SAVATTHI, ancient India - Thus have I heard. Early in the morning, the [enlightened] nun Uppalavanna dressed and with bowl and robe went on almsround in the city of Savatthi.Then returning after her meal she went to the Blind Men's Grove to meditate for the day. Traveling deep into the grove, she took a seat at the foot of a tree.
Then Mara, the Evil One, wanting to arouse terror, fear, and trepidation so that she might fall from her heights of concentration (samadhi), approached and said to her in verse:
"Coming to this sal tree with flowering crown,
You stand at its foot all alone, reverend nun.
There is none whose beauty can rival your own:
Foolish girl, have you no fear of being raped?"
Then it occurred to Uppalavanna, "Who recited this verse just now, human or superhuman?" And on the heels of that thought came the answer, "This is Mara, the Evil One, wanting to arouse terror, trepidation, and fear so that I might fall from concentration."
Like you should accost me here,
I would stir not a hair nor feel terror.
Even alone, Mara, I feel courageous.
For I can make myself disappear
Or enter your belly as I wish.
I can stand between your eyebrows,
And yet you would catch not a glimpse.
Master am I of my mind,
With Bases of Power well developed.
I am freed of every kind of bond.
Therefore, I fear you not, friend."
The ancient texts give several episodes connected with the elder nun (theri) and chief disciple Uppalavannā. Once her young cousin, Ananda [not the monk Ananda], who had been infatuated with her before she became a nun, hid himself in her hut in Andhavana.Mara apparently knew what had happened, perhaps even applauded or encouraged the event, and used it as an entry point to approach and stir fear in her (as above, SN V.5).
In spite of her protests for his future and her chastity vows, Ananda raped her. So unthinkable a crime was this -- because she enlightened, an ascetic nun, and a chief disciple -- that legend says the Earth could not bear the perpetrator. It yawned and swallowed up into the tormenting fires the most fearful hellish realm, Avīcī.
On account of this incident, the Buddha set down a monastic rule (Vinaya regulation) that Buddhist nuns could not live in Andhavana (DhA.ii.49f; referred to in Vin.iii.35). It is said (e.g., DhA.iv.166f) that this incident gave rise to the question of sex and enlightenment.
Fully Enlightened Sex?
Can enlightened ones (arhats) even enjoy the pleasures of love or form an intention of gratifying passions. They have no passions to gratify, for insight-wisdom has uprooted the categories of passion, aversion, and delusion.But "Why should they not?" other argue. "For they are neither trees nor ant-hills, but living creatures with moist flesh."
The Buddha settled the question most emphatically by declaring that thoughts of lust NEVER enter the hearts/minds of the fully enlightened.
If such thoughts were to arise, it is a sure sign that one has not in fact reached what Buddhism terms "enlightenment." It is certain that other spiritual traditions consider mere concentration (samadhi) the ultimate attainment when in fact it is far from liberating-insight.
Everyone short of the the fourth stage of enlightenment is, however, susceptible to the influx of such thoughts and impulses. (Actually, it seems doubtful that such thoughts even enter the heart/mind of anyone at the third stage of enlightenment).
Some Songs of Uppalavanna
The Nuns' Psalms or Epiphanies (Therīgāthā, vv.234-5) contains several verses attributed to Uppalavana. Three of them were uttered in anguish by a mother who had been unwittingly living incestuously as her daughter's lover/rival with their husband, a man who later became the monk Gangātīriya.
Uppalavannā repeated them to help her to reflect on the danger and vile pitfalls of sensual desires in spite of all their pleasure.
Two others are inspired utterances of joy on the meditative distinctions she had won. Another records a miracle she performed in front of the Buddha with his consent. The rest of the verses contain a conversation between Uppalavannā and Māra, the personification of Death (more or less a conversation identical with the one recorded in S.i.131f): She tells Mara that she has passed completely beyond his power.
The Trouble with Flesh
On another occasion in Andhavana, Uppalavannā came across some meat obviously left behind for her by some kindhearted thief. Having cooked the meat, she took it to the Buddha at Veluvana.
Finding him away on his almsrounds, she left the meat with Udāyi, who was looking after the temple complex (vihāra), to be given to the Buddha. But Udāyi insisted on Uppalavannā giving him her inner robe as a reward for his services (Vin.iii.208f).
According to the Dhammapada commentary (iii.211), the miracle which Uppalavannā volunteered to perform at the Gandamba tree was assuming the form of a World Ruler (cakkavatti, chakravartin) with a retinue extending for 36 leagues paying homage to the Buddha.
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