The nun Āḷavikā confronts Māra in verse when he urges her to enjoy erotic delights rather than seek seclusion, teaching that she has personally experienced the escape from the world and sees sensual pleasures as swords upon the aggregates.

SN 5.1 With Āḷavikā

Evaṁ me sutaṁ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Atha kho āḷavikā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi. Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami vivekatthinī.

Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṁ bhikkhuniṁ gāthāya ajjhabhāsi:

“Natthi nissaraṇaṁ loke,
kiṁ vivekena kāhasi;
Bhuñjassu kāmaratiyo,
māhu pacchānutāpinī”ti.

Atha kho āḷavikāya bhikkhuniyā etadahosi: “ko nu khvāyaṁ manusso amanusso gāthaṁ bhāsatī”ti?

Atha kho āḷavikāya bhikkhuniyā etadahosi: “māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo gāthaṁ bhāsatī”ti.

Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

“Atthi nissaraṇaṁ loke,
paññāya me suphussitaṁ;
Pamattabandhu pāpima,
na tvaṁ jānāsi taṁ padaṁ.

Sattisūlūpamā kāmā,
khandhāsaṁ adhikuṭṭanā;
Yaṁ tvaṁ kāmaratiṁ brūsi,
arati mayha ahū”ti.

Atha kho māro pāpimā “jānāti maṁ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

Reference Translation by Bhikkhu Sujato (CC0).

Evaṁ me sutaṁ

So I have heard.

ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Atha kho āḷavikā bhikkhunī pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya sāvatthiṁ piṇḍāya pāvisi.

Then the nun Āḷavikā robed up in the morning and, taking her bowl and robe, entered Sāvatthī for alms.

Sāvatthiyaṁ piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkantā yena andhavanaṁ tenupasaṅkami vivekatthinī.

She wandered for alms in Sāvatthī. After the meal, on her return from almsround, she went to the Dark Forest seeking seclusion.

Atha kho māro pāpimā āḷavikāya bhikkhuniyā bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo yena āḷavikā bhikkhunī tenupasaṅkami; upasaṅkamitvā āḷavikaṁ bhikkhuniṁ gāthāya ajjhabhāsi:

Then Māra the Wicked, wanting to make the nun Āḷavikā feel fear, terror, and goosebumps, wanting to make her fall away from seclusion, went up to her and addressed her in verse:

“Natthi nissaraṇaṁ loke,

“There’s no escape in the world,

kiṁ vivekena kāhasi;

so what will seclusion do for you?

Bhuñjassu kāmaratiyo,

Enjoy erotic delights;

māhu pacchānutāpinī”ti.

don’t regret it later.”

Atha kho āḷavikāya bhikkhuniyā etadahosi:

Then the nun Āḷavikā thought,

“ko nu khvāyaṁ manusso amanusso gāthaṁ bhāsatī”ti?

“Who’s speaking this verse, a human or a non-human?”

Atha kho āḷavikāya bhikkhuniyā etadahosi:

Then she thought,

“māro kho ayaṁ pāpimā mama bhayaṁ chambhitattaṁ lomahaṁsaṁ uppādetukāmo vivekamhā cāvetukāmo gāthaṁ bhāsatī”ti.

“This is Māra the Wicked, wanting to make me feel fear, terror, and goosebumps, wanting to make me fall away from seclusion!”

Atha kho āḷavikā bhikkhunī “māro ayaṁ pāpimā” iti viditvā māraṁ pāpimantaṁ gāthāhi paccabhāsi:

Then Āḷavikā, knowing that this was Māra the Wicked, replied to him in verse:

“Atthi nissaraṇaṁ loke,

“There is an escape in the world,

paññāya me suphussitaṁ;

and I’ve personally experienced it with wisdom.

Pamattabandhu pāpima,

O Wicked One, kinsman of the negligent,

na tvaṁ jānāsi taṁ padaṁ.

you don’t know that state.

Sattisūlūpamā kāmā,

Sensual pleasures are like swords and spears;

khandhāsaṁ adhikuṭṭanā;

the aggregates are their chopping block.

Yaṁ tvaṁ kāmaratiṁ brūsi,

What you call erotic delight

arati mayha ahū”ti.

is now no delight for me.”

Atha kho māro pāpimā “jānāti maṁ āḷavikā bhikkhunī”ti dukkhī dummano tatthevantaradhāyīti.

Then Māra the Wicked, thinking, “The nun Āḷavikā knows me!” miserable and sad, vanished right there.

Qualities:

Craving

Craving

A driving ‘thirst’ that reaches out toward experiences, identities, or outcomes as the place to find satisfaction—“if only I had that.” It spins stories of lack, binds the mind to becoming, and invariably leads to suffering.

Also known as: wanting, yearning, longing, lit. thirst
Pāli: taṇha, abhijjhā
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Delight

Delight

A mental quality of relishing and taking pleasure in what is experienced—especially in sensuality or the prospect of continued becoming. When it fastens onto gratification, it nourishes craving and keeps the mind circling around what it wants to experience again.

Also known as: relishing, enjoyment, taking pleasure
Pāli: nandi, ārāmatā
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Fear

Fear

A constricting mental state that arises when the mind perceives threat or danger. It agitates and destabilizes, driving the mind toward avoidance, paralysis, or desperate action.

Also known as: feeling afraid, timid, dread, fright, horror, panic, terror
Pāli: bhaya, dara
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Regret

Regret

A remorseful stirring of the mind that recalls what was done or left undone, weighing heavily and disturbing inner calm. It binds awareness to the past and obscures clarity.

Also known as: compunction, guilt, to be burned, to be consumed, to suffer remorse
Pāli: tappati
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Solitude

Solitude

Physical seclusion from crowds and mental seclusion from unwholesome states. It provides the quietude necessary for the mind to settle, detach from worldly entanglements, and develop deep collectedness.

Also known as: seclusion, privacy, aloofness, non-association
Pāli: viveka, asaṃsaṭṭha
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Wisdom

Wisdom

Lived understanding and sound judgment that steers the mind away from suffering, distinct from mere accumulation of facts.

Also known as: (of a person) wise, astute, intelligent, learned, skilled, firm, stable, steadfast, an experiential understanding of the four noble truths
Pāli: paññā, medhā, dhīra, paṇḍita, asammūḷha
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Last updated on July 27, 2026