Mara, his lusty daughters, and demonic army, attempting to tempt Buddha, on a 10th-century icon from Mogao Caves
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The Assaults of Mara (China, Gansu Province, Dunhuang Oasis, Mogao Caves, Five Dynasties, first half of the 10th century). ✨
"Threatened by the awakening of the future Buddha and the discovery of the four Noble Truths, Mara, the master of death who dominates the world of desires and rules the infernal destinies, tries with his armies of demons to prevent the meditation of the Sage impassive, seated on the throne of Diamant, under the tree of Enlightenment »🌳 (Laurent Lempereur)
Wikipedia
Mara (demon)
Mara (Sanskrit: मार, Māra; traditional Chinese: 天魔/魔羅; simplified Chinese: 天魔/魔罗; pinyin: Tiānmó/Móluó; Tibetan Wylie: bdud; Khmer: មារ; Burmese: မာရ်နတ်; Thai: มาร; Sinhala: මාරයා), in Buddhism, is the demon who tempted Prince Siddhartha (Gautama Buddha) by trying to seduce him with the vision of beautiful women who, in various legends, are often said to be Mara's daughters.[1] In Buddhist cosmology, Mara is associated with death, rebirth and desire.[2] Nyanaponika Thera has described Mara as "the personification of the forces antagonistic to enlightenment."[3]
Contents
Etymology[edit]
The word "Māra" comes from the Sanskrit form of the verbal root mṛ. It takes a present indicative form mṛyate and a causative form mārayati (with strengthening of the root vowel from ṛ to ār). Māra is a verbal noun from the causative root and means 'causing death' or 'killing'.[4] It is related to other words for death from the same root, such as: maraṇa and mṛtyu. The latter is a name for death personified and is sometimes identified with Yama. The root mṛ is related to the Indo-European verbal root *mer meaning "die, disappear" in the context of "death, murder or destruction". It is "very wide-spread" in Indo-European languages suggesting it to be of great antiquity, according to Mallory and Adams.[5]
Overview[edit]
In traditional Buddhism, four metaphorical forms of "māra" are given:[6]
- Kleśa-māra, or Māra as the embodiment of all unskillful emotions, such as greed, hate and delusion.
- Mṛtyu-māra, or Māra as death.
- Skandha-māra, or Māra as metaphor for the entirety of conditioned existence.
- Devaputra-māra, the deva of the sensuous realm, who tries to prevent Gautama Buddha from attaining liberation from the cycle of rebirth on the night of the Buddha’s enlightenment.
Overseer[edit]
Early Buddhism acknowledged both a literal and psychological interpretation of Mara.[7][8] Specially Mara is described both as an entity having an existence in Kāma-world,[9] just as are shown existing around the Buddha, and also is described in pratītyasamutpāda as, primarily, the guardian of passion and the catalyst for lust, hesitation and fear that obstructs meditation among Buddhists.
"Buddha defying Mara" is a common pose of Buddha sculptures.[10][11] The Buddha is shown with his left hand in his lap, palm facing upwards and his right hand on his right knee. The fingers of his right hand touch the earth, to call the earth as his witness for defying Mara and achieving enlightenment. This posture is also referred to as the bhūmisparśa "earth-witness" mudra.
Three daughters[edit]
In some accounts of the Buddha's enlightenment, it is said that the demon Māra didn't send his three daughters to tempt but instead they came willingly after Māra's setback in his endeavor to eliminate the Buddha's quest for enlightenment.[12] Mara's three daughters are identified as Taṇhā (Thirst), Arati (Aversion, Discontentment), and Raga (Attachment, Desire, Greed, Passion).[11][13] For example, in the Samyutta Nikaya's Māra-saṃyutta, Mara's three daughters were stripping in front of Buddha; but failed to entice the Buddha:
- They had come to him glittering with beauty –
- Taṇhā, Arati, and Rāga –
- But the Teacher swept them away right there
- As the wind, a fallen cotton tuft.[14]
Some stories refer to the existence of Five Daughters, who represent not only the Three Poisons of Attraction, Aversion, and Delusion, but also include the daughters Pride, and Fear.[citation needed]
In popular culture[edit]
Mara has been prominently featured in the Megami Tensei video game series as a demon. Within the series, Mara is portrayed as a large, phallic creature, often shown riding a golden chariot. His phallic body and innuendo-laden speech are based on a pun surrounding the word mara, a Japonic word for "penis" that is attested as early as 938 CE in the Wamyō Ruijushō, a Japanese dictionary of Chinese characters. According to the Sanseido dictionary, the word was originally used as a euphemism for "penis" among Buddhist monks, which makes it very likely that it was initially meant as a direct reference to Mara the demon (as tempter and obstacle to enlightenment.)[15]
天魔，為天子魔的簡稱，梵文名為魔羅（梵語：मार Māra；緬甸語：မာရ်နတ်），佛教的四種魔之一，生活在他化自在天頂端的天人。他們的首領，名叫波旬，號稱第六天魔王。在佛教傳說中，在釋迦牟尼成道之前，他曾經企圖阻止釋迦牟尼佛修行証悟。
來源[編輯]
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傳說[編輯]
佛經上說，魔王波旬害怕悉達多太子真正覺悟，想阻撓他圓成佛果，就派了三名魔女來誘惑太子：一名特利悉那（愛欲）、一名羅蒂（樂欲）、一名羅伽（貪慾）。她們盛裝嚴飾，凌波微步來到悉達多太子前殷勤獻媚。但太子深心寂定，對魔女淫蕩的挑逗視而不見，毫不動心，猶如蓮花出污泥而不染。魔女竭盡種種妖嬈之態淫媟之狀，太子訓誡她們道：「你們形態雖好，心不端正，好比精美的琉璃瓶滿盛糞穢，不自知恥，還敢來誑惑人嗎？」使魔女得見自身惡態，只見骷髏骨節，皮包筋纏，膿囊涕唾，魔女意念一轉，匍匐而遁。
魔王見魔女引誘沒有成功，十分震怒，他自恃神通，帶領眾魔毒蟲怪獸，帶上毒雷毒箭，來到悉達多太子座前。魔王威脅說：如果太子不立即回到皇宮去享受榮華富貴的生活，就讓太子粉身碎骨死在樹下。悉達多太子專心修行思考，對魔王的威脅如同沒有聽見。魔王命眾魔刀箭齊發，太子身發淨光，眾魔盡皆跌扑，刀箭都不能挨近太子的身體。這時天空一聲巨響，護法天神來幫助太子，將魔鬼全部驅散。
佛教涅盤部經典《大悲經 商主品第二》指出，魔王波旬是要經過地獄才得度的。（魔王波旬因為過去供養過辟支佛一缽飯的功德而成為六欲天主，但他經常謗法、並歡喜佛法被消滅。他的兒子商主卻是真誠的佛弟子）。佛陀在這裡懸記：商主將來會修成辟支佛，而魔王波旬將來天命終了，會直接墮入地獄，然後他沉痛懺悔才出地獄，後上升到忉利天，在天上修佛法而得度。
マーラ（Māra）は、釈迦が悟りを開く禅定に入った時に、瞑想を妨げるために現れたとされる悪魔、魔神。愛の神カーマと結び付けられ、カーマの別名又はカーママーラとして一体で概念されることがある。マーラを降すことを降魔という。
煩悩の化身であるマーラにとって、釈迦が悟りを開く事は自身の破滅につながる。そこで手始めに釈迦のもとに美しく技に長けた三人の娘達を送り込むが、釈迦は数々の誘惑に屈せず、続いてマーラは恐ろしい形相の怪物達に釈迦を襲わせたが、なぜか釈迦に近づくことはできなかった。岩石やありとあらゆる武器を降らせ、周囲を暗闇に覆っても釈迦は動じず、最後はマーラ自らが巨大な円盤を振りかざして向かっていくが、円盤は花輪となった。こうしてマーラは敗北を認め、釈迦は悟りを開いた。
魔王マーラ・パーピーヤス（Māra Pāpīyās、天魔波旬、魔羅、天魔、悪魔などの漢訳がある）。マーラの語義は「殺すもの」であるとも、「死」の人称形とも言われる。パーピーヤスは「より以上悪いもの」の意。しかし、仏伝には天（deva、神）であるとの記述があり、「天」魔と呼ばれるのは、ここに由来する。そのためインドにおける肌の黒い被支配者が崇拝した神々を起源とする説もある。
日本においては、マーラが釈迦の修行の邪魔をした故事から、修行僧達が煩悩の象徴として男根を“魔羅（まら）”と呼ぶようになったという。現在では一般社会でも同様に隠語として使用される。
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