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Saį¹yutta NikÄya 5.5 Linked Discourses 5.5
1. Bhikkhunīvagga 1. Nuns
Uppalavaį¹į¹Äsutta With Uppalavaį¹į¹Ä Uppalavaį¹į¹Ä
SÄvatthinidÄnaį¹. At SÄvatthÄ«. At SÄvatthÄ«.
Atha kho uppalavaį¹į¹Ä bhikkhunÄ« pubbaį¹hasamayaį¹ nivÄsetvÄ ā¦peā¦ Then the nun Uppalavaį¹į¹Ä robed up in the morning ā¦ Regarded as the greatest in psychic power (AN 1.237:1.1), and, with KhemÄ, the ideal nun (AN 2.131:1.2, AN 4.176:2.2). She taught other nuns (Thig 13.5:27.3), and was devoted to the Buddha (Bu NP 5:1.1.1).Then, in the morning, the bhikkhunÄ« Uppalavaį¹į¹Ä dressed ā¦
aƱƱatarasmiį¹ supupphitasÄlarukkhamÅ«le aį¹į¹hÄsi. and stood at the root of a sal tree in full flower. she stood at the foot of a sal tree in full flower.
Atha kho mÄro pÄpimÄ uppalavaį¹į¹Äya bhikkhuniyÄ bhayaį¹ chambhitattaį¹ lomahaį¹saį¹ uppÄdetukÄmo samÄdhimhÄ cÄvetukÄmo yena uppalavaį¹į¹Ä bhikkhunÄ« tenupasaį¹
kami; upasaį¹
kamitvÄ uppalavaį¹į¹aį¹ bhikkhuniį¹ gÄthÄya ajjhabhÄsi: Then MÄra the Wicked, wanting to make the nun Uppalavaį¹į¹Ä feel fear, terror, and goosebumps, wanting to make her fall away from immersion, went up to her and addressed her in verse: Then MÄra the Evil One, desiring to arouse fear, trepidation, and terror in the bhikkhunÄ« Uppalavaį¹į¹Ä, desiring to make her fall away from concentration, approached her and addressed her in verse:
āSupupphitaggaį¹ upagamma bhikkhuni, āYouāve come to this sal tree all crowned with flowers, These verses are included in Uppalavaį¹į¹Äās at Thig 11.1:7.1, with some differences.āHaving gone to a sal tree with flowering top, bhikkhunÄ«,
EkÄ tuvaį¹ tiį¹į¹hasi sÄlamÅ«le; and stand at its root all alone, O nun. You stand at its foot all alone.
Na catthi te dutiyÄ vaį¹į¹adhÄtu, Your beauty is second to noneā Literally, āThere is no one to whom you are second in the element of beautyā (na catthi te dutiyÄ vaį¹į¹adhÄtu,). Thig 11.1:7.3 reads Na cÄpi te dutiyo atthi koci, āThere is no male companion with youā. The two lines use dutiya (āsecondā) in different senses, as the ordinal number, and as ācompanionā. The TherÄ«gÄthÄ commentary offers two explanations, the second of which appears to lean on a version of the line similar to that found here. This, together with the fact that the unusual term vaį¹į¹adhÄtu seems like a direct reference to her name, suggests that this version may be the original one.There is none whose beauty rivals yours:
BÄle na tvaį¹ bhÄyasi dhuttakÄnanāti. silly girl, arenāt you afraid of rascals?ā Foolish girl, arenāt you afraid of rogues?ā
Atha kho uppalavaį¹į¹Äya bhikkhuniyÄ etadahosi: Then the nun Uppalavaį¹į¹Ä thought, Then it occurred to the bhikkhunÄ« Uppalavaį¹į¹Ä:
āko nu khvÄyaį¹ manusso vÄ amanusso vÄ gÄthaį¹ bhÄsatÄ«āti? āWhoās speaking this verse, a human or a non-human?ā āNow who is thisā¦ ?
Atha kho uppalavaį¹į¹Äya bhikkhuniyÄ etadahosi: Then she thought,
āmÄro kho ayaį¹ pÄpimÄ mama bhayaį¹ chambhitattaį¹ lomahaį¹saį¹ uppÄdetukÄmo samÄdhimhÄ cÄvetukÄmo gÄthaį¹ bhÄsatÄ«āti. āThis is MÄra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from immersion!ā This is MÄra the Evil One ā¦ desiring to make me fall away from concentration. ā
Atha kho uppalavaį¹į¹Ä bhikkhunÄ« āmÄro ayaį¹ pÄpimÄā iti viditvÄ mÄraį¹ pÄpimantaį¹ gÄthÄhi paccabhÄsi: Then Uppalavaį¹į¹Ä, knowing that this was MÄra the Wicked, replied to him in verse: Then the bhikkhunÄ« Uppalavaį¹į¹Ä, having understood, āThis is MÄra the Evil One, ā replied to him in verses:
āSataį¹ sahassÄnipi dhuttakÄnaį¹, āEven if 100,000 rascals like you āThough a hundred thousand rogues
IdhÄgatÄ tÄdisakÄ bhaveyyuį¹; were to come here, Just like you might come here,
Lomaį¹ na iƱjÄmi na santasÄmi, Iād stir not a hair nor panic. I stir not a hair, I feel no terror;
Na mÄra bhÄyÄmi tamekikÄpi. Iām not scared of you, MÄra, even alone. Even alone, MÄra, I donāt fear you.
EsÄ antaradhÄyÄmi, Iāll vanish, āI can make myself disappear
kucchiį¹ vÄ pavisÄmi te; or Iāll enter your belly; Or I can enter inside your belly.
PakhumantarikÄyampi, I could stand between your eyebrows I can stand between your eyebrows
tiį¹į¹hantiį¹ maį¹ na dakkhasi. and you still wouldnāt see me. Yet you wonāt catch a glimpse of me.
Cittasmiį¹ vasÄ«bhÅ«tÄmhi, Iām the master of my own mind, āI am the master of my mind,
iddhipÄdÄ subhÄvitÄ; Iāve developed the bases of psychic power well. The bases of power are well developed;
SabbabandhanamuttÄmhi, Iām free from all bonds, I am freed from all bondage,
na taį¹ bhÄyÄmi Ävusoāti. and Iām not afraid of you, sir!ā Despite her dauntless rejection of MÄra here, a story in the Vinaya says she was once raped by a Vedic student who was infatuated with her (Bu Pj 1:10.5.1). The Buddha declared that one who does not consent is innocent. It seems hard to reconcile the two events, unless the Vinaya incident was when she was young and not yet accomplished. If that were the case, perhaps MÄra is deliberately capitalizing on the past assault, assuming she will be traumatized by it.Therefore I donāt fear you, friend. ā
Atha kho mÄro pÄpimÄ ājÄnÄti maį¹ uppalavaį¹į¹Ä bhikkhunÄ«āti dukkhÄ« dummano tatthevantaradhÄyÄ«ti. Then MÄra the Wicked, thinking, āThe nun Uppalavaį¹į¹Ä knows me!ā miserable and sad, vanished right there. Then MÄra the Evil One, realizing, āThe bhikkhunÄ« Uppalavaį¹į¹Ä knows me, ā sad and disappointed, disappeared right there.