3. Qiqnuaiw-tauu
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt sii, Sewjunx duiww jiongww bikiu qongw, “Jiongww bikiu!”
Jiongww bikiu hongrdab Sewjunx qongxx, “Si, Sewjunx!”
Sewjunx suansuad qongxx, “Jiongww bikiu! Ingxzit, tnisinn qapp asura kiw qaujenr. Jiongww bikiu! Hitt sii, tender Sakka hoqiyr Tavatimsa jiongww tnisinn qongxx, ‘Ving’iuw! Qazip tenvo ee jenwjingx, narr qniax qaxx decc junr decc cangr mngqngw :ee, linw diyhh knuar guaw ee qiqnuaiw-tauu. Linw narr knuar diyc guaw ee qiqnuaiw-tauu, dyrr be qniax qaxx decc junr decc cangr mngqngw.
Linw narr byy knuar diyc guaw ee qiqnuaiw-tauu, dyrr qaix knuar Pajapati Tenongg ee qiqnuaiw-tauu. Linw narr knuar diyc Pajapati Tenongg ee qiqnuaiw-tauu, dyrr be qycc qniax qaxx decc junr decc cangr mngqngw.
Linw narr byy knuar diyc Pajapati Tenongg ee qiqnuaiw-tauu, dyrr qaix knuar Varuna Tenongg ee qiqnuaiw-tauu. Linw narr knuar diyc Varuna Tenongg ee qiqnuaiw-tauu, dyrr be qycc qniax qaxx decc junr decc cangr mngqngw.
Linw narr byy knuar diyc Varuna Tenongg ee qiqnuaiw-tauu :ee, dyrr qaix knuar Isana Tenongg ee qiqnuaiw-tauu. Linw narr knuar diyc Isana Tenongg ee qiqnuaiw-tauu, dyrr be qycc qniax qaxx decc junr decc cangr mngqngw.'
Jiongww bikiu! U knuar diyc Tender Sakka ee qiqnuaiw-tauu, Pajapati Tenongg ee qiqnuaiw-tauu, Varuna Tenongg ee qiqnuaiw-tauu, qapp Isana Tenongg :ee, uree be qycc qniax qaxx decc junr decc cangr mngqngw, uree iaxx si e qniax qaxx decc junr decc cangr mngqngw. Sniaw enqor? In'ui tender Sakka iaxx byy lirkuix tamiog, iaxx byy lirkuix uanwhun, iaxx byy lirkuix gucix, drir byy dnaw ee vni laii kiw junr, laii qniahniaa, laii dyjauw.
Jiongww bikiu! Guaw iarr u anxnix qongw, ‘Linw narr jenongw ciurnaa, iacc si dirr ciu-kax, iacc si zip kangx cur qniax qaxx decc junr decc cangr mngqngw, hitt sii diyhh sniu diyc guaw. Sniu qongxx hitt xee Sewjunx si qaix-hongrqingr, si u jniawsiong qakgno, si u liauxqaiw qycc u sidjenr, si sxen-quewongw, si liauxqaiw sewqanx, si busiong dairsu, si diauhok dairhux, si tnix qapp langg ee sensnix, si Vut qapp Sewjunx.’ Jiongww bikiu! Linw narr sniu kiw diyc guaw, dyrr be qycc qniax qaxx decc junr decc cangr mngqngw.
Narr byy sniu diyc guaw, dyrr qaix sniu diyc Hxuad. Hxuad si Sewjunx ee senrgiw soxx qangxsuad, u henrjai ee qyxvyr, dirr henrsii :ee, tangx knuar .diyc, tangx inxdy kir liappuann :ee, si srig jiarr qaidongx qaqi u texhue :ee. Jiongww bikiu! Linw narr u sniu diyc Huxad :ee, dyrr be qycc qniax qaxx decc junr decc cangr mngqngw.
Narr byy sniu diyc Hxuad, dyrr qaix sniu diyc jingdoo. Sewjunx ee jingdoo-derjuw si jiauww sxen decc siuhing :ee. Sewjunx ee jingdoo-derjuw si jinjniar decc siuhing :ee. Sewjunx ee jingdoo-derjuw si qniaa jniar dy decc siuhing :ee. Sewjunx ee jingdoo-derjuw si junjiaur Hxuad decc siuhing :ee. Jitt sir siangx veh jiongw dyrr si. Jiaxee Sewjunx ee jingdoo-derjuw daddid qiongsen, daddid junqingr, dadddid sriu vowsix, daddid langg' habjiongw lexvair, si sewqanx busiong ee hokcann. Jiongww bikiu, narr u sniu diyc jingdoo, dyrr be qycc qniax qaxx decc junr decc cangr mngqngw.
Sniaw enqor? Jiongww bikiu! Zulaii, qaix-hongrqingr qapp u jniawsiong qakgno :ee si lirkuix tamiog, lirkuix uanwhun, lirkuix gucix, be byy dnaw, be kiw junr, be qniahniaa, qycc be dypiah :ee.”
Sewjunx anxnix suansuad. Sxen Quewongw qongw liauw, dairsux qycjaiww jinr jit vo iong jimgensix suansuad qongxx:
“Dirr ciunaa-diongx iacc ciu-kax,
Dirr jigjing byy langg ee dniusow ee sii,
Jiongww bikiu narr sniu kiw,
U jniawdiong qakdix :ee,
Linw dyrr byy qniahniaa.
Narr si byy sniu diyc sewqanx ee jruw,
Langg-diongx ee guu-ongg,
Byy sniu diyc Vut :ee,
Dyrr qaix sniu diyc sxen hxuad,
Si tangx inxdy kir liappuann ee hxuad.
Byy sniu diyc sxen hxuad,
Tangx inxdy kir liappuann ee hxuad,
Dyrr qaix sniu diyc jingdoo,
Si busiong ee hokcann.
Jitt kuanw Vut, Hxuad qapp jingdoo,
Narr u sniu .diyc,
Bikiu dyrr be qycc qiahniaa,
Be qycc kiw junr,
Be qycc cangr mngqngw.”
(Samyutta Nikaya 1-11-3)
3. The Crest of the Standard
At Savatthi. There the Blessed One addressed the bhikkhus thus: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied.
The Blessed One said this: “Bhikkhus, once in the past the devas and the asuras were arrayed for battle. Then Sakka, lord of the devas, addressed the Tavatimsa devas thus: “Dear sirs, when the devas are engaged in battle, if fear or trepidation or terror should arise, on that occasion you should look up at the crest of my standard. For when you look up at the crest of my standard, whatever fear or trepidation or terror you may have will be abandoned.
“‘If you cannot look up at the crest of my standard, then you should look up at the crest of the deva-king Pajapati’s standard. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned.
“‘If you cannot look up at the crest of the deva-king Pajapati’s standard, then you should look up at the crest of the deva-king Varuna’s standard….
If you cannot look up at th e crest of the deva-king Varuna’s standard, then you should look up at the crest of the deva-king Isana’s standard…. For when you look up at the crest of his standard, whatever fear or trepidation or terror you may have will be abandoned.’
“Bhikkhus, for those who look up at the crest of the standard of Sakka, lord of the devas; or of Pajapati, the deva-king; or of Varuna, the deva-king; or of Isana, the deva-king, whatever fear or trepidation or terror they may have may or may not be abandoned. For what reason? Because Sakka, lord of the devas, is not devoid of lust, not devoid of hatred, not devoid of delusion; he can be timid, petrified, frightened, quick to flee.
“But, bhikkhus, I say this: If you have gone to a forest or to the foot of a tree or to an empty hut, and fear or trepidation or terror should arise in you, on that occasion you should recollect me thus: ‘The Blessed One is an arahant, fully enlightened, accomplished in true knowledge and conduct, sublime, knower of the world, unsurpassed leader of persons to be tamed, teacher of devas and humans, the Enlightened One, the Blessed One.’ For when you recollect me, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.
“If you cannot recollect me, then you should recollect the Dhamma thus: ‘The Dhamma is well expounded by the Blessed One, directly visible, immediate, inviting one to co me and see, worthy of application, to be personally experienced by the wise.’ For when you recollect the Dhamma, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.
“If you cannot recollect the Dhamma, then you should recollect the Sangha thus: ‘The Sangha of the Blessed One’s disciples is practising the good way, practising the straight way, practising the true way, practising the proper way; that is, the four pairs of persons, t he eight types of individuals—this Sangha of the Blessed One’s disciples is worthy of gifts, worthy of hospitality, worthy of offerings, worthy of reverential salutation, the unsurpassed field of merit for the world.’ For when you recollect the Sangha, bhikkhus, whatever fear or trepidation or terror you may have will be abandoned.
“For what reason? Because, bhikkhus, the Tathagata, the Arahant, the Fully Enlightened One is devoid of lust, devoid of hatred, devoid of delusion; he is brave, courageous, bold, ready to stand his place.”
This is what the Blessed One said. Having said this, the Sublime One, the Teacher, further said this:
“In a forest, at the foot of a tree,
Or in an empty hut, O bhikkhus,
You should recollect the Buddha:
No fear will then arise in you.
But if you cannot recall the Buddha,
Best in the world, the bull of men,
Then you should recall the Dhamma,
Emancipating, well expounded.
But if you cannot recall the Dhamma,
Emancipating, well expounded,
Then you should recall the Sangha,
The unsurpassed field of merit.
For those who thus recall the Buddha,
The Dhamma, and the Sangha, bhikkhus,
No fear or trepidation will come,
Nor any grisly terror.”
(相應部 1-11-3)
〔三〕旗尖
〔爾時，世尊〕住舍衛城祇樹給孤獨園。
其時，世尊言諸比丘：「諸比丘！」諸比丘奉答世尊：「唯然！世尊。」
世尊以此宣說：
「諸比丘！遠昔天與阿修羅挑起戰爭。
諸比丘！時天帝釋呼忉利諸天：『友！若赴天部之戰，起毛髮豎立之恐怖、戰慄者，汝等當看我旗尖！汝等若看我旗尖者，起毛髮豎立之恐怖、戰慄當可去除。
汝等若不看我旗尖者，則看波闍波提天王之旗尖。汝等若看波闍波提天王之旗尖者，起毛髮豎立之恐怖、戰慄當可去除。
汝等若不看波闍波提天王之旗尖者，則看婆羅那天王之旗尖……〔乃至〕……
汝等若不看婆樓那天王之旗尖者，則看伊舍那天王之旗尖。汝等若看伊舍那天王之旗尖者，起毛髮豎立之恐怖、戰慄當可去除。』
諸比丘！若看天帝釋之旗尖、波闍波提天王之旗尖、婆樓那天王之旗尖、伊舍那天王者，或可去除；或未可去除其起毛髮豎立之恐怖、戰慄。
何以故？天帝釋未離貪、未離瞋、未離癡、有膽怯病而戰慄、恐怖，是逃避者。
諸比丘！我亦語如是：『汝等或往森林，或於樹下，或入空屋而起毛髮豎立之恐怖、戰慄者，其時當念我！彼世尊是應供、等正覺、明行足、善逝、世間解、無上師、調御丈夫、天人師、佛、世尊。』
諸比丘！汝等若憶念我者，當可去除其起毛髮豎立之恐怖、戰慄。
若不憶念我者，則以憶念法，法乃由世尊之所善說者。有現在果報、不隔時，當得云來見者，導引於涅槃者，是有識之士之各自所當知。
諸比丘！汝等若憶念法者，當可去除其起毛髮豎立之恐怖、戰慄。
若不憶念法者，則憶念僧伽。世尊之弟子僧伽乃善行者。世尊之弟子僧伽乃真正行者。世尊之弟子僧伽乃正道行者。世尊之弟子僧伽乃可尊教之修行者。即四雙八輩是。此世尊之弟子僧伽值得供養、值得尊敬、值得布施、值得合掌禮拜、是世間無上福田。
諸比丘，若憶念僧伽者，當可去除其起毛髮豎立之恐怖、戰慄。
何以故？諸比丘！如來、應供、等正覺者，乃離貪、離瞋、離癡、無膽怯、無戰慄、無恐怖、無逃避者。」
世尊如此宣說。善逝說已、師更宣說次偈曰：
林中或樹下 孤寂場所時
諸比丘思念 正等正覺者
汝等無恐怖 若是世間主
人中之牛王 不憶念佛者
則憶念善說 導引涅槃法
不憶念善說 導於涅槃法
則憶念僧伽 無上之福田
如是佛法僧 若以憶念者
比丘等恐怖 汝等當無有
毛髮之豎立
2. Susima
Guaw tniax .diyc .ee si anxnix. Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Sewjunx dirr jiax duiww jiongww bikiu qongw, “Jiongww bikiu!”
Hiaxee jiongww bikiu hongrdab Sewjunx qongxx, “Si, Sewjunx!”
Sewjunx suansuad qongxx, “Jiongww bikiu! Ingxzit asura qongqig jiongww tnisinn. Jiongww bikiu! Hitt si tender Sakka hoqiyr tenjuw Susima qongxx, ‘Guaw tniawtangr ee qniaw Susima! Dnaxx jiaxee asura qongqig jiongww tnisinn. Guaw tniawtangr ee qniaw Susima, liw kir jenr asura.’ Jiongww bikiu! Tenjuw Savira hongrdab tender Sakka qongxx, ‘Hyw, junjiaw’, mrqycc hongwdong.
Jiongww bikiu! Tender Sakka derr zi vaiw…
Jiongww bikiu! Tender Sakka derr snax vaiw hoqiyr tenjuw Susima qongxx, ‘Guaw tniawtangr ee qniaw Susima! Dnaxx jiaxee asura qongqig jiongww tnisinn. Guaw tniawtangr ee qniaw Susima, liw kir jenr asura.’ Jiongww bikiu! Tenjuw Savira hongrdab tender Sakka qongxx, ‘Hyw, junjiaw’, mrqycc hongwdong.
Jiongww bikiu! Hitt sii tender Sakka iong jimgensix duiww tenjuw Savira qongw:
‘Byy jingjinr byy qutlat,
Iarr tangx drat qaur anlok :ee,
Savira jenongw kir hiax,
Guaw iarr beh dirr hitt xui druar.’
[Susima:]
‘Vinrdnua byy qutlat,
Qaix jyr :ee byy jyr,
Itcer iogbong iarr tangx buanxjiog,
Cniaw jixsi jitt hy siongrr hyw ee soxjai.’
[Sakka:]
‘Vinrdnua byy qutlat,
Iarr tangx did diyc buhan kuaiwlok :ee,
Savira kir hiax,
Guaw iarr beh dirr hitt xui druar.’
[Susima:]
‘Guaw ee jruw Sakka,
Benw jyh, qycc byy visiongx qapp juadbong,
Iarr tangx did diyc anlok ee dy,
Cniaw jixsi jitt hy siongrr hyw ee dy.’
[Sakka:]
‘Narr sniaw longxx byy jyr,
Iarr tangx be sueter :ee,
Jex kaksit si liappuann ee dy.
Savira kir hiax,
Guaw iarr beh dirr hitt xui druar.’
Jiongww bikiu! Tender Sakka kyr qaqi ee qongdig qapp qyxvyr, laii tongxdi Tavatimsa Tnix, ingqaix e ylyw qutlat qapp jingjinr :ee. Jiongww bikiu! Linw jiaxee dirr jiax, dirr gauu qangxsuad hxuad qapp ludle ee soxjai cutqex. Uirr beh dadsingg iauxx bue dadsingg :ee, uirr beh qniaa qaur iauxx bue qniaa qaur :ee, uirr beh sidhen iauxx bue sidhen :ee, u decc kinbenw, hunwhuad qapp jingjinr :ee, linw jiaxee jiacc tangx henxhiau jiaxee su.”
(Samyutta Nikaya 1-11-2)
2. Susima
(This sutta is identical with the preceding one, except that the son of the devas addressed is named Susima.)
(相應部 1-11-2)
〔二〕須師摩
〔爾時，世尊〕住舍衛城祇樹給孤獨園。
世尊於此，言諸比丘：「諸比丘！」彼等諸比丘奉答世尊：「唯然！世尊。」
世尊以此宣說：
「諸比丘！遠昔阿修羅攻擊諸天。諸比丘！時天帝釋呼須師摩天子：『愛子須師摩！此等阿修羅，今攻擊諸天，愛子須師摩！汝往迎討阿修羅。』須師摩天子奉答天帝釋：『唯然！尊者。』而耽於放逸。
諸比丘！再度……〔乃至〕……
諸比丘！天帝釋三度呼須師摩天子：『愛子須師摩！此等阿修羅，今攻擊諸天。愛子須師摩！汝往迎討阿修羅。』諸比丘！須師摩天子奉答天帝釋：『唯然！尊者。』而耽於放逸。
諸比丘！時天帝釋，以偈語須師摩天子：
無勵無勤勉 達安樂處者
須師摩去往 我亦往其處
〔須師摩：〕
懶惰無勤勵 不為所應為
一切愛欲繁 示其最勝處
〔帝釋：〕
懶惰無勤勵 得無限樂者
須師摩去往 我亦往其處
〔須師摩：〕
我天主帝釋 無作悲絕望
得安樂道者 示其最勝道
〔帝釋：〕
若是無所作 決無有老者
此實涅槃道 須師摩去往
我亦往其處
諸比丘！其實天帝釋，自生功德果報，以統理忉利天，應是努力精進之稱讚者。諸比丘！汝等於此，於此善說之法與律出家，未達者為達，未到者為到，未實現者為實現而努力、奮勵、精進者，汝等能顯耀此事。」
Derr Jap-id Qngw: Sakka Siong'ingr
(Id) Suvira
1. Suvira
Guaw tniax .diyc .ee si anxnix. Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Sewjunx dirr jiax duiww jiongww bikiu qongw, “Jiongww bikiu!”
Hiaxee jiongww bikiu hongrdab Sewjunx qongxx, “Si, Sewjunx!”
Sewjunx suansuad qongxx, “Jiongww bikiu! Ingxzit asura qongqig jiongww tnisinn. Jiongww bikiu! Hitt si tender Sakka hoqiyr tenjuw Suvira qongxx, ‘Guaw tniawtangr ee qniaw Suvira! Dnaxx jiaxee asura qongqig jiongww tnisinn. Guaw tniawtangr ee qniaw Suvira, liw kir jenr asura.’ Jiongww bikiu! Tenjuw Savira hongrdab tender Sakka qongxx, ‘Hyw, junjiaw’, mrqycc hongwdong.
Jiongww bikiu! Tender Sakka derr zi vaiw…
Jiongww bikiu! Tender Sakka derr snax vaiw hoqiyr tenjuw Suvira qongxx, ‘Guaw tniawtangr ee qniaw Suvira! Dnaxx jiaxee asura qongqig jiongww tnisinn. Guaw tniawtangr ee qniaw Suvira, liw kir jenr asura.’ Jiongww bikiu! Tenjuw Savira hongrdab tender Sakka qongxx, ‘Hyw, junjiaw’, mrqycc hongwdong.
Jiongww bikiu! Hitt sii tender Sakka iong jimgensix duiww tenjuw Savira qongw:
‘Byy jingjinr byy qutlat,
Iarr tangx drat qaur anlok :ee,
Savira jenongw kir hiax,
Guaw iarr beh dirr hitt xui druar.’
[Savira:]
‘Vinrdnua byy qutlat,
Qaix jyr :ee byy jyr,
Itcer iogbong iarr tangx buanxjiog,
Cniaw jixsi jitt hy siongrr hyw ee soxjai.’
[Sakka:]
‘Vinrdnua byy qutlat,
Iarr tangx did diyc buhan kuaiwlok :ee,
Savira kir hiax,
Guaw iarr beh dirr hitt xui druar.’
[Savira:]
‘Guaw ee jruw Sakka,
Benw jyh, qycc byy visiongx qapp juadbong,
Iarr tangx did diyc anlok ee dy,
Cniaw jixsi jitt hy siongrr hyw ee dy.’
[Sakka:]
‘Narr sniaw longxx byy jyr,
Iarr tangx be sueter :ee,
Jex kaksit si liappuann ee dy.
Savira kir hiax,
Guaw iarr beh dirr hitt xui druar.’
Jiongww bikiu! Tender Sakka kyr qaqi ee qongdig qapp qyxvyr, laii tongxdi Tavatimsa Tnix, ingqaix e ylyw qutlat qapp jingjinr :ee. Jiongww bikiu! Linw jiaxee dirr jiax, dirr gauu qangxsuad hxuad qapp ludle ee soxjai cutqex. Uirr beh dadsingg iauxx bue dadsingg :ee, uirr beh qniaa qaur iauxx bue qniaa qaur :ee, uirr beh sidhen iauxx bue sidhen :ee, u decc kinbenw, hunwhuad qapp jingjinr :ee, linw jiaxee jiacc tangx henxhiau jiaxee su.”
(Samyutta Nikaya 1-11-1)
Chapter 11 Connected Discourses with Sakka
I. The First Chapter (Suvira)
1. Suvira
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park. There the Blessed One addressed the bhikkhus thu s: “Bhikkhus!”
“Venerable sir!” those bhikkhus replied.
The Blessed One said this: “Bhikkhus, once in the past the asuras marched against the devas. Then Sakka, lord of the devas, addressed Suvira, a son of the devas, thus: ‘Dear Suvira, these asuras are marching against the devas. Go, dear Suvira, launch a counter-march against the asuras. ’ – ‘Yes, your lordship,’ Suvira replied, but he became negligent.
A second time Sakka addressed Suvira … but a second time Suvira became negligent.
A third time Sakka addressed Suvira … but a third time Suvira became negligent. Then, bhikkhus, Sakk a addressed Suvira in verse:
‘Where one need not toil and strive
Yet still may attain to bliss:
Go there, Suvira, And take me along with you.’
(Suvira:)
‘That a lazy man who does not toil
Nor attend to his duties
Might still have all desires fulfilled:
Grant me that, Sakka, as a boon.’
(Sakka:)
‘Where a lazy man who does not toil
Might achieve unending bliss:
Go there, Suvira,
And take me along with you.’
(Suvira:)
‘The bliss, supreme deva, we might find
Without doing work, O Sakka,
Sorrowless, without despair:
Grant me that, Sakka, as a boon.’
(Sakka:)
‘If there exists any place anywhere
Where without work one won’t decline,
That is indeed Nibbana’s path:
Go there, Suvira,
And take me along with you.’
“So, bhikkhus, if Sakka, lord of the devas, subsisting on the fruit of his own merit, exercising supreme sovereignty and rulership over the Tavatimsa devas, will be one who speaks in praise of initiative and energy, then how much more would it be fitting here for you, who have gone forth in such a well-expounded Dhamma and Discipline, to toil, struggle, and strive for the attainment of the as-yet-unattained, for the achievement of the as-yet-unachieved, for the realization of the as-yet-unrealized.”
(相應部 1-11-1)
第十一 帝釋相應
第一 帝釋品
〔一〕須毘羅
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。
世尊於此言諸比丘：「諸比丘！」彼等諸比丘奉答世尊：「唯然！世尊！」
世尊以此宣說：
「諸比丘！遠昔阿修羅攻擊諸天。諸比丘！時天帝釋呼須毘羅天子：『愛子須毘羅！今此等阿修羅攻擊諸天。愛子須毘羅！汝往迎討阿修羅！』諸比丘！須毘羅天子奉答天帝釋：『唯然！尊者。』而耽於放逸。
諸比丘！……再度〔乃至〕
諸比丘！天帝釋三度呼須毘羅天子：『愛子須毘羅！此等阿修羅，今攻擊諸天。愛子須毘羅！汝往迎討阿修羅。』諸比丘！『唯然！尊命。』須毘羅天子奉答天帝釋，而耽於放逸。
諸比丘！時天帝釋，以偈語須毘羅天子：
無勵無勤勉 達安樂處者
須毘羅前往 我亦往其處
〔須毘羅：〕
懶惰無勤勉 不為所應為
一切愛欲繁 示其最勝處
〔帝釋：〕
懶惰無勤勵 得無限樂者
須毘羅去往 我亦往其處
〔須毘羅：〕
我天主帝釋 無作悲絕望
得安樂道者 示其最勝道
〔帝釋：〕
若是無所作 決無有老者
此實涅槃道 須毘羅去往
我亦往其處
諸比丘！其實天帝釋，自生功德果報，以統理忉利天，應是勤勉精進之稱讚者。諸比丘！汝等於此，於此善說之法與律出家。未達者為達，未到者為到，未實現者為實現而勤勉、奮勵、精進者，汝等能顯耀此事。」
12. Alavaka
Guaw tniax .diyc .ee si anxnix. Hitt jun, Sewjunx diamr dirr Alavi, iarcex Alavaka soxx druar eee soxjai. Hitt sii, iarcex Alavaka qra Sewjunx qongw, “Sabunn, cud .kir.”
“Hyw, ving’iuw,” Sewjunx dyrr cud .kir.
“Sabunn, zip .laii.”
“Hyw, ving’iuw,” Sewjunx dyrr zip .laii.
Derr zi vaiw… Iarcex Alavak derr snax vaiw anxnix qra Sejunx qongw, “Sabunn, cud .kir.”
“Hyw, ving’iuw,” Sewjunx dyrr cud .kir.
“Sabunn, zip .laii.”
“Hyw, ving’iuw,” Sewjunx dyrr zip .laii.
Iarcex Alavak derr sir vaiw qra Sejunx qongw, “Sabunn, cud .kir.”
“Byy, ving’iuw, guaw byy beh cud .kir, liw beh jyr sniaw suijai .liw.”
“Sabunn, guaw mng liw. Liw narr berdangr huedab guaw, guaw beh hro liw ee simx luan, liw ee simx e hunx jyr nng vingg. Guaw e qra liw ee nng qix kax liac lehh danr kir Ganges Hyy lingrgua hitt hnua.”
“Byy, ving’iuw! Guaw dirr tenqair, moqair qapp huantenqair ee sewqair, dirr sabunn, brahmin, langg qapp tnisinn lairdew, byy knuar diyc zimrhyy tangx hro guaw ee simx e luan, hro guaw ee simx e hunx jyr nng vingg, tangx qra guaw ee nng qix kax liac lehh danr kir Ganges Hyy lingrgua hitt hnua :ee. Mrqycc, ving’iuw, beh mng jyww liw mng.”
[iarcex:]
"Dirr jitt xee sewqanx,
Sniaw si siongrr hyw ee jaisanw?
Juer sniaw senrsu,
Tangx did diyc anlok?
Sewsiong siongrr hyw ee jubi si sniaxmic?
Sniaw kuanw sing’uac,
Uac diyc siongrr hyw?”
[Sewjunx:]
“Dirr sewqanx u sinr si siongrr hyw ee jaisanw.
Siuhingg siongrr anlok.
Jinsit si siongrr hyw ee jubi.
U diwhui ee sing’uac,
Uac diyc siongrr hyw.”
[iarcex:]
“Zuhyy dro quer cuaclauu?
Zuhyy dro quer duarhaiw?
Zuhyy ciauuat koxnauw?
Zuhyy tangx did cingjing?”
[Sewjunx:]
“Uaxkyr sinr tangx dro quer cuaclauu.
Byy hongwdong tangx dro quer duarhaiw.
Jingjinr ciauuat koxnauw.
Uaxkyr diwhui tangx did cingjing.”
[iarcex:]
“Zuhyy did diyc huwzu?
Zuhyy did diyc jaihur?
Zuhyy did diyc miasniax?
Zuhyy qauvuee ving’iuw?
An' jitt sxer qaur laiser,
Zuhyy byy visiongx?”
[Sewjunx:]
“U sinr arahant,
Tniax drat qaur liappuann ee hxuad,
Byy hongwdong jaix hunved :ee,
Tangx did diyc diwhui.
Sidjai dnax dang dnar,
Jingjinr :ee tangx did diyc huwzu.
Qongxue jinsit tangx did diyc miasniax.
Ving’iuw be lirkuix in'ui u vowsix.
An' jitt sxer qaur laiser,
Longxx be visiongx.
Uac lehh u sinwgiongw,
Jinsit qapp diausun,
Qensit qapp siawli,
U jitt sir jiongw hxaud :ee,
Siw iarr byy soxx vrix.
An' jitt sxer qaur laiser,
Iarr byy visiongx ee su.
U gibun tangx mng qitax :ee,
Sabunn qapp brahmin.
Jinsit qapp diausun,
E kamx did zimxnai qapp siawli,
Qamxx m si jitt sxer siongrr iauwqinw :ee?”
[iarcex:]
“Dnaxx nacc diyhh mng qitax :ee,
Sabunn qapp brahmin?
Guaw ixx dirr qimzit,
Jai'ngiaw diyc birlaii ee lirig.
Vut sidjai uirr guaw,
Laii qaur Alavi jiax.
Guaw dnaxx sisiar hro jiaxee langg,
Jai'ngiaw e u dua qongqyw.
Guaw dnaxx beh diwir qapp lexqingr,
U jniawsiong qakdix :ee ixqip Hxuad ee liongsen.
Beh an’ jitt cuanx qaur hitt cuanx,
An' jitt sniaa qaur hitt sniaa kir iuhongx.”
(Samyutta Nikaya 1-10-12)
12. Alavaka
Thus have I heard. On one occasion the Blessed One was dwelling at Alavi, the haunt of the yakkha Alaavaka. Then the yakkha Alavaka approached the Blessed One an d said to him: “Get out, recluse!”
“All right, friend,” the Blessed One said, and he went out.
“Come in, recluse.”
“All right, friend,” the Blessed One said, and he went in.
A second time … A third time the yakkha Alavaka said to the Blessed One: “Get out, recluse!”
“All right, friend,” the Blessed One said, and he went out.
“Come in, recluse.”
“All right, friend,” the Blessed One said, and he went in.
A fourth time the yakkha Alavaka said to the Blessed One: “Get out, recluse.”
“I won’t go out, friend. Do whatever you have to do.”
“I’ll ask you a question, recluse. If you won’t answer me, I’ll drive you insane or I’ll split your heart or I’ll grab you by the feet and hurl you across the Ganges.”
“I do not see anyone in this world, friend, with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans, who could drive me insane or split my heart or grab me by the feet and hurl me across the Ganges. But ask whatever you want, friend.”
(Alavaka:)
“What here is a man’s best treasure?
What practised well brings happiness?
What is really the sweetest of tastes?
How lives the one whom they say lives best?”
(The Blessed One:)
“Faith is here a man’s best treasure;
Dhamma practised well brings happiness;
Truth is really the sweetest of tastes;
One living by wisdom they say lives best.”
(Alavaka:)
“How does one cross over the flood?
How does one cross the rugged sea?
How does one overcome suffering?
How is one purified?”
(The Blessed One:)
“By faith one crosses over the flood,
By diligence, the rugged sea.
By energy one overcomes suffering,
By wisdom one is purified.”
(Alavaka:)
“How does one gain wisdom?
How does one find wealth?
How does one achieve acclaim?
How bind friends to oneself?
When passing from this world to the next,
How does one not sorrow?”
(The Blessed One:)
“Placing faith in the Dhamma of the arahants
For the attainment of Nibbana,
From desire to learn one gains wisdom
If one is diligent and astute.
Doing what is proper, dutiful,
One with initiative finds wealth.
By truthfulness one wins acclaim,
Giving, one binds friends.
That is how one does not sorrow
When passing from this world to the next.
The faithful seeker of the household life
In whom dwell these four qualities—
Truth, Dhamma, steadfastness, generosity—
Does not sorrow when he passes on.
Come now, ask others as well,
The many recluses and brahmins,
Whether there exists here anything better
Than truth, self-control, generosity, patience.”
(Alavaka:)
“Why now should I ask this question
Of the many recluses and brahmins?
Today I have understood
The good in the future life.
Indeed, for my sake the Buddha came
To reside at Alavi.
Today I have understood
Where a gift bears great fruit.
I myself will travel about
From village to village, town to town,
Paying homage to the Enlightened One
And to the excellence of the Dhamma."
(相應部 1-10-12)
〔一二〕阿羅毘
如是我聞。爾時，世尊住阿羅毘之阿羅婆迦夜叉住居。
時，阿羅婆迦夜叉、白世尊曰：「沙門！出去。」「是！友。」世尊便出去。「沙門！進來。」「是！友。」世尊便進來。
再度〔……乃至〕……
阿羅婆迦夜叉，如此三度白世尊：「沙門！出去。」……〔乃至〕……「是！友。」世尊便進來。
阿羅婆迦夜叉，四度白世尊：「沙門！出去。」
「不！友，我不應出去，由汝所欲為。」
「沙門！我且問汝，汝若不能答我者，我以汝心亂，破汝心臟，取汝兩脚，投諸恒伽河之彼岸。」
「不！友！我於包括天界，魔界，梵天界之世界，於含括沙門、婆羅門、人天之眾中，不見以我心亂，破我心臟，取我兩脚、投諸恒伽河之彼岸者。然而汝若欲問則問。」
〔夜叉：〕
於此世間人 何為最勝富
以善修何物 齎得以安樂
何物味最上 云何之生活
為最勝生活
〔世尊：〕
此世信最富 修善最安樂
真實最上味 智慧之生活
謂最勝生活
〔夜叉：〕
如何渡瀑流 如何渡大海
如何超苦惱 如何為清淨
〔世尊：〕
依信渡瀑流 不逸渡大海
精進超苦惱 依智慧清淨
〔夜叉：〕
如何得智慧 如何以得富
如何以得譽 如何而結友
此世行彼世 如何得不悲
〔世尊：〕
以信阿羅漢 聞達涅槃法
不逸分別者 當得於智慧
如實堪重荷 精進者得富
語真實得譽 布施友不離
是為由此世 無悲往彼世
求居亦信仰 真實與調順
堅實與捨離 具此四法者
死而無有悲 此世往彼世
亦無有悲事 有疑問其他
沙門婆羅門 真實與調順
堪忍與捨離 此世有勝者
〔夜叉：〕
今何問其他 沙門婆羅門
我已於今日 得知未來利
佛實為於我 來於阿羅毘
我今施其人 知有大果事
我今致禮敬 正覺法善性
由村以至村 遊方邑至邑
11. Cira
Guaw tniax .diyc .ee si anxnix. Hitt jun, Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. Hitt sii, u jit xee upasaka(senrlamm) sisiar snxax hro Cira Bikkuni.
Hitt sijun, jit xee duiww Cira Bikkuni u sinr ee iarcex, dirr Rajagaha Sniaa an’ jitt diauu qrex qaur hitt diauu qrex, an’ jitt diauu lo qaur hitt diauu lo, longxx decc qongw jitt siuw jimgensix qongxx:
“Qad longxx tauw .kuix qaixtuad ar,
Sisiar snxax hro Cira.
Jitt xee upasaka sidjai jnia' hyw,
Ix did diyc jerje qongdig.”
(Samyutta Nikaya 1-10-11)
11. Cira
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion a certain lay follower gave a robe to the bhikkhuni Cira.
Then a yakkha who had full confidence in the bhikkhuni Cira, going from street to street and from square to square in Rajagaha, on that occasion recited this verse:
“He has engendered much merit—
Wise indeed is this lay follower,
Who just gave a robe to Cira,
One released from all the bonds.”
(相應部 1-10-11)
〔一一〕毘羅
如是我聞。爾時，世尊住王舍城竹林栗鼠養餌所。
其時，有優婆塞施衣於毘羅比丘尼。
時，毘羅比丘尼之信樂夜叉，於王舍城從此街至彼街，從此路至彼路，以唱此偈曰：
脫一切縛軛 施衣予毘羅
實賢優婆塞 彼得多功德
10. Sukka (II)
Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. Hitt sii, jit xee upasaka(senrlamm) sisiar sidbut hro Sukka Bikkuni.
Hitt sijun, jit xee duiww Sukka Bikkuni u sinr ee iarcex, dirr Rajagaha Sniaa an’ jitt diauu qrex qaur hitt diauu qrex, an’ jitt diauu lo qaur hitt diauu lo, longxx decc qongw jitt siuw jimgensix qongxx:
“Qad longxx tauw .kuix qaixtuad ar,
Sisiar sidbut hro Sukka.
Jitt xee upasaka sidjai jnia' hyw,
Ix did diyc jerje qongdig.”
(Samyutta Nikaya 1-10-10)
10. Sukka (2)
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion a certain lay follower gave food to the bhikkhuni Sukka.
Then a yakkha who had full confidence in the bhikkhuni Sukka, going from street to street and from square to square in Rajagaha, on that occasion recited this verse:
“He has engendered much merit—
Wise indeed is this lay follower,
Who just gave food to Sukka,
One released from all the knots.”
(相應部 1-10-10)
〔一〇〕叔迦羅（二）
爾時，世尊住王舍城竹林栗鼠養餌所。
其時，有優婆塞施食於叔迦羅比丘尼。
時，叔迦羅比丘尼之信樂夜叉，於王舍城從此街至彼街，從此路至彼路，以唱此偈曰：
悉解脫結縛 施食叔迦羅
實賢優婆塞 彼得多功德
9. Sukka (I)
Hitt jun, Sewjunx druar dirr Rajagaha Sniaa ee Diknaa cri huexcuw ee soxjai. Hitt sii, Sukka Bikkuni virr jingwlangg uii lehh decc qangxhuad.
Hitt sijun, jit xee duiww Sukka Bikkuni u sinr ee iarcex, dirr Rajagaha Sniaa an’ jitt diauu qrex qaur hitt diauu qrex, an’ jitt diauu lo qaur hitt diauu lo, longxx decc qongw jitt siuw jimgensix qongxx:
“Rajagaha Sniaa ee jingwlangg,
Uirr sniaw uac lehh?
Kyxviw limx diyc qamdnix ee jiuw,
Juir qaxx dyw lecc kunr.
Laii hongrtai Sukka.
Bikuni soxx qongw :ee,
Si qaur u qamlo ee dy,
Qamdnix ee juiw be lyy lyy.
Dirr jiax itjair limx,
Limx qaxx m jaix vaw.
U diwhui ee langg decc limx,
Kyxviw luxhingg :ee cuir dax duw diyc horjuiw.”
(Samyutta Nikaya 1-10-9)
9. Sukka (1)
On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the bhikkhuni Sukka, surrounded by a large assembly, was teaching the Dhamma.
Then a yakkha who had full confidence in the bhikkhuni Sukka, going from street to street and from square to square in Rajagaha, on that occasion recited these verses:
“What has happened to these people in Rajagaha?
They sleep as if they’ve drunk honey-wine.
Why don’t they attend on Sukka
As she teaches the deathless state?
But the wise, as it were, drink it up—
That (Dhamma) irresistible,
Ambrosial, nutritious—
As travellers do a cloud.”
(相應部 1-10-9)
〔九〕叔迦羅（一）
爾時，世尊住王舍城竹林栗鼠養餌所。
其時，叔迦羅比丘尼，為被大眾圍繞而說法。
時，集叔迦羅比丘尼之信樂夜叉，於王舍城從此街至彼街，從此路至彼路，以說此偈曰：
王舍城人眾 為何而居耶
猶如於甘酒 或醉於臥倒
以侍叔迦羅 比丘尼所說
甘露之道足 無混濁甘液
於此飲至再 飲之不為飽
思智慧人飲 如渴旅人雨
