Siong'ingr Vxo (1-6-2)

2. Qiongqingr
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Neranjara Hyy ee Uruvela ee Goatherd ee Banian ciu-kax. Hitt jun, ix ixx singjiu jniawqag.

Hitt jun, Sewjunx dogg jre sensux, u kiw jitt kuanw suuii, “Byy soxx junqingr qapp qiongqingr ee sing’uac si koxnuaw. Guaw zuhyy junqingr Brahmin laii qapp inx druar siy’ qin lehh?”

Hitt jun, Sewjunx u kiw jitt kuanw ee suuii, “Uirr singjiu bue uanbuanw ee qaiwlut-dxir, ingqaix junqingr qitax sabunn qapp Brahmin laii qapp inx druar siy’ qin. Danrsi guaw dirr tenqair, moqair, qapp huantenqair soxx vauhamm ee sewqair. Dirr sabunn, Brahmin, langg, qapp tnix soxx vauhamm ee jiongwsingx lairdew, byy qnir diyc qitax siurr junqingr ee sabunn qapp Brahmin cincniu guaw ixx jingjiu qaiwlut :ee tangx laii qapp inx druar siy' qin.

Uirr singjiu bue uanbuanw ee dingrsinn-dxir... Uirr singjiu bue uanbuanw ee diwhui-dxir... Uirr singjiu bue uanbuanw ee qaixtuad-dxir... Uirr singjiu bue uanbuanw ee jaibad-qaixtuad-dxir, ingqaix junqingr qitax sabunn qapp Brahmin laii qapp inx druar siy’ qin. Danrsi guaw dirr tenqair, moqair, qapp huantenqair soxx vauhamm ee sewqair. Dirr sabunn, Brahmin, langg, qapp tnix soxx vauhamm ee jiongwsingx lairdew, byy qnir diyc qitax siurr junqingr ee sabunn qapp Brahmin cincniu guaw ixx jingjiu jaibad-qaixtuad-dxir :ee tangx laii qapp inx druar siy' qin. Guaw lingkyw cinqin guaw soxx gro soxx junqingr ee jitt xee hxuad laii kiarkiw.”

Hitt jun, huantenx Sahampati jaix Sewjunx simlai soxx sniu :ee, cincniu jitt xee u lat ee javolangg qra ciuxqud kud zip iacc kud cud hiacc qinw, jit xe aw dyrr dirr Huantenqair byy .kir cuthen dirr Sewjunx binrjingg. Hitt jun, huantenx Sahampati qingqah kix jit vingg, jniar kax qui lehh, habjiongw lexqingr, anxnex qra Sewjunx qongw,
“Sewjunx, si dyrr driyc! Senrquewongw, si dyrr driyc! Sewjunx, quewkir qaix-henwqingr qapp u jniawqag :ee uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw. Birlaii qaix- henwqingr qapp u jniawqag :ee uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw. Henrqimx qaix-henwqingr qapp u jniawqag :ee iarr uaxkyr Sewjunx soxx qiongqingr, jundiong, qapp cinqin ee hxuad laii kiarkiw.”

Huantenx Sahampati jiaxee ue qongw liauw, qycc qongw:
“Quewkir u jniawqag :ee,
Birlaii ee jiongww vut,
Henrqimx u jniawqag :ee,
Bet jiongwsingx ee iuhuann,
Longxx junqingr jniawhuad.
Henrqimx :ee druar dirr hitt lairdew,
Qycc birlaii iarr druar dirr hitt lairdew.
Jex si jiongww vut ee hxuad.
Soxiw guan lirig qaqi,
Laii ngwbang tangx uixdai :ee,
Diyhh sniu diyc vut ee qawsi,
Byy jit xee byy qingr jniawhuad.”


(Samyutta Nikaya 1-6-2)  
2. 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 shortly after he had become fully enlightened. 

Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “One dwells in suffering if one is without reverence and deference. Now what recluse or brahmin can I honour and respect, on whom can I dwell in dependence?” 

Then it occurred to the Blessed One: “It would be for the sake of fulfilling an unfulfilled aggregate of virtue that I would honour, respect, and dwell in dependence on another recluse or brahmin. However, in this world with its devas, Mara, and Brahma, in this generation with its recluses and brahmins, its devas and humans, I do not see another recluse or brahmin more perfect in virtue than myself, whom I could honour and respect, and on whom I could dwell in dependence. 

“It would be for the sake of fulfilling an unfulfilled aggregate of concentration that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in concentration than myself….

“It would be for the sake of fulfilling an unfulfilled aggregate of wisdom that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in wisdom than myself…. 

“It would be for the sake of fulfilling an unfulfilled aggregate of liberation that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in liberation than myself…. 

“It would be for the sake of fulfilling an unfulfilled aggregate of the knowledge and vision of liberation that I would honour, respect, and dwell in dependence on another recluse or brahmin. However ... I do not see another recluse or brahmin more perfect in the knowledge and vision of liberation than myself, whom I could honour and respect, and on whom I could dwell in dependence.

“Let me then honour, respect, and dwell in dependence on this very Dhamma to which I have fully awakened.” 

Then, having known with his own mind the reflection in the Blessed One’s mind, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared before the Blessed One. Having arranged his upper robe over one shoulder, he saluted the Blessed One reverentially and said to him: “So it is, Blessed One! So it is, Sublime One! Venerable sir, those who were the Arahants, the Fully Enlightened Ones in the past—those Blessed Ones too honoured, respected, and dwelt in dependence just on the Dhamma itself. Those who will be the Arahants, the Fully Enlightened Ones in the future—those Blessed Ones too will honour, respect, and dwell in dependence just on the Dhamma itself. Let the Blessed One too, who is at present the Arahant, the Fully Enlightened One, honour, respect, and dwell in dependence just on the Dhamma itself.” 

This is what Brahma Sahampati said. Having said this, he further said this: 
“The Buddhas of the past, 
The future Buddhas, 
And he who is the Buddha now, 
Removing the sorrow of many— 
All have dwelt, 
Will dwell, and dwell, 
Revering the true Dhamma: 
This, for the Buddhas, is a natural law.
Therefore one desiring his own good, 
Aspiring for spiritual greatness, 
Should humbly respect the true Dhamma, 
Recollecting the Buddhas’ Teaching.”


(相應部 1-6-2)
〔二〕恭敬
如是我聞。爾時，世尊住優留毘羅林，尼連禪河邊，阿闍波羅尼俱律陀樹下。時已成等正覺。
爾時，世尊獨坐靜觀，生如是思惟：「無所尊敬、恭敬之生活，是苦惱。我如何尊敬婆羅門而予近住耶？」
時，世尊生如是思惟：「為成就未滿之戒蘊，應尊敬其他沙門、婆羅門而予近住。但我於天界、魔界、梵天界所含之世界。於沙門、婆羅門、人、天所含之眾中，不見如我成就戒者，以尊敬其他沙門、婆羅門而住為成就未滿之定蘊……〔乃至〕……未滿之慧蘊……乃至……未滿之解脫蘊……乃至……未滿之解脫知見蘊，應尊敬其他沙門、婆羅門而近住。但我於天界、魔界、梵天界所含之世界。於沙門，婆羅門、人、天所含之眾中，不見如我成就解脫知見者，以尊敬其他沙門、婆羅門而近住。我寧可對我所悟之法，尊敬此法而予近住。」
時，梵天沙巷婆提於心，知世尊心之思惟，猶如男子力士之伸屈腕、屈伸腕頃，沒於梵天界，現於世尊前。
時，梵天沙巷婆提，偏袒一肩、合掌禮世尊，如是白世尊曰：
「世尊！如是，善逝！如是。世尊！過去之應供、正覺者、世尊亦恭敬、尊重、親近法而住。未來之應供、正覺者、世尊亦恭敬、尊重、親近法而住。今之應供、正覺者、世尊亦恭敬、尊重、親近法而住。」
梵天沙巷婆提說此已。又作此曰：
過去正覺者　　　未來之諸佛
今之正覺者　　　滅眾生憂惱
悉皆敬正法　　　而住今亦住
又未來亦住　　　此諸佛法然
故願自己利　　　以望偉大者
憶念佛之教　　　不無敬正法

Siong'ingr Vxo (1-6-1)

Derr Lak Qngw: Huantenx Siong'ingr
(Id) Huantenx
1.Kuanwcniaw
Guaw tniax .diyc .ee si anxnex. Hitt sii, Sewjunx druar dirr Neranjara Hyy ee Uruvela ee Goatherd ee Banian ciu-kax. Hitt jun, ix ixx singjiu jniawqag.

Hitt jun, Sewjunx dogg jre sensux, u kiw jitt kuanw suuii:
“Jiauww guaw soxx ditjingr jitt xee hxuad, jiokk cimyr, yh qnir, yh gro; jigjing bibiau, ciauuat susiongw ee lingxhik, dogdok cimbiau ee henjiaw jiacc jaix. Qycc, u quaw langg cuwbi alaia, hixair alaia, uirr alaia tiaur .kiw .laii. Jiaxee langg in'ui cuwbi alaia, hixair alaia, uirr alaia tiaur .kiw .laii, dyrr yh qnir diyc jitt xee lriw. Jitt xee lriw, dyrr si soxx qongw :ee enn knii, enn kiw. Jitt xee lriw iarr yh qnir .diyc. Jitt xee lriw, dyrr si itcer hing’uii tingjiw, soxx knii itcer u siawli, soxx air :ee itjin, vangwli, bedbyy, qapp liappuann. Guaw narr qangxhuad, jingwlangg yh liauxqaiw guaw soxx qongw :ee, guaw e iucuw pilyy qycc quawhuann.”

Iurqycc, Sewjunx sniu diyc jit siuw jinwjingg m bad tniax .quer ee jimgensix:
“Qanlann guaw soxx jingwgno,
Dnaxx sidjai yh qangxsuad.
Vai dirr tamsimx qapp uanwhun :ee,
Yh did gro diyc jitt xee hxuad.
Gigser ee dnglaujuiw,
Bibiau qycc jiww cimx.
Biser qik yh qnir,
Virr tamiog uwuer,
Virr oamr soxx ziaver :ee,
Be tangx qnir diyc jitt xee huad.”
Sewjunx juer jitt kuanw suuii, dyrr diuduu m qangxhuad.

Hitt jun, Huantenx Sahampati uanxzenn jitt xee u lat :ee decc qra ciuxqud kud zip iacc kud cud hiacc qinw, jit xe aw dyrr dirr Huantenqair byy .kir cuthen dirr Sewjunx binrjingg. Hitt jun, Huantenx Sahampati qingqah kix jit vingg, jniar kax qui lehh, habjiongw lexqingr, anxnex qra Sewjunx qongw,
“Sewjunx! Cniaw qangxhuad! Sxen Quewongw! Cniaw qangxhuad! [sewqanx] U be jiyw jiongwsingx ee bagjiux virr dinaix soxx ziaver. Inx hiaxee berdangr tniax diyc hxuad laii sueter. [sewqanx] Ingqaix rair u liauxqaiw hxuad :ee.”

Huantenx Sahampati jiaxee ue qongw suah, qycc anxnex qongw:
“Dirr Magadha Qog,
Byy cingjing ee hxuad pah uwuer.
Simx uaxkyr jitt xee suuii,
Kuix qamlo ee mngg.
Uxkayr byy uwuer ee simx,
Dnaxx tniax diyc hxuad liauw u liauxgo.
Kyxviw vreh kiw snuadingw ee jiyhgamm,
Tangx qnir diyc siwjiuuii ee jingwlangg.
Henjaiw tangx knuar vathongx :ee,
U kiw juvisimx.
Vreh kiw qaur hxuad ee snialauu,
Vicamw vangr dimdew laii quanknuar.
Virr cutsir qapp lau .kir pacvai ee jingwlangg,
Cniaw laii juer inx hiaxee ee inghiongg,
Laii juer jenwjingx ee singwlirjiaw,
Juer byy jewbu siongduiw ee cuarniaw :ee.
Cniaw dirr sewqanx iuhongx,
Cniaw Sewjunx qangxhuad,
Vitdnia e u lixqaiw :ee.”

Hitt jun, Sewjunx jaix huantex ee kuanwcniaw, duiww jiongwsingx kiw ailenn, iong vudganw quanx sewqanx.

Sewjunx iong vudganw quanx sewqanx, qnir diyc jiongwsingx, u bagjiux ee ziaver je :ee, u ziaver jiyw :ee; u qinx lrai :ee, u qinx dun :ee; u senrsiongr :ee, u oksiongr :ee; u hyw qar :ee, u pnaiw qar :ee. Qidiongx iarr u jerje langg qnir diyc laiser juer ee kiongxvor m qnaw jenongw. Kyxviw dirr lenhuex-dii ee cnix lenhuex, ngg lenhuex, qapp vec lenhuex. U cnix lenhuex, ngg lenhuex, qapp vec lenhuex, dirr juiw-diongx snix, dirr juiw-diongx dua, byy cud juixbin, dimm dirr juiw-diongx. U cnix lenhuex, ngg lenhuex, qapp vec lenhuex, dirr juiw-diongx snix, dirr juiw-diongx dua, cud juixbin, byy virr juiw soxx pacdamm. Cincniu jitt kuanw, Sewjunx iong ganw quanx sewqanx, qnir diyc jiongwsingx, u bagjiux ee ziaver je :ee, u ziaver jiyw :ee; u qinx lrai :ee, u qinx dun :ee; u senrsiongr :ee, u oksiongr :ee; u hyw qar :ee, u pnaiw qar :ee. Qidiongx iarr u jerje langg qnir diyc laiser juer ee kiongxvor m qnaw jenongw.

Ixx knuar diyc jex, ix iong jimgensix dab huantenx Sahampati qongxx:
“Uirdiyhh hiaxee jingwlangg,
Kuix qamlo ee mngg.
U hni ee jingwlangg,
Qra qitax ee sinr siar li.
Huantex, guaw in'ui u quawhuann,
Byy beh qongw bibiau ee hxuad.”

Hitt jun, huantenx Suahanvytee sniu qongxx cingxqiuu qangxhuad ee guan, Sewjunx u hixjunw, dyrr lexqingr Sewjunx, an’ jniawvingg sec .quer, dirr hiax byy .kir.


(Samyutta Nikaya 1-6-1)  
Chapter 6: Connected Discourses with Brahmas
I. The First Chapter (The Request)
1. Brahma’s Request
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 after he had first become fully enlightened. 

Then, while the Blessed One was alone in seclusion, a reflection arose in his mind thus: “This Dhamma that I have discovered is deep, hard to see, hard to understand, peaceful and sublime, not within the sphere of reasoning, subtle, to be experienced by the wise. But this generation delights in adhesion, takes delight in adhesion, rejoices in adhesion. For such a generation this state is hard to see, that is, specific conditionality, dependent origination. And this state too is hard to see, that is, the stilling of all constructions, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbana. If I were to teach the Dhamma and if others would not understand me, that would be wearisome for me, that would be troublesome.”

Thereupon these astounding verses, not heard before in the past, occurred to the Blessed One: 
“Enough now with teaching this 
That even I found hard to reach; 
This Dhamma is not easily understood 
By those oppressed by lust and hate. 
Those fired by lust, obscured by darkness, 
Will not discern this abstruse Dhamma, 
Deep, hard to see, subtle, 
Going against the stream.” 
As the Blessed One reflected thus, his mind inclined to living at ease, not to teaching the Dhamma.

Then Brahma Sahampati, having known with his own mind the reflection in the Blessed One’s mind, thought: “Alas, the world is lost! Alas, the world is to perish, in that the mind of the Tathagata, the Arahant, the Fully Enlightened One inclines to living at ease, not to teaching the Dhamma.”

Then, just as quickly as a strong man might extend his drawn-in arm or draw in his extended arm, Brahma Sahampati disappeared from the Brahma-world and reappeared before the Blessed One. He arranged his upper robe over one shoulder, knelt down with his right knee on the ground, saluted the Blessed One reverentially, and said to him: “Venerable sir, let the Blessed One teach the Dhamma; let the Sublime One teach the Dhamma. There are beings with little dust in their eyes who are falling away because they do not hear the Dhamma. There will be those who will understand the Dhamma.”

This is what Brahma Sahampati said. Having said this, he further said this: 
“In the past there appeared among the Magadhans
An impure Dhamma devised by those still stained.
Throw open the door to the Deathless! Let them hear 
The Dhamma that the Stainless One discovered. 
Just as one standing on a mountain peak 
Might see below the people all around, 
So, O wise one, universal eye, 
Ascend the palace fashioned of the Dhamma. 
Being yourself free from sorrow, behold the people 
Submerged in sorrow, oppressed by birth and decay. 
Rise up, O hero, victor in battle! 
O caravan leader, debt-free one, 
Wander in the world. Teach the Dhamma, O Blessed One: 
There will be those who will understand.” 

Then the Blessed One, having understood Brahma’s request, out of compassion for beings surveyed the world with the eye of a Buddha. As he did so, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and difficult to teach, and a few who dwelt seeing blame and fear in the other world. Just as in a pond of blue or red or white lotuses, some lotuses might be born in the water, grow up in the water, and thrive while submerged in the water, without rising up from the water; some lotuses might be born in the water, grow up in the water, and stand at an even level with the water; some lotuses might be born in the water and grow up in the water, but would rise up from the water and stand without being soiled by the water—so too, survey ing the world with the eye of a Buddha, the Blessed One saw beings with little dust in their eyes and with much dust in their eyes, with keen faculties and with dull faculties, with good qualities and with bad qualities, easy to teach and hard to teach, and a few who dwelt seeing blame and fear in the other world. Having seen this, he answered Brahma Sahampati in verse: 
“Open to them are the doors to the Deathless, 
Let those who have ears release faith. 
Foreseeing trouble, O Brahma, I did not speak 
The refined, sublime Dhamma among humankind.”

Then Brahma Sahampati, thinking, “The Blessed One has given his consent (to my request) regarding the teaching of the Dhamma,” paid homage to the Blessed One and disappeared right there.


(相應部 1-6-1)
第六　梵天相應
第一　梵天品
〔一〕勸請
如是我聞。爾時，世尊住優留毘羅尼連禪河邊之阿闍波羅尼俱律陀樹下。時，已成等正覺。
時，世尊獨坐禪思，而起此思惟。
依我所證得此法，甚深難見、難悟。寂靜微妙，超越思念之領域。深妙唯賢者始知。又，此諸人等樂阿賴耶，喜阿賴耶，跳躍阿賴耶。諸人依於樂阿賴耶，喜阿賴耶，跳躍阿賴耶，而難見此理。此理者，即所謂依緣、緣起是。此理亦難見。此理者，即一切行之止靜，一切依之捨離、愛盡、離、滅、涅槃是。我若說法，諸人難了解我所說者，我是應所疲勞而煩擾。
又，此以前未曾有聞之偈，世尊顯示：
艱難我所證　　　今此實難說
敗於欲瞋者　　　難得悟此法
逆世之常流　　　微妙而甚深
微細極難見　　　貪欲之所污
闇蘊所蔽者　　　不得見此法
世尊作如是思惟，即躊躇不說法。
時，梵天沙巷婆提，猶如有力者之伸屈腕，或屈伸腕頃，如是沒於梵天界，現於世尊之前。
時，梵天沙巷婆提偏袒一肩、右膝著地，合掌禮敬，如是白世尊曰：
「世尊！請說法！善逝！請說法！〔世間〕有不少眾生，為眼塵所蔽。彼等不得聞法而衰退。〔世間〕應有法之了解者。」
梵天沙巷婆提白此言已，更唱此言：
於摩揭陀國　　　不淨法垢穢
依此心思惟　　　開此甘露門
依無垢之心　　　今聞悟此法
上立山頂巖　　　如見周諸眾
賢者全眼者　　　卿起慈悲心
立法城宮樓　　　以觀沈悲慘
生老敗諸眾　　　請起立英雄
戰立勝利者　　　無債商隊主
請遊此世間　　　請世尊說法
必有知解者
時，世尊知梵天之勸請，對眾生起哀憐，以佛眼觀世間。
世尊依佛眼觀世間，見眾生眼有蔽多、蔽少，有利根者、鈍根者，有善相者、惡相者，有易教者、難教者，其中或有眾人見來世罪之怖畏而住。猶如於蓮池之青蓮華、黃蓮華、白蓮華。有青蓮華、黃蓮華、白蓮華、生於水中、長於水中、不出水面，沈育於水中。有青蓮華、黃蓮華、白蓮華，生於水中、長於水中，出立於水，不為水所濕。如是世尊，依眼觀世間，見眾生眼有蔽多、蔽少，有利根者、鈍根者，有善相者、惡相者，有易教者、難教者，其中或有諸眾見來世罪之怖畏而住。
見已，以偈答梵天沙巷婆提：
為於彼等眾　　　開啟甘露門
有耳之眾人　　　捨離其他信
梵天我思惑　　　不說微妙法
時，梵天沙巷婆提，願我說法，世尊許允，而禮敬世尊，右繞，於此沒其身形。

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。