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Thinking thus, that Conqueror, in countless thousands, Entered into attainment there; 406. The god beyond gods, the sole refuge of the triple world, With opportunity destroyed, with the fivefold Māra conquered, Being honored by Brahmā and others, The Teacher spent seven days; Thus the first week. 407. "Since he does not leave the seat, He sits as if bound by three ties, There is still something to be done by him," Such was the doubt in the minds of the gods; 408. Knowing their minds with his mind, To dispel their doubt, Having risen from there, having flown into the sky, The Sage showed them a miracle; 409. Having thus dispelled the doubt, The Well-gone One, a mass of nectar in his mind, From the lotus posture to the northeast corner, Having descended from the sky like the sun; 410. The Conqueror, remembering the great benefit Of the king of trees and the seat, Standing without moving his foot at all, Not confusing this place with that; 411. With a stream of water of blue, long, dark-green hue, Sprinkling the king of trees, For seven days, He honored it with unblinking eyes; 412. Even today, in that place on earth, The same name remains for the erected stupa, Gods, men, and nāgas, Honor it, and by that, go to heaven; Thus the second week. 413. Then the gods made for that excellent god, A beautiful promenade of various jewels, Between the lotus posture and the excellent standing place, In the east-west direction; 414. King of men, king of nāgas, king of gods, honoring. Shining with sixty rays, Like the moon with stars in the blue sky, He walked there for seven days. 415. Even today in that place on earth, The stupa built there has the same name, Gods, men, and nāgas honor it, And by that, they go to heaven. Thus, the third week. 416. Then the lords of gods and asuras Built for the lord of trees on the earth, In the northwest direction, A beautiful abode of various jewels, And there he sat on an excellent seat. 417. The Dhamma ocean, so hard to see, deep, and boundless, With waves of the all-embracing Paṭṭhāna, From the summit of the wisdom-Meru, He spent seven days in the joy of peace. 418. Even today in that place on earth, The stupa built there has the same name, Gods, men, and nāgas honor it, And by that, they go to heaven. Thus, the fourth week. 419. Then the Victor went to the foot of the Ajapāla tree, Enjoying the sweet fruit of liberation, He spent seven days there, The God of gods, the highest in compassion. 420. Then came the daughters of Māra to the Sage, To seduce him, sent by their father, Even a drop of their effort here Is told, because they approached him. 421. Then Māra, defeated in battle by the Victor, Went away sorrowful, Muttering and with face downcast, He sat silently, drawing on the ground. 422. "My defeat is my own fault, Why was I not his equal? He does not care for head, eyes, flesh, or children," Thus, he thought in his mind. 423. Hearing of this event of the banner of Makara, Taṇhā, Aratī, and Ragā, Where Māra was grieving, They came there quickly, alarmed. 424. Seeing him sitting there like that, With stifled breath, uttering no word, With eyes wide like lotuses, Shedding tears like drops of frost. 425. "Alas, father, alas, father, what has happened? Are you ruined? What do you want? Tell us! Who is your enemy? By whom are you defeated? What shall we bring? Whom shall we kill for you?" 426. "Why do you not see him now, The descendant of Suddhodana, the famous one?" With a loud voice, My mouth smeared with soot, Having transgressed, overcome the realm; 427. It is not difficult, father, to bring a human being Under control, who indeed can I not subdue? That one, intoxicated like an elephant with the noose of passion, We shall bind well and bring him here; 428. He cannot be brought with the noose of passion, He has truly transcended the realm of Māra, Devoid of passion, an Arahant, unshakeable, Therefore, fortunate are we, daughters; 429. He is a conscious human being, If we approach him unconsciously, We shall bring him under our control, what is there to it? See our mental strength and power in a moment; 430. With beauty captivating the eye, With fragrance captivating the nose, with sound the ear, With touch the body, with taste the tongue, And the mind with the noose born of desire, 431. And with the noose of beautiful arms around his neck, With both arms adorned with garlands, We shall bind and bring him here, See now, father, our strength; 432. Having spoken thus to their father, And bowed at his feet, full of confidence, Where the enemy of Māra was shining, There they went quickly, with uplifted minds; 433. With hair burdened with fragrant garlands, With breasts adorned with saffron and necklaces, With lips like bimba fruit, with beautiful, radiant complexions, Arousing the minds of people; 434. Mixed with affection, immersed in sweetness, Soaked with love, pervaded with flavor, They spoke words that touched the heart, Stealing resolve with a mere glance; 435. You are beautiful like spring, youthful, Golden-hued, captivating the heart, You sit alone at the foot of a banyan tree, Where, sir, is your wife? 436. A lake without waves, though full of waves, A night without the moon, sir, A fully blossomed lake without a line of swans, Does not shine, nor does a husband without a beloved; 437. It is the season of spring, and the forest is in full bloom, The light of the moon, the song of the bees, The gentle breeze blowing with fragrance, And you too shine with youth; 438. We too have come together here, With minds in harmony and beautiful forms, But what does the burning of desire do today? The source of desire has now come to us; 439. Do not This youthful beauty, the essence of form, So well-shaped, you cover with a robe. Even so, you are not pleasing to my eyes, O master, Do not give burning pain to your slave. 440. With nails like red copper, hands and feet, And eyes like blue Indanīla gems, You are an eye-sore to us, O master, on our lotus faces, Why do not swarms of your eyes come? 441. Surely, O wise one, you are not made Of plaster, stone, brick, wood, or iron. You are handsome, gentle, yet, O master, Why do you drive away desire from your mind? 442. This girl is clever in the arts of love, Abandon doubt, O youth, in your mind. Why is the fully blossomed mango cluster broken When the intoxicated swarm of bees is kissing it? 443. This woman is lovely in form, With full thighs and rounded breasts, Desire that woman, O lotus-eyed one, As a swan is eager for the pollen in a lotus. 444. Having obtained a wish-fulfilling gem, a lucky pot, And a wish-granting tree from a state of poverty, Beings do not obtain it, truly, due to their misfortune. So it is with us, your service at your feet. 445. Thus, with charming and sweet speech, Eight hundred and one courtesans, Having skillfully created various guises, Were enticing the Sage in many ways. Then, craving?. 446. You are a demon, intoxicated, made of stone, Insensate, or made of iron. If you are not free from lust and conscious, We will approach you with another method. 447. Quickly his heart would burst, Hot blood would gush from his mouth, Quickly he would have a mental breakdown, And he would attain a state of madness. 448. As a green blade of grass, uprooted, Thrown down, withers in the sun, So he dries up, becomes dejected, He faints, is confused, and comes to grief. 449. Do you meditate in the forest, filled with sorrow? Have you lost wealth? Are you defeated? Or desiring? Have you done something wrong in the village? Why do you not associate with people? The Teacher?. 450. Having attained the goal, peace of mind, Having cut off the army, the form of dear pleasure, Alone, I meditate, realizing happiness, Therefore, I do not associate with people. These two Pāḷi?. 451. A body smeared with burning... A corpse, A repulsive charnel ground, A disgusting heap of moving excrement, Who, being wise, would choose that? Is there no disgust? 452. How does a monk, living diligently, Having crossed the five floods, cross the sixth? How are sensual perceptions Kept far away from the meditative one, who has not attained that? The Teacher? 453. With body calmed, mind well-liberated, Unstriving, mindful, homeless, Having understood the Dhamma, meditating without thought, He is not shaken, does not tremble, is not torpid. 454. Thus does a monk, living diligently, Having crossed the five floods, cross the sixth. Thus are sensual perceptions Kept far away from the meditative one, who has not attained that. Is there no lust? 455. He has cut off craving, a leader of a group, Surely many faithful ones will cross over. Truly, this homeless one Will cut off and lead many people beyond the realm of death. The Teacher? 456. The Great Heroes, the Tathāgatas, lead by the true Dhamma, For those who understand, what envy is there for those leading by the Dhamma? These five in Pāli? 457. Having heard that excellent Dhamma of the Conqueror, Bound by heedlessness, delighting in lust and the like, They were not able to entice him, And quickly went to their father. 458. Then Māra, watching them, Seeing that they had returned empty-handed, Said, "Where have you lost my words of desire? Where have you failed to display the object of desire, like a mirage?" 459. "Foolishly, you churn a mountain with lotus stalks, You dig a mountain with your nails, you eat iron with your teeth. 460. Carrying a rock on your head, you search for a ford in the underworld, Piercing your chest with a stake, you try to disgust Gotama." These two in Pāli? 461. Having spoken thus, Māra, disheartened, With his retinue, departed to his abode. Then the Teacher, with his mind freed from lust, Spent seven days in that place. 462.