| Description |
Translation (Htoi San)
I am telling a story about how to put traps for living. A long time ago, a man who made traps for living stayed at the foot of Hkrungmun mountain, which was next to the Hkranghka area in the Hugawng district. There were three or four ways of setting traps. Some people put traps for night hawks, pheasants, or jungle fouls, and this was one type of trap. Another kind called N-hpat was made by sharpening bamboo to be pointed so that when animals passed by, it could thrust their bodies. Another type was called the Mabye trap, the third one. That trap was set from the top of a dead tree and pulled slowly from its pole to the ground. When animals like elks, red deer, wild boars, and wild hogs stepped on the Mabye trap, it could catch their legs from the bending branch, and they suffered pain at the tree stump and then died hanging on the web. Another one was called a Htingbyen trap. People dragged a big log, which we could carry enough, and placed it on the ground straight. After that, it was tied with a rope, and whoever touched the cord the log fell from an upright position. The log fell on the elks, red deer, wild boars, and wild hogs, making them all die. The man did not make other kinds of traps. He only made Htingbyen traps and lived for his career. Once, he placed a Htingbyen trap near the Hkranghka area, where many flowers bloomed. A dragon stayed in the Hkranghka area and came out from the water to suck the flowers, so he went around and sipped the nectar of the flowers. The flowers' nectar was so sweet that he liked them and drank them a lot. When he was sucking the nectar, he stepped on the Htingbyen trap so it fell onto him. He could not escape from it. He left home in the morning and could not come home until night, so his wife asked their two daughters to search for the father. "Your father went out this morning and did not come home until now. What's wrong with him? You two go and look for him," said the mother. The two sisters did not know what had happened to their father, but they looked for him. They found their father was caught by the Htingbyen trap. The father said, "My daughters, I cannot lose my life." "How do I get out of this Htingbyen? Go and find animals who can do divination, like prawns, crabs, fish, and all the sea creatures. I will give my eldest daughter to get married to someone who can release me from this trap, and I will also add gold for that." So the two daughters retold what their father said to the mother, "Mother, to rescue our father, there are many creatures like prawns and crabs under the water who can do divination. Please go and ask them." "Father will let the eldest daughter marry to whom rescue him and also give him gold." When the mother heard about it, she went to the prawns, crabs, and fish for divination. However, no one could divinely take the father dragon out. The sea creature said, "I am not a human, and I don't know anything. I cannot do divination." Later, the two sisters went to their father. The daughters told their father, "Father, Mother asked around to get divination everywhere last night, but no one could divine. What should we do?" The father replied, "If there is no one from the sea creators who can tell the fortune, go to the small town where there is an elderly man who can tell the fortune and do the divination." "Go to him instead and tell him to do divination." The two daughters told their mother this: "Father told us there is an elderly man on the earth living in that town. Go to him and ask him to do the divination." Mother responded to the girls, "If so, go to that man, as your father said. Ask him to tell the fortune for your father." As the mother ordered, the girls went to the older man for divination. The old man asked them, "How is your father not well?" The girls answered, "My father stepped on the Htingbyen trap with a giant log." The older man only knew the father was caught in the trap that he placed. However, he did not want to release the father for free, so he asked, "If I can cure your father healthily and save his life, what are you giving?" The elder daughter, who was more mature and already a lady, said, "Father told me if whoever can save his life, I can marry him. And then, he will also give gold." "He will be grateful for him for his whole life. He will also help in many ways despite the marriage being broken." The old man replied, "If so, let me check. You come to me after seven days." The dragon was caught in the Htimbyen trap with the giant log, so the man lifted the tree trunk little by little daily. The man went to the dragon, elevated the tree branch, and then talked to him. "How was this morning? How was today?" The dragon replied, "It was getting better yesterday, and today, I am getting more and more relief, but I cannot be totally free yet." The old diviner said, "On the seventh day, you two sisters come to the place where your father is trapped. I will come there too. Let the three of us meet there. Let's meet at the place where your father is." On the seventh day, the man who lived to make the Htingbyen trap came along with the two dragon daughters. When they all reached there, they asked the father dragon. The trap maker said, "Alright, I will release you and your life." "When your life is free, what are you going to give me?" The father dragon replied, "I will give my elder daughter to you. You marry her. I will help you with all the things you need. I will also give you gold." The diviner responded, "We work on a farm on dry land. Can you help us with that?" The father dragon answered, "Yes, I can help with that." "You just mark a dividing line where you want to clear." "I will come and help at that time." The father dragon continued his talk, "If you lived with my daughter dragon, I have to give you a rule. You have to follow that rule exactly." The diviner asked, "What kind of rule is it?" The dragon answered, "When I come and stay with you on that day onwards, you cannot eat and plant onions, kinds of garlic, gingers, hkaibyep (a kind of ginger), and coriander." The diviner asked, "May I know why?" The dragon replied, "Their smells are so strong and smelly, so you should not eat them. The smell is so strong that your eyes will gnaw and swell out. Your body will be itchy and swollen, then wounded. Therefore, you must avoid them." The man agreed, "Alright, I will avoid them." "Now, we are going home first," said the dragon as he was freed and the wood log had been removed. He told the man that he would go home first. When the father dragon said to go home, the man asked, "You are going into the water from the lake. How am I supposed to follow you?" The father answered, "No worries. My second daughter and I will go first to tell their mother this." "You and the first daughter can follow after that." Then, the man and the first daughter were left behind. The father dragon and the second daughter went home first. After that, the man asked Ma Kaw (the first daughter), "What should we do then?" The elder daughter replied, "Close your eyes." As soon as he closed his eyes, the dragon girl brought him into the water. However, he did not feel any water, and there was no water at all. He felt so clear around him. The girl's house was magnificent, and she brought the man into it. They told the mother dragon everything, so she ordered the couple to give the gold. The man did not have anything to carry the gold that the dragon gave him, so he took out his clothes and packed the gold with them. He left the place after that. When he got home, he had his wife and children of his own. He told them, "Now, I got this dragon girl from setting the Htingbyen trap. We have to live with her well." The dragon father instructed before they left, "You have to cut the ordinary elephant grass like this much and put them in the opposite direction before you go into the house." "Do like a wedding in ancient spirit worshiping time. If not, the dragon's odor is so smelly. The people from your family cannot stay together. The dragon's scent is so strong." The dragon's odor could vanish when a dragon passed through the ordinary elephant grass. The man cut the Kumba grass and placed it in front of his house; after that, he let the dragon girl pass under the grass. Therefore, the dragon's scent was not smelly. The first wife listened to the man at first not to eat and plant; however, she pounded garlic, onions, gingers, Kaibyep, and Yanswi and put them in the curry. It smelled so stinking that the dragon girl could not eat the food and stayed elsewhere. Only one man and he got two wives, so the first wife was not happy about it, and she tried to chase the dragon girl away. She brought onions, garlic, and gingers home and let the family eat them too. The husband explained the situation to his wife correctly and gave the gold that he packed with his clothes to his wife so the wife would never let them eat those spices again. She also did not plant them on the farm. As a result, the family became richer day by day. The people from their village asked them, "What did you do for your business so that you become so rich?" They answered, "We did not do anything new. We just planted Hkarang cultivation like before." However, the children told what had happened to their family to their neighbors secretly. "We do not plant onion, garlic, and ginger on our farm. We also do not plant Yanswi, coriander, and Hkaibyep. We do not plant those spices to help the dragon grandfather; therefore, we got wealthier." The kids said that around their town. The neighbors were jealous of them, and they quietly scattered basils and planted Hkaibyep secretly while clearing the farm. So, it was difficult for the dragon girl to stay with them. The man and his second wife could not stay home, so they went to the farmland and lived inside a stone cave. The father-in-law said putting a dividing line while clearing their farm meant wind and storms would remove bamboo trees and other trees within their marking area. The family did not have to go to the forest to hunt animals as they came near their house. They just shot animals like elks and bison while they went into their yard. The family lived happily like that. After many years, the first wife said, "Now, it has been a long time already. Go and find your father. He might be very old now." So when they went and searched for their father, they found him staying in the cave. The family had many children and grandchildren already. When they reached home, the old man said, "The day I die, you don't need to use the animals like cows, buffaloes, chickens, and pigs which rear at home." "Animals like elks, bison, red deer, wild boars, birds, and jungle fowls will come by themselves to our home. These are the gifts from the dragon father-in-law. You don't need to use them from home." "Shoot and kill the animals that come from outside. Use the meat from them and do the funeral service." The older man instructed the family. The children that got from the dragon girl were named Hpau spirit (nat). Now is Jesus's time, so this culture has been forgotten for many centuries. When we introduced ourselves, we used to start with, "What type of spirits did you worship before?" The man who married the dragon girl was called 'Hkrung Mung Wa' (live diviner). If people said, "We worship Hkrung Mung Wa," they would be very close in ancient times. Although they might be far away, they have been near for a long time. Some believed Hkrung Mung Wa, and there was only one wife of Hkrung Mung Wa. Ancient people used cotton to make a thread and made clothing to wear. Hkrung Mung Wa's wife also went to the farm to make cotton cord and slipped on the way. She thrust the lower part of her breast with a hand spindle and passed away as the hand spindle broke into her heart. We got to know that it was also a nasty incident. Some people worshiped Hkrung Mung Wa, and some honored his wife, who died due to the hand spindle thrust into her. Those people are still in a mountainous area.
Transcription (Lu Awng)
Ya ngai hkai na maumwi gaw mahkam hkam sha ai lam langai mi a lam re. Moi shawng de hto hkahku mungdaw oh ra maga de hkranghka makau mayan hta e nga ai hkrungmun bum lagaw hta nga ai kahtawng langai mi hta mahkam hkam sha ai la langai mi nga ai da. Mahkam hkam ai ngu hta hpan 3, 4 nga ai. Nkau mi gaw n-hkaw hkam ai nga, u ri u- gan hkam ai, dai hpan mi, n-hpat ngu ai gaw kawa hpe masen mayoi la nna e dusat dumyen ni lai wa na lam kaw e achyaw la ai baw dinghkren wa ai baw mahkam dai re. Langai mi re jang gaw 3 ngu na hta gaw mabye mahkam ngu ai nga ai. Dai gaw mi kaw na tu nga ai hpun si hpe e ndung kaw sha kan kaw na gan ngwi la nna e ga kaw hkam ai. Dai kaw e wa kabye hkrup ai ni gaw jahkyi shan nga adu wa du wa tsa ni lagaw kaw chyip re na kalang ta dai mahkam dai gaw hpungun gaw kalang ta jan yan bai du sa i nga jang dai kaw hpun du kaw dai mahkam kaw noi si wa ai baw mahkam re dai mabye hkam. 1 mi bai re jang gaw htungbyen ngu ai gaw ahpun tinang dang hpai na daram re ai hpun hpe kaba ai hpe galu law na garawt shadun tawn da. Garawt shadun tawn da na dai hpe mung sumri hte gyit na dai sumri sa hkra ai hte gaw kadang sa na re. Dai zawn re kadang sa i nga jang jachyi shan nga jahkyi ni, wa du wa tsa ni yawng si lu ai mahkam re. Ndai la wa gaw shi gaw kaga mahkam gaw shi n hkam ai. Htingbyen mahkam hkrai sharawt sha hkawm ai wa re da. Kalang mi na gaw shi gaw hkranghka makau yang e nampu nampan mung grai du pu tsawm makau gaw htingbyen hpe hkam tawn da ai da. Dai kaw hkam tawn da ai shaloi gaw hkranghka kaw na baren gaw nampu nampan chyu na matu shi hka kaw na pru nna e nampu nampan ni hkan chyu hkawm ai. Nampu nampan kaw na ntsin gaw grai dwi ai re majaw shi dai hkan chyu hkawm ai da. Hkan chyu hkawm ai shaloi gaw dai htumbyen dai sa hkra hkrup ai majaw shi hpe htumbyen ni gamyet tawn da ai da. Shi dai kaw na nlawt lu sai, jahpawt kaw na pru mat wa ai retim mung shana de du hkra dai baren wa gaw n pru wa ai nta de nwa ai majaw madu jan gaw mau nna kasha numsha 2 lu ai, dai yen nau hpe e hkan tam shangun ai. Ningwa dai hpawt kaw na pru mat wa ai ya du hkra nwa ai gaw kaning re re i, nan nau naw hkan tam yu mu ngu na tsun ai. Dai shaloi shan nau gaw hpa baw byin ai re mung nchye hkan tam wa ai shaloi gaw htumbyen hte gamyet tawn da ai hpe sa mu ai da. Dai shaloi kawa tsun ai gaw ma yen e wa a asak nmai sum mat na re. Ndai htumbyen kaw na gara hku lawt lu na kun le hka kata de nga ai shaba wawt chye ai katsu jahkan ni, nga ni, hka kaw rawng ai baw dusat ni mahkra kaw e shaba wawt yu mu, wa hpe ndai kaw na shalawt la ai wa hpe gaw ndai kasha kaba ai wa numsha kaba ai wa hpe jaw sha na, aja mung hteng ya na ngu na tsun ai da. Dai majaw kasha yen gaw kanu hpe bai wa tsun ai, nu e wa a asak shalawt na matu hka kata de nga ai katsu jahkan ni nga ni shaba wawt chye ai ni grai nga ai, dai ni kaw shaba sa wawt yu na da. Wa a asak shalawt ya ai wa hpe gaw grau kaba ai mahkawn mahtang hpe jaw sha na, aja mung hteng ya na nga nna tsun dat ai ngu na wa tsun dan ai shaloi kanu re jang gaw kaja wa hka kata nga ai katsu jahkan, a nga ni hkan e shaba hkan wawt hkawm ai da. Kadai mung n chye wawt shapraw ya ai da. Ndai gaw masha mung nre, hpa mung nre, nchye wawt ai ngu na tsun ai da. Hpang she dai yen nau gaw kawa kaw bai sa. Wa e mana gaw nu shara shagu shaba hkan wawt yu sai, retim mung kadai mung n chye wawt ya ai da wa gara hku di na kun ngu na tsun ai da. Dai shaloi kawa gaw e ndai hka de nga ai ni nchye wawt ai nga jang gaw oh ra kahtawng kaw e myihtoi mung chye htoi, shaba mung wawt re dingla langai mi nga ai. Dai wa kaw mahtang sa mu, bai sa wawt yu mu ngu tsun ai da. Kanu hpe bai wa tsun dan ai, hto ra dinghta ga de nga ai dingla langai mi oh ra kahtawng kaw nga ai dai wa kaw sa wawt yu mu nga na tsun dat ai wa gaw ngu jang, re jang mung dai n wa tsun ai hku sa galaw mu, sa wawt yu mu ngu na bai tsun, dai numsha yen gaw dai dinghta dingla dai wa kaw e shaba bai sa wawt. Dai shaloi gaw san yu ai ningwa gaw kaning re machyi ai rai ngu na san yu ai shaloi gaw ah wa hpe gaw htumbyen hpun tawng kaba law ai hte gamyet tawn da ai she re ngu na tsun ai da. Retim dingla wa gaw shi hkam tawn da ai re majaw dai yen wa tsun jang shi a mahkam kaw lu ai re hpe gaw shi chye sai. Retim alaga n kam shalawt dat ai shi, dai majaw taw n wa asak lawt hkam kaja hkra tsi ya jang galaw ya jang hpa baw jaw na da i? ngu na tsun ai da. Dai shaloi gaw dai kaba ai jan mahkawn ngu na grau kaba myit su ai jan tsun ai da. A wa sha asak lawt sa i nga jang gaw kadai shalawt yang kadai ngai hpe e wa u dai la wa kaw wa u nga tsun ai, bai nna aja ma hteng ya na da nga na tsun ai da. Prat ting chyeju dum ai hku na dinghku rawn tim lam amyu myu hku na garum na nga na wa dai hku tsun ai nga na tsun ai. Re jang gaw naw masam maram yu ga, 7 ya nan nau gaw shani shanang sa mu ngai kaw sa mu ngu na tsun ai. Htumbyen kata hpun kata jaw she matep taw nga re majaw lahpawt mi sa yang kachyi mi sa ka-aw ya, kalang sa yang kachyi mi sha sa ka-aw ya re na gaw kawa kaw mung sa, dai hpawt gara hku, dai ni gara hku ngu jang mani kaw na kachyi mi mai wa sai, dai ni mung grau mai wa sai, raitim mung pru gaw rai nlu pru ai ngu na tsun ai da. Re jang gaw dai ningwawt wa gaw 7 ya ngu na shani dai ningwa matep ai dai kaw e nan nau 2 mung lung wa, ngai ma sa wa na anhte 3 dai kaw hkrum ga, ningwa nga ai kaw hkrum ga ngu na tsun ai da. Rai 7 ya du ai shaloi gaw htumbyen sharawt mahkam hkam sha ai wa mung sa, baren kasha yen nau mung sa, dai kawa matep nga ai dai kaw sa du ai shaloi gaw baren wa hpe san ai da. Mahkam hkam ai wa gaw gai ya nang hpe gaw shalawt na, na asak shalawt dat na re. Na a asak lawt sa i nga jang ngai hpe hpa baw kumhpa jaw na ngu na tsun ai shaloi baren wa gaw ndai nye kasha shayi sha kaba ai wa hpe nang e jaw na ndai jan hte dinghku de u, nanhte galaw ai magam bungli mahkra hta ngai garum ya na, ja ma hteng ya na ngu na tsun ai da. Anhte galaw ai magam bungli gaw anhte gaw hkarang yi galaw sha ai ni re ga ai, dai garum ya lu na kun ngu na tsun ai shaloi gaw dai mung garum ya lu ai da. Nanhte hkyen wa na yi arit sha hkan masat tawn da mu ngu na tsun ai da. Dai shaloi anhte sa garum ya na re ngu na tsun ai da. Ya ndai baren num ndai hte nga ai shaloi gaw nanhte hpe tara lama mi jahkrat dat ya na re, nanhte ndai tara kaw hkrak tup hkan sa hkan nang ra na re ngu tsun, hpa baw tara re na kun ngu ai shaloi gaw ndai ngai sa wa nga ai shani shana kaw na shakau, shanam, hkaibyep, ndai yen swi hpagyi ndai ni nsha lu na hkai ma n hkai lu na ngu na tsun ai da. Hpa majaw rai ngu jang ndai wa shi a nsa grai hawm ai da, grai hawm ai majaw ndai nsha ai ni bai re jang gaw ndai manam sa i nga jang myi makret wa ai amyi bawng pru wa ai, a hkum gaya na akawng nna hpye wa ai dai majaw ndai gaw koi mu ngu na tsun ai da. Mai ai koi na re ngu na hkam la na gaw hkam la sai da. Ya nta de naw wa ga, dai baren wa mung lawt lu sai shi, shi a hpuntawng ka-aw kau ya sai. Nta de naw wa ga ngu na tsun ai da. Wa ga ngu na tsun ai shaloi gaw taw nanhte gaw hka kata de la-ing kaba de she rawng ai ngai gaw gara hku sa wa na ngu na tsun ai shaloi nra ai, nye kasha malu hte an wa shawng wa magang na kanu e wa tsun dan na. Ndai makaw hte e nan gau ngwi hkan nang wa mi, shan e tawn kau da ai da. Tawn kau tawn da, dai malu hte shan baren wa wa mat ai hpang e dai baren num makaw ngu na wa tsun ai, ya an gaw kaning rai na rai ngu shaloi gaw myi di kau u ngu na tsun ai da. Myi di kau re na myi di ai shaloi kalang ta hka kaw woi shang mat wa ai shaloi gaw hpa hka mung nre da, hka nnga ai da, asan awan nga mat ai da. Nta mung grai hkyik hkam ai dai kaw e woi shang wa ai da. Mabyin lam mahkra hpe baren num jan hpe tsun dan re jang baren num jan mung ndai la wa ndai yen hpe ja hteng ya u ngu shaloi gaw aja mung hteng ya ai da. Bang wa na shara n law ai majaw sha re da, shan gaw labu palawng raw nna baren wa hteng ya ai aja dai sha majaw hpai re na pru mat wa ma ai da. Pru mat wa na nta kaw bai du ai shaloi gaw shi gaw madu jan lu ai kasha ni lu ai ya ndai ngai htumbyem hkam na lu wa ai baren num re ndai hpe e an nu wa ni atsawm rai woi nga na re ngu na tsun ai da. Dai kaw kawa htet dat ai langai mi naw nga ai, ya nta nhku karai n shang wa shi yang kumbang ndai ram mi dan la na dai kade n de brang di na ndai hku woi ga lai mu ngu. Moi na nat jaw ni num hkungran yang na zawn di mu, shing nrai jang baren sing mgrainam na nta masha ni n rawn na re da, baren sing grai manam ai re. Dai kumba hku lai jang gaw baren sing yawng hkoi mat na re ngu na tsun dat ai da. La wa gaw kaja wa kumbang dan la na dai hku ndaw kaw kumbang jun tawn da na ka-ang hku woi lai wa ai da. Dai majaw baren sing wa n manam mat ai da. Ya nta kaw gaw num kaba jan gaw nnan e gaw n sha na re n galaw na re gaw nga tim, na na re jang gaw shakau shanm ni kaibyep ni htu, yanswi ni htu sha, simai hkan ne bang rai, dai bat manam jang baren num jan n sha mat mat re da, kaga de sa nga mat mat re da. La langai sha rai, num 2 rai jang gaw dai num kaba jan gaw myit n pyaw wa na ndai baren num nnga lu hkra shakau shanam gaw hpai wa ai hte, sha gaw woi sha wa ai hte re ai da. Retim num kaba jan hpe atsawm sha tsun, shan la wa ai ja ni bu hpun palawng kaw majaw wa ai ni dai ja ni hpe dai num kaba jan hpe wa ap re kaw na gaw galoi mung n woi sha yu mat sai da, galoi mung n woi sha ai. Yi hkan e mung n hkai sai da. Nhkai re wa shanhte gaw lani hte lani grai lu su wa jang she mare kaw na ni gaw nanhte gaw n hpa galaw lu re lusu ai ta nga? anhte gaw hpa n galaw ai ndai shawoi na hte maren n dai hkarang yi galaw ga re nga ai ngu na tsun ai. Tim ama ni wa chye ai re nga htingbu ni hpe hkan lagu tsun dan ai da. Anhte gaw yi kaw shakau shanam nhkai ai, yanswi ni n hkai ai, hpahkyi hkaibyep ni n hkai ai, n dai n hkai ai majaw kaiji baren dingla wa hpe garum ya ai majaw ndai hku lu wa ai re nga na she ma ni wa mare hkan ne tsun hkawm. Dan jang mare hkan na ni bai manawn sai da, manawn na yi hkyen timmung shinglin shingtawn ni lagu gat ya, hkaibyep shanam ni lagu hkai tawn da ya rai na e nau nga jam jau ai da. Nau nga jam jau ai, dai majaw shan gaw oh hkranhka de bai yu wa na shan gaw lungpu lungrawk kata dai hkan ne sha hkan nga hkawm mat ma ai da. Katsa wa tsun dat ai gaw ndai yi hkyen ai shaloi garum ai ngu gaw arit sha hkan tawm mu ngu gaw nbung laru wa na shanhte hkyen na ngu ai yi kaw gaw yawng n bung e hpun kawa hpe yawng manai daw shamawng kau ya ya re ai da. Dusat dumyeng mung majoi mi nam de pyi nsa ra ai, nta makau hkan e shan nga jahkyi hpawlam ni wa hkawm ai kaw na gap sha na shanhte grai pyaw na shanhte nga ma ai da. Dai hku nga rai, ya ndai shaning na na re sa i nga jang num kaba jan gaw tsun ai da. Ya shaning mung grai na wa sai re majaw, ning wa hpe naw hkan tam la masu, ya gaw grai dingla sai ngu na hkan tam ai shaloi gaw oh lungpu kaw she nga taw nga ma ai da. Dai kaw na kashu kasha ni mung grai law ma ai da, shan nu wa ni, nta kaw du wa ai shaloi dai la wa ga madat tsun ai gaw ya ngai si wa ai shani e hkungga gaw a nga ni, dumsu ni, a U a wa ni gaw nta kaw yaw da ai, nlang ra ai. Nam kaw na sa wa ai shan nga jahkyi hpawlam ni shan nga ni, wa du ni, ndai Uri Ugan ni nta kaw shanhte hkrai sa wa na ra ai, dai atsa baren dingla wa shaman ya ai chyeju re, nta kaw na n lang ra ai. Shinggan kaw na sa wa ai dai e hkrai gap sat mu, dai lang nna makoi mayang sha mu ngu nna htet dat ai da. Dai majaw ya dai baren num kaw na lu ai dai ni gaw hpaunat ni, ngu na nat num kaw na re hpaunat ni ngu na shamying ai re da. Ndai gaw ya yesu prat hta re sa i nga jang shaning tsa kahtap na mat wa sai anhte amyu ni gaw shachyen shaga wa ai shaloi moi hpa baw nat jaw mit ni nga dai kaw na hpang wa ai, dai baren num la ai da wa gaw hkrung mungwa ngu ai re ai da, hkrungmung wa hpe jau ga ai nga jang gaw nat jaw hkrung jang gaw moi kaw na ni hkat ai ni, ya tsan tim moi kaw na ni hkat ai ni re da. Nkau mi gaw hkrungmung wa hpe jaw ai, shi a hkrungmungwa a kajan langai mi sha nga ai. Dai re jang mung moi na ni gaw pasi hte ari ri nna bu hpun palawng da hpun ai. Ndai hkrungmungwa a kajan mung yi sa wa ai pasi hte ari ri ai wa she sa wa ai wa, lam kaw kashawt taw nna ndai chyu kabang kaw shi lang ai kabang achyu bang nna dai kabang daw bang nna si mat ai, dai mung n kaja ai lam hku wa nga re sai re nga. Dai majaw nkau mi gaw hkrungmungwa e jau ai nga, nkau mi gaw dai kajan kabang daw si mat ai dai jan e jaw jau ai ni mung ya du hkra bumga de grai naw nga ma ai da. |
