Siong'ingr Vxo (1-4-25)

25. Mara ee Jaboxqniaw
Hitt sii, okmoo ee snax xee jaboxqniaw Tanha(Iogbong), Arati(Byy Kuaiwlok) qapp Raga(Tamsimx) laii qaur okmoo Mara hiax. Qaur der, inx iong jimgensix duiww okmoo Mara qongw:
“Sniaw enqor laurve byy kuaiwlok?
Sniaw langg hro liw visiongx?
Guanw e duiww hitt xee langg,
Iong tamiok vak ix ee kax,
Kyxviw vak ciurnaa-lai ee cnxiu,
Iong syh-aw qra kanx .laii,
Qra he dirr liw ciuxdiongx.”

[okmoo:]
“Iong tam’iok beh iuxhik
Sewqanx ee arahant Sxen Quewongw,
Jin' byy iongngi.
Ix jauxli okmoo ee lingxhik,
Mrjiacc guaw jiokk visiongx.”

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga laii Sewjunx hiax vaiwhongw. Vaiwhue quer, iong jiaxee ue qra Sewjunx qongw, “Sabunn! Guanw dirr liw ee kax-xe suhau.” Mrqycc soxu huanlyw bedjin, did diyc busiong qaixtuad ee Sewjunx byy beh cab inx.

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga trer kir vnix:a anxnex sniu, "Sui' langg ee hingwcur byy qangg. Guanw qokk langg laii huawsinx juer jit-vah xee siauwluw ee siongr."

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga qokk langg huawsinx juer jit-vah xee siauwluw ee siongr kir Sewjunx hiax vaiwhongw. Vaiwhue quer, qra Sewjunx qongw, “Sabunn! Guanw dirr liw ee kax-xe suhau.” Mrqycc soxu huanlyw bedjin, did diyc busiong qaixtuad ee Sewjunx byy beh cab inx.

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga trer kir vnix:a anxnex sniu, "Sui' langg ee hingwcur byy qangg. Guanw qokk langg laii huawsinx juer jit-vah xee iauxx bue snix qniaw ee jaboxlangg." … [simrjiww] … “huawsinx juer jit-vah xee snix quer jit vaiw ee jaboxlangg.” … [simrjiww] … “huawsinx juer jit-vah xee snix quer nng vaiw ee jaboxlangg.” … [simrjiww] … "huawsinx juer jit-vah xee dionglenn ee jaboxlangg.” … [simrjiww] … "huawsinx juer jit-vah xee nilau ee jaboxlangg.”

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga huawsinx juer jit-vah xee nilau ee jaboxqniaw laii sewjunx hiax vaiwhongw. Vaiwhue quer, qra Sewjunx qongw, “Sabunn! Guanw dirr liw ee kax-xe suhau.” Mrqycc soxu huanlyw bedjin, did diyc busiong qaixtuad ee Sewjunx byy beh cab inx.

Hitt sii, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga trer kir vnix:a iong jiaxee ue qongw, “Guanw laurve qongw :ee kaksit si urngiaw:
'Iong tam’iok beh iuxhik
Sewqanx ee arahant Sxen Quewongw,
Jin' byy iongngi.
Ix jauxli okmoo ee lingxhik,
Mrjiacc guaw jiokk visiongx.'
Guanw iong jiaxee honghuad qongqig iauxx bue li iogbong ee sabunn iacc brahmin, e hro inx simjong puar .kir, cuir trow siyx huih, simx luan krir qongg, uanxzenn quah cnix louiw e dax .kir, lenx .kir, qxox .kir, hro inx e dax .kir, lenx .kir, qxox .kir.”

Hitt jun, okmoo ee snax xee jaboxqniaw Tanha, Arati qapp Raga laii Sewjunx hiax vaiwhongw. Vaiwhue quer, dyrr dirr vnix:a kia. Kia dirr vnix:a ee okmoo ee jaboxqniaw Tanha 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:]
“Puar hixair qapp huanlok ee qundui,
Dandok jre lehh did diyc busiong ywgi.
Sensux simx jigjing,
Anlok dirr potee.
Mrjiacc guaw byy qapp
Jingwlangg qau’ongw.
Soxdir guaw byy ving’iuw.”

Hitt jun, okmoo ee jaboxqniaw Arati iong jimgensix duiww Sewjunx qongw:
“Bikiu dniardnia druar lecc siuhing,
Laii dro quer go xee duarjuiw.
Dirr jiax beh dro derr lak xee,
Zuhyy sensux,
Guarqair ee iogliam,
Langg' berdangr iong hex qra liw knii lehh?”

[Sewjunx:]
“Srinx anx simx qaixtuad,
Laii lirkuix snax giabjiongr.
Jniar liam byy tamsimx qapp jipdiok,
Liauxted hxuad benw cue.
Sensux be kiw hunwno,
Iarr byy vinrdnua,
Bikiu dniardnia druar lecc siuhing,
Laii dro go xee duarjuiw,
Iarr tangx dro quer derr lak xee.
Cincniu jitt kuanw dniardnia sensux,
Guarqair ee iogliam,
Langg berdangr iong hex qra ix knii lehh.”

Hitt jun, okmoo ee jaboxqniaw Raga dirr Sewjunx hiax cniur jitt siuw jigjing ee jimgensix:
“Ix jecdng iogbong,
Laii cuarniaw jiongww qunjiongr,
Jerje iuxjingg :ee duer lecc qniaa.
Jitt xee byy tam’iok :ee,
Hro jingwlangg jecdng xmoo ee jiangxag,
Qra inx cua hiongr sixsinn lingrgua hitt hnua.
Zulaii dua inghiongg,
Uaxkyr hxuad ongg cuarniaw jingwlangg.
Hxuad laii inxcua,
Duiww hiaxee u liauxqaiw :ee,
Guanw jin’ jikdor.”

Okmoo Mara dirr hng hng ee soxjai knuar diyc Tanha, Arati qapp Raga snax xee jaboxqniaw. Inx laii qaur der, Mara iong jimgensix duiww inx qongw:
“Gong langg iong lenhuex ee qxingx,
Sniu beh puawcuir dua snuax.
Iong ziauw qrut snuagiamm,
Iong cuiwkiw qa tih,
Iong tauu longr dua giamsnuax,
Cimenx iong kax tamr,
Iong cakit duii hxingx,
Dnaxx an' Gotama hiax sitbong dngw .laii.
Tanha, Arati qapp Raga,
Suizenn si qonghuix kir hiax,
Kyxviw duw diyc qngxlehongx,
Ziuu xmngg qapp lyhhiyc,
Virr dairsux saur jauw.”


(Samyutta Nikaya 1-4-25)  
25. Mara’s Daughters 
Then Mara’s daughters—Tanha, Arati, and Raga—approached Mara the Evil One and addressed him in verse:
“Why are you despondent, father? 
Who’s the man for whom you grieve? 
We’ll catch him with the snare of lust 
As they catch the forest elephant. 
We’ll bind him tightly and bring him back,
And he’ll be under your control.”

“The Arahant, the Sublime One in the world, 
Is not easily drawn by means of lust. 
He has gone beyond Mara’s realm:
Therefore I sorrow so bitterly.”

Then Mara’s daughters—Tanha, Arati, and Raga—approached the Blessed One and said to him: “We serve at your feet, recluse.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions.

Then Mara’s daughters—Tanha, Arati, and Raga—went off to the side and took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred maidens.” 

Then Mara’s three daughters, each manifesting herself in the form of a hundred maidens, approached the Blessed One and said to him: “We serve at your feet, recluse.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions. Then Mara’s daughters went off to the side and again took counsel: “Men’s tastes are diverse. Suppose we each manifest ourselves in the form of a hundred women who have never given birth.” 

Then Mara’s three daughters, each manifesting herself in the form of a hundred women who have never given birth … in the form of a hundred women who have given birth once … in the form of a hundred women who have given birth twice … in the form of a hundred women of middle age … in the form of a hundred old women, approached the Blessed One and said to him: “We serve at your feet, recluse.” But the Blessed One paid no attention, as he was liberated in the unsurpassed extinction of acquisitions. 

Then Mara’s daughters—Tanha, Arati, and Raga—went off to the side and said: “What our father told us is true:
‘The Arahant, the Sublime One in the world … 
Therefore I sorrow so bitterly.’ 

“If we had assailed any recluse or brahmin who was not devoid of lust with such tactics, either his heart would have burst, or he would have vomited hot blood from his mouth, or he would have gone mad or become mentally deranged; or else he would have dried up and withered away and become shrivelled, just as a green reed that has been mowed down would dry up and wither away and become shrivelled.” 

Then Mara’s daughters—Tanha, Arati, and Raga—approached the Blessed One and stood to one side. Standing to one side, Mara’s daughter Tanha addressed the Blessed One in verse: 
“Is it because you are sunk in sorrow 
That you meditate in the woods? 
Because you have 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 conquered the army of the pleasant and agreeable, 
Meditating alone, I discovered bliss, 
The attainment of the goal, the peace of the heart.
Therefore I do not make friends with people, 
Nor will I form any intimate ties.”

Then Mara’s daughter Arati addressed the Blessed One in verse: 
“How does a bhikkhu here often dwell 
That, five floods crossed, he here has crossed the sixth?
How does he meditate so sensual perceptions 
Are kept at bay and fail to grip him?”

“Tranquil in body, in mind well released, 
Constructing nothing, mindful, homeless, 
Knowing Dhamma, meditating thought-free, 
He does not erupt, or drift, or stiffen.
When a bhikkhu here often dwells thus, 
With five floods crossed, he here has crossed the sixth. 
When he meditates thus, sensual perceptions 
Are kept at bay and fail to grip him.” 

Then Mara’s daughter Raga addressed the Blessed One in verse: 
“He has cut off craving, faring with his group and order; 
Surely many other beings will cross. 
Alas, this homeless one will snatch many people 
And lead them away beyond the King of Death.”

“Truly the Tathagatas, the great heroes, 
Lead by means of the true Dhamma. 
When they are leading by means of the Dhamma 
What envy can there be in those who understand?”

Then Mara’s daughters—Tanha, Arati, and Raga—approached Mara the Evil One. Mara saw them coming in the distance and addressed them in verses:
“Fools! You tried to batter a mountain 
With the stalks of lotus flowers; 
To dig up a mountain with your nails, 
To chew iron with your teeth. 
As if, having lifted a rock with your head, 
You sought a foothold in the abyss; 
As if you struck a stump with your breast, 
You part from Gotama disappointed.” 

They had come to him glittering with beauty— 
Tanha, Arati, and Raga— 
But the Teacher swept them away right there 
As the wind, a fallen cotton tuft.


(相應部 1-4-25)
〔二五〕魔女
時，渴愛、不快、貪欲之三魔女，來至惡魔波旬處，至已，以偈語惡魔波旬曰：
何故父不樂　　　為因何人悲
我等從其人　　　以貪欲係蹄
如縛森林象　　　用以牽繫來
應置汝手下
〔惡魔：〕
以貪欲誘惑　　　世間阿羅漢
善逝者不易　　　彼出魔領域
是故我甚悲
時，渴愛、不快、貪欲之三魔女，來詣世尊處。詣已，以此白世尊曰：「沙門！奉事卿足下。」然則得盡煩惱依，卻於無上解脫之世尊，不為一顧。
時，渴愛、不快、貪欲之三魔女，退於一面，具如是思惟：「諸之興趣各異，我等各化作一百童女相。」
時，渴愛、不快、貪欲三魔女，各化作一百童女相，以詣世尊前。詣已，白世尊曰：「沙門！奉事卿足下。」然而得盡煩惱依則於無上解脫之世尊，不為一顧。
時，渴愛、不快、貪欲三魔女，退於一面、具如是思惟：「諸人興趣各異。我等各化作，未生子之百人女。」……〔乃至〕……「化作生一次子之百人女。」……〔乃至〕……「化作生二次子之百人女。」……〔乃至〕……「化作中年之百人女。」……〔乃至〕……「化作高年之百人女。」
時，三魔女各化作高年女百人，來詣世尊前。詣已，白世尊曰：「沙門！奉事卿足下。」然而盡煩惱之依，於無上解脫之世尊，不為一顧。
時，渴愛、不快、貪愛三魔女、退於一面、以言此曰：「我等父之所言，確是真實。
以貪欲誘惑　　　世間阿羅漢
善逝者不易　　　彼出魔領域
是故我甚悲
我等依此攻擊未離欲之沙門婆羅門者，令破其心臟，口吐熱血，亂心狂氣，猶如割青葦乾、萎、枯、應令之乾、萎、枯。」
時，渴愛、不快、貪欲三魔女，來詣世尊處。詣已，立於一面。
立一面之魔女渴愛以偈言世尊曰：
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：〕
破可愛樂軍　　　獨坐得勝義
禪思心寂靜　　　安樂於菩提
是故我不與　　　諸人之交往
於我無友人
時，魔女不快以偈白世尊曰：
比丘住多修　　　以度五瀑流
於此度第六　　　如何多禪思
外界之欲想　　　其人不能得
〔世尊：〕
身安心解脫　　　以離作三業
正念無貪著　　　了知法無尋
禪思不憶怒　　　亦不為懶惰
比丘住多修　　　以度五暴流
亦度於第六　　　如是多禪思
外界之欲想　　　其人不能得
時，魔女貪欲，於世尊處，以唱此寂靜偈曰：
彼斷除渴愛　　　以率群眾行
眾多有情行　    　此無貪欲者
令眾斷魔掌　　　導死王彼岸
如來大雄者　　　依法王導眾
於法之所導　　　於所了解者
我等何所嫉
惡魔波旬，見渴愛、不快、貪欲三魔女從遠而來，見已以偈曰：
愚人以蓮莖　　　想破碎大山
以爪掘山巖　　　以齒嚙硬鐵
以頭撞大巖　　　大渦探足地
以杙自捶胸　　　今厭瞿曇來
愛不快貪欲　　　雖是光輝來
猶捲風神之　　　柔毛與落葉
大師退彼等

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。

Siong'ingr Vxo (1-4-23)

23. Godhika
Hitt sii, Sewjunx druar dirr Rajagaha Sniaa cri pongwcuw ee diknaa lairdew. Hitt sii, junjiaw Godhika druar dirr Isigili Snualing ee Ox Jiyhgamm.

Hitt sii, junjiaw Godhika byy hongwdong, kensingg, qycc jingjinr druar lehh, simx jiamrsii did diyc qaixtuad. Au .laii, junjiaw Godhika an' simx jiamrsii did diyc qaixtuad trer .cud .laii.

Qycjaiww jit vaiw,  junjiaw Godhika byy hongwdong, kensingg, qycc jingjinr druar lehh, simx jiamrsii did diyc qaixtuad. Au .laii, junjiaw Godhika an' simx jiamrsii did diyc qaixtuad trer .cud .laii.

Derr snax vaiw… [simrjiww] … derr sir vaiw… [simrjiww]… derr go vaiw… [simrjiww] … derr lak vaiw, junjiaw Godhika byy hongwdong, kensingg, qycc jingjinr druar lehh,  junjiaw Godhika byy hongwdong, kensingg, qycc jingjinr druar lehh, simx jiamrsii did diyc qaixtuad. Au .laii, junjiaw Godhika an' simx jiamrsii did diyc qaixtuad trer .cud .laii.

Junjiaw derr cid vaiw byy hongwdong, kensingg, qycc jingjinr druar lehh, simx jiamrsii did diyc qaixtuad.

Hitt jun, junjiaw Godhika anxnex decc sukyw, “Guaw qaur lak vaiw qycc an' simx jiamrsii did diyc qaixtuad trer .cud .laii, guaw lingwkyw laii giaa qiamr.”

Hitt jun, okmoo Mara jaix junjiaw Godhika simx soxx sniu :ee, dyrr kir Sewjunx hiax vaiwhongw. Vaiwhue quer, iong jimgensix duiww Sewjunx qongw:
“Qngiau u sintongx hyw miasniax,
Si dua inghiongg u dua diwhui,
Lirkuix soxu tangx kiongxhongg :ee,
Guaw dirr liw ee kax-xe lexqingr.
Dua inghiongg jenr ngiaa sixbongg,
Liw ee derjuw sniu beh siw,
Ix qiubang siw.
Qongbingg ee jruw rair qra joxjiw.
Sewjunx hnuahiw qangxqar.
Liw ee derjuw,
Jnuaxngiu u hagsip .quer,
Iauxx bue jingwgno dyrr laii siw?”

Hitt sii, junjiaw Godhika giaa qiamr.

Hitt jun, Sewjunx jaix si okmoo Mara, dyrr iong jimgensix duiww okmoo Marar qongw:
“Byy tamqiuu jitt xee sniwmia,
Dua inghiongg dyrr si jitt kuanw.
Vuec driau tam'air ee qinx,
Godhika drat qaur liappuann.”

Hitt jun, Sewjunx huacqiyr jiongww bikiu, “Jiongww bikiu! Lanw dnaxx jenongw Isigili Snualing ee Ox Jiyhgamm. Senrlamm Godhika dirr hiax beh giaa qiamr.”

"Hyw, Sewjunx,” hiaxee jiongww bikiu anxnex rinr dac’ingr Sewjunx.

Hitt jun, Sewjunx qapp jiongww bikiu longxx kir qaur Isigili Snualiong ee Ox Jiyhgamm hiax. Sewjunx dirr hng hng knuar diyc junjiaw Godhika dirr cngg-dingw dngxqingx dyw tanxciyr.

Hitt jun, qycc u knuar qnir bongg bongg ee enbu qniaa ongw danghngx, qniaa ongw sehngx, qniaa ongw lamhngx, qniaa ongw vakhngx, qniaa duiww dingxbin, qniaa hiongr ervingg, qniaa ongw suwuii.

Hitt jun, Sewjunx huacqiyr jiongww bikiu qongxx, “Jiongww bikiu! Linw u knuar diyc bongg bongg naxx enx qniaa ongw danghngx, qniaa ongw sehngx, qniaa ongw lamhngx, qniaa ongw vakhngx, qniaa duiww dingxbin, qniaa hiongr ervingg, qniaa ongw suwuii bor?”

“Sewjunx! U, cincniu liw soxx qongw :ee.”

“Jiongww bikiu! Jitt xee okmoo Mara decc cue senrlamm Godhika ee sinsig. Senrlamm Godhika ee sinsig kir dirr dyc’ui lehh? Si anxnex, jiongww bikiu! Senrlamm Godhika ee sinsig ixx qaur liappuann benw u soxjai dilehh.”

Hitt jun, okmoo Mara tec vilvaciu juer ee ngsig givee laii Sewjunx hiax vaiwhongw. Vaiwhue quer, iong jimgensix duiww Sewjunx qongw,
“Guaw dingxe cue,
Sirmjiww suwuii iarr cue,
Siwhngx qapp vathng, 
Longxx byy knuar diyc Godhika.
Ix si kir dyc’ui?”

[Sewjunx:]
"Iwjir qending ee inghiongg,
Siongsiongg an' sensux did diyc hixlok.
Zid’ia dirr jitt xee dy,
Byy tamqiuu jitt xee sniwmia.
Pacpuar sixbongg ee moqunx,
Byy beh qycc dingg cutsir.
Vuec driau tam'air ee qinx,
Godhika drat qaur liappuann."

Virr pacpai laii visiongx,
Givee an' hiap-xe lag .lyc.
Sitbong ee iarcex,
Dirr hitt dah byy .kir.


(Samyutta Nikaya 1-4-23)  
23. Godhika 
Thus have I heard. On one occasion the Blessed One was dwelling at Rajagaha in the Bamboo Grove, the Squirrel Sanctuary. Now on that occasion the Venerable Godhika was dwelling on the Black Rock on the Isigili Slope. Then, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind, but he fell away from that temporary liberation of mind. A second time, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind, but he fell away from that temporary liberation of mind. A third time … A fourth time … A fifth time … A sixth time, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind, but he fell away from that temporary liberation of mind. A seventh time, while the Venerable Godhika was dwelling diligent, ardent, and resolute, he reached temporary liberation of mind. Then it occurred to the Venerable Godhika: “Six times already I have fallen away from temporary liberation of mind. Let me use the knife.”

Then Mara the Evil One, having known with his own mind the reflection in the Venerable Godhika’s mind, approach ed the Blessed One and addressed him with these verses: 
“O great hero, great in wisdom, 
Blazing forth with power and glory!
I worship your feet, One with Vision, 
Who has overcome all enmity and fear. 
O great hero who has vanquished death, 
Your disciple is longing for death.
He intends (to take his own life): 
Restrain him from this, O luminous one! 
How, O Blessed One, can your disciple— 
One delighting in the Teaching,
A trainee seeking his mind’s ideal— 
Take his own life, O widely famed?”

Now on that occasion the Venerable Godhika had just used the knife. Then the Blessed One, having understood, “This is Mara the Evil One,” addressed him in verse:
“Such indeed is how the steadfast act: 
They are not in love with life. 
Having drawn out craving with its root, 
Godhika has attained final Nibbana.”

Then the Blessed One addressed the bhikkhus thus: “Come, bhikkhus, let us go to the Black Rock on the Isigili Slope, where the clansman Godhika has used the knife.” “Yes, venerable sir,” those bhikkhus replied. Then the Blessed One, together with an umber of bhikkhus, went to the Black Rock on the Isigili Slope. The Blessed One saw in the distance the Venerable Godhika lying on the bed with his shoulder turned.

Now on that occasion a cloud of smoke, a swirl of darkness, was moving to the east, then to the west, to the north, to the south, upwards, downwards, and to the intermediate quarters. The Blessed One then addressed the bhikkhus thus: “Do you see, bhikkhus, that cloud of smoke, that swirl of darkness, moving to the east … and to the intermediate quarters?”

“Yes, venerable sir.” 
“That, bhikkhus, is Mara the Evil One searching for the consciousness of the clansman Godhika, wondering: ‘Where now has the consciousness of the clansman Godhika been established?’ However, bhikkhus, with consciousness unestablished, the clansman Godhika has attained final Nibbana.”

Then Mara the Evil One, taking a lute of yellow vilva-wood, approached the Blessed One and addressed him in verse: 
“Above, below, and across, 
In the four quarters and in between,
I have been searching but do not find 
Where Godhika has gone.” 

“That steadfast man was resolute, 
A meditator always rejoicing in jhana,
Applying himself day and night 
Unattached even to life. 
Having conquered the army of Death,
Not returning to re-becoming, 
Having drawn out craving with its root,
Godhika has attained final Nibbana.”

So much was he stricken with sorrow 
That his lute dropped from his armpit. 
Thereupon that disappointed spirit
Disappeared right on the spot.


(相應部 1-4-23)
〔二三〕瞿低迦
爾時，世尊住王舍城竹林栗鼠養餌所。
爾時，尊者瞿低迦住伊師耆利山麓之黑曜巖。
時，尊者瞿低迦不放逸、虔誠、精進而住，得一時之心解脫。時，尊者瞿低迦退轉其一時之心解脫。
復次，尊者瞿低迦不放逸、虔誠、精進而住。得一時之心解脫。尊者瞿低迦又退轉其一時之心解脫。
三次……〔乃至〕……四次……〔乃至〕……五次……〔乃至〕……六次，尊者瞿低迦不放逸、虔誠、精進而住，得一時之心解脫。尊者瞿低迦六次退轉其一時之心解脫。
尊者瞿低迦七次不放逸、虔誠、精進而住，得一時之心解脫。
時，尊者瞿低迦作如是思念：「我至六次退轉一時之心解脫，我寧可將執劍！」
時，惡魔波旬知尊者瞿低迦心之所念，詣於世尊處。詣已以偈語世尊：
輝耀神通譽　　　大雄大智慧
離諸怖畏者　　　禮奉卿足下
大雄之勝死　　　卿弟子想死
以死是期望　　　光明主止此
世尊喜於教　　　卿之弟子者
如何未達證　　　有學而為死
其時，尊者瞿低迦執劍。
時，世尊知是惡魔波旬，以偈語惡魔波旬曰：
不欲於此生　　　　　大雄乃如是
拔除渴愛根　　　　　瞿低迦涅槃
時，世尊呼諸比丘：「諸比丘！我等今往伊師耆利山麓之黑曜巖，良家之子瞿低迦於彼執劍。」
「然唯！世尊。」彼等諸比丘應諾世尊
時，世尊與眾多比丘俱，到伊師耆利山麓之黑曜巖。世尊由遠處見尊者瞿低迦，於牀上抱肩仰臥。
其時，又見朦朧如煙霧，行往東方、行往西方、行往南方、行往北方、行於上方、行往下方，行往四維。
時，世尊呼諸比丘曰：「諸比丘！汝等見矇朧如煙者，行往東方、行往西方、行往南方、行往北方、行往上方、行往下方、行往四維者否？」
「世尊！誠如所說。」
「諸比丘！此惡魔波旬，以求良家子瞿低迦之識。良家子瞿低迦之識，住何處耶？然則！諸比丘！良家子瞿低迦之識已般涅槃而無住處。」
時，惡魔波旬取耶慮瓦樹之黃色箜篌來詣世尊處！詣已，以偈白世尊曰：
我求於上下　　　乃至於四維
四方及八方　　　不見瞿低迦
往於何處耶
〔世尊：〕
志堅英雄者　　　常樂於禪思
日夜從於道　　　無願於此生
打破死魔軍　　　不行於再生
拔除渴愛根　　　瞿低迦涅槃
破敗於彼悲　　　小脇落箜篌
悲愴之夜叉　　　以沒於此處

Siong'ingr Vxo (1-4-22)

22. Samiddhi
Hitt sii, Sewjunx druar dirr Sakia Jok ee Salavati. Hitt jun, junjiaw Samiddhi druar dirr li Sewjunx byy hng ee soxjai, byy hongwdong, kensingg, qycc jingjinr.

Hitt sii, junjiaw Samiddhi dogdok jit xee juer jingrquanx ee sii u anxnex decc sukyw, “Guanw lyxsux si arahant, si u jniawsiong qakgno :ee. Guaw sidjai did diyc dua lirig. Guaw dyrr si dirr qaiwlut qapp jniawhuad longxx u siongser qangxbingg cuxdiongx cutqex. Guaw sidjai did diyc dua lirig. Qapp guaw qniaa dua senrhingg :ee si jerje u cisiuw qaiwlut ee senrzinn. Guaw sidjai did diyc dua lirig.”

Hitt jun, okmoo Mara jaix junjiaw Samiddhi simlai soxx sniu, dyrr laii junjiaw Samiddhi hiax vaiwhongw. Vaiwhue quer, ix dirr li junjiaw Samiddhi byy hng ee soxjai juer cud qik kiongxvor ee sniax, uanxzenn de lic .kuix.

Hitt jun, junjiaw Samiddhi jenongw Sewjunx druar ee soxjai vaiwhongw. Vaiwhue quer, lexqingr Sewjunx liauw dirr vnix:a jre. Jre hyxser, junjiaw Samiddhi iong jiaxee ue qra Sewjunx qongw, “Sewjunx! Guaw dogdok jit xee juer jingrquanx ee sii u anxnex decc sukyw, ‘Guanw lyxsux si arahant, si u jniawsiong qakgno :ee. Guaw sidjai did diyc dua lirig. Guaw dyrr si dirr qaiwlut qapp jniawhuad longxx u siongser qangxbingg cuxdiongx cutqex. Guaw sidjai did diyc dua lirig. Qapp guaw qniaa dua senrhingg :ee si jerje u cisiuw qaiwlut ee senrzinn. Guaw sidjai did diyc dua lirig.’ Sewjunx, [jitt sii,] dirr li guaw byy hng ee soxjai u qik kiongxvor ee sniax, uanxzenn de lic .kuix.”

“Samiddhi! Hex m si de puawlic, hex si okmoo Mara laii beh hunluan liw ee nixbok. Samiddhi! Liw diyhh dirr hiax byy hongwdong, kensingg, qycc jingjinr druar lehh.”

“Hyw! Sewjunx.” Junwjiaw Samiddhi hongrdab Sewjunx, lexqingr Sewjunx liauw uat jniar vingg vnix:a lirkuix.

Qycjaiww jit vaiw, junjiaw Samiddhi byy hongwdong, kensingg, qycc jingjinr druar lehh. Qycjaiww jit vaiw, junjiaw Samiddhi dogdok jit xee juer jingrquanx ee sii u anxnex decc sukyw, “Guanw lyxsux si arahant, si u jniawsiong qakgno :ee, guaw sidjai did diyc dua lirig. Guaw dyrr si dirr qaiwlut qapp jniawhuad longxx u siongser qangxbingg cuxdiongx cutqex. Guaw sidjai did diyc dua lirig. Qapp guaw qniaa dua senrhingg :ee si jerje u cisiuw qaiwlut ee senrzinn. Guaw sidjai did diyc dua lirig.”

Qycjaiww jit vaiw, okmoo Mara jaix junjiaw Samiddhi simlai soxx sniu, dyrr laii junjiaw Samiddhi hiax vaiwhongw. Vaiwhue quer, ix dirr li junjiaw Samiddhi byy hng ee soxjai juer cud qik kiongxvor ee sniax, uanxzenn de lic .kuix.

Hitt sii, junjiaw Samiddhi jaix jitt xee dyrr si okmoo Mara, dyrr iong jimgensix duiww okmoo Mara qongw:
“Guaw in'ui sinwgiongw,
An’  jairqax cutqex,
Jniawliam qapp diwhui,
Dirr guaw bagjiux-lai jingsinn,
Guaw simx u dingjing.
Suijai liw beh anwjnuaw
Beh venr sniaw hxingg,
Guaw longxx be qniahniaa.”

Hitt sii, okmoo Mara jin' koxnuaw, qongw, "Samiddhi Bikiu ixqingx jaix si guaw." Dyrr iamxsinx an' hiax byy .kir.


(Samyutta Nikaya 1-4-22)  
22. Samiddhi 
On one occasion the Blessed One was dwelling among the Sakyans at Silavati. Now on that occasion the Venerable Samiddhi was dwelling not far from the Blessed One—dili gent, ardent, and resolute. 

Then, while the Venerable Samiddhi was alone in seclusi on, a reflection arose in his mind thus: “It is indeed a gain for me, it is well gained by me, that my teacher is the Arahant, the Fully Enlightened One! It is indeed a gain for me, it is well gained by me, that I have gone forth in this well-expounded Dhamma and Discipline! It is indeed a gain for me, it is well gained by me, that my companions in the holy life are virtuous, of good character!” 

Then Mara the Evil One, having known with his own mind the reflection in the mind of the Venerable Samiddhi, approached him and, not far from him, made a loud noise, frightful and terrifying, as though the earth were splitting open.

Then the Venerable Samiddhi approached the Blessed One, paid homage to him, sat down to one side, and reported what had happened. 

(The Blessed One said:) 
“That was not the earth splitting open, Samiddhi. That was Mara the Evil One, who had come in order t o confound you. Go back, Samiddhi, and dwell diligent, ardent, and resolute.” 

“Yes, venerable sir,” the Venerable Samiddhi replied. Then he rose from his seat, paid homage to the Blessed One, and departed, keeping him on the right. 

A second time, while the Venerable Samiddhi was alone in seclusion, a reflection arose in his mind … And a second time Mara the Evil One … made a loud noise, frightful a nd terrifying, as though the earth were splitting open. 

Then the Venerable Samiddhi, having understood, “This is Mara the Evil One,” addressed him in verse: 
“I have gone forth out of faith 
From the home to the homeless life. 
My mindfulness and wisdom are mature;
And my mind, well concentrated. 
Conjure up whatever forms you wish, 
But you will never make me tremble.”

Then Mara the Evil One, realizing, “The bhikkhu Samiddhi knows me,” sad and disappointed, disappeared right there.


(相應部 1-4-22)
〔二二〕三彌提
爾時，世尊住釋迦族之尸羅越底。
時，尊者三彌提住離世尊不遠，不放逸、虔誠、精進。
時，尊者三彌提，於獨坐靜觀，作如是思念：「我師乃應供者、正等覺者，我實得大利益。我如是於善說之律與法出家。我實得大利益。我之同梵行者、乃諸善人之持戒者。我實得大利益。」
時，惡魔波旬知尊者三彌提心之所念，來詣尊者三彌提住處。詣已，於尊者三彌提之不遠處，作大恐怖聲，宛如大地破裂。
時，尊者三彌提詣世尊住處。詣已，禮敬世尊，坐於一面；坐一面已，尊者三彌提以此告世尊曰：
「世尊！我於獨坐靜觀，作如是思念：『我師乃應供者、正等覺者，我實得大利益！我於善說之律與法出家，我實得大利益。我同梵行者，諸善人之持戒者，我實得大利益。』世尊！〔此時〕於離我不遠處，作大恐怖聲，宛如大地破裂。」
「三彌提！此非大地之破裂，此乃惡魔波旬為來昏昧汝等眼目者。三彌提！汝於此行不放逸，虔誠、精進而住！」
「唯然！世尊。」尊者三彌提奉答世尊，禮敬世尊右遶而去。
復次，尊者三彌提，不放逸、虔誠、精進而住。復次，尊者三彌提於獨坐靜觀、作如是思念：「我師乃應供者、正等覺者……乃至……諸善人之持戒者，我實得大利益。」復次，惡魔波旬知尊者心所思念……乃至……宛如大地破裂。
時，尊者三彌提，知此乃惡魔波旬，以偈語惡魔波旬曰：
我依於信仰　　　　　由家而出家
正念與智慧　　　　　於我眼目醒
我心乃澄靜　　　　　若隨所意欲
將為何狀態　　　　　令我無恐怖
時，惡魔波旬苦惱以：「三彌提比丘已知我。」萎身隱沒於其處。

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

Siong'ingr Vxo (1-4-20)

20. Tongxdi
Hitt sii, Sewjunx druar dirr Kosala Qog Himalaia Snuax ciurnaa lairdew ee siyw cuwqingx. Hitt jun, Sewjunx dogdok jit xee juer jingrquanx ee sii u anxnex decc sukyw, “Tangx byy sathai, iarr byy qiyr langg' kir sionghai, byy ciamwquann, iarr byy qiyr langg' kir ciamwquann, byy jyrsingg siongvix, iarr byy qiyr langg' kir jyrsingg siongvix laii jiphingg hxuad bor, qamxx byy?”

Hitt jun, okmoo Mara jaix Sewjunx soxx sniu :ee, dyrr laii Sewjunx jiax vaiwhongw, suar qra Sewjunx qongw, “Sewjunx! Sewjunx qaqi laii tongxdi, Senrquewong byy sathai, iarr byy qiyr langg' kir sionghai, byy ciamwquann, iarr byy qiyr langg' kir ciamwquann, byy jyrsingg siongvix, iarr byy qiyr langg' kir jyrsingg siongvix, jiphingg hxuad laii tongxdi.”

“Mara! Liw knuar diyc sniaw laii qra guaw qongw, ‘Sewjunx qaqi laii tongxdi, Senrquewong byy sathai, iarr byy qiyr langg' kir sionghai, byy ciamwquann, iarr byy qiyr langg' kir ciamwquann, byy jyrsingg siongvix, iarr byy qiyr langg' kir jyrsingg siongvix, jiphingg hxuad laii tongxdi.’”

“Sewjunx! Sewjunx siulen sidsip sir jiongw ir juer qicow, benw u jre ee ciax, benw u kia ee soxjai, dniarr sidjenr venr juer uanbuanw ee sibquanr. Narr Sewjunx juer snuaongg beh qra Himalaia Snuax venr juer qimx, u quatsimx dyrr tangx hro suax venr juer qimx.”

[Sewjunx:]
“Qng’iau ee qimsnuax,
Junw u dingvue ee ngqimx,
Iarr lann buanxjiog jit xee langg ee iogbong.
Jaix dyrliw :ee e qniaa jniar dy.
Qnir diyc kow ee guaninx :ee,
Beh tacc e kix hiongr iogbong?
Jaix sewqanx u qad vak lehh,
Jingwlangg yc qaixtuad.”

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 1-4-20)  
20. Rulership 
On one occasion the Blessed One was dwelling among the Kosalans in a small forest hut in the Himalayan region. Then, when the Blessed One was alone in seclusion, a reflection arose in his mind thus: “Is it possible to exercise rulership righteously: without killing and without instigating others to kill, without confiscating and without instigating others to confiscate, without causing sorrow and without instigating others to cause sorrow?”

Then Mara the Evil One, having known with his own mind the reflection in the Blessed One’s mind, approached the Blessed One and said to him: “Venerable sir, let the Blessed One exercise rulership righteously: without killing and without instigating others to kill, without confiscating and without instigating others to confiscate, without causing sorrow and without instigating others to cause sorrow.” 

“But what do you see, Evil One, that you speak thus to me?” 

“Venerable sir, the Blessed Onehas developed and cultivated the four bases for spiritual power, made them a vehicle, made them a basis, stabilized them, exercised himself in them, and thoroughly mastered them. And, venerable sir, if the Blessed One wishes, he need only resolve that the Himalayas, the king of mountains, should become gold, and it would turn to gold.”

“If there were a mountain made of gold, 
Made entirely of solid gold, 
Not double this would suffice for one: 
Having known this, fare evenly.
How could a person incline to sensual pleasures 
Who has seen the source w
hence suffering springs? 
Having known acquisition as a tie in the world, 
A person should train for its removal.”

Then Mara the Evil One, realizing, “The Blessed One knows me, the Sublime One knows me,” sad and disappointed, disappeared right there.


(相應部 1-4-20)
〔二〇〕統治
爾時，世尊住拘薩羅國，雪山森林小屋。
時，世尊獨作靜觀，作如是思念：「能不殺、不害、不勝、不令勝、不悲、不念悲、以行如法，不行〔非法〕否？」
時，惡魔波旬知世尊之所念，來詣世尊處，白世尊曰：「世尊！世尊自為統治。善逝不自殺，不害、不勝、不令勝，不悲、不令悲、行如法統治。」
「波旬！汝見於何者，如是云我：『世尊自行統治……乃至……如法統治。』」
「世尊！世尊修、習四如意足，無如乘用之車、無立處，常行、慣行圓滿。若世尊，欲以雪山山王為金，應予決心令山為金。」
〔世尊：〕
光耀之金山　　　　　即有倍黃金
難滿一人欲　　　　　知是人正行
見苦原因者　　　　　如何傾愛欲
依知世結縛　　　　　眾人學解脫
時，惡魔波旬苦惱以：「世尊已知我！善逝已知我。」萎身隱形沒於其處。