Siong'ingr Vxo (1-4-19)

19. Jycsitlangg
Savatthi Sniaa ee inenn. Hitt sii, Sewjunx [duiww jiongww bikiu] qangxsuad quanhe Nibbana liappuann ee hxuad, qra inx qawsi, jiongxle, hro inx hnuahiw. Hiaxee bikiu u lixqaiw, u decc sukyw, u juwsimx, u ngar hni jimjiog decc tniax hxuad.

Hitt sii, okmoo Mara anxnex sniu, “Jimxmaw sabunn Gotama qangxsuad quanhe Nibbana liappuann ee hxuad, qra inx qawsi, jiongxle, hro inx hnuahiw. Hiaxee bikiu u lixqaiw, u decc sukyw, u juwsimx, u ngar hni jimjiog decc tniax hxuad. Guaw lingkyw kir vaiwhongw sabunn Gotama, tangx hunluan jiongwzinn ee nixbok.”

Hitt sii, okmoo Mara huawsinx juer jycsitlangg, qingqah qrngx dua qix ditauu, ciuw tec gusud-aw, taujangx samr samr, cing muavor jyr :ee snxax, kax jiauu tojniux kir Sewjunx hiax vaiwhongw. Vaihue quer, ix qra Sewjunx qongw, “Sabunn! U knuar diyc guqangw bor?”
“Mara! Guqangw duiww liw laii qongw si sniaw?”
“Sabunn! Guaw u bagjiux, guaw knuar e diyc siksinx. Bagjiux u kir jiapciog ee jitt xee iwsig guaw u. Sabunn! Liw diyhh kir dyhh tangx tuatli guaw? Sabunn! Guaw u hni, guaw tniax e diyc sniax, … simrjiww… Sabunn! Guaw u pni, guaw pnri e diyc pangkuir, … simrjiww… Sabunn! Guaw u cuiwjic, guaw damx e diyc kiwbi, … simrjiww… Sabunn! Guaw u sintew, guaw bong e diyc, … simrjiww… Sabunn! Guaw u iwliam! Guaw u hxuad, iwliam u kir jiapciog ee jitt xee iwsig guaw u. Sabunn! Liw diyhh kir dyhh tangx tualii guaw?”

“Mara! Liw u bagjiux, liw knuar e diyc siksinx, bagjiux u kir jiapciog ee jitt xee iwsig liw u. Mara! Byy bagjiux, byy siksinx, byy bagjiux u kir jiapciog ee jitt xee iwsig :ee, dyrr m si liw kir e qaur ee soxjai.
Mara! Liw u hni-aw, liw tniax e diyc sniax, …[simrjiww]…
Mara! Liw u pni, liw pnri e diyc pangkuir, …[simrjiww]…
Mara! Liw u cuiwjic, liw damx e diyc kiwbi, …[simrjiww]…
Mara! Liw u iwliam, liw u hxuad, iwliam u kir jiapciog ee jitt xee iwsig liw u. Mara! Byy iwliam, byy hxuad, byy iwlam u kir jiapciog ee jitt xee iwsig :ee, m si liw kir e qaur ee soxjai.”

[okmoo:]
“Qongw 'jex guaw ee',
Ixqip qongw 'guaw ee'.
Narr liw ee iwsur si jitt kuanw,
Sabunn byy tuatlii guaw.”

[Sewjunx:]
“Byy qongw 'guaw ee',
Qongw 'guaw ee' m si guaw.
Okmoo liw jaix,
Liw byy qnir diyc guaw ee dy.”

Hitt sii, okmoo Mara… simrjiww… dirr hiax byy .kir.


(Samyutta Nikaya 1-4-19)  
19. The Farmer 
Setting at Savatthi. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and encouraging the bhikkhus with a Dhamma talk concerning Nibbana. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it. 

Then it occurred to Mara the Evil One: “This recluse Gotama is instructing, exhorting, inspiring, and encouraging the bhikkhus ... who are applying their whole minds to it. Let me approach the recluse Gotama in order to confound them.” 

Then Mara the Evil One manifested himself in the form of a farmer, carrying a large plough on his shoulder, holding a long goad stick, his hair dishevelled, wearing hempen garments, his feet smeared with mud. He approached the Blessed One and said to him: “Maybe you’ve seen oxen, recluse?” 
“What are oxen to you, Evil One?” 
“The eye is mine, recluse, formsare mine, eye-contact and its base of consciousness are mine. Where can you go, recluse, to escape from me? The ear is mine, recluse, sounds are mine ... The nose is mine, odours are mine ... The tongue is mine, tastes are mine ... The body is mine, tactile objects are mine ... The mind is mine, mental phenomena are mine, mind-contact and its base of consciousness are mine. Where can you go, recluse, to escape from me?”

“The eye is yours, Evil One, forms are yours, eye-contact and its base of consciousness are yours; but, Evil One, where there is no eye, no forms, no eye-contact and its base of consciousness—there is no place for you there, Evil One. 
The ear is yours, Evil One, sounds are yours, ear-contact and its base of consciousness are yours; but, Evil One, where there is no ear, no sounds, no ear-contact and its base of consciousness—there is no place for you there, Evil One. 
The nose is yours, Evil One, odours are yours, nose-contact and its base of consciousness are yours; but, Evil One, where there is no nose, no odours, no nose-contact and its base of consciousness—there is no place for you there, Evil One. 
The tongue is yours, Evil One, tastes are yours, tongue-contact and its base of consciousness are yours; but, Evil One, where there is no tongue, no tastes, no tongue-contact and its base of consciousness—there is no place for you there, Evil One. 
The body is yours, Evil One, tactile objects are yours, body-contact and its base of consciousness are yours; but, Evil One, where there is no body, no tactile objects, no body-contact and its base of consciousness—there is no place for you there, Evil One. 
The mind is yours, Evil One, mental phenomena are yours, mind-contact and its base of consciousness are yours; but, Evil One, where there is no mind, no mental phenomena, no mind-contact and its base of consciousness—there is no place for you there, Evil One.” 

“That of which they say ‘It’s mine,’ 
And those who speak in terms of ‘mine’— 
If your mind exists among these, 
You won’t escape me, recluse.” 

“That which they speak of is not mine, 
I am not one of those who speak (of mine). 
You should know thus, O Evil One: 
Even my path you will not see.” 

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

(相應部 1-4-19)
〔一九〕農夫
舍衛城因緣。爾時，世尊〔對諸比丘〕說涅槃法、教示、獎勵、令歡喜。彼等諸比丘，理解、思惟、注心、傾耳諦聽於法。
時，惡魔波旬生是思惟：「今沙門瞿曇說涅槃法、教示、獎勵，令歡喜。彼等諸比丘，理解、思惟、全心、傾耳，諦聽於法。我寧可昏昧彼等眼目，以詣沙門瞿曇。」
時惡魔波旬化作農夫，肩扛大鋤，持趕牛棒，散髮，衣大麻粗布，足塗泥漿而詣世尊處。詣已，白言世尊曰：
「沙門！見牡牛否？」
「波旬！牡牛於汝有何用？」
「沙門！眼是我有，色是我有。眼觸之識處是我有。沙門！去往何處汝能脫我否？沙門！耳是我有，聲是我有，……乃至……沙門！鼻是我有，香是我有，……乃至……沙門！舌是我有，味是我有，……乃至……沙門！身是我有，觸是我有，……乃至……沙門！意是我有！法是我有，意觸之識處是我有。沙門！去往何處能脫我否？」
「波旬！眼是汝有，色是汝有，眼觸之識處是汝有。波旬！無眼、無色、無眼觸之識處者，則非汝之行處。
波旬！耳是汝有，聲是汝有，……〔乃至〕……。
波旬！鼻是汝有，香是汝有，……〔乃至〕……。
波旬！舌是汝有，味是汝有，……〔乃至〕……。
波旬！意是汝有，法是汝有，意觸之識處是汝有。波旬！無意、無法，無意觸之識處，則非汝之行處。」
〔惡魔：〕
此云我有者　　　是云此有我
若汝意於此　　　沙門未脫我
　　〔世尊：〕
不去此有我　　　不云此是我
惡魔如是知　　　汝不見我道

時，惡魔波旬……乃至……隱形沒於其處。

Siong'ingr Vxo (1-4-18)

18. Jiahsit
Hitt sii, Sewjunx druar dirr Magadha Qog jit xee miaa qiyr juer Pancasala ee brahmin jngsia. Hitt dangsii, Pancasala brahmin jngsia ee cinglenn lamluw quxhingg qaungua lexbut ee gisig. Hitt jun, Sewjunx tauwjaw vxuah tec lehh, snxax cing hyxser zip kir Pancasala ee brahmin jngsia beh qiukid jiahsit. Hitt jun, Pancasala brahmin ee qajuw virr okmoaa Mara soxx kongwjer, virr qiyr qongxx, “M tangx qra sidbut hro sabunn Gotama.”

Hitt jun, Sewjunx zip kir qiukid jiahsit, dngw .laii ee sii, vxuah cingkir damdamx. Hitt jun, okmoo Mara laii Sewjunx jiax vaiwhongw. Vaiwhue quer, qra Sewjunx qongw, “Sabunn! U qiukid diyc sidbut bor?”
“Guaw narr byy qiukid diyc sidbut, qamxx m si liw Mara soxx drir?”
“Byy m driyc! Sewjunx! Liw qycc zip kir Pancasala ee brahmin jngsia, guaw e hro liw kid diyc jiahsit!”

“Cimhuan Zulaii,
Okmoo byy dikhing.
Mara kyxngor byy sidjai.
Liw anwjnuaw sniu?
Dyrr junw byy kid diyc jiahsit,
Guanw iarr anlok kiarkiw.
Kyxviw qng'iam ee tnix,
Guanw ixx hixlok juer jiahsit.”

Hitt sii, okmoo Mara… simrjiww… dirr hiax byy .kir.


(Samyutta Nikaya 1-4-18)  
18. Alms 
On one occasion the Blessed One was dwelling among the Magadhans at the brahmin village of Pancasala. Now on that occasion the gift-festival of the young boys was being held at the brahmin village of Pancasala. Then, in the morning, the Blessed One dressed and, taking bowl and robe, entered Pancasala for alms. Now on that occasion Mara the Evil One had taken possession of the brahmin householders of Pancasala, (inciting in them the thought), “Don’t let the recluse Gotama get alms.” 

Then the Blessed One left Pancasala with his bowl just as cleanly washed as it was when he entered it for alms. Then Mara the Evil One approached the Blessed One and said to him: “Maybe you got alms, recluse?” 
“Was it you, Evil One, who saw to it that I didn’t get alms?” 
“Then, venerable sir, let the Blessed One enter Pancasala a second time for alms. I will see to it that the Bless ed One gets alms.”

“You have produced demerit, Mara, 
Having assailed the Tathagata. 
Do you really think, O Evil One, 
‘My evil does not ripen’? 
Happily indeed we live, 
We who own nothing at all. 
We shall dwell feeding on rapture 
Like the devas of Streaming Radiance.”

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


(相應部 1-4-18)
〔一八〕團食
爾時，世尊住摩揭陀國，名五葦村之婆羅門村。
其時，五葦婆羅門村，青年男女等，舉行互換禮物式典。
時，世尊清晨，持鉢，著衣入五葦婆羅門村乞食。
時，五葦村婆羅門家主等，為惡魔波旬所執取：「沙門瞿曇不予得食。」
時，世尊入（村）乞食時，清洗其鉢而歸。
時，惡魔波旬來詣世尊處。詣已，白世尊曰：「沙門！得食耶？不得耶？」
「如我之不得食，豈非汝波旬之所為？」
「然則！世尊！再入五葦婆羅門村，如得食，應是我為！」
侵犯於如來　　　　　惡魔生不德
波旬惡不實　　　　　汝如何思惟
即無有所得　　　　　我等亦樂住
猶如光音天　　　　　我等喜為食
時惡魔波旬……乃至……隱形沒於其處。

Siong'ingr Vxo (1-4-17)

17 Kap
Hitt sii, Sewjunx druar Quann Cuwdingw Qangxdngg, dirr Vasali ee Dua Ciurnaa.

Hitt sii, Sewjunx iong qorr liok-kap uirr jiongww bikiu qangxhuad, qra inx qawsi, jiongxle, hro inx hnuahiw. Hiaxee bikiu u lixqaiw, u decc sukyw, u juwsimx, u ngar hni jimjiog decc tniax hxuad.

Hitt sii, okmoo Mara anxnex sniu, “Jimxmaw sabunn Gotama iong liok-kap uirr jiongww bikiu qangxhuad, qra inx qawsi, jiongxle, hro inx hnuahiw. Hiaxee bikiu u lixqaiw, u decc sukyw, u juwsimx, u ngar hni jimjiog decc tniax hxuad. Guaw lingkyw kir vaiwhongw sabunn Gotama, tangx hunluan jiongwzinn ee nixbok.”

Hitt sii, okmoo Mara laii Sewjunx jiax vaiwhongw. Vaihue quer, dirr li Sewjunx byy hng ee soxjai dua sniax huah cud kiongxvor ee sniax, de bersux lic .kuix. Hitt jun, jit xee bikiu duiww lingrgua jit xee bikiu qongw, “Bikiu! Bikiu! De decc lic .kuix.” Jiaxee ue qongw suah, Sewjunx qra hitt xee bikiu qongw, “Bikiu! Jex m si de decc lic .kuix, jex si okmoo Mara uirr beh laii huanluan linw jiaxee ee nixbok soxx jyr :ee.”

Hitt sii, Sewjunx jaix si okmoo Mara, dyrr iong jimgensii qra okmoo Mara qongw:
“Siksinx, snia’imx, pangkuir, kiwbi,
Qapp bongkab jiaxee itcer hxuad,
Si sewqanx kiongxvor ee zxi,
E beluan jiongww sewzinn.
Vut ee derjuw u jniar liamrtauu,
Tangx ciauuat kiongxvor ee zxi,
Ciautuad okmoo ee lingxhik,
Qonghuix naxx cniurr taiwiongg.”

Hitt sii, okmoo Mara… simrjiww… dirr hiax byy .kir.


(Samyutta Nikaya 1-4-17)  
17. Six Bases for Contact 
On one occasion the Blessed One was dwelling at Vesali in the Great Wood in the Hall with the Peaked Roof. 

Nowon that occasion the Blessed One was instructing, exhorting, inspiring, and encouraging the bhikkhus with a Dhamma talk concerning the six bases for contact. And those bhikkhus were listening to the Dhamma with eager ears, attending to it as a matter of vital concern, applying their whole minds to it. 

Then it occurred to Mara the Evil One: “This recluse Gotama is instructing, exhorting, inspiring, and encouraging the bhikkhus ... who are applying their whole minds to it. Let me approach the recluse Gotama in order to confound them.” 

Then Mara the Evil One approached the Blessed One and, not far from him, made a loud noise, frightful and terrifying, as though the earth were splitting open. Then one bhikkhu said to another: “Bhikkhu, bhikkhu! It seems as though the earth is splitting open.” When this was said, the Blessed One said to that bhikkhu: “The earth is not splitting open, bhikkhu. That is Mara the Evil One, who has come here in order to confound you.” 

Then the Blessed One, having understood, “This is Mara the Evil One,” addressed Mara the Evil One in verses: 
“Forms and sounds, tastes and odours, 
Tactiles and all objects of mind: 
This is the terrible bait of the world 
With which the world is infatuated. 
But when he has transcended this, 
The mindful disciple of the Buddha 
Shines radiantly like the sun, 
Having passed beyond 
Mara’s realm.”

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


(相應部 1-4-17)
〔一七〕處
爾時，世尊住毘舍離大林重閣講堂。
爾時，世尊以六觸處為諸比丘說法、教示、獎勵，令歡喜。彼等諸比丘，理解、思惟、注心、傾耳，諦聽於法。
時，惡魔波旬作如是思惟：「此沙門瞿曇以六觸處、為諸比丘說法、教示、獎勵，令歡喜。彼等諸比丘，理解、思惟，注心、傾耳，諦聽於法。我寧可昏昧彼等眼目、以詣沙門瞿曇。」
時，惡魔波旬來詣世尊處。詣已，於世尊之不遠處，號大恐怖聲，如大地破裂。
時，一比丘謂於另一比丘曰：「比丘！比丘！此大地會破裂。」
如是語時，世尊告彼比丘曰：「比丘！此非大地之破裂、此乃惡魔波旬為來昏昧汝等眼目。」
時，世尊知是惡魔波旬，以偈告惡魔波旬曰：
色聲香及味　　　觸等一切法
乃世恐怖餌　　　迷亂諸世人
佛弟子正念　　　超越恐怖餌
超脫惡魔領　　　光輝如太陽
時，惡魔波旬……乃至……隱形沒於其處。