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。
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。
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。
16. Vxuah
Hitt sii, Sewjunx druar dirr Savatthi Sniaa. Hitt sijun, Sewjunx iong go dxir 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 go dxir 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 jingwlangg ee vxuah virr kngr dirr guarbin (tangx vak dax).
Hitt jun, okmoo Mara huar juer guqangw ee hxingg qinruaw hiaxee vxuah.
Hitt jun, jit xee bikiu duiww lingrgua jit xee bikiu qongw, “Bikiu! Jitt xee m si guqangw. Jitt xee si beh hunluan liw nixbok ee okmoo Mara.”
Hitt jun, Sewjunx jaix si okmoo Mara, dyrr iong jimgensix qra okmoo Mara qongw:
“Siksinx, qamxsiu, sniurhuad,
Simrjiww Iwsig qapp hingdong jiaxee longxx m si guaw,
Iarr m si guaw ee,
Soxdir tangx lirkuix tamiog.
Li tamx simx ving’anx,
Laii ciautuad soxu sokvak.
Siwqer decc cue jitt xee langg,
Okmoo ee qundui cue be diyc.”
Hitt sii, okmoo Mara… simrjiww… dirr hiax byy .kir.
(Samyutta Nikaya 1-4-16)
16. Almsbowls
Setting at Savatthi. Now on that occasion the Blessed One was instructing, exhorting, inspiring, and encouraging the bhikkhus with a Dhamma talk concerning the five aggregates subject to clinging. And those bhikkhus were listening to the Dhamma with ager 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.”
Now on that occasion a number of almsbowls had been put out in the open. Then Mara the Evil One manifested himself in the form of an ox and approached those almsbowls.
Then one bhikkhu said to another: “Bhikkhu, bhikkhu! That ox may break the almsbowls.”
When this was said, the Blessed One said to that bhikkhu: “That is not an ox, bhikkhu.
That is Måra 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:
“Form, feeling, and perception,
Consciousness, and constructions—
‘I am not this, this isn’t mine,’
Thus one is detached from it.
Though they seek him everywhere,
Mara and his army do not find him:
The one thus detached, inwardly secure,
Who has gone beyond all fetters.”
Then Mara the Evil One ... disappeared right there.
(相應部 1-4-16)
〔一六〕鉢
〔爾時，世尊〕住舍衛城……。爾時，世尊以五取蘊為諸比丘說法、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：「今沙門瞿曇，以五取蘊，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。我寧可為昏昧彼等眼，以詣沙門瞿曇。」
爾時為〔晾乾〕眾多諸鉢，而置於露地。
時，惡魔波旬化作牡牛之形，以近其鉢。
時，一比丘語於另一比丘曰：「比丘！比丘！此牡牛將破此鉢！」
如是言時，世尊言此比丘曰：「比丘！此非牡牛。此為昏昧汝等眼目之惡魔波旬。」
時，世尊知是惡魔波旬，以偈告惡魔波旬曰：
色受乃至想 識行等非我
亦非是我所 於此離貪著
離貪心平安 以超諸結縛
何處求此人 魔軍尋不得
惡魔波旬……乃至……隱形沒於其處。
15. Ir
Guaw tniax .diyc .ee si anxnex. Hitt jun, Sewjunx dirr Savatti Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw.
Hitt sii, okmoo Mara laii Sewjunx hiax vaiwhongw. Vaiwhue quer, iong jimgensix duiww Sewjunx qongw:
“Ir decc linlongx sec,
Hikongx u dniux uahdauh.
Guaw qra liw vak lehh,
Sabunn berdangr tuatlii guaw.”
[Sewjunx:]
Siksinx, snia'imx, pangkuir, kiwbi qapp bongkab,
Jitt go jiongw tiongwlok,
Guaw ixqingx byy air.
Pywhuai :ee liw vai ar.”
Hitt sii, okmoo Mara… simrjiww… dirr hiax byy .kir.
(Samyutta Nikaya 1-4-15)
15. Mental
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta’s Grove, Anathapindika’s Park. Then Mara the Evil One approached the Blessed One and addressed him in verse:
“There is a snare moving in the sky,
A mental which moves about&288
By means of which I’ll catch you yet:
You won’t escape me, recluse!”
“Forms and sounds, tastes and odours,
Tactile objects that delight the mind—
Desire for these has vanished in me:
You’re defeated, End-maker!”
Then Mara the Evil One ... disappeared right there.
(相應部 1-4-15)
〔一五〕意
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。
時，惡魔波旬來詣世尊處。詣已，以偈言世尊曰：
意之馳騁轉 虛空掛係蹄
我係蹄縛汝 沙門未脫我
〔世尊：〕
色聲香味觸 是等五境樂
於此我不欲 破壞者汝敗
時，惡魔波旬……乃至……隱形沒於其處。
14. Sikdongx (M Si Siong'ingr)
Hitt sijun, Sewjunx druar dirr Kosala Qog jit xee miaa qiyr juer Ekasala ee brahmin cuanlok. Hitt sii, Sewjunx virr qusu dairjiongr uii lehh decc qangxhuad.
Hitt jun, okmoo Mara anxnex sniu, “Jitmaw sabunn Gotama virr qusu dairjiongr uii lehh decc qangxhuad. Guaw lingkyw kir vaiwhongw sabunn Gotama, tangx hunluan jiongwzinn ee nixbok.”
Hitt sii, okmoo Mara kir Sewjunx hiax vaiwhongw, vaiwhue quer, iong jimgensix duiww Sewjunx qongw:
“Qongw beh qar langg',
Liw byy sikdongx(beh rinr).
Narr si anxnex juer,
M tang hro tamx qapp hun sokvak.”
[Sewjunx:]
“Ailenn lirig inx,
U jniar qakdix :ee qar tazinn.
An' tamsimx qapp uanwhun diongx,
Zulaii sidsit qaixtuad,”
Hitt sii, okmoo Mara… simrjiww… dirr hiax byy .kir.
(Samyutta Nikaya 1-4-14)
14. Suitable
On one occasion the Blessed One was dwelling among the Kosalans at the brahmin village of Ekasala. Now on that occasion the Blessed One was teaching the Dhamma surrounded by a large assembly of laypeople.
Then it occurred to Mara the Evil One: “This recluse Gotama is teaching the Dhamma while surrounded by a large assembly of laypeople. Let me approach the recluse Gotama in order to confound them.”
Then Mara the Evil One approached the Blessed One and addressed him in verse:
“This is not suitable for you,
That you instruct others.
When so engaged don’t get caught
In attraction and repulsion.”
“Compassionate for their welfare,
The Buddha instructs others.
The Tathagata is fully released
From attraction and repulsion.”
Then Mara the Evil One ... disappeared right there.
(相應部 1-4-14)
〔一四〕非相應
爾時，世尊住拘薩羅國，名一葦村之婆羅門村。爾時，世尊受在家大眾所圍繞而說法。
時，惡魔波旬作如是思惟：「今沙門瞿曇受在家大眾所圍繞而說法，我寧可昏昧諸人眼目，以詣沙門瞿曇。」
時，惡魔波旬詣世尊處。詣已，以偈言世尊曰：
所謂以教他 於汝不相應
若為行此者 勿為貪瞋縛
〔世尊：〕
依利益哀憐 正覺者教他
如來實解脫 如是貪瞋者
時，惡魔波旬……乃至……隱形沒於其處。
13. Gamjiyc ee Jiyhqag
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Maddakucchi Rajagaha Sniaa ee Lok-aw Hngg.
Hitt sii, Sewjunx ee kax virr jiyhqag siongx .diyc. Sewjunx qamxqag kax tniar, jiamlai, qioglet, tongwkow byy songxkuair. Sewjunx iong jniawliam qapp jniawsimx laii kikhok, zimxnai.
Hitt sijun, okmoo Mara laii Sewjunx hiax vaiwhongw. Vaiwhue quer, iong jimgensix duiww Sewjunx qongw:
"Vindnua decc kunr,
Damqyh dirr juer six.
Liw juer su byy je,
Lirkuix jingwlangg dogqux,
Liw nacc jit xee aiwkunr-bin dyw lehh?"
[Sewjunx:]
"M si vinrdnua dyw lehh,
Iarr m si juer six dyw lehh.
Ciuu liauxli guaw ee su uanliauw,
Lirkuix jingwlangg dogqux.
Guaw ailenn itcer.
U jxingg :ee dyw lecc kunr,
U jnxir tangr quer hingkamw,
Gik simjong jiokk hiongbingw,
Siursiongx iarr decc kunr.
Guaw si byy diyhsiongx :ee,
Jnuaxngiu berdangr kunr?
U qakgo byy diuduu,
Ganw knuar :ee byy kiongxvor.
Zid'ia byy hiyrhuew iacc koxnauw,
Byy knuar qnir qaqi u uigik sewqanx :ee,
Dyw lehh u decc linbinw jiongww u jxingg :ee."
Hitt sii, okmoo Mara jin' koxnuaw, qongw, "Sewjunx ixqingx jaix si guaw, Sxen Quewongw ixqingx jaix si guaw." Dyrr iamxsinx an' hiax byy .kir.
(Samyutta Nikaya 1-4-13)
13. The Splinter
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Maddakucchi Deer Park. Now on that occasion the Blessed One’s foot had been cut by a stone splinter. Severe pains assailed the Blessed One—bodily feelings that were painful, racking, sharp, piercing, harrowing, disagreeable. But the Blessed One endured them, mindful and clearly comprehending, without becoming distressed. Then the Blessed One had his outer robe folded in four, and he lay down on his right side in the lion posture with one leg overlapping the other, mindful and clearly comprehending.
Then Mara the Evil One approached the Blessed One and addressed him in verse:
“Do you lie down in a daze or drunk on poetry?
Don’t you have sufficient goals to meet?
Why do you sleep with a drowsy face
All alone in a secluded lodging?”
“I do not lie in a daze or drunk on poetry;
Having reached the goal, I am rid of sorrow.
I lie down with compassion for all beings
All alone in a secluded lodging.
Even those with a dart stuck in the breast
Piercing their heart moment by moment—
Even these here, stricken, get to sleep;
So why should I not get to sleep
When my dart has been drawn out?
I do not lie awake in dread,
Nor am I afraid to sleep.
The nights and days do not afflict me,
I see for myself no decline in the world.
Therefore I can sleep in peace,
Full of compassion for all beings.”
Then Mara the Evil One ... disappeared right there.
(相應部 1-4-13)
〔一三〕巖石之破片
如是我聞。爾時世尊住王舍城摩達屈闍之鹿野苑。
爾時，世尊其足被石片所傷。世尊足痛、銳、烈，苦痛不快。世尊正念正心，以克服、忍耐。
時，惡魔波旬來詣世尊處。詣已，以偈言世尊曰：
懶惰於寢眠 耽著作詩耶
汝為事不多 獨自離市里
住何寢意臥
〔世尊：〕
非依懶惰臥 亦非作詩臥
離愁我事了 獨自離市里
我哀憐一切 有情以為臥
以箭貫串胸 心臟逆猛烈
受傷亦在眠 我為無傷者
何故不成眠 覺之無躊躇
眼之無恐怖 日夜無悔苦
不見逆世間 憐諸有情臥
時，惡魔波旬苦惱以：「世尊已知我，善逝已知我。」而萎身隱形沒於其處。
