Siong'ingr Vxo (1-5-10)

10. Vajira (Qimqongx)
Hitt sii, Sewjunx druar dirr Savatthi Sniaa... Hitt jun, Vajira Bikkuni tauwjaw cing snxax tec vxuah zip Savatthi Sniaa qiukid jiahsit. Dirr Savatthi Sniaa qiukid .quer, vxuah siux .kiw .laii, ix uirdiyhh hiyh daur laii qaur amr amr ee ciurnaa. Zip kir amr amr ee ciurnaa liauxau, ix dirr ciu-kax jre lecc hiyh daur.

Hitt jun, okmoo Mara beh hro Vijira Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Vijira Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Vijira Bikkuni qongw:
“Si’angw jewjy jiongwsingx?
Jewjy :ee dirr dyc’ui?
Jiongwsingx dirr dyc’ui snix?
Jiongwsingx dirr dyc’ui bet?”

Hitt jun, Vijira Bikkuni snix cud jitt kuanw ee sniurhuad, “Cniur jitt siuw jimgensix :ee si langg iacc m si langg?”

Hitt jun, Vijira Bikkuni snix cud jitt kuanw ee sniurhuad, “Jitt xee si okmoo Mara, ix hro guaw cangr mngqngw kiw qniahniaa, cniur jit siuw jimgensix beh qiyr guaw hongwkir sendnia.”

Hitt jun, Vijira Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Liw nacc qongw jiongwsingx?
Liw u xmoo ee knuawhuad.
Jiax dna’ jerje hing'uii,
Jiax cue byy jiongwsingx.
Kyxviw johap jiongxjiongw lingqnia,
Jiacc qra qiyr juer ciax.
In’ui u Gnow Dxir,
Jiacc qra qiyr juer jiongwsingx.
U koxnauw snix kiw,
Tingjiw qapp siaubet.
Koxnauw m si an' guarkauw snix.
Koxnauw m si an' guarkauw bet.”


(Samyutta Nikaya 1-5-10)  
10. Vajira 
Setting at Savatthi. Then, in the morning, the bhikkhuni Vajira dressed and, taking bowl and robe, entered Savatthi for alms. When she had walked for alms in Savatthi and had returned from her alms round, after her meal she went to the Blind Men’s Grove for the day’s abiding. Having plunged into the Blind Men’s Grove, she sat down at t he foot of a tree for the day’s abiding. 

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Vajira, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“By whom has this being been created?
Where is the maker of the being? 
Where has the being arisen? 
Where does the being cease?” 

Then it occurred to the bhikkhuni Vajira: “Now who is this that recited the verse—a human being or a non-human being?” 

Then it occurred to her: “This is Mara the Evil One, who has recited the verse desiring to arouse fear, trepidation, and terror in me, desiring to make me fall away from concentration.” 

Then the bhikkhuni Vajira, having understood, “This is Mara the Evil One,” replied to him in verses: 
“Why now do you assume ‘a being’? 
Måra, have you grasped a view? 
This is a heap of sheer constructions: 
Here no being is found. 
Just as, with an assemblage of parts, 
The word ‘chariot’ is used, 
So, when the aggregates are present, 
There’s the convention ‘a being.’ 
It’s only suffering that comes to be, 
Suffering that stands and falls away. 
Nothing but suffering comes to be, 
Nothing but suffering ceases.”

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


(相應部 1-5-10)
〔十〕金剛
〔爾時，世尊〕住舍衛城……。時，金剛比丘尼清晨，著衣持鉢，入舍衛城乞食，於舍衛城乞食後，收鉢為日住而至暗林。入暗林已，為日住坐於樹下。
時，惡魔波旬欲令金剛比丘尼生恐怖，毛髮豎立，以棄禪定，而詣金剛比丘尼處。詣已，以偈謂金剛比丘尼曰：
誰作此眾生　　　作者於何處
何處生眾生　　　何處眾生滅
時，金剛比丘尼生如是思惟：「唱此偈者是人？非人耶？」
時，金剛比丘尼生如是思惟：「此惡魔波旬欲令我生恐怖，毛髮豎立，以棄禪定，而唱此偈。」
時，金剛比丘尼知是惡魔波旬，以偈答惡魔波旬曰：
汝何言眾生　　　汝行於魔見
此唯聚諸行　　　眾生不可得
猶如諸支集　　　而起車之名
因於有五蘊　　　而有眾生名
有起是苦惱　　　停滅且苦惱
苦惱外不生　　　苦惱外不滅
時，惡魔波旬苦惱以：「金剛比丘尼已知我。」萎身隱沒其身形。

Siong'ingr Vxo (1-5-9)

9. Sela
Hitt sii, Sewjunx druar dirr Savatthi Sniaa. Hitt jun, Sela Bikkuni tauwjaw zip kir Savatthi Sniaa qiukid jiahsit… simrjiww… dirr ciu-kax jre lecc hiyh daur. 

Hitt jun, Okmoo Mara beh hro Sela Bikkuni kiw qniaqniaa, simrjiww… iong jimgensix duiww Sela Bikkuni qongw:
“Si’angw jewjy jitt xee sintew?
Jewjy :ee dirr dyc’ui?
Sintew dirr dyc’ui snix?
Sintew dirr dyc’ui bet?”

Hitt jun, Sela Bikkuni snix cud jitt kuanw ee sniurhuad, “Cniur jitt siuw jimgensix :ee si langg iacc m si langg?”

Hitt jun, Sela Bikkuni snix cud jitt kuanw ee sniurhuad, “Jitt xee si okmoo Mara, ix hro guaw cangr mngqngw kiw qniahniaa, cniur jimgensix beh qiyr guaw hongwkir sendnia.”

Hitt jun, Sela Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Jitt xee srinx m si qaqi jewjy :ee,
Iarr m si vadd langg jewjy :ee,
Ixx inenn laii snix,
Ixx inenn laii bet.
Kyxviw jiongxjiongw jingxjiw,
Ho'ngg suaw kir canhngg jingr,
Tobah qapp sipkir,
Ixx jitt nng jiongw insor cutgee.
Gnow Dxir qapp Sxur Dua,
Ixqip Liok Crur,
Ixx inenn laii snix,
Inenn puawhuai dyrr siaubet.”

Hitt jun, okmoo Mara jin' koxnuaw, qongw, "Sela Bikkuni ixqingx jaix si guaw." Ix iamxsinx dirr hiax byy .kir.


(Samyutta Nikaya 1-5-9)  
9. Sela 
Setting at Savatthi. Then, in the morning, the bhikkhuni Sela dressed … she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Sela, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“By whom has this puppet been created? 
Where is the maker of the puppet?
Where has the puppet arisen? 
Where does the puppet cease?”

Then it occurred to the bhikkhuni Sela: “Now who is this…? This is Mara the Evil One … desiring to make me fall away from concentration.” 

Then the bhikkhuni Sela, having understood, “This is Mara the Evil One,” replied to him in verses: 
“This puppet is not made by itself, 
Nor is this misery made by another. 
It has come to be dependent on a cause, 
When the cause dissolves then it will cease. 
As when a seed is sown in a field 
It grows depending on a pair of factors: 
It requires both the soil’s nutrients 
And a steady supply of moisture. 
Just so the aggregates and elements, 
And these six bases of sensory contact, 
Have come to be dependent on a cause; 
When the cause dissolves they will cease.”

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


(相應部 1-5-9)
〔九〕世羅
〔爾時，世尊〕住舍衛城……。時，世羅比丘尼清晨，入舍衛城乞食……乃至……為日住坐於樹下。
時，惡魔波旬欲令世羅比丘尼生恐怖……乃至……以偈語世羅比丘尼曰：
誰作此身體　　　作者於何處
何處生身體　　　何處身體滅
時，世羅比丘尼生如是思惟：「唱此偈者是人？非人耶？」
時，世羅比丘尼，生如是思惟：「此惡魔波旬欲令我生恐怖，毛髮豎立，以棄禪定，而唱此偈！」
時，世羅比丘尼知是惡魔波旬，以偈答惡魔波旬曰：
此身非自作　　　亦非於他作
依於因而生　　　依於因而滅
猶如諸種子　　　移植於田園
地味及溫味　　　依二萌芽出
是五蘊四大　　　及此等六處
依於因而生　　　因壞即消滅
時，惡魔波旬苦惱以：「世羅比丘尼已知我。」萎身隱沒其身形。