，我當予象寶不令祖母死。若我依馬寶，得令祖母不死者，我當予馬寶不令祖母死。得依善村或國，得令祖母不死者，我當予善村或國令祖母不死。」
「大王！一切眾生乃死法。終當必死，無得超越於死者。」
「世尊！希有。世尊，未曾有。此一切眾乃死法，終當必死，無能得超死者實是善說。」
「大王！如是，大王！如是。一切眾生乃死法。終當必死，無得超越於死者。大王！譬喻作壺之任何所作之土器。或燒或不燒者，悉是破壞之法，終必破壞，無有免破壞者，如是一切眾生為死法，終當必死，無得超死者。」
〔世尊此宣說……乃至……〕
眾生皆必死　　　生者無不死
應如依其業　　　隨行功罪果
依惡墮地獄　　　功德生天界
然者行善事　　　積善為未來
功德實眾人　　　後世渡津場

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