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。

Siong'ingr Vxo (1-5-8)

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

Hitt jun, Okmoo Mara kir Sisupacala Bikkuni hiax vaiwhongw. Vaiwhue quer, ix qra Sisupacala Bikkuni qongw, “Bikkuni! Liw qac’ir si’angw qar :ee?”
“Ving’iuw! Zimrhyy langg qar :ee guaw longxx byy qac’ir!”

[okmoo:]
“Liw qui'ix si’angw laii ticdo,
Venr juer cincniu bikkuni?
Si'angw qar :ee liw longxx byy qac’ir,
Nacc jiacnirr gugong?”

[bikkuni:]
Vut ixgua ee qawhuad,
U jiongxjiongw irqenr ee sokvak,
Guaw byy qac’ir jiaxee hxuad.
Jingwhuad inx m jaix.
Cutsir dirr Sakia Qajok :ee,
Ix ee jingwgno byy langxx tangx viw.
Ix kuduu soxu ee okmoo,
Byy jit xui byy dnaxpuar,
Byy jipdiok jiauu qaixtuad,
U bagsig tangx qnir diyc itcer,
Itcer ee giap bedjin,
Itjin soxu ee uaxkyr did qaixtuad.
Sewjunx guaw ee lyxsux,
Ix soxx qar :ee hro guaw hnuahiw.”

Hitt jun, okmoo Mara … simrjiww, koxnaw, iamxsinx dirr hiax byy .kir.


(Samyutta Nikaya 1-5-8)  
8. Sisupacala 
Setting at Savatthi. Then, in the morning, the bhikkhuni Sisupacala dressed … she sat down at the foot of a tree for the day’s abiding. 

Then Mara the Evil One approached the bhikkhuni Sisupacala and said to her: “Whose creed do you approve of, bhikkhuni?”
“I don’t approve of anyone’s creed, friend.” 

“Under whom have you shaved your head? 
You do appear to be a recluse, 
Yet you don’t approve of any creed, 
So why wander as if bewildered?”

“Outside here the followers of creeds 
Place their confidence in views. 
I don’t approve of their teachings; 
They are not skilled in the Dhamma. 
But there is a scion of the Sakyan clan, 
The Enlightened One, without an equal, 
Conqueror of all, Mara’s subduer, 
Who everywhere is undefeated. 
Everywhere freed and unattached, 
The One with Vision who sees all, 
Who attained the end of all kamma, 
Released in the extinction of acquisitions: 
That Blessed One is my Teacher; 
His is the teaching I approve.”

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


(相應部 1-5-8)
〔八〕尸須波遮
〔爾時，世尊〕住舍衛城……。時尸須波遮羅比丘尼，清晨入舍衛城乞食……乃至……為日住坐於樹下。
時，惡魔波旬詣尸須波遮羅比丘尼處。詣已，謂尸須波遮羅比丘尼曰：「比丘尼！汝喜誰之教見？」
「友！我不喜任何人之教見！」
〔惡魔：〕
汝依誰圓頂　　　成如此尼耶
不喜教見者　　　是如何之愚
〔比丘尼：〕
佛外之教見　　　異見諸纏縛
我不喜此法　　　正法彼不知
生於釋種家　　　證悟無比人
總服拂惡魔　　　何處無不破
無執悉解脫　　　有眼見一切
滅盡一切業　　　解脫盡諸依
我師彼世尊　　　其教我歡喜
時，惡魔波旬……乃至……隱沒其身形。

Siong'ingr Vxo (1-5-7)

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

Okmoo Mara anxnex qra Upacala Bikkuni qongw, “Bikkuni! Liw beh ongxsingx kir dyhh?”
“Ving’iuw! Guaw byy beh ongxsingx kir zimrhyy soxjai!”

[okmoo:]
"U Tavaimsa qapp Yama Tnix,
Iacc si Tusita Tnix,
Iacc si Kuaiwlok Tnix,
Iacc si Jurjai Tnix,
Simx guan hiongr jiaxee soxjai,
Dyrr tangx hiangxsiu kuaiwlok.”

[bikkuni:]
"Tavaimsa qapp Yama Tnix,
Iacc si Tusita Tnix,
Iacc si Kuaiwlok Tnix,
Iacc si Jurjai Tnix,
Jiaxee soxjai u iogbong ee sokvak,
E qycjaiww zip kir xmoo ee lingxhik.
Sewqanx siwqer decc dyc,
Sewqanx siwqer u enx,
Sewqanx longxx tror iam huew,
Sewqanx itcer longxx decc dinxdang.
Byy dinxdang ee soxjai,
Vingsionglangg be qaur,
M si okmoo e kir ee soxjai,
Dirr hiax guaw ee simx anlok.”

Hitt jun, okmoo Mara … simrjiww, koxnaw, iamxsinx dirr hiax byy .kir.


(Samyutta Nikaya 1-5-7)  
7. Upacala 
Setting at Savatthi. Then, in the morning, the bhikkhuni Upacala dressed … she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One approached the bhikkhuni Upacala and said to her: “Where do you wish to be reborn, bhikkhuni?” 
“I do not wish to be reborn anywhere, friend.” 

“There are Tavatimsa and Yama devas, 
And devatas of the Tusita realm, 
Devas who take delight in creating, 
And devas who exercise control. 
Direct your mind there 
And you’ll experience delight.”

“There are Tavatimsa and Yama devas, 
And devatas of the Tusita realm, 
Devas who take delight in creating, 
And devas who exercise control. 
They are still bound by sensual bondage, 
They come again under Mara’s control. 
All the world is on fire, 
All the world is burning, 
All the world is ablaze, 
All the world is quaking. 
That which does not quake or blaze, 
That to which worldlings do not resort, 
Where there is no place for Mara: 
That is where my mind delights.”

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


(相應部 1-5-7)
〔七〕優波遮羅
〔爾時，世尊〕住舍衛城……。
時，優波遮羅比丘尼清晨入舍衛乞食……乃至……為日住坐於樹下。惡魔波旬如是謂優波遮羅比丘尼曰：「比丘尼！汝欲生於何處？」
「友！我不欲生於何處！」
〔惡魔：〕
三三炎摩天　　　或是兜率天
或是化樂天　　　他化自在天
願心以向此　　　當得受此樂
〔比丘尼：〕
三三炎摩天　　　或是兜率天
或是化樂天　　　他化自在天
此等愛欲縛　　　再行魔領域
世間一切燃　　　世間一切煙
世間悉吐炎　　　世間悉震動
不震不動處　　　凡常人不到
非惡魔行處　　　於此我心樂
時，惡魔波旬……乃至……苦惱萎身，隱沒其身形。

Siong'ingr Vxo (1-5-6)

6. Cala
Savatthi Sniaa ee inenn. Hitt jun, Cala Bikkuni tauwjaw zip kir Savatthi Sniaa qiukid jiahsit… simrjiww… dirr ciu-kax jre lecc hiyh daur.

Hitt sii, okmoo Mara kir Cala Bikkuni hiax vaiwhongw. Vaiwhue qongw, ix duiww Cala Bikkuni qongw, “Bikkuni! Liw byy air sniaw?”
“Ving’iuw! Guaw byy air snix cutsir!”
“Si anwjnuaw byy air snix cutsir?”
“Snix cutsir dyrr e hiangxsiu iogbong ee kuaiwlok.”
“Si’anwg qra liw qar qongxx ‘Bikkuni! Byy air snix cutsir!’”

[bikkuni:]
“U snix dyrr u siw,
Snix cutsir dyrr qnir diyc koxnauw.
Sokvak, sathai qapp qitax jaie,
Mrjiacc byy hnuahiw snix cutsir.
Vuddyy qangxsuad hxuad,
Jixdy zuhyy ciautuad cutsir.
Siawli itcer kow,
Guaw zip kir jinsit.
Dirr sikqair-dingw ee jiongwsingx,
Qapp ongw busig-qingxqair ee jiongwsingx,
Inx m jaix bedjin ee dyrliw
Soxiw e qycjaiww laii.”

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


(Samyutta Nikaya 1-5-6)  
6. Cala 
Setting at Savatthi. Then, in the morning, the bhikkhuni Cala dressed … she sat down at the foot of a tree for the day’s abiding.

Then Mara the Evil One approached the bhikkhuni Cala and said to her: “What don’t you approve of, bhikkhuni?”
“I don’t approve of birth, friend.”
“Why don’t you approve of birth? Once born, one enjoys sensual pleasures. Who now has persuaded you of this: ‘Bhikkhuni, don’t approve of birth’?”

“For one who is born there is death; 
Once born, one encounters sufferings— 
Bondage, murder, affliction— 
Hence one shouldn’t approve of birth.
The Buddha has taught the Dhamma, 
The transcendence of birth; 
For the abandoning of all suffering 
He has settled me in the truth. 
As to those beings who fare amidst form, 
And those who abide in the formless— 
Not having understood cessation, 
They come again to re-becoming.”

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


(相應部 1-5-6)
〔六〕遮羅
舍衛城因緣。時，遮羅比丘尼清晨入舍衛城乞食……乃至……為日住而坐樹下。
時，惡魔波旬詣遮羅比丘尼處。詣已，謂遮羅比丘尼曰：「比丘尼！汝不喜者何？」「友！我不喜生！」「何故不喜生？」「生者乃受用樂欲。」「誰以此教汝？『比丘尼！不喜生！』」
〔比丘尼：〕
有生者有死　　　生即見苦惱
縛殺其他禍　　　是故不樂生
佛陀施說法　　　以導超此生
捨離一切苦　　　我入於真實
上色界眾生　　　往無色眾生
是故不知滅　　　以是為再來
時，惡魔波旬苦惱以：「遮羅比丘尼已知我。」萎身隱沒其身形。

Siong'ingr Vxo (1-5-5)

5.Uppalavanna
Savatthi Sniaa ee inenn. Hitt jun, Uppalavanna Bikkuni dirr Savatthi Sniaa qiukid jiahsit… simrjiww… dirr huex dua kuix ee salaciu-kax kia lehh.

Hitt jun, okmoo Mara beh hro Uppalavanna Bikkuni kiw qniahniaa, cangr mngqngw laii hongwkir sendnia, dyrr kir Uppalavanna Bikkuni hiax vaiwhongw. Vaiwhue quer, ix dyrr iong jimgensix duiww Uppalavanna Bikkuni qongw:
“Dingxe kuix suiw huex,
Laii dirr salaciu-kax,
Liw jit xee langg kia lehh,
Liw ee bixle byy langg tangx viw.
Gong qoniuu,
Liw qamxx m qniax u pnaiw langg?”

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

Hitt jun, Uppalavanna 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, Uppalavanna Bikkuni jaix si okmoo Mara, dyrr iong jimgensix huedab okmoo Mara qongxx:
“Simx og kyxviw liw :ee,
Vaccingx xee laii dirr jiax,
Guaw jit qix mox dy' be dinxdang.
Guaw qo' jit xee iarr byy qniax liw.”

[okmoo:]
“Guaw dirr jiax byy .kir,
Tangx zip kir liw ee vakdow-lai,
Iacc kia dirr liw ee bagbaii diongx:a.
Liw knuar be diyc guaw.”

[bikkuni:]
“Guaw ee simx did diyc jurjai,
Siulen senrhing ee iwliam u jiog.
Qaixtuad soxu ee sokvak,
Guaw sidjai byy qniax liw.”

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


(Samyutta Nikaya 1-5-5)  
5. Uppalavanna 
Setting at Savatthi. Then, in the morning, the bhikkhuni Uppalavanna dressed … she stood at the foot of a sala tree in full flower.
Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Uppalavanna, desiring to make her fall away from concentration, approached her and addressed her in verse: 
“Having gone to a sala tree with flowering top,
You stand at its foot all alone, bhikkhuni.
There is none whose beauty can rival your own: 
Foolish girl, have you no fear of rogues?”

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

Then the bhikkhuni Uppalavanna, having understood, “This is Mara the Evil One,” replied to him in verses: 
“Though a hundred thousand rogues 
Just like you might come here, 
I stir not a hair, I feel no terror; 
Even alone, Mara, I don’t fear you."

"I can make myself disappear 
Or I can enter inside your belly. 
I can stand between your eyebrows 
Yet you won’t catch a glimpse of me."

"I am the master of my own mind, 
The bases of power are well developed; 
I am freed from every kind of bondage, 
Therefore I don’t fear you, friend.”

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


(相應部 1-5-5)
〔五〕蓮華色
舍衛城因緣。，時，蓮華色比丘尼，清晨入舍衛城乞食……乃至……立於開美華之沙羅樹下。
時，惡魔波旬欲令蓮華色比丘尼，生恐怖，毛髮豎立，以棄禪定，而詣蓮華色比丘尼處。
詣已，以偈語蓮華色比丘尼曰：
上下開美華　　　來沙羅樹下
汝唯一人立　　　汝美無倫比
愚人之汝心　　　不懼惡者否
時，蓮華色比丘尼，生如是思惟：「語此偈者是人？非人耶？」
時，蓮華色比丘尼生如是思惟：「此惡魔波旬……乃至……語偈。」
時，蓮華色比丘尼知是惡魔波旬，以偈答惡魔波旬曰：
心惡如汝者　　　百千來於此
不動我一毛　　　我一不怖汝
〔惡魔：〕
我於此沒形　　　入汝之腹中
或立汝眉間　　　汝不得見我
〔比丘尼〕
我心得自在　　　善修如意足
解脫諸結縛　　　我實不怖汝
時，惡魔波旬苦惱以：「蓮華色比丘尼已知我。」萎身隱沒其身形。

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。