Siong'ingr Vxo (1-4-21)

(Snax) Okmoo
21. Dysor
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Sakia Jok ee Silavati. Hitt jun, jiongww bikiu druar dirr li Sewjunx byy hng ee soxjai, byy hongwdong, kensingg, qycc jingjinr.

Hitt jun, okmoo Mara huawsinx henr jit xee lau brahmin ee sxiongr, vagqer, srinx cing lingngiuu-puee juer ee snxax, qajiac kiaux kiaux naxx ciurbok kix kix, naauu kuku juer sniax, ciuw tec udumbara ciursex juer tng laii jiongww bikiu hiax vaiwhongw. Vaiwhue quer, ix qra jiongww bikiu qongw, “Jiongww dairdig! Jongwlenn taujangx ox, dng' cingcunx, si zinsingx ee coqii, linw iauxx bue qinggiam iogbong dyrr cutqex. Jiongww dairdig! Diyhh singx hiangxsiu juer langg ee iogbong! M tangx hongwkir henrjingg :ee kir duiqiuu birlaii knuar be diyc :ee.”

“Brahmin! Guanw m si hongwkir henrjingg :ee kir duiqiuu birlaii knuar be diyc :ee. Brahmin! Guanw si hongwkir birlaii knuar be diyc :ee kir duiqiuu henrjingg :ee. Brahmin! Iogbong si birlaii knuar be diyc :ee, je kow, je huanlyw, [zuxx dua,] hiongog ee jaihy iarr zuxx qionglet, jex si henrjingg :ee m si birlaii knuar be diyc :ee. Sewjunx u suanqangw qongxx, jitt xee hxuad si tangx qnir .diyc .ee, dyrr si tangx qniaa duiww liappuann. U sikqenr :ee qokk langg ingdongx texhue.”

Jiaxee ue qongw suah, okmoo Mara dyrr tauu suee suee jic trow trow, tauhiac henr snax diauu ziauhunn, tng tuh lehh lirkuix.

Hitt sii, hiaxee jiongww bikiu kir Sewjunx hiax vaiwhongw. Vaiwhue quer, lexqingr Sewjunx liauxau dirr vnix:a jre. Jre hyxser, hiaxee jiongww bikiu iong jiaxee ue qra Sewjunx qongw, “Sewjunx! Guanw druar dirr li Sewjunx byy hng ee soxjai, byy hongwdong, kensingg, qycc jingjinr. Hitt sii, Sewjunx, u jit xee lau brahmin, vagqer, cing lingngiuu-puee juer ee snxax, qajiac kiaux kiaux naxx ciurbok kix kix, hokib ee sii naauu u kuku juer sniax, ciuw tec udumbara ciursex juer tng laii guanw druar ee soxjai vaiwhongw. Vaiwhue quer, ix iong jiaxee ue qra guanw qongw, ‘Jiongww dairdig! Jongwlenn taujangx ox, dng' cingcunx, si zinsingx ee coqii, linw iauxx bue qinggiam iogbong dyrr cutqex. Jiongww dairdig! Diyhh singx hiangxsiu juer langg ee iogbong! M tangx hongwkir henrjingg :ee kir duiqiuu birlaii knuar be diyc :ee .’

Sewjunx! Ix jiaxee ue qongw liauw, guanw dyrr qra jitt xee brahmin qongw, ‘Brahmin! Guanw m si hongwkir henrjingg :ee kir duiqiuu birlaii knuar be diyc :ee. Brahmin! Guanw si hongwkir birlaii knuar be diyc :ee kir duiqiuu henrjingg :ee. Brahmin! Iogbong si birlaii knuar be diyc :ee, je kow, je huanlyw, [zuxx dua,] hiongog ee jaihy iarr zuxx qionglet, jex si henrjingg :ee m si birlaii knuar be diyc :ee. Sewjunx u suanqangw qongxx, jitt xee hxuad si tangx qnir .diyc .ee, dyrr si tangx qniaa duiww liappuann. U sikqenr :ee qokk langg ingdongx texhue. Sewjunx! Guanw jiaxee ue qongw liauw, okmoo Mara dyrr tauu suee suee jic trow trow, tauhiac henr snax diauu ziauhunn, tng tuh lehh lirkuix."

“Jiongww bikiu! Jitt xee m si brahmin. Jitt xee si okmoo Mara laii beh hunluan linw ee nixbok.”

Hitt jun, Sewjunx liauxqaiw qidiongx ee iwhamm, liammisii dyrr cniur jit siuw jimgensix qongxx:
“Qnir diyc kow ee indnuax :ee,
Beh tacc e kix hiongr iogbong?
Jaix sewqanx u qad vak lehh,
Jingwlangg diyhh yc qaixtuad.”


(Samyutta Nikaya 1-4-21)  
III. The Third Chapter (The Mara Pentad)
21. A Number 
Thus have I heard. On one occasion the Blessed One was dwelling among the Sakyan sat Silavati. Now on that occasion a number of bhikkhus were dwelling not far from the Blessed One—diligent, ardent, and resolute. 

Then Mara the Evil One manifested himself in the form of a brahmin, with a large matted topknot, clad in an antelope hide, old, crooked like a roof bracket, wheezing, holding a staff of udumbara wood. He approached those bhikkhus and said to them: “You, sirs, have gone forth while young, lads with black hair, endowed with the blessing of youth, in the prime of life, without having dallied with sensual pleasures. Enjoy human sensual pleasures, sirs; do not abandon what is directly visible in order to pursue what takes time.”

“We have not abandoned what is directly visible, brahmin, in order to pursue what takes time. We have abandoned what takes time in order to pursue what is directly visible. For the Blessed One, brahmin, has stated that sensual pleasures are time-consuming, full of suffering, full of despair, and the danger in them is still greater, while this Dhamma is directly visible, immediate, inviting one to come and see, worthy of application, to be personally experienced by the wise.” 

When this was said, Mara the Evil One shook his head, lolled his tongue, knit his bro w into three furrows, and departed leaning on his staff. Then those bhikkhus approached the Blessed One, paid homage to him, sat down to one side, and reported everything in full. 

(The Blessed One said:) 
“That was not a brahmin, bhikkhus. That was Mara the Evil One, who had come in order to confound you.” Then the Blessed One, having understood the meaning of this, on that occasion recite d this verse: 
How could a person incline to sensual pleasures 
Who has seen the source whence suffering springs?
Having known acquisition as a tie in the world, 
A person should train for its removal.”


(相應部 1-4-21)
第三　惡魔品
〔二一〕多數
如是我聞。爾時，世尊住釋迦族之尸羅越底。爾時，眾多比丘住於世尊不遠之處，不放逸、虔誠、精進。
時，惡魔波旬化作一老婆羅門相，結髮，著羚羊背皮衣。背曲如垂木，咽喉呴呴響鳴，執鬱曇鉢羅樹杖，來詣諸比丘處。詣已，謂諸比丘曰：「諸大德！盛壯髮黑、具是青春為人生之第一期，未味愛欲而出家。諸大德！先享受人之愛欲！勿放棄現前以追隔時者。」
「婆羅門！我等非放棄現前以追隔時者。婆羅門！我等乃放棄隔時者，以追遂現前者。婆羅門！愛欲為隔時物，多苦，多惱，凶禍亦越強烈，此法乃現前物而非隔時，世尊宣說：可謂來見者，即導向涅槃，識者應各所應知。」
如是言已。惡魔波旬乃垂頭卷舌，現三皺於額頭，抱杖而去。
時，彼等諸比丘詣世尊處。詣已，禮敬世尊，坐於一面；一面坐已之彼等諸比丘，以此白世尊：
「世尊！於此我等住離世尊不遠，不放逸、虔誠、精進。時，世尊！有一老婆羅門，結髮著羚羊背皮衣，背曲如垂木，咽喉之呼吸，呴呴響鳴，執鬱曇鉢羅樹杖，詣我等住處。詣已，以此白我等曰：『諸大德！盛壯髮黑，具足青春，為人生第一期，未味愛欲而出家。諸大德！先享受人之愛欲！勿棄現前以追隔時物。』
世尊，作如是言已。我等即謂婆羅門：『婆羅門！我等非棄現前以追隔時。婆羅門！我等乃放棄隔時以追現前。婆羅門！愛欲是隔時物，多苦、多惱，凶禍亦越強烈，此法於現前，非隔時。世尊宣說，可謂來見者，即導向涅槃，識者應各所應知。』
世尊！作如是言已。彼婆羅門即垂頭卷舌，現三皺於額頭，抱杖而去。」
「諸比丘！此非婆羅門。此乃惡魔波旬，為來昏昧汝等之眼目。」
時，世尊了知此義，是時即唱此偈曰：
若人見苦因　         如何傾愛欲
知依世結縛　　　人應學解此