Siong'ingr Vxo (1-11-8)

8. Verocana, Asura ee Ongg
Savathhi sniaa ee inenn.

Hitt sii, Sewjunx ziddiongx zip sxig-lai jingrquanx. Hitt sijun, tender Sakka qapp Verocana, asura ee ongg, kir Sewjunx hiax vaiwhongw. Vaiwhue quer, qokk langg dirr mngg ee nng vingg kia lehh.

Hitt sii, Verocana, asura ee ongg, dirr Sewjunx binrjingg qongw jitt siuw jimgensix:
“Qaur lirig dadsingg jiacc tingjiw,
Langg vutsii diyhh benxle.
Lirig dadsingg u qonghuix,
Jex si Verocana ee ue.”

[Sakka:]
“Qaur lirig dadsingg jiacc tingjiw,
Langg vutsii diyhh benxle.
Lirig dadsingg u qonghuix,
Byy ngiaa quer zimxsiu kutziok :ee.”

[Verocana:]
“Jiongwsingx jiauww ix ee lirig,
Qokk langg jiauww vit’iaur :ee jyr.
Kyxviw vng u qokk jiongw bixbi,
Langlangg longxx kuaiwlok.
Lirig dadsingg u qonghuix,
Jex si Verocana ee ue.”

[Sakka:]
“Jiongwsingx jiauww ix ee lirig,
Qokk langg jiauww vit’iaur :ee jyr.
Kyxviw vng u qokk jiongw bixbi,
Langlangg longxx kuaiwlok.
Lirig dadsingg u qonghuix,
Byy ngiaa quer zimxsiu kutziok :ee.”


(Samyutta Nikaya 1-11-8)  
8. Verocana, Lord of the Asuras 
At Savatthi in Jeta’s Grove. 

Now on that occasion the Blessed One had gone for his day’s abiding and was in seclusion. Then Sakka, lord of the devas, and Verocana, lord of t he asuras, approached the Blessed One and stood one at each door post. 

Then Verocana, l ord of the asuras, recited this verse in the presence of the Blessed One:
“A man should make a determined effort 
Until his goal has been achieved. 
A goal shines when achieved: 
This is the word of Verocana.” 

(Sakka:) 
“A man should make a determined effort 
Until his goal has been achieved. 
A goal that shines when achieved
Better than patience does not exist.”

(Verocana:) 
“All beings are bent on a goal 
Here or there as fits the case, 
But for all creatures association 
Is supreme among their enjoyments. 
A goal shines when it is achieved: 
This is the word of Verocana.”

(Sakka:) 
“All beings are bent upon a goal 
Here or there as fits the case, 
But for all creatures association 
Is supreme among their enjoyments. 
A goal that shines when achieved 
Better than patience does not exist.” 


(相應部 1-11-8)
〔八〕毘留奢那阿修羅王
舍衛城因緣。
時，世尊日中入室靜觀。
時，天帝釋與毘留奢那阿修羅王詣世尊之處。詣已，各依門之兩側而立。
時，毘留奢那阿修羅王，於世尊前說此偈曰：
至達其利止　　　人不無勉勵
輝耀達其利　　　毘留奢那語
〔帝釋：〕
至達其利止　　　人不無勉勵
輝耀達其利　　　無勝忍辱者
〔毘留奢：〕
眾生應其分　　　各依必要來
如美味合飯　　　悉足樂人人
輝耀達其利　　　毘留奢那語
〔帝釋：〕
眾生應其分　　　各依必生來
如美味合飯　　　悉足樂人人
輝耀達其利　　　無勝忍辱者

Siong'ingr Vxo (1-11-7)

7. Be  Sniu' Quewhun
Hitt jun, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.

“Jiongww bikiu! Ingxzit, tender Sakka dogqux jingrjy, simlai anxnix sniu, ‘Dyrr junw si duiwdik, gunw duiwtai inx iarr be sniu' quewhun.’

Jiongww bikiu! Hitt sii, Vepacitti, asura ee ong, jaix tender Sakka simlai soxx sniu, dyrr laii qaur tender Sakka hiax.

Jiongww bikiu! Tender Sakka knuar diyc Vepacitti, asura ee ongg, an’ hng hng ee soxjai laii, dyrr iong jiaxee ue duiww Vepacitti, asura ee ongg, qongw, ‘Vepacitti, dongr lehh. Liw virr liac .diyc ar.’

‘Ving’iuw, m tangx kiwsag liw jinwjingg simlai soxx sniu :ee.’

‘Vepacitti! Guaw be sniu' quewhun, liw duiww guaw jiuwjua.’

[Vepacitti:]
‘Qongw higenn :ee,
Vitdnia u okvyr.
Huixvongr singwhenn :ee,
Vitdnia u okvyr.
Duiww ving’iuw byy lauxsit :ee,
Vitdnia u okvyr.
M jaix qamxunx :ee,
Vitdnia u okvyr.
Suja ee angx,
Sniu' quewhun :ee vitdnia u okvyr.’”


(Samyutta Nikaya 1-11-7)  
7. One Should Not Transgress 
At Savatthi. 

“Bhikkhus, once in the past, when Sakka, lord of the devas, was alone in seclusion, the following reflection arose in his mind: ‘Though someone may be my sworn enemy, I should not transgress even against him.’ 

“Then, bhikkhus, Vepacitti, lord of the devas, having known with his own mind the reflection in Sakka’s mind, approached Sakka, lord of the devas. Sakka saw Vepacitti coming in the distance and said to him: ‘Stop, Vepacitti, you’re caught!’

‘Dear sir, do not abandon the idea that just occurred to you.’

‘Swear, Vepacitti, that you won’t transgress against me.’ 

(Vepacitti:) 
‘Whatever evil comes to a liar, 
Whatever evil to a reviler of noble ones, 
Whatever evil to a betrayer of friends, 
Whatever evil to one without gratitude: 
That same evil touches the one 
Who transgresses against you, 
Suja’s husband.’”


(相應部 1-11-7)
〔七〕無譎詐
〔爾時，世尊〕住舍衛城……
「諸比丘！遠昔天帝釋，獨居靜坐，而如是起心念：『我即使對敵，亦不譎詐。』
諸比丘！時吠波質底阿修羅王知天帝釋心之所念，來到天帝釋處。
諸比丘！天帝釋見吠波質底阿修羅王從遠而來。以此言吠波質底阿修羅王：『吠波質底站住！汝已被捕。』
 『友！勿捨以前汝心之所念。』
『吠波質底！我不譎詐，可得對汝明誓。』
〔吠波質底：〕
以言虛妄者　　　必定有惡報
誹謗於聖者　　　必定有惡報
於友不實者　　　必定有惡報
不知恩惠者　　　亦定有惡報
舍脂鉢底汝　　　詐者有惡報」

Siong'ingr Vxo (1-11-6)

6. Jiauxsiu
Savathhi Sniaa ee inenn.
“Jiongww bikiu! Ingxzit tnisinn qapp asura kiw qaujenr. Jiongww bikiu! Hitt dniuu jenwjingx, asura singwli, jiongww tnisinn jenwvai. Jiongww bikiu! Jenwvai ee jiongww tnisinn ngr vag dyjauw, asura duewau duiziog.

Jiongww bikiu! Hitt sii tender Sakka iong jimgensix qra sraiw bexciax ee Matali qongw:
‘Matali,
Cia'uann diyhh piackuix jiauxsiu.
Lingkyw lanw hro asura duat mia,
Iarr m tangx hro jiauxsiu byy .kir.'

Sraiw bexciax ee Matali huedab tender Sakka qongxx, ‘Hyw, junjiaw.’ Ix qra qui' cingx jiah jenwbew vak lehh huetauu jauw.

Jiongww bikiu! Hitt sii asura anxnex sniu, ‘Tender Sakka qra qui' cingx jiah jenwbew vak lehh huetauu jauw. Jiongww tnisinn beh jaiww jit crur qapp asura siy' jenr.’ Ix kiw qniahniaa kir bih druar asura ee qiongden.

Jiongww biku! Tender Sakka uaxkyr Hxuad did diyc singwli.


(Samyutta Nikaya 1-11-6)  
6. The Bird Nests 
At Savatthi. 
“Bhikkhus, once in the past the devas and the asuras were arrayed for battle. In that battle the asuras won and the devas were defeated. In defeat the devas withdrew towards the north while the asuras pursued them. 

Then Sakka, lord of the devas, addressed his charioteer Matali in verse: 
‘Avoid, O Matali, with your chariot pole 
The bird nests in the silk-cotton woods; 
Let’s surrender our lives to the asuras 
Rather than make these birds nestless.’

“‘Yes, your lordship,’ Matali the charioteer replied, and he turned back the chariot with its team of a thousand thoroughbreds. 

“Then, bhikkhus, it occurred to the asuras: ‘Now Sakka’s chariot with its team of a thousand thoroughbreds has turned back. The devas will engage in battle with the asuras for a second time.’ Stricken by fear, they entered the city of the asuras. 

In this way, bhikkhus, Sakka, lord of the devas, won a victory by means of righteousness itself.” 


(相應部 1-11-6)
〔六〕鳥巢
舍衛城因緣。
「諸比丘！遠昔天與阿修羅之激戰。
諸比丘！於其戰阿修羅勝，而諸天敗。
諸比丘！戰敗之諸天向北逃走，阿修羅隨後追逐。
諸比丘！時天帝以偈告御者摩多利。
摩多利辛巴利　　　車轅避鳥之巢
唯無此等鳥巢　　　喜奪命於修羅
御者摩多利答天帝釋：『唯然！尊者。』則以繫千頭駿馬之車輛回頭反馳。
諸比丘！時阿修羅如是思惟：『天帝釋今以繫千頭駿馬返車輛回頭反馳。諸天則再戰阿修羅。』恐怖而入阿修羅宮殿。
諸比丘！如是天帝釋依法乃有勝利。」

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。」