sutta » sn » sn5 » Saṁyutta Nikāya 5.10

Vajirāsutta

Vajirā With Vajirā

Sāvatthinidānaṁ.
At Sāvatthī.
At Sāvatthī.

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

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami divāvihārāya.
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.
She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest,

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

Atha kho māro pāpimā vajirāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo samādhimhā cāvetukāmo yena vajirā bhikkhunī tenupasaṅkami; upasaṅkamitvā vajiraṁ bhikkhuniṁ gāthāya ajjhabhāsi:
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:
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:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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