sutta » sn » sn5 » Saṁyutta Nikāya 5.10

Vajirāsutta

With Vajirā Vajirā

Sāvatthinidānaṁ.
At Sāvatthī.
At Sāvatthī.

Atha kho vajirā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.
Then the nun Vajirā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.
Then, in the morning, the bhikkhunī Vajirā dressed and, taking bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya.
She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest for the day’s meditation,
When she had walked for alms in Sāvatthī and had returned from her alms round, after her meal she went to the Blind Men’s Grove for the day’s abiding.

Andhavanaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
plunged deep into it, and sat at the root of a tree to meditate.
Having plunged into the Blind Men’s Grove, she sat down at the foot of a tree for the day’s abiding.

Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṁ bhikkhuniṁ gāthāya ajjhabhāsi:
Then Māra the Wicked, wanting to make the nun Vajirā feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse:
Then Māra the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhunī Vajirā, desiring to make her fall away from concentration, approached her and addressed her in verse:

“Kenāyaṁ pakato satto,
“Who created this sentient being?
“By whom has this being been created?

kuvaṁ sattassa kārako;
Where is its maker?
Where is the maker of the being?

Kuvaṁ satto samuppanno,
Where has the being arisen?
Where has the being arisen?

kuvaṁ satto nirujjhatī”ti.
And where does it cease?”
Where does the being cease?”

Atha kho vajirāya bhikkhuniyā etadahosi:
Then the nun Vajirā thought,
Then it occurred to the bhikkhunī Vajirā:

“ko nu khvāyaṁ manusso vā amanusso vā gāthaṁ bhāsatī”ti?
“Who’s speaking this verse, a human or a non-human?”
“Now who is this that recited the verse—a human being or a nonhuman being?”

Atha kho vajirāya bhikkhuniyā etadahosi:
Then she thought,
Then it occurred to her:

“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo gāthaṁ bhāsatī”ti.
“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!”
“This is Māra 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. ”

Atha kho vajirā bhikkhunī “māro ayaṁ pāpimā” iti viditvā, māraṁ pāpimantaṁ gāthāhi paccabhāsi:
Then Vajirā, knowing that this was Māra the Wicked, replied to him in verse:
Then the bhikkhunī Vajirā, having understood, “This is Māra the Evil One, ” replied to him in verses:

“Kiṁ nu sattoti paccesi,
“Why do you believe there’s such a thing as a <j>‘sentient being’?
“Why now do you assume ‘a being’?

māra diṭṭhigataṁ nu te;
Māra, is this your theory?
Māra, is that your speculative view?

Suddhasaṅkhārapuñjoyaṁ,
This is just a pile of conditions,
This is a heap of sheer formations:

nayidha sattupalabbhati.
you won’t find a sentient being here.
Here no being is found.

Yathā hi aṅgasambhārā,
When the parts are assembled
“Just as, with an assemblage of parts,

hoti saddo ratho iti;
we use the word ‘chariot’.
The word ‘chariot’ is used,

Evaṁ khandhesu santesu,
So too, when the aggregates are present
So, when the aggregates exist,

hoti sattoti sammuti.
‘sentient being’ is the convention we use.
There is the convention ‘a being’.

Dukkhameva hi sambhoti,
But it’s only suffering that comes to be,
“It’s only suffering that comes to be,

dukkhaṁ tiṭṭhati veti ca;
lasts a while, then disappears.
Suffering that stands and falls away.

Nāññatra dukkhā sambhoti,
Naught but suffering comes to be,
Nothing but suffering comes to be,

nāññaṁ dukkhā nirujjhatī”ti.
naught but suffering ceases.”
Nothing but suffering ceases. ”

Atha kho māro pāpimā “jānāti maṁ vajirā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.
Then Māra the Wicked, thinking, “The nun Vajirā knows me!” miserable and sad, vanished right there.
Then Māra the Evil One, realizing, “The bhikkhunī Vajirā knows me, ” sad and disappointed, disappeared right there.

Bhikkhunīvaggo paṭhamo.

Tassuddānaṁ

Āḷavikā ca somā ca,

Gotamī vijayā saha;

Uppalavaṇṇā ca cālā,

Upacālā sīsupacālā ca;

Selā vajirāya te dasāti.

Bhikkhunīsaṁyuttaṁ samattaṁ.
The Linked Discourses on Nuns are completed.