| 1.Alavika Sutta | Discourse Concerning the Bhikkhuni of Alavika |
| 2.Soma Sutta | Discourse Concerning Bhikkhuni Soma |
| 3.Kisa Gotami Sutta | Discourse Concerning Bhikkhuni Kisagotami |
| 4.Vijaya Sutta | Discourse Concerning Bhikkhuni Vijaya |
| 5.Uppalavanna Sutta | Discourse Concerning Bhikkhuni Uppalavanna |
| 6.Cala Sutta | Discourse Concerning Bhikkhuni Cala |
| 7.Upacala Sutta | Discourse Concerning Bhikkhuni Upacala |
| 8.Sisupacala Sutta | Discourse Concerning Bhikkhuni Sisupacala |
| 9. Sela Sutta | Discourse Concerning Bhikkhuni Sela |
| 10. Vajira Sutta | Discourse Concerning Bhikkhuni Vajira |
Alavika Sutta: Discourse Concerning the Bhikkhuni of Alavika
162. Thus have I heard
At one time the Bhagava was residing at the Jetavana monastery of Anathapindika in Savatthi. During that time on a certain morning a bhikkhuni of the town of Alavi having rearranged the robes on her person and carrying alms-bowl and great-robe, entered Savatthi for alms-food. After going round Savatthi for alms-food and having had her meal she left the place of alms-gathering and went to the Andhavana Forest for quiet seclusion. Then Mara the Wicked One, desiring to make Alavika bhikkhuni feel hair-raising dread and tenor and desiring to make her leave the place of quiet seclusion, went to where Alavika bhikkhuni was and spoke in verse to her.
"In the world there is no escape (form samsara)
What will you do with quiet seclusion? Enjoy delightful sense-pleasures (while you may), don't let yourself repent later!"
Thereupon the bhikkhuni thought, "Who might be this that speaks to me in verse? Is he human or non-human?" and then it occurred to her: 'This is Mara the Wicked One who speaks in verse desiring to make me feel hair-raising dread and tenor and to make me leave the place of quiet seclusion." Then, Alavika bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in these verses
"O Wicked One, Friend-of- the -Unmindful, in the world there is escape (from samsara), I have expenrienced it with Insight-Knowledge. That Nibbana you do not know.
"Sense-pleasures are like sharp-edged weapon; khandha aggregates are just cut and hacked at by them. You ask me to enjoy sense pleasures (But) for me there is no enjoyment in them."
Mara the Wicked One then realized. "This bhikkhuni of Alavi knows me," and feeling frustrated and miserable he vanished thence.
End of the Alavika Sutta,
the first in this vagga
2. Soma Sutta: Discourse Concerning Bhikkhuni Soma
163. The Bhagava was staying at Savatthi. During that time Soma the bhikkhuni, on a certain morning, rearranged the robes on her person and carrying alms-bowl and great robe, entered the town of Savatthi for alms-food. After going round Savatthi for alms-food and having had her meal she left the place of alms-gathering and went to the Andhavana Forest to spend the day (in meditation). Having entered the Andhavana Forest, she sat at the foot of a tree to spend the day (in meditation). Then, Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Soma the bhikkhuni:
"That goal (of arahattaphala) which is extremely difficult to reach is attainable only by the Great Wise Ones; it is not for the shallow intellect of a woman." Thereupon Soma the bhikkhuni thought, "Who might be this that speaks to me in verse? Is he human or non-human?" And then it occurred to her: This is Mara the Wicked One who speaks in verse desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration. Then, Soma the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in verses:
"When the mind is well settled, when Fruition-knowledge is attained, to one who gains Insight into dhamma* what does womanhood matter? "To someone who considers himself a man, or a woman, or some other thing (because of attachment, conceit or wrong view) you might well say that (i.e., what he had said)".
Mara the Wicked One then realized, "Soma the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.
End of the Soma Sutta
The Second in this Vagga.
* Insight into the Dhamma: The Commentary gives two interpretations: (a) Insight into the Four Ariya Truths or (b) previous to attaining Magga Insight, Insight into the nature of the five khandha aggregates which are the objects of Insight Meditation.
3. Kisagotami Sutta: Discourse Concerning Bhikkhuni Kisagotami
164. The Bhagava was Staying at Savatthi During that time Kisagotami the bhikkhuni, on a certain morning, having re-arranged the robes on her person and carrying alms-bowl and great robe, entered the town of Savatthi for alms-food. After going round Savatthi for alms-food and having had her meal she left the place of alms-gathering and went to the Andhavana Forest to spend the day (in meditation). Having entered the Andhavana Forest, she sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Kisagotami the bhikkhuni:
"With a sad face like a mother whose son has died, why are you alone? Coming into the middle of the forest are you looking for a man?"
Thereupon Kisagotami the bhikkhuni thought: 'Who might be this that speaks to me in verse? Is he human or non-human?' And then it occurred to her: 'This is Mara the Wicked who spoke in verse desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Kisagotami the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in these verses:
"Friend, I am past losing a son in death. Also, I am past (looking for) a man. I grieve not, I weep not. No, Mara, I fear you not. I am free of attachment (to all khandha aggregates); the darkness (of ignorance) has been destroyed. Having conquered Death's forces, I am free of defilements."
Mara the Wicked One then realized, "Soma the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.
End of the Kisagotami Sutta,
The the third in this vagga.
4. Vijaya Sutta: Discourse-Concerning Bhikkhuni Vijaya
165. The Bhagava was staying at Savatthi. During that time Vijaya the bhikkhuni, on a certain morning, having rearranged the robes on her person and carrying alms-bowl and great-robe, sat at the foot of a tree to spend day (in meditation). Then, Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Vijaya the bhikkhuni:
"You are young and beautiful; I too am young and still have youthful looks. Come, lady, let's enjoy ourselves to the full, with five kinds of musical instruments."
Thereupon VIJAYA the bhikkhuni thought: 'Who might be this that speaks to me in verse? Is he human or non-human?1 And then it occurred to her: This is Mara the Wicked One desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration." Then, VIJAYA the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in these verses:
"O Mara, I give into your keeping as property yours the visual objects, sounds, odours, tastes, and tangible objects that delight the mind; as for me I have no need of them. I loath and am ashamed of this putrid body which has the nature of getting broken up and dissolved; I have uprooted all craving for sensuality. "There are beings that have reached the Fine Material Sphere and beings that are in the Non-material Sphere. Besides, there are those tranquil attainments of concentration (belonging to the Sensual Sphere). I have destroyed the darkness (of ignorance) that lead to all those Spheres of existence."
Mara the Wicked One then realized, "Vijaya" the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.
End of the Vijaya Sutta,
the fourth in this vagga.
5. Uppalavanna" Sutta Discourse Concerning Bhikkhuni Uppalavanna
166. The Bhagava was staying at Savatthi During that time Uppalavanna the bhikkhuni, on a cartain morning, having re-arranged the robes on her person ...p... stood at the foot of a sal tree which was in full bloom. Then Mara the Wicked One, desiring to make the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Uppalavanna the bhikkhuni:
"O bhikkhuni, you come and stand alone at the foot of the full-blossoming sal tree. There's none that equals your natural beauty; stupid young lady, aren't you afraid of ruffians?"
Thereupon Uppalavanna the bhikkhuni thought: 'Who might be this that speaks to me in verse? Is he human or non-human?' And then it occurred to her: 'This is Mara the Wicked One who speaks in verse desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Uppalavanna the bhikkhuni, knowing thus it was Mara the Wicked One, replied to Mara the Wicked One in these verses:
"Mara, even if hundreds or thousands of ruffians come here, they would become like you (in not getting a chance to harass me). Not a single hair on my body will stir in alarm, and I shall not be frightened. Though I am alone, I am not afraid of you. "I could vanish, I could enter into your abdomen, or I could stand right between your eyebrows, and you would not see me.
"Having acquired mastery of mind, having fully developed psychic powers and having become free from all bonds, friend, I fear you not." Mara the Wicked One then realized, "Uppalavanna the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.
End of Uppalavanna Sutta,
the fifth in this vagga.
6. Cala Sutta : Discourse Concerning Bhikkhuni Cala
167. The Bhagava was staying at Savatthi. During that time Cala the bhikkhuni, on a certain morning, having re-arranged the robes on her person...p... sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One came to bhikkhuni Cala and said to her: "Bhikkhuni, what do you dislike?" "Friend, I dislike rebirth."
"O bhikkhuni, why do you dislike rebirth? He who is reborn can enjoy sense-pleasures. Who led you into believing this: 'You must not find pleasure in rebirth?" (Cala replied:)
"To one who is born, there is death. One who is born meets with all sorts of ills being tied in bonds, being killed, and suffering many other kinds of misery. That is why I dislike rebirth. "The Buddha has expounded the dhamma for overcoming rebirth, and for getting rid of all dukkha; the Buddha has caused me to be firmly established in the ultimate Truth of Nibbana. "Those beings who do not yet know the Truth of Cessation (i.e., Nibbana), though they have reached the Fine Material Sphere or are in the Non-Material Sphere, are reborn in a new existence." Mara the Wicked One then realized: 'Cala the bhikkhuni knows me," and, feeling frustrated and miserable, be vanished thence.
End of the Cala Sutta,
the sixth in this vagga
7. Upacala Sutta - Discourse Concerning Bhikkhuni Upacala
168. The Bhagava was staying at Savatthi. During that time Upacala the bhikkhuni, on a certain morning, having re-arranged the robes on her person... p... sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One came to Bhikkhuni Upacala and said to her: "Bhikkhuni, where do you wish to come into existence?" "Friend, I do not wish to come into existence anywhere,"
(Thereupon Mara said:)
"There are devas of the Tavatamsa, Yama, Tusita, Nimmanarati, and Vasavati realms; direct your mind to those celestial realms, and you will come to enjoy the pleasures there."
(Bhikkhuni Upacala replied:)
"The devas of the Tavatamsa, Yama, Tusita, Nimmanarati and Vasavatti are bound by sensual bonds and they fall again into Mara's control. . "All sentient beings are burning (with sensuality); all sentient beings are emitting fumes (of sensuality); all sentient beings are blazing (with sensuality); all sentient beings are quaking (under the influence of sensuality).
"Where there is no quaking (with sensuality), no blazing (of sensuality), to which only Ariyas can resort, where Mara cannot reach, therein (i.e., in Nibbana) my mind delights."
Mara the Wicked One then realized: "Upacala bhikkhuni knows me;" and, feeling frustrated and miserable, he vanished thence.
End of the Upacala Sutta,
the seventh in this vagga.
8. Sisupacala Sutta - Discourse Concerning Bhikkhuni Sisupacala
169. The Bhagava was staying at Savatthi... During that time Sisupacala the bhikkhuni, on a certain morning, having re-arranged the robes on her person... p... sat at the foot of a tree to spend the day (in meditation). Then Mara the Wicked One came to Bhikkhuni Sisupacala and said to her, "Bhikkhuni, whose view 1do you approve of?" "Friend, I approve of nobody's view."
(Then Mara said:)
"You have the appearance of a bhikkhuni. In deference to whom do you keep your head shaven? Not approving of any view, why do you conduct yourself like an ignoramus?"
(Bhikkhuni Sisupacala said:)
"The snare-like views exist outside this Teaching (of the Buddha). I do not approve of the doctrine of those who are sunk in views2. They are not skilled in (the right) doctrine.
"There is the Enlightened One, who was born into the Sakyan clan, who is peerless, who has mastered all conditioned existence, who has dispelled (all forms of) Mara3 and who is unconquerable by any (adverse forces)4.
"He is free of all conditioned existence; he does not cling (with attachment or wrong view); he is endowed with the Eye of Wisdom; and he sees all. He has attained Arahattaphala involving the extinction of all volitional actions; he has oriented his mind towards Nibbana which is the extinction of all substrata of existence. He is the Bhagava my Teacher whose teaching is to my liking." Mara the Wicked One then realized: "Sisupacala the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.
End of the Sisupacala Sutta,
the eighth in this vagga.
1. view: This is a contextual rendering of 'pasanda' in the Pali Text. The Commentary explains this term as meaning a snare, in the form of any view, which is cast to entrap the minds of beings. The Teaching of the Buddha enables beings to escape these snares, and so it is not a view.
2. views: Any view (ditthi) is necessarily false, since the Buddha's Teaching is free of any theoretical view.
3. (all forms of) Mara: The term Mara Connotes five evil things: (1) Kilesa Mara, the Evil of Defilements, (2) Abhisankhara Mara, the Evil of Conditioned Existence; (3) Khandha Mara, the Evil of the five Physical and Mental Aggregates; (4) maccu Mara or Marana Mara, the Evil of Death; and (5) Devaputta Mara, the deva Mara was is the personified form of Evil, usually denoted as papima, the Wicked One. It is this deva Mara that is frequently mentioned in the suttas as attempting to oppose, vex and trouble the Buddha.
4. unconquerable by any (adverse forces): by all defilements such as attachment and by the forces of Mara the Wicked One.
9. Sela Sutta Discourse Concerning Bhikkhuni Sela
The Bhagava was staying at Savatthi. . During that time Sela the bhikkhuni, on a certain morning, having re-arranged the robes on her person . . .p. . . sat at the foot of a tree to spend the day (in meditation). Then, Mara the Wicked One, desiring to make Sela the bhikkhuni feel hair-raising dread and terror ...p... and spoke to Sela the bhikkhuni in verse:
"By whom is this body created? . Who is the creator of this body? Why does the body arise? And why does the body dissolve?" Thereupon Sela the bhikkhuni thought: "Who might be this that speaks to me in vense?, Is he human or non-human? And then it occurred to her: This is Mara the Wicked One desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Sela the bhikkhuni, knowing that it was Mara the Wicked One, replied to Mara the Wicked One in these verses:
"This body is not one's own creation, nor is this body* the creation of any other. It arises from a cause, and ceases with the disappearance of the cause thereof. "Just as a seed sown in a field grows dependent on both the soil's fertility and moisture, so also these physical and mental aggregates, elements, and six sense-bases arise from a cause, and cease with the disappearance of the cause thereof."
*. body: Agha in the Pali Text. The commentary says agha means the base of dukkha, pain or grief of misery, which is to.be taken as meaning attabhava, the complex of khandha aggregates.
Mara the Wicked One then realised: "Sela the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.
End of the Sela Sutta,
the ninth in this vagga.
10. Vajira Sutta - Discourse Concerning Bhikkhuni Vajira
171. The Bhagava was staying at Savatthi... During that time Vajira the bhikkhuni, on a certain morning, having re-arranged the robes on her person and carrying alms-bowl and great robe, entered the town of Savatthi for alms-food. After going round Savatthi for alms-food and having had her meal she left the place of alms-gathering and went to this Andhavana Forest to spend the day (in meditation). Having entered the Andhavana Forest, she sat at the foot of a tree to spend the day (in meditation). Then, Mara the Wicked One, desiring to make Vajira the bhikkhuni feel hair-raising dread and terror and desiring to make her lose concentration, went to where the bhikkhuni was and spoke in verse to Vijira the bhikkhuni thus:
"By whom is a sentient being made?
Who is the maker of the sentient being?
Why does the sentient being arise?
And why does it cease?"
Thereupon Vajira the bhikkhuni thought: 'Who might be this that speak to me in verse? Is he human or non-human?' and then it occurred to her: This is Mara the Wicked One, desiring to make me feel hair-raising dread and terror and desiring to make me lose concentration.' Then, Vajira the bhikkhuni knowing that it was Mara the
Wicked One, replied to Mara the Wicked One in these verses:
"Mara, what do you believe is a sentient being? Are you holding a wrong view? This (so-called sentient being) is purely a mass of conditioned phenomena; this (mass of conditioned phenomena) in reality cannot be taken as a sentient being.
"Just as the term 'chariot' comes to be when there is an assembly of the component parts, so also, when there exist the five khandha aggregates, there comes to be the term 'being' which is only a designation. "Indeed, what arises is just the dukkha (of the five khandha aggregates); and the dukkha lasts momentarily and disappears. Nothing arises apart from dukkha and nothing ceases apart from dukkha." Mara the Wicked One then realized: ''Vajira the bhikkhuni knows me," and, feeling frustrated and miserable, he vanished thence.
End of the Vajira Sutta,
The tenth in this vagga.
End of the Bhikkhuni Samyutta.
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