​Chapter 5 Bhikkhuni-Samyutta (With Bhikkunis)

SN 5.1 Alavika Sutta: Alavika 

Thus have I heard. On one occasion the Blessed One was dwelling at Savatthi in Jeta's Grove, Anathapindika's Park. Then, in the morning, the bhikkhuni Alavika 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 seeking seclusion. Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Alavika, desiring to make her fall away from seclusion, approached her and addressed her in verse:
"There is no escape in the world, So what will you do with seclusion?
Enjoy the delights of sensual pleasure: Don't be remorseful later!"

Then it occurred to the bhikkhuni Alavika:
"Now who is it that recited the verse-a human being or a nonhuman 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 seclusion. "

Then the bhikkhuni Alavika, having understood,
"This is Mara the Evil One," replied to him in verses:
"There is an escape in the world Which I have closely touched with wisdom
O Evil One, kinsman of the negligent, You do not know that state."

"Sensual pleasures are like swords and stakes; The aggregates like their chopping block.
What you call sensual delight Has become for me non-delight."

Then Mara the Evil One, realizing, "The bhikkhuni Alavika knows me," sad and disappointed, disappeared right there.

(The nun Āḷavikā has entered the Dark Wood seeking seclusion when Māra comes to threaten her, claiming there is no escape and no point in seclusion. She recognizes him instantly and dismisses his taunts, asserting that she is beyond his control.)
SN 5.2 Soma Sutta: Soma 

At Savatthi. Then, in the morning, the bhikkhuni Soma 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 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 Soma, desiring to make her fall away from concentration, approached her and addressed her in verse:

"That state so hard to achieve Which is to be attained by the seers,
Can't be attained by a woman With her two-fingered wisdom."

Then it occurred to the bhikkhuni Soma:
"Now who is this that recited the verse-a human being or a nonhuman 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 Soma, having understood, "This is Mara the Evil One," replied to him in verses:
"What does womanhood matter at all When the mind is concentrated well, 
When knowledge flows on steadily As one sees correctly into Dhamma"

"One to whom it might occur, 'I'm a woman' or 'I'm a man' Or 'I'm anything at all'
- Is fit for Mara to address."

Then Mara the Evil One, realizing, "The bhikkhuni Soma knows me," sad and disappointed, disappeared right there. 

​​(When meditating in the Dark Wood, the nun Somā is taunted by Māra, who claims that a mere woman can never see the subtle truth. She rejects him, stating that gender does not matter when one is perceiving deep truths, and telling Māra to go see those still attached to gender.)
SN 5.3 ​Kisāgotamī Sutta: Gotami
​​
At Savatthi. Then, in the morning, the bhikkhuni Kisagotami 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 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 ,Kisagotami, desiring to make her fall away from concentration, approached her and addressed her in verse:
"Why now, when your son is dead, Do you sit alone with tearful face?
Having entered the woods all alone, Are you on the lookout for a man?"

Then it occurred to the bhikkhuni Kisagotami: "Now who is this that recited the verse-a human being or a nonhuman 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 Kisagotami, having understood, "This is Mara the Evil One," replied to him in verses:
"I've gotten past the death of sons; With this, the search for men has ended. 
I do not sorrow, I do not weep, Nor do I fear you, friend."

"Delight everywhere has been destroyed, The mass of darkness has been sundered.
Having conquered the army of Death, I dwell without defiling taints."

Then Mara the Evil One, realizing, "The bhikkhuni Kisagotami knows me," sad and disappointed, disappeared right there. 

​(Māra taunts the nun Kisāgotamī, alleging she is mourning sons and longing for a man. She rejects him, stating that she has no need for men, as she has destroyed the mass of darkness and conquered the army of Death.)
SN 5.4 Vijaya Sutta: Vijaya

At Savatthi. Then, in the morning, the bhikkhuni Vijaya 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 Vijaya, desiring to make her fall away from concentration, approached her and addressed her In verse:
"You are so young and beautiful, And I too am a youth in my prime.
Come, noble lady, let us rejoice With the music of a fivefold ensemble."

Then it occurred to the bhikkhuni Vijaya: "Now who is this ... ? This is Mara the Evil One ... desiring to make me fall away from concentration." Then the bhikkhuni Vijaya, having understood, "This is Mara the Evil One," replied to him in verses:
"Forms, sounds, tastes, odors, And delightful tactile objects
I offer them right back to you, For I, O Mara, do not need them."

"I am repelled and humiliated By this foul, putrid body,
Subject to break up, fragile: I've uprooted sensual craving."

"As to those beings who fare amidst form, And those who abide in the formless,
And those peaceful attainments too: Everywhere darkness has been destroyed."

Then Mara the Evil One, realizing "The bhikkhuni Vijaya knows me," sad and disappointed, disappeared right there. 

(Māra comes to the nun Vijayā in the form of a handsome youth and tries to tempt her from her path. But she rejects sensual pleasures, as she delights in subtle meditation and has ended ignorance.)
SN 5.5 Uppalavanna Sutta:  Uppalavanna

At Savatthi. Then, in the morning, the bhikkhuni Uppalavanna dressed . .. she stood at the foot of a sal tree in full flower. Then Mara the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhuni Uppalavanna, desiring to make her fall away from concentration, approached her and addressed her in verse:
"Having gone to a sal tree with flowering top, You stand at its foot all alone, bhikkhuni.
There is none whose beauty rivals yours: Foolish girl, aren't you afraid of rogues?"

Then it occurred to the bhikkhuni Uppalavanna: "Now who is this ... ? This is Mara the Evil One ... desiring to make me fall away from concentration. " Then the bhikkhuni Uppalavanna, having understood, "This is Mara the Evil One," replied to him in verses:
"Though a hundred thousand rogues Just like you might come here,
I stir not a hair, I feel no terror; Even alone, Mara, I don't fear you."

"I can make myself disappear Or I can enter inside your belly.
I can stand between your eyebrows Yet you won't catch a glimpse of me. "

"I am the master of my mind, The bases of power are well developed;
I am freed from all bondage, Therefore I don't fear you, friend."

Then Mara the Evil One, realizing, "The bhikkhuni Uppalavanna knows me," sad and disappointed, disappeared right there. 

(Uppalavaṇṇā is rebuked by Māra, who says a beautiful woman like her should fear rogues when alone in the forest. However, she dismisses such fears, saying she can use her psychic powers to defeat thousands of rogues like him.)
SN 5.6 Cala Sutta : Cala 

​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'?"

The bhikkhuni Cala:
"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 renewed existence. "

Then Mara the Evil One, realizing, "The bhikkhuni Cala knows me," sad and disappointed, disappeared right there. 

(Māra asks the nun Cālā why she disapproves of rebith. She replies that it necessarily entails suffering.)
SN 5.7 Upacala Sutta: Upacala

​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 [to those realms] And you'll experience delight. "

The bhikkhuni Upacala:
"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. 

(Māra asks the nun Upacālā where she wishes to be reborn. But as the world everywhere is burning, she rejects all forms of rebirth.)
SN 5.8 Sīsupacālā Sutta :  Sisupacala

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 an ascetic,
Yet you don't approve of any creed, So why wander as if bewildered?"

The bhikkhuni Sisupacala:
"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's one born in 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. "

"Attained to the end of all kamma, Liberated 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. 

(Māra asks the nun Sīsupacālā whose teaching she believes in. She replies that she rejects the various sectarians and follows the Buddha, as his teachings lead to freedom.)
SN 5.9 Sela Sutta: Sela

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; With the cause's breakup 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; With the cause's breakup they will cease."

Then Mara the Evil One, realizing, "The bhikkhuni Sela knows me," sad and disappointed, disappeared right there. 

(Māra asks the nun Selā about who has created this “puppet”, i.e. the form that has been reincarnated. She replies that there is no creator, but it arises as a result of conditions, like the growing of a seed in a field.)
SN 5.10 Vajira Sutta:  Vajira 

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 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 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 nonhuman 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'? Mara, is that your speculative view?
This is a heap of sheer formations: Here no being is found."

"Just as, with an assemblage of parts, The word' chariot' is used,
So, when the aggregates exist, There is 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. 

(Māra asks the nun about who has created this being. Recognizing him, she points out that the word “being” is nothing more than a convention used to designate the aggregates, just as the word “cart” is used when the parts are assembled)
​​References 
1. www.accesstoinsight.org
2. https://suttacentral.net/
3. The connected discourses of the Buddha (Bhikkhu Bodhi)