Siong'ingr Vxo (1-11-5)

5. Senrgiw ee Singwli
Savathhi Sniaa ee inenn.
“Jiongww bikiu! Ingxzit tnisinn qapp asura kiw qaujenr. Jiongww bikiu! Hitt sii, asura Vepacitti iong jiaxee ue duiww tender Sakka qongw, ‘Jiongww tnisinn ee ongg, qongw senrgiw :ee did singwli.’ 
‘Vepacitti, qongw senrgiw :ee did singwli!’

Jiongww bikiu! Hitt sii tnisinn qapp asura sed jit xee hue beh cniaw langg' quatding si’angw qongw senrgiw, si’angw qongw okgiw.

Jiongww bikiu! Hitt sii, Vepacitti, asura ee ongg, iong jiaxee ue duiww tender Sakka qongw, ‘Tender Sakka, cniur jimgensix.’

Jiongww bikiu! Jiaxee ue qongw liauw, tender Sakka iong jiaxee ue duiww Vepacitti, asura ee ongg, qongw, ‘Vepacitti! Liw ingxzit dirr jiax si tnisinn. Vepacitti, cniaw qongw jimgensix.’

Jiongww bikiu! Jiaxee ue qongw liauw, Vepacitti, asura ee ongg, qongw jitt siuw jimgensix:
‘Narr m qra jewjiw,
Gucix :ee qyckacc byy jamrjad.
Soxiw diyhh qra hinghuat,
U diwhui :ee diyhh joxjiw gong langg.’

Jiongww bikiu! Vepacitti, asura ee ongg, qongw jitt siuw jimgensix ee sii, asura hnuahiw qaxx hihua qiyr, jiongww tnisinn diam diam.

Jiongww bikiu! Hitt sii, Vepacitti, asura ee ongg, iongx jiaxee ue duiww tender Sakka qongw, ‘Tender Sakka, cniur jimgensix.’

Jiongww bikiu! Jiaxee ue qongw liauw, tender Sakka cniur jitt siuw jimgensix:
‘Guaw ee sniurhuad si,
Beh jewjiw gong langg,
Ixx jaix ix u hunwno,
Rair jing jing u jniar liam.’

Jiongww bikiu! Tender Sakka cniur jitt siuw jimgensix ee sii, jiongww tnisinn hnuahiw qaxx hihua qiyr, asura diam diam.

Jiongww bikiu! Hitt sii, tender Sakka iong jiaxee ue duiww Vepacitti qongw, ‘Vepacitti, cniur jimgensix!’

‘Vassava zimxnai,
Guaw decc knuar si quewsid.
Gong langg sniu qongxx zimxnai ix,
Liahjunw si decc qniax ix.
Kyxviw dyjauw :ee,
Guu vitdnia uadzuxx beh kir ziog ix,
Gong langg iarr zuxx byy jamrjad.’

Jiongww bikiu! Vepacitti, asura ee ongg, qongw jitt siuw jimgensix ee sii, asura hnuahiw qaxx hihua qiyr, jiongww tnisinn diam diam.

Jiongww bikiu! Hitt sii, Vepacitti, asura ee ongg, iongx jiaxee ue duiww tender Sakka qongw, ‘Tender Sakka, cniur jimgensix.’

Jiongww bikiu! Jiaxee ue qongw liauw, tender Sakka cniur jitt siuw jimgensix:
‘Qra zimxnai knuar juer qnia'uir,
Beh anxnix sniu jueww ix anxnix sniu.
Duiww qaqi iuxli ee singwli,
Byy kacc ngiaa quer zimxnai kutziok jitt hxang.
U ligliong :ee zimxnai byy ligliong :ee,
Jex qiyr juer siongrr quann ee zimxnai.
Byy lat ee langg dniardnia zimxnai,
Jitt jiongw lat byy ligliong,
Ix ee lat si gong langg ee lat.
Virr hxuad siuxho hiaxee u lat :ee,
Byy su’iaur kir huanxvok.
Iong hunwno hingg decc hunwno :ee,
E venr qyckacc hai.
Duiww hunwno :ee byy iong hunwno hingg :inx,
Sngr derr zi vaiw ee qigjer,
Jex si siongrr dua ee singwli.
Jaix tazinn ee hunwno,
Iong jniar liam vingjing qaqi,
Si qaqi qapp tazinn,
Sianghongx ee isux.
Dna’ m jaix hxuad :ee,
Jiacc qra hitt xee langg dongwjuer gong langg.’

Jiongww bikiu! Tender Sakka cniur jitt siuw jimgensix ee sii, jiongww tnisinn hnuahiw qaxx hihua qiyr, asura diam diam.

Jiongww bikiu! Jiongww tnisinn qapp asura soxx sed ee hue dirr jiax qongw, “Vepacitti, asura ee ongg, soxx qongw ee jimgensix sriok buxlik, dyqiamr, jingdor, vuthyy qapp qikjenr. Tender Sakka ee jimgensix m si sriok buxlik, dyqiamr, jingdor, vuthyy qapp qikjenr. Sakka ee senrgiw did diyc singwli.’

Jiongww bikiu! Tender Sakka ee senrgiw did diyc singwli.”


(Samyutta Nikaya 1-11-5)  
5. Victory by What Is Well Spoken 
Setting at Savatthi. “Bhikkhus, once in the past the devas and the asuras were arrayed for battle. Then Vepacitti, lord of the asuras, said to Sakka, lord of the devas: ‘Lord of the devas, let there be victory by what is well spoken.’
(And Sakka replied:) ‘Vepacitti, let there be victory by what is well spoken.’ 

“Then, bhikkhus, the devas and the asuras appointed a panel of judges, saying: ‘These will ascertain what has been well spoken and badly spoken by us.’ 

“Then Vepacitti, lord of the asuras, said to Sakka, lord of the devas: ‘Speak a verse, lord of the devas.’ 

When this was said, Sakka said to Vepacitti: ‘You, Vepacitti, being the senior deva here, speak a verse.’

When this was said, Vepacitti, lord of the asuras, recited this verse:
‘Fools would vent their anger even more 
If no one would keep them in check. 
Hence with drastic punishment 
The wise man should restrain the fool.’ 

“When, bhikkhus, Vepacitti, lord of the asuras, spoke this verse, the asuras applauded but the devas were silent. 

Then Vepacitti said to Sakka: ‘Speak a verse, lord of the devas.’ 

When this was said, Sakka, lord of the devas, recited this verse: 
‘I myself think this alone 
Is the way to check the fool: 
When one knows one’s foe is angry 
One mindfully maintains one’s peace.’ 

“When, bhikkhus, Sakka, lord of the devas, spoke this verse, the devas applauded but the asuras were silent. 

Then Sakka said to Vepacitti: ‘Speak a verse, Vepacitti.’ 

When this was said, Vepacitti, lord of the devas, recited this verse: 
‘I see this fault, O Vasava, 
In practising patient endurance: 
When the fool thinks of you thus, 
“He endures me out of fear,” 
The dolt will chase you even more 
As a bull does one who flees.’ 

“When, bhikkhus, Vepacitti, lord of the asuras, spoke this verse, the asuras applauded but the devas were silent. 

Then Vepacitti said to Sakka: ‘Speak a verse, lord of the devas.’ 

When this was said, Sakka, lord of the devas, recited these verses: 
‘Let it be whether or not he thinks, 
“He endures me out of fear,” … 
The people who consider him a fool 
Are those unskilled in the Dhamma.’ 

“When, bhikkhus, these verses were spoken by Sakka, lord of the devas, the devas applauded but the asuras were silent. 

Then the panel of judges appointed by the devas and t he asuras said this: ‘The verses spoken by Vepacitti, lord of the asuras, advocate punishment and violence; hence they conduce to conflict, contention, and strife. But the verses spoken by Sakka, lord of the devas, advocate non-punishment and non-violence; hence they conduce to freedom from conflict, freedom from contention, and freedom from strife. Sakka, lord of the devas, has won the victory by what is well spoken.’ 

“In this way, bhikkhus, Sakka, lord of the devas, won the victory by what is well spoken.” 


(相應部 1-11-5)
〔五〕善語之勝利
舍衛城因緣。
「諸比丘！遠昔天與阿修羅激戰。
時，諸比丘！吠波質底阿修羅，以此謂天帝釋曰：『諸天王！善語致勝利！』『吠波質底！善語致勝利！』
諸比丘！時天與阿修羅，於其會眾應知誰是善語、惡語者。
諸比丘！時吠波質底阿修羅王，以此謂天帝釋：『帝釋！唱偈！』
諸比丘！如是言已，天帝釋以此謂吠波質底阿修羅王：『吠波質底！汝往昔於此是天。吠波質底！請說偈！』
諸比丘！如是言已，吠波質底阿修羅王，以說此偈：
若不止禁者　　　愚人益招猛
是故重刑罰　　　智者止愚人
諸比丘！吠波質底阿修羅王語此偈時，阿修羅歡呼，諸天則默然。
諸比丘！其時吠波質底阿修羅王，以此謂天帝釋：『帝釋！唱偈！』
諸比丘！如是言已，天帝釋唱此偈：
於我之思惟　　　以止禁愚者
以知其他怒　　　寂靜於正念
諸比丘！天帝釋唱此偈時，諸天歡呼，阿修羅默然。
諸比丘！時天帝釋以此謂吠波質底阿修羅曰：『吠波質底！唱偈！』
婆娑婆此忍　　　我見為過失
愚人恐怖我　　　以為是忍他
如使牛逃者　　　必增益猛追
愚人益增長
諸比丘！又吠波質底阿修羅王唱此偈時，阿修羅歡呼，諸天默然。
諸比丘！時吠波質底阿修羅王，以此謂天帝釋：『帝釋！唱偈！』
諸比丘！如是言已，天帝釋唱此偈：
以忍為怖畏　　　欲思則令思
己利勝者中　　　無有勝忍辱
有力忍無力　　　此云最勝忍
無力人常忍　　　謂無力之力
其力愚人力　　　有力護於法
無須要反駁　　　忿者還與忿
更是為惡事　　　忿者不還忿
激戰得二度　　　最大之勝利
知他之忿怒　　　正念靜己人
自己以及他　　　雙方之醫師
唯無知法者　　　其人為愚者
諸比丘！天帝釋唱此偈時，諸天歡呼，阿修羅默然。
諸比丘！諸天與阿修羅之會眾，於此謂曰：
『吠波質底阿修羅王所語之偈語，屬於力、劍、爭、不和與激戰。』
『天帝釋之偈語、非屬力、劍、爭、不和、激戰。勝利在於天帝釋之有善語。』
諸比丘！勝利在於天帝釋之致善語。」

Siong'ingr Vxo (1-11-4)

4. Vepacitti
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Sewjunx dirr jiax suansuad qongxx:
“Jiongww bikiu! Ingxzit tnisinn qapp asura kiw qaujer. Jiongww bikiu! Hitt sii, Vepacitti, asura ee ongg, hoqiyr asura qongxx, ‘Ving’iuw! Jiongww tnisinn qapp asura u qiglet ee jenwsu. Narr asura singwli, tnisinn jenwvai, qaidongx qra tender Sakka ee kaciuw qapp amrqunw jitt go xui vak lehh, qra liac laii asura ee sniaa guaw jiax.’

Jiongww bikiu! Tender Sakka iarr hoqiyr Tavatimsa ee jiongww tnisinn qongxx, ‘Ving’iuw! Jiongww tnisinn qapp asura u qiglet ee jenwsu. Narr  tnisinn singwli, asura jenwvai, qaidongx qra Vepacitti, asura ee ongg, ee kaciuw qapp amrqunw jitt go xui vak lehh, qra liac laii jingwhuad ee denrdongg guaw jitt xui.’

Jiongww bikiu! Hitt dniuu jenwjingx, tnisinn singwli, asura jenwvai. Jiongww bikiu! Hitt sii, Tavatimsa ee jiongww tnisinn, qra Vepacitti, asura ee ongg, ee kaciuw qapp amrqunw jitt go xui vak lehh, qra liac laii jingwhuad ee denrdongg tender Sakka hitt xui.

Jiongww bikiu! Dirr jiax, Vepacitti, asura ee ongg, ee kaciuw qapp amrqunw jitt go xui virr langg' vak lehh, zip laii jingwhuad ee denrdongg. Qniaa .cud .laii ee sii, ix qycc iong qiglet ee okgiw huixvongr tender Sakka.

Jiongww bikiu! Hitt sii, sraiw bexciax :ee Matali iong jimgensix duiww tender Sakka qongw:
‘Tniax diyc Vepacitti,
Dng’ bin qongw qiglet ee okgiw,
Maghava, tender Sakka,
Zimxnai si qniahniaa,
Iacc si ligliong byy qraur?’

[tender Sakka:]
‘Zimxsiu Vepacitti,
M si kyxlu ligliong byy qraur.
Cincniu guaw jitt hy u qenwsig :ee,
Nacc diyhh qapp gucix :ee qingwjingx?’

[Matali:]
‘Mrqycc narr m qra jewjiw,
Gucix :ee qyckacc byy jamrjad.
Soxiw diyhh qra hinghuat,
U diwhui :ee diyhh joxjiw gong langg.’

[tender Sakka:]
‘Guaw ee sniurhuad si,
Beh jewjiw gong langg,
Ixx jaix ix u hunwno,
Rair jing jing u jniar liam.’

[Matali:]
‘Vassava zimxnai,
Guaw decc knuar si quewsid.
Gong langg sniu qongxx zimxnai ix,
Liahjunw si decc qniax ix.
Kyxviw dyjauw :ee,
Guu vitdnia uadzuxx beh kir ziog ix,
Gong langg iarr zuxx byy jamrjad.’

[tender Sakka:]
‘Qra zimxnai knuar juer qnia'uir,
Beh anxnix sniu jueww ix anxnix sniu.
Duiww qaqi iuxli ee singwli,
Byy kacc ngiaa quer zimxnai kutziok jitt hxang.
U ligliong :ee zimxnai byy ligliong :ee,
Jex qiyr juer siongrr quann ee zimxnai.
Byy lat ee langg dniardnia zimxnai,
Jitt jiongw lat byy ligliong,
Ix ee lat si gong langg ee lat.
Virr hxuad siuxho hiaxee u lat :ee,
Byy su’iaur kir huanxvok.
Iong hunwno hingg decc hunwno :ee,
E venr qyckacc hai.
Duiww hunwno :ee byy iong hunwno hingg :inx,
Sngr derr zi vaiw ee qigjer,
Jex si siongrr dua ee singwli.
Jaix tazinn ee hunwno,
Iong jniar liam vingjing qaqi,
Si qaqi qapp tazinn,
Sianghongx ee isux.
Dna’ m jaix hxuad :ee,
Jiacc qra hitt xee langg dongwjuer gong langg.’

Jiongww bikiu! Tender Sakka kyr qaqi ee qongdig qapp qyxvyr tongxliw Tavamista ee jiongww tnisinn, ho'ngg ylyw si e zimxnai, e kutziok qycc ziuhyy :ee. Jiongww bikiu! Linw dirr jiax dirr qangxsuad sxen ee hxuad qapp u ludle ee soxjai cutqex, zimxsiu kutziok qycc ziuhyy :ee, dyrr tangx u dua qonghuix."


(Samyutta Nikaya 1-11-4)  
4. Vepacitti (or Patience) 
Setting at Savatthi. The Blessed One said this: “Once in the past, bhikkhus, the devas and the asuras were arrayed for battle. Then Vepacitti, lord of the asuras, addressed the asuras thus:
‘Dear sirs, in the impending battle between the devas and the asuras, if the asuras win and the devas are defeated, bind Sakka, lord of the devas, by his four limbs and neck and bring him to me in the city of the asuras.’ 

And Sakka, lord of the devas, addressed the Tavatimsa devas thus: ‘Dear sirs, in the impending battle between the devas and the asuras, if the devas win and the asuras are defeated, bind Vepacitti, lord of the asuras, by his four limbs and neck and bring him to me in the Sudhamma assembly hall.’ 

“In that battle, bhikkhus, the devas won and the asuras were defeated. Then the Tavatimsa devas bound Vepacitti by his four limbs and neck and brought him to Sakka in the Sudhamma assembly hall.

When Sakka was entering and leaving the Sudhamma assembly hall, Vepacitti, bound by his four limbs and neck, abused and reviled him with rude, harsh words. 

Then, bhikkhus, Matali the charioteer addressed Sakka, lord of the devas, in verse: 
‘When face to face with Vepacitti 
Is it, Maghava, from fear or weakness 
That you endure him so patiently, 
Listening to his harsh words?’ 

(Sakka:) 
‘It is neither through fear nor weakness 
That I am patient with Vepacitti. 
How can a wise person like me 
Engage in combat with a fool?’ 

(Matali:) 
‘Fools would vent their anger even more 
If no one would keep them in check. 
Hence with drastic punishment 
The wise man should restrain the fool.’

(Sakka:) 
‘I myself think this alone 
Is the way to check the fool: 
When one knows one’s foe is angry 
One mindfully maintains one’s peace.’

(Matali:) 
‘I see this fault, 
O Vasava, 
In practising patient endurance: 
When the fool thinks of you thus, 
“He endures me out of fear,” 
The dolt will chase you even more 
As a bull does one who flees.’

(Sakka:)
‘Let it be whether or not he thinks, 
“He endures me out of fear,” 
A goal that culminates in one’s own good 
Better than patience does not exist.
When one who is strong within 
Patiently endures a weakling, 
They call that the supreme patience; 
The weakling must be patient always. 
They call that strength no strength at all— 
The strength that’s the strength of folly— 
But no one can reproach a person 
Who is strong because guarded by Dhamma.
One who repays an angry man with anger 
Thereby makes things worse for himself. 
Not repaying an angry man with anger, 
One wins a battle hard to win. 
He practises for the welfare of both, 
His own and the other’s, 
When, knowing that his foe is angry, 
He mindfully maintains his peace. 
When he achieves the cure of both— 
His own and the other’s— 
The people who consider him a fool 
Are those unskilled in the Dhamma.’ 

“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 patience and gentleness, then how much more would it be fitting here for you, who have gone forth in such a well-expounded Dhamma and Discipline, to be patient and gentle.”


(相應部 1-11-4)
〔四〕吠波質底（忍辱）
〔爾時，世尊〕住舍衛城祇樹給孤獨園……
世尊宣說於此：
「諸比丘！遠昔有天與阿修羅之戰。
時，諸比丘！吠波質底阿修羅王呼阿修羅：『友！若諸天與阿修羅激戰時，阿修羅勝，天敗者，當以五縛其綑縛天帝釋之頸，捉來阿修羅城我處。』
諸比丘！天帝釋亦呼忉利天之諸天：『友！天與阿修羅激戰時，天勝，阿修羅敗者，當以五縛縛其吠波質底阿修羅王之頸，捉來正法殿我處。』
諸比丘！其戰，天勝，阿修羅敗也。
諸比丘！時忉利諸天，以五縛縛吠波質底阿修羅王之頸，捉來正法殿之天帝釋處。
諸比丘！於此以五縛縛吠波質底阿修羅王之頸、入正法殿而又走出，並以激烈之惡語誹謗天帝釋。
諸比丘！時御者摩多利，以偈語天帝釋曰：
聞吠波質底　　　當面激惡語
帝釋摩怯婆　　　忍乃恐怖耶
或力不足故
〔帝釋：〕
忍吠波質底　　　非慮力不足
如我之識者　　　何與愚者競
〔摩多利：〕
然若不止者　　　愚者益招猛
是故重刑罰　　　智者止愚人
〔帝釋：〕
於我之思惟　　　以止禁愚者
以知其他怒　　　寂靜於正念
〔摩多利：〕
婆沙婆此忍　　　我見為過失
愚人恐怖我　　　以為是忍他
如使牛逃者　　　必愈益猛追
愚人益增長 
〔帝釋：〕
以忍為恐畏　　　欲思則令思
己利勝者中　　　無有勝忍辱
有力忍無力　　　此云最勝忍
無力人常忍　　　謂無力之力
其力愚人力　　　有力護於法
無須要反駁　　　忿者還與忿
更是為惡事　　　忿者不還忿
激戰得二度　　　最大之勝利
知他之忿怒　　　正念靜己人
自己以及他　　　雙方之醫師
唯無知法者　　　其人為愚者
諸比丘！天帝釋自生功德果報，統理忉利之諸天，猶為忍辱、柔和之稱讚者。
諸比丘！就此汝等於如是善說法與律出家，忍辱而柔和者，則能輝耀此事。」

Siong'ingr Vxo (1-11-3)

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

Siong'ingr Vxo (1-11-2)

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。」

Siong'ingr Vxo (1-11-1)

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。」

Siong'ingr Vxo (1-10-12)

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