Siong'ingr Vxo (1-4-24)

24. Cid Nii
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Uruvela ee Neranjara Hyy vnix, dirr Goatherd ee cingciu-kax. Hitt jun, okmoo Mara duijongx Sewjunx cid nii quw, beh cue kangkiah suacc cue byy. Hitt jun, okmoo Mara kir Sewjunx hiax vaiwhongw. Vaiwhue quer, iong jimgensix duiww Sewjunx qongw:
“In'ui visiongx jiacc zip ciurnaa cimsux?
In'ui beh qriuu srid .kir ee jaihur?
Dirr cuanlok u huanrjue mah?
Sniaw indnuax byy qapp langg' qauvuee?
Liw jnuaw byy ving’iuw?”

[Sewjunx:]
“Qrut driau soxu visiongx ee qinx,
Byy jue iarr byy vrix.
Guaw uaxkyr sensux,
Kiwsag soxu ee iogbong.
Hongwdong ee cinjok ar,
Guaw soxu huanlyw bet jin kyr sensux.”

[okmoo:]
“Jingwlangg qongw 'jex guaw ee',
Qongw 'guaw ee' hiaxee jingwlangg,
Liw soxx sniu :ee narr qapp inx qangrkuanw,
Sabunn byy tuatlii guaw.”

[Sewjunx:]
Jingwlangg qongw :ee guaw byy qongw,
Guaw qapp jingwlangg qongw :ee byy qangg.
Okmoo qaix jai'ngiaw si jitt hyw kuanw,
Liw m jaix guaw ee dy.”

[okmoo:]
“Liw tangx qaur byy sixbongg ee qingxqair,
U jingwgno diyc potedy.
Liw tangx lirkuix qaqi kir,
Jnuaxngiu beh qycc qar tnazinn?”

[Sewjunx:]
“Hibang qaur hitt hnua :ee,
Mng guaw vutsuw qog.
Decc mng guaw hiaxee langg,
Qra qongw byy qex mic ee liappuann.”

[okmoo:]
“Sewjunx! Kyxviw lirkuix cuanlok byy hng ee soxjai, mohe dirr hiax druar. Sewjunx! Hitt sii, jerje javoginxaw qapp jaboxginxaw an’ cuanlok cud kir qaur hitt xee vix. Qaur hiax an’ juiw-diongx qra mohe kngr dirr liogde. Sewjunx! Narr mohe qra jimqongw giaa .kiw .laii, hiaxee javoginxaw qapp jaboxginxaw dyrr iong cakox iacc jiyhtauu-aw qra qongr dng. Anxnex, Sewjunx, mohe ee kax longxx ho'ngg qongr dng, berdangr qycc dngw kir vix lairdew. Sewjunx iarr si jitt kuanw, ixjingg zimrhyy ee uankiaux, uaicuac, iacc uaiciaa, longxx virr Sewjunx cetdng. Guanw jiaxee berdangr qycjaiww jiapqin Sewjunx brang beh cue diyc kangkiac.”

Hitt sii, okmoo Mara dirr Sewjunx binrjingg jiokk luexjir cniur jimgensix qongxx:
“Jiauw dirr kongdiongx vuex,
Knuar diyc jit der naxx bah ee jiyc.
Laii jiax danw beh did diyc
Bixbi ee sidbut.
Dirr jiax byy did diyc jiahmic,
Vuex kir kongdiongx lirkuix.
Kyxviw qongqig jiyhtauu ee jiauw,
Guanw luexjir lirkuix Gotama.”

Hitt jun, okmoo Mara dirr Sewjunx binrjingg jiokk luexjir cniur jimgensix liauw, lirkuix jyrui jauw .kir. Dirr Sewjunx byy hng ee soxjai puantuiw jre dirr tokax, diam diam, iuciuu, qingtauu suee suee, luexjir, auwnauw, iong  tng kaux tokax jre lehh.


(Samyutta Nikaya 1-4-24)  
24. Seven Years of Pursuit
Thus have I heard. On one occasion the Blessed One was dwelling at Uruvela on the bank of the river Neranjara at the foot of the Goatherd’s Banyan Tree. Now on that occasion Mara the Evil One had been following the Blessed One for seven years, seeking to gain access to him but without success. Then Mara the Evil One approached the Blessed One and addressed him in verse: 
“Is it because you are sunk in sorrow
That you meditate in the woods? 
Because you’ve lost wealth or pine for it 
Or committed some crime in the village? 
Why don’t you make friends with people? 
Why don’t you form any intimate ties?”

“Having dug up entirely the root of sorrow, 
Guiltless, I meditate free from sorrow. 
Having cut off all greedy urge for becoming,
I meditate taintless, 
O kinsman of the negligent!”

“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.”

“If you have discovered the path, 
The secure way leading to the Deathless, 
Be off and walk that path alone; 
What’s the point of instructing others?”

“Those people going to the far shore 
Ask what lies beyond Death’s realm. 
When asked, I explain to them 
The truth without acquisitions.”

“Suppose, venerable sir, not far from a village or a town there was a lotus pond in which a crab was living. Then a group of boys and girls would leave the village or town and go to the pond. They would pull the crab out from the water and set it down on high ground. Then, whenever that crab would extend one of its claws, those boys and girls would cut it off, break it, and smash it to bits with sticks and stones. Thus, venerable sir, when all its claws have been cut off, broken, and smashed to bits, that crab would be unable to return to that pond. So too, venerable sir, all those distortions, manoeuvres, and contort ions of mine have been cut off, broken, and smashed to bits by the Blessed One. No w, venerable sir, I am unable to approach the Blessed One again seeking to gain access to him.”

Then Mara the Evil One, in the presence of the Blessed One, recited these verses of disappointment:
“There was a crow that walked around 
A stone that looked like a lump of fat.
‘Let’s find something tender here,’ (he thought,) 
‘Perhaps there’s something nice and tasty.’ 
But because he found nothing tasty there, 
The crow departed from that spot. 
Just like the crow that attacked the stone,
We leave Gotama disappointed.” 

Then Mara the Evil One, having spoken these verses of disappointment in the presence of the Blessed One, went away from that spot and sat down cross-legged on the ground not far from the Blessed One, silent, dismayed, with his shoulders drooping, downcast, brooding, unable to speak, scratching the ground with a stick.


(相應部 1-4-24)
〔二四〕七年
如是我聞。爾時，世尊住優留毘羅之尼連禪河邊，阿闍波羅尼俱律陀樹下。
其時，惡魔波旬跟蹤世尊七年，以求空隙，而無所得。
時，惡魔波旬來詣世尊處。詣已，以偈語世尊曰：
悲侵沈思林　　　求復得失富
犯罪村人中　　　何故不與交
汝非我友人
〔世尊：〕
掘除諸悲根　　　無罪復無悲
我耽於禪思　　　捨諸生存欲
放逸之親族　　　諸漏盡禪思
〔惡魔：〕
諸人語我者　　　我者語諸人
若汝意於此　　　沙門未脫我
〔世尊：〕
諸人語非我　　　語非我諸人
惡魔知如是　　　汝不知我道
〔惡魔：〕
汝若至不死　　　證得菩提道
離去汝獨行　　　何以教他人
〔世尊：〕
望到彼岸者　　　問我不死國
問我之彼等　　　說無餘涅槃
〔惡魔：〕
「世尊！猶如離村邑不遠處有池，蟹住於此。世尊！時眾多之童男童女，出由村邑，以到其池。到已由水中舉蟹置於陸上。世尊！若蟹豎立其剪，彼童男童女，即以木片、小石予破斷。如是世尊。蟹皆破斷其足剪，不能再入於池。世尊亦如是，以前任何彎曲、歪斜、歪曲、皆由世尊所破斷，伺其間隙之我等，不得再近至世尊。」
時，惡魔波旬於世尊前，氣餒而唱偈曰：
鳥飛於空中　　　見石似凝膏
於此為獲得　　　軟甘之等食
於此不得食　　　飛空以離去
如襲石之鳥　　　氣餒離瞿曇
時，惡魔波旬於世尊前，氣餒以唱偈，離座而去。於離世尊不遠，趺坐於地上、默然、悄然、落肩、氣餒、困惱，以杖搔地而坐。