Siong'ingr Vxo (1-5-4)

4. Vijaia
Savatthi Sniaa ee inenn. Hitt jun, Vijaia Bikkuni dirr Savatthi Sniaa qiukid jiahsit. Dirr Savatthi Sniaa qiukid .quer, vxuah siux .kiw .laii, ix uirdiyhh hiyh daur dirr ciu-kax jre lehh.

Hitt jun, okmoo Mara beh hro Vijaia Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Vijaia Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Vijaia Bikkuni qongw:
“Liw suiw qycc cingcunx,
Guaw iarr dng' siauwlenn.
Qyquir ee luxjuw laii jiax,
Jywhuew laii hiangxsiu go jiongw kuaiwlok.”

Hitt jun Vijaia Bikkuni snix cud jitt kuanw ee sniurhuad, “Qongw jitt xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt jun, Vijaia 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, Vijaia Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Suxx langg' kuaiwlok ee siksinx, imsniax,
Pangkuir, kiwbi qapp bongkap jitt go xee sewqanhuad,
Guaw longxx hro liw,
Jiaxee guaw byy su’iaur.
Cewsinx kuair paccuir,
Duiww jitt xee uwuer ee sintew,
Guaw qamxqag qenwsiaur qapp iamwngor.
Vuic driau iogbong ee qinx,
Sikqair-dingw ee jiongwsingx,
Qapp hiaxee dirr busig-qingxqair ee jiongwsingx,
Jiaxee jiongwsingx did diyc sxen,
Oamr longxx virr bedjin.”

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


(Samyutta Nikaya 1-5-4)  
4. Vijaya 
Setting at Savatthi. Then, in the morning, the bhikkhuni Vijaya 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 Vijaya, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“You are so young and beautiful, 
And I too am in the bloom of youth. 
Come, noble lady, let us rejoice 
With the music of a fivefold ensemble.”

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

Then the bhikkhuni Vijaya, having understood, “This is Mara the Evil One,” replied to him in verses: 
“Forms and sounds, tastes and odours, 
Tactile objects that delight the mind: 
I offer them right back to you, 
For I, O Mara, do not need them. 
I am repelled and humiliated 
By this foul, putrid body, 
Subject to break up, fragile: 
I’ve uprooted sensual craving.
As to those beings who fare amidst form, 
And those who abide in the formless, 
And those peaceful attainments too: 
Everywhere darkness has been destroyed.”

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


(相應部 1-5-4)
〔四〕毘闍耶
舍衛城因緣。時，毘闍耶比丘尼於舍衛城乞食，食後收鉢，為日住而坐於樹下。
時，惡魔波旬欲令毘闍耶比丘尼，生恐怖，毛髮豎立，以棄禪定，而詣毘闍耶比丘尼處，詣已語偈曰：
汝今美年輕　　　我亦是年少
貴女來此處　　　共受五種樂
時，毘闍耶比丘尼作如是思惟：「語此偈者是人？非人耶？」
時，毘闍耶比丘尼，生如是思惟：「此惡魔波旬……乃至……語偈。」
時，毘闍耶比丘尼，知是惡魔波旬，以偈答曰：
以意樂色聲　　　香味觸五法
我悉還與汝　　　此等非我須
危脆易破碎　　　對此污穢身
我唯恥厭惡　　　拔除愛欲根
上色界眾生　　　行無色眾生
此眾善獲得　　　我悉除迷闇
時，惡魔波旬苦惱以：「毘闍耶比丘尼已知我。」萎身隱沒其身形。

Siong'ingr Vxo (1-5-3)

3. Gotami
Savatthi Sniaa ee inenn. Hitt jun, Kisagotami 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 laii amr amr ee ciurnaa liauxau, ix dirr ciu-kax jre lecc hiyh daur.

Hitt jun, okmoo Mara beh hro Kisagotami Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Kisagotami Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Kisagotami Bikkuni qongw:
“Liw jnuaw cincniu songwsid qniaw,
Tikaur ee bin dogg jit xee decc iuciuu?
Dandok zip laii amr amr ee ciurnaa jre lehh,
Uirdiyhh beh cue lamjuw si bor?”

Hitt jun Kisagotami Bikkuni snix cud jitt kuanw ee sniurhuad, “Qongw jitt xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt jun, Kisagotami 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, Kisagotami Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Songwsit qniaw ee zidjiw ixx quer .kir
Iarr byy decc sniu lamjuw.
Guaw be qycc visiongx be qycc kaur,
Guaw be huanlyw liw soxx juer.
Siawsag puser ee kuaiwlok,
Puawcuir itcer oamr,
Qongpuar sixsinn ee qundui,
Guaw huanlyw bedjin diamr lehh.”

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


(Samyutta Nikaya 1-5-3)  
3. Gotami 
Setting at Savatthi. Then, in the morning, the bhikkhuni Kisagotami 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 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 Kisagotami, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“Why now, when your son is dead, 
Do you sit alone with tearful face? 
Having entered the woods all alone, 
Are you on the lookout for a man?” 

Then it occurred to the bhikkhuni Kisagotami: “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 Kisagotami, having understood, “This is Mara the Evil One,” replied to him in verses: 
“I’ve gotten past the death of sons; 
With this, the search for men has ended. 
I do not sorrow, I do not weep, 
Nor do I fear you, friend.
Delight everywhere has been destroyed, 
The mass of darkness has been sundered. 
Having conquered the army of Death, 
I dwell without defiling taints.”

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


(相應部 1-5-3)
〔三〕瞿曇彌
舍衛城因緣。時，吉離舍瞿曇彌比丘尼，清晨著衣持鉢，入舍衛城乞食。
於舍衛城乞食後，收鉢，為日住以至暗林。至暗林已，於樹下為日住而坐。
時，惡魔波旬欲令吉離舍瞿曇彌比丘尼生恐怖，毛髮豎立，以棄禪定，而詣吉離舍瞿曇彌比丘尼處。詣已，以偈語吉離舍瞿曇彌比丘尼曰：
汝何喪其子　　　涕泣而獨憂
獨入坐暗林　　　為求男子否
時，吉離舍瞿曇彌比丘尼，生如是思惟：「語此偈者是人？非人耶？」
時，吉離舍瞿曇彌比丘尼，生如是思惟：「此惡魔波旬欲令我生恐怖，毛髮豎立，以棄禪定，而語此偈。」
時，吉離舍瞿曇彌比丘尼，知是惡魔波旬，以偈答曰：
喪子日已過　　　亦無男子想
我不復悲泣　　　無煩汝顧為
以捨浮世樂　　　破一切闇冥
及破死魔軍　　　我住盡諸漏
時，惡魔波旬苦惱以：「吉離舍瞿曇彌比丘尼已知我。」萎身，隱沒其身形。

Siong'ingr Vxo (1-5-2)

2. Soma
Savatthi Sniaa ee inenn. Hitt jun, Soma 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 laii amr amr ee ciurnaa liauxau, ix dirr ciu-kax jre lecc hiyh daur.

Hitt jun, okmoo Mara beh hro Soma Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Soma Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Soma Bikkuni qongw:
“Singwjiaw soxx qaur ee soxjai,
Hitt xui jin’ yh qaur.
Jabow nng jnaiw ee diwhui,
Berdangr qaur hitt dah.”

Hitt jun Soma Bikkuni snix cud jitt kuanw ee sniurhuad, “Qongw jitt xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt jun, Soma 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, Soma Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Simx zip jigjing,
Luxtew nacc e si jiongwgai?
Diwhui ixx henxhen,
Dyrr qnir diyc busiong hxuad.
Guaw narr decc sukyw javox jabow,
Iacc sukyw si qitax sniaxmic,
Simx qamxqag jitt kuanw,
Jex si okmoo soxx e qongw ee uergiw.”

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


(Samyutta Nikaya 1-5-2)  
2. Soma
Setting at Savatthi. Then, in the morning, the bhikkhuni Soma 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 f or the day’s abiding. Having plunged into the Blind Men’s Grove, 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 Soma, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“That state so hard to achieve 
Which is to be attained by the seers, 
Can’t be attained by a woman 
With her two-fingered wisdom.”

Then it occurred to the bhikkhuni Soma: “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 Soma, having understood, “This is Mara the Evil One,” replied to him in verses:
“What does womanhood matter at all 
When the mind is concentrated well, 
When knowledge flows on steadily 
As one sees correctly into Dhamma.
One to whom it might occur, 
‘I’m a woman’ or ‘I’m a man’ 
Or ‘I’m anything at all’—
Is fit for Mara to address.”

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


(相應部 1-5-2)
〔二〕蘇摩
舍衛城因緣。時，蘇摩比丘尼清晨，著衣持鉢，入舍衛城乞食。
於舍衛城乞食後，收鉢，為日住來至暗林。入暗林已，於樹下為日住而坐。
時，惡魔波旬欲令蘇摩比丘尼生恐怖，毛髮豎立，以棄禪定，而詣蘇摩比丘尼處。詣已，以偈語蘇摩比丘尼曰：
聖者所至處　　　是處甚難至
非女二指智　　　能得至彼處
時，蘇摩比丘尼，生如是思惟：「是語此偈者，誰耶？人耶非人耶？」
時，蘇摩比丘尼生如是思惟：「此惡魔波旬欲令我生恐怖，毛髮豎立以棄禪定而唱此偈。」
時，蘇摩比丘尼，知是惡魔波旬，以偈答惡魔波旬曰：
心入於寂靜　　　女形復何障
智慧已顯現　　　即見無上法
我若思男女　　　思此為何物
心感於如是　　　即應惡魔語
時，惡魔波旬苦惱以：「蘇摩比丘尼已知我。」萎身隱沒其身形。

Siong'ingr Vxo (1-5-1)

Derr Go Qngw: Ham' Bikkuni Siong'ingr
1. Olavika
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx dirr Savatthi Sniaa Jeta Ciurnaa ee Anathapindika Hngg kiarkiw. Hitt jun, Olavika Bikkuni tauwjaw cing snxax tec vxuah zip Savatthi Sniaa qiukid jiahsit. Dirr Savatthi Sniaa qiukid .quer, qra vxuah siux .kiw .laii, ix zip kir amr amr ee ciurnaa qapp jingwlangg li hng hng.

Hitt jun, okmoo Mara beh hro Olavika Bikkuni kiw qniahniaa, cangr mngqngw, beh hro ix hongwkir qapp jingwlangg li hng hng, dyrr kir Olavika Bikkuni hiax vaiwhongw. Vaiwhue quer, ix iong jimgensix duiww Olavika Bikkuni qongw:
“Byy cutlii sewqanx,
Qapp jingwlangg li hng hng beh congr sniaw?
Diyhh damx jiongxjiongw iogbong ee kuaiwlok,
M tangx ixau jiacc laii hiyrhuew.”

Hitt jun, Olavika Bikkuni anxnex decc sniu, “Qongw jit xee jimgensix :ee si si’angw? Si langg iacc m si langg?”

Hitt junn, Olavika Bikkuni anxnex sniu, “Jitt xee si okmoo Mara, ix hro guaw cangr mngqngw kiw qniahniaa, cniur jimgensix beh qiyr guaw hongwkir qapp jingwlangg li hng hng.”

Hitt jun Olavika Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“U cutlii sewqanx,
Uaxkyr diwhui guaw qaqi dadsingg.
Okqunr Mara hongwdong,
Liw m jaix hitt hy dy.
Iogbong ee kuaiwlok bersux dycniux,
Jiongxjiongw dxir si caiwdiamx.
Liw hiangxsiu iokbong ee kuaiwlok,
Jairr guaw hex m si kuaiwlok.”

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


(Samyutta Nikaya 1-5-1)  
Chapter 5: Connected Discourses with Bhikkhuni
1. Olavika 
Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi i n Jeta’s Grove, Anathapindika’s Park. Then, in the morning, the bhikkhuni Olavika 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 seeking seclusion.

Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Olavika, desiring to make her fall away from seclusion, approached her and addressed her in verse: “There is no escape in the world, So what will you do with seclusion? Enjoy the delights of sensual pleasure: Don’t be remorseful later!”

Then it occurred to the bhikkhuni Olavika: “Now who is it 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 seclusion.”

Then the bhikkhuni Olavika, having understood, “This is Måra the Evil One,” replied to him in verses:
“There is an escape in the world
Which I have closely touched with wisdom.
O Evil One, kinsman of the negligent,
You do not know that state.
Sensual pleasures are like sword stakes;
The aggregates, their chopping block.
What you call sensual delight
Has become for me non-delight.”

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


(相應部 1-5-1)
第五　比丘尼相應
〔一〕阿羅毘迦
如是我聞。爾時，世尊住舍衛城祇樹給孤獨園。
時，阿羅毘迦比丘尼清晨，著衣持鉢，入舍衛城乞食。於舍衛城乞食後，收鉢，入於暗林以求遠離。
時，惡魔波旬欲令阿羅毘迦比丘尼生恐怖，毛髮豎立，以捨遠離，而詣阿羅毘迦比丘尼之處，詣已以偈語阿羅毘迦比丘尼曰：
世間無由出　　　遠離欲何為
還味諸欲樂　　　勿至後成悔
時，阿羅毘迦比丘尼作如是思惟：「語此偈是誰？人耶非人耶？」
時阿羅毘迦比丘尼作如是思惟：「此惡魔波旬，令我起毛髮豎立之恐怖，欲使去遠離，而唱偈。」
時，阿羅毘迦比丘尼知是惡魔波旬，以偈答惡魔波旬曰：
世間有出離　　　依智我自達
放逸惡波旬　　　汝不知其道
欲樂如劍鎗　　　諸蘊斷頭臺
汝云味欲樂　　　於我非為樂
時，惡魔波旬苦惱以「阿羅毘迦比丘尼已知我。」萎身隱沒其身形。

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