Siong'ingr Vxo (1-4-5)

5. Uahdauh (II)
Hitt sijun, Sewjunx druar dirr Isipatana Lok-aw Hngg ee Baranasi. Dirr jiax, Sewjunx huah qongxx, "Jiongww bikiu!" Hiaxee bikiu qongw, "Jniawsi, Sewjunx!" laii huedab Sewjunx. Sewjunx qongw, "Jiongww bikiu! Guaw ixqingx tauw kuix tnix qapp langg dingxdingw soxu ee uahdauh. Jiongww bikiu! Linw iaxrr tangx tauw kuix tnix qapp langg dingxdingw soxu ee uahdauh. Jiongww bikiu! Diyhh linbinw sewqanx, uirr jingwlangg ee lirig qapp hingrhog. Diyhh siwqer kir, uirr langg ham' tnix ee lirig qapp hingrhog. Nng xee langg m tangx qniaa qang jit diauu lo. 

Jiongww bikiu! Diyhh qangxsuad uerqur qapp iwsur kurvi co' sxen, diongx sxen, qapp buew sxen ee hxuad. Qangxsuad itcer uanbuanw qapp cingjing ee dua senrhingg. U quaw jiongwsingx snix cutsir diyrr kacc jiyw dinaix qapp uwuer, byy tniax diyc hxuad, dinaix qapp uwuer iarr e byy .kir. Inx hiaxee ingqaix si tangx liauxgo hxuad :ee. Jiongww bikiu! Guaw iarr e kir Uruvela ee Senanigama uirr inx qangxsuad hxuad."

Hitt sii, okmoo Mara laii Sewjunx hiax vaiwhongw. Vaiwhongw liauw, iong jimgensix duiww Sewjunx qongw:
"Liw virr tnix, langg,
Qapp okmoo ee uahdauh soxx vak.
Liw virr okmoo ee syh-aw vak lehh,
Liw jitt xee sabunn beh dytuad guaw jin' lann."

[Sewjunx]
"Guaw tuatlii tnix, langg,
Qapp okmoo ee uahdauh,
Guaw tauw kuix okmoo ee sokvak.
Pywhuaiw :ee liw vai ar."


(Samyutta Nikaya 1-4-5) 
5. Mara’s Snare (2)
Thus have I heard. On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!” “Venerable sir!” those bhikkhus replied. The Blessed One said this: “Bhikkhus, I am freed from all snares, both celestial and human. You too, bhikkhus, are freed from all snares, both celestial and human. Wander forth, O bhikkhus, for the welfare of the multitude, for the happiness of the multitude, out of compassion for the world, for the good, welfare, and happiness of devas and humans. Let not two go the same way. Teach, O bhikkhus, the Dhamma that is good in the beginning, good in the middle, good in the end, with the right meaning and phrasing. Reveal the perfectly complete and purified holy life. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma. I too, bhikkhus, will go to Senanigama in Uruvela in order to teach the Dhamma.”

Then Mara the Evil One approached the Blessed One and addressed him in verse:
“You are bound by all the snares,
By snares both celestial and human;
You are bound by the great bondage:
You won’t escape me, recluse!”

“I am freed from all the snares,
From snares both celestial and human;
I am freed from the great bondage: 
You’re defeated, End-maker!”


(相應部 1-4-5)
〔五〕係蹄（其二）
爾時，世尊住波羅捺仙人墮處鹿野苑。於此世尊呼「諸比丘！」彼等諸比丘：「唯然！世尊！」以奉答世尊。
世尊曰：「諸比丘！我解脫天、人等所有之係蹄。諸比丘！汝等亦解脫天、人等所有之係蹄。諸比丘！為眾人之利益、幸福以憐憫世間。為人天之利益、幸福以遊方！二人勿走一條路。諸比丘！說具初善、中善、終善之文與義之法。說一切圓滿清淨之梵行。有眾生生來不少塵垢，不聞法亦得令滅，彼等應是知解法者。諸比丘！我亦為說法，而詣優留毘羅將軍村。」
時，惡魔波旬詣世尊前。詣已，以偈言世尊曰：
汝為天與人　　　惡魔係蹄縛
汝縛惡魔繩　　　沙門難逃我
〔世尊：〕
我脫天與人　　　惡魔係蹄縛
我解惡魔縛　　　破壞者汝敗

Siong'ingr Vxo (1-4-4)

4. Uahdauh (I)
Guaw tniax .diyc .ee si anxnex. Hitt sijun, Sewjunx druar dirr Isipatana Lok-aw Hngg ee Baranasi. Dirr jiax, Sewjunx duiww jiongww bikiu huah qongxx, "Jiongww bikiu!"
Hiaxee bikiu iarr huedab Sewjunx qongxx, "Jniawsi, Sewjunx!"
Sewjunx suansuad qongxx, "Jiongww bikiu! Guaw ixx jniar suuii, guaw ixx jniar jingjinr, sidjingr dadqaur busiong qaixtuad. Jiongww bikiu! Linw ixx jniar suuii qapp jniar jingjinr, iarr tangx sidjingr dadqaur busiong qaixtuad."

Hitt sii, okmoo Mara laii Sewjunx hiax vaiwhongw. Vaiwhongw liauw, iong jimgensix duiww Sewjunx qongw:
"Liw virr tnix, langg,
Qapp okmoo ee uahdauh soxx vak.
Liw virr okmoo ee syh-aw vak lehh,
Liw jitt xee sabunn beh dytuad guaw jin' lann."

[Sewjunx]
"Guaw tuatlii tnix, langg,
Qapp okmoo ee uahdauh,
Guaw tauw kuix okmoo ee sokvak.
Pywhuaiw :ee liw vai ar."

Hitt sii, okmoo Mara... simrjiww... hingtew an' hiax byy .kir.


(Samyutta Nikaya 1-4-4) 
4. Mara’s Snare (1)
Thus have I heard. On one occasion the Blessed One was dwelling at Baranasi in the Deer Park at Isipatana. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
Venerable sir!” those bhikkhus replied. The Blessed One said this:
“Bhikkhus, by proper attention, by proper right striving, I have arrived at unsurpassed liberation, I have realized unsurpassed liberation. You too, bhikkhus, by proper attention,
by proper right striving, must arrive at unsurpassed liberation, must realize unsurpassed liberation.”

Then Mara the Evil One approached the Blessed One and addressed him in verse:
“You are bound by Mara’s snare,
By snares both celestial and human;
You are bound by Mara’s bondage:
You won’t escape me, recluse!”

“I am freed from Mara’s snare,
From snares both celestial and human;
I am freed from Mara’s bondage:
You’re defeated, End-maker!” 

Then Mara the Evil One ... disappeared right there.

(相應部 1-4-4)
(四)係蹄（其一）
如是我聞。爾時，世尊住波羅奈仙人墮處鹿野苑。於此，世尊呼諸比丘：「諸比丘！」彼等諸比丘亦奉答世尊：「唯然，世尊！」
世尊乃宣說：「諸比丘！我依正思惟，我依正精進，實證到達無上解脫。諸比丘！汝等亦依正思惟、正精進、亦實證到達無上解脫。」
時，惡魔波旬，來詣世尊處。詣已，以偈言世尊曰：
汝為天與人　　　惡魔係蹄縛
汝縛惡魔繩　　　沙門難逃我
〔世尊：〕
我脫天與人　　　惡魔係蹄縛
我解惡魔縛　　　破壞者汝敗
時，惡魔波旬……乃至……形體沒於其處。

Siong'ingr Vxo (1-4-3)

3. Cingjing
Hitt sii, Sewjunx diamr dirr Uruvela Ciurnaa...

Hitt sijun, Sewjunx amr xia jre tnilo, mngx mngx aw ho decc lyc. Hitt sii, okmoo Mara beh hro Sewjunx kiw qniahniaa cangr mngqngw, dyrr jenongw Sewjunx hiax vaiwhongw. Vaiwhongw quer, dirr qinruaw Sewjunx ee soxjai iong quanqe  jiongxjiongw cingjing qapp byy cingjing ee sxiongr henxhen.

Hitt sijun, Sewjunx jaix ix si okmoo Mara, dyrr iong jimgensix duiww okmoo Mara qongw:
"Jrngx juer cingjing qapp byy cingjing ee sxiongr,
Liw quxdngg decc lunhuee.
Mara liw jauw,
Pyhuai :ee liw vai ar.
Ixx srinx, genn, qapp ir,
Langlangg tangx diauhyy xmoo.
Byy sriu okmoo jipuer kir qniaa,
M si okmoo ee derjuw."

Hitt sii, okmoo Mara... simrjiww... koxnuaw, dyrr iamxsinx an' hiax byy .kir.


(Samyutta Nikaya 1-4-3) 
3. Beautiful
While dwelling at Uruvela. Now on that occasion the Blessed One was sitting out in the open air in the thick darkness of the night while rain fell continuously. Then Mara the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, approached the Blessed One and, not far from him, displayed diverse lustrous shapes, both beautiful and hideous. 

Then the Blessed One, having understood, “This is Mara the Evil One,” addressed him in verses:
“You’ve wandered on for a long time
Creating beautiful and hideous forms.
Enough, Evil One, with that trick of yours:
You’re defeated, End-maker!
Those who are well restrained in body,
Restrained in speech and in mind,
Do not come under Mara’s sway
Nor become Mara’s henchmen.”

Then Mara the Evil One ... disappeared right there. 


(相應部 1-4-3)
(三)淨
〔爾時，世尊〕住優留毘羅林……
爾時，世尊闇夜坐於露地，雨絲霏霏下降。時，惡魔波旬欲令世尊生起恐怖，毛髮豎立，來詣世尊坐處。詣已，於世尊之近處，以顯或高或下之種種淨、不淨形相。
時，世尊知是惡魔波旬，以偈言惡魔波旬曰：
作淨不淨相　　　汝之輪迴長
波旬汝可去　　　破壞者汝敗
依身語及意　　　人人善調魔
無行惡魔配　　　非惡魔弟子
時，惡魔波旬……乃至……苦惱萎身於其處。

Siong'ingr Vxo (1-4-2)

2. Cnxiu
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx diamr dirr Uruvela Ciurnaa ee Neranjara Hyy-vnix, knuar ngiuu :ee ee Banyan Ciu-kax, cimxx singjiu jniawsiong qakgo.

Hitt sijun, Sewjunx amr xia jre tnilo, mngx mngx aw ho decc lyc. Hitt sijun, okmoo Mara beh hro Sewjunx kiw qniahniaa cangr mngqngw, dyrr huawsinx juer dua cnxiu ongg laii Sewjunx hiax vaiwhongw. Hitt jiah cnxiu ee tauu uanxzenn dua ox gamjiyc, cuiwkiw naxx cincniu sunginn, pni naxx cincniu dua ditauu.

Hitt sijun, Sewjunx jaix ix si okmoo Mara, dyrr iong jimgensix duiww okmoo Mara qongw:
"Jrngx juer cingjing qapp byy cingjing ee sxiongr,
Liw quxdngg decc lunhuee.
Mara liw jauw,
Pyhuai :ee liw vai ar."

Hitt sii, okmoo Mara jin' koxnuaw, qongw, "Sewjunx ixqingx jaix si guaw, Sxen Quewongw ixqingx jaix si guaw." Dyrr iamxsinx an' hiax byy .kir.


(Samyutta Nikaya 1-4-2) 
2. The King Elephant
Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd’s Banyan Tree soon after he had attained complete enlightenment. 

Now on that occasion the Blessed One was sitting out in the open air in the thick darkness of the night while rain fell continuously. Then Mara the Evil One, wishing to arouse fear, trepidation, and terror in the Blessed One, manifested himself in the form of a giant king elephant and approached the Blessed One. His head was like a huge block of steatite; his tusks were like pure silver; his trunk
was like a huge plough pole. 

Then the Blessed One, having understood, “This is Måra the Evil One,” addressed him in verse:
“You’ve wandered on for a long time
Creating beautiful and hideous forms.
Enough, Evil One, with that trick of yours:
You’re defeated, End-maker!”

Then Mara the Evil One, realizing, “The Blessed One knows me, the Sublime One knows me,” sad and disappointed, disappeared right there.


(相應部 1-4-2)
(二)象
如是我聞。爾時，世尊初成正覺時，住優留毘羅林之尼連禪河邊，阿闍波羅尼俱律陀樹下。
爾時，世尊闇夜坐於露地，雨絲霏霏而下降。
爾時，惡魔波旬欲令世尊生起恐怖毛髮豎立，乃化作大象王，來詣世尊前。
彼頭實如大黑岩，其牙如淨銀，其鼻如大鋤柄。
時，世尊知此惡魔波旬，而以偈言惡魔波旬曰：
作淨不淨相　　　汝之輪迴長
波旬汝可去　　　破壞者汝敗
時，惡魔波旬苦惱而曰：「世尊已知我，善逝已知我。」即萎身沒於其處。

Siong'ingr Vxo (1-4-1)

Derr Sir Qngw: Ham' Mara Siong'ingr
(Id) Okmoo
1. Koxgiap
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx diamr dirr Uruvela Ciurnaa ee Neranjara Hyy-vnix, knuar ngiuu :ee ee Banyan Ciu-kax, cimxx singjiu jniawsiong qakgo.

Hitt sijun, Sewjunx jit xee langg jerjing, simlai u jitt kuanw ee sukyw: "Guaw dnaxx sidsit ixx tuatlii koxhingg. Jin' hyw ar! Guaw dnaxx sidsit ixx tuatlii byy lirig ee koxhingg. Jin' hyw ar! Ditjingr diyc qensit, jniawliam, qapp potee."

Hitt sii, okmoo Mara jaix Sewjunx simlai soxx sniu :ee, dyrr laii Sewjunx hiax vaiwhongw. Vaiwhongw quer, iong jimgensix qra Sewjunx qongw:
"Narr byy li koxhingg,
Jiongww cinglenn tangx did cingjing,
Diuduu laii lirkuix cing jing ee lo,
Byy cingjing suacc liahjuer qaqi cingjing."

Hitt sii, Sewjunx jaix ix si okmoo Mara, dyrr ixx jimgensix rinr okmoo Mara qongxx:
"Byy siw qniaa koxhingg,
Jaix soxx jyr itcer longxx byy lirig.
Kyxviw liogde ee jniuw qapp drua,
Byy qaxx jt sud aw loring.
Siulen qaiwlut, juansimx, qapp diwhui,
Jex jiacc si potee ee dyrlo.
Guaw dadqaur busiong ee cingjing,
Pywhuai :ee liw vai ar."

Hitt sii, okmoo Mara jin' koxnuaw, qongw, "Sewjunx ixqingx jaix si guaw, Sxen Quewongw ixqingx jaix si guaw." Dyrr iamxsinx an' hiax byy .kir.


(Samyutta Nikaya 1-4-1) 
Chapter 4: Connected Discourses with Mara
I. The First Chapter (Lifespan)
1. Austere Practice 
Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd’s Banyan Tree soon after he had attained complete enlightenment. 

Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “I am indeed freed from that grueling asceticism! It is good indeed that I am freed from that useless grueling asceticism! It is good that, steady and mindful, I have attained enlightenment!”

Then Mara the Evil One, having known with his own mind the reflection in the Blessed One’s mind, approached the Blessed One and addressed him in verse:
“Having forsaken the austere practice
By which men purify themselves,
Being impure, you think you’re pure:
You have missed the path to purity.”

Then the Blessed One, having understood, “This is Mara the Evil One,” replied to hm in verses:
“Having known as useless any austerity
Aimed at the immortal state,
That all such penances are futile
Like oars and rudder on dry land,
I developed the path to enlightenment—
Virtue, concentration, and wisdom—
And thereby attained supreme purity :
You’re defeated, End-maker!”

Then Mara the Evil One, realizing, “The Blessed One knows me, the Sublime One knows me,” sad and disappointed, disappeared right there.


(相應部 1-4-1)
第四　惡魔相應
第一　惡魔品
〔一〕苦業
如是我聞。爾時，世尊初成正覺時，住優留毘羅林之尼連禪河邊，阿闍波羅尼俱律陀樹下。
時，世尊獨坐靜觀，而作如是思念：「我今實已脫離彼苦行。善哉！我今實已脫離彼無利益之苦行。善哉！證得堅毅、正念、菩提。」
爾時，惡魔波旬，知世尊心之所念，而來詣世尊處。詣已，以偈白世尊曰：
若無離苦行　　　清淨青年眾
躊躇離淨道　　　不淨思為淨
爾時，世尊知是惡魔波旬，以偈答惡魔波旬曰：
不死等苦行　　　知無一切利
如陸舟艫舵　　　一切無護益
修戒及定慧　　　此乃菩提道
我達無上淨　　　破壞者汝敗
爾時，惡魔波旬苦惱而曰：「世尊已知我，善逝已知我。」即萎身沒於彼處。

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