9
She gives a reply. Måra knows that he has been found out and—as in the case
of all similar episodes—vanishes from the place, unhappy and despondent.
(Therigåthå 182ff., 189, 196ff. contain similar dialogues with Måra.)
Into this same pattern falls the episode narrated in the Mahåvagga of the
Vinaya Pi†aka (Vin I 20f.). When the Buddha was alone after he had sent out the
first sixty disciples on missions to propagate the doctrine, Måra approached him
saying:
“Bound art thou by all the snares,
Both those of devas and of men,
In great bondage art thou bound,
Recluse, you won’t be freed from me.”
The Buddha bluntly contradicts him and Måra disappears.
The recurring idea behind all these episodes is that doubts, anxieties, and
longings which arise in the lonely mind of the Buddha or a disciple are
personified as Måra. With a firm resolve, they vanish, and that is what Måra’s
disappearance signifies.
Very different from all these suttas is the Måradh¥tu Sutta (SN I 124ff.; No.
25), which starts with the story of the Padhåna Sutta and continues to describe
how the vanquished Måra “sat down cross-legged on the ground not too far from
the Blessed One, silent, dismayed, with shoulders drooping and head down, glum,
with nothing to say, scraping the ground with a reed.” The way the story is
connected with the preceding sutta gives the impression that this incident takes
place seven years after the Enlightenment, when all the efforts of Måra to
discover the Buddha heedless had failed. The daughters of Måra inquire about
their father’s despondency and receive the reply:
“An Arahant sublime is in the world;
And when a man escapes from Måra’s sphere
There are no wiles to lure him back again
By lust, and that is why I grieve so much.”
What follows is pure allegory. The three daughters have apt names: Taˆhå
(Craving), Arati (Boredom), and Ragå (Lechery). They conspire and, on the
principle that “men’s tastes vary,” assume forms ranging from those of virgins to
mature women. They display wiles by which any ordinary man’s “heart would
10
have burst or hot blood would have gushed from his mouth, or he would have
gone mad or crazy or he would have shriveled, dried up, and withered like a cut
green rush.” Unmoved by all their charms and wiles, the Buddha rejects them
with a series of well-chosen similes:
“Fools, you have tried to split a rock
By poking it with lily stems;
To dig a hill out with your nails;
To chew up iron with your teeth;
To find a footing on a cliff
With a great stone upon your head;
To push a tree down with your chest.”
23
What all these Måra legends in the canonical texts establish beyond any doubt
is that the allegorization of temptations had commenced very early in Buddhist
circles. The imagery of a personified Måra accompanied by a tenfold army and
supported by three daughters could even have originated with the Buddha himself.
As suggestive imagery, it must have epitomized what most of the Buddha’s
disciples and followers had subjectively experienced “with wavering faith” when
“the sweet delights of home and love, the charms of wealth and power, began to
show themselves with attractive colors.”
24
While they were perpetuated in poetry,
no one took them literally. As Malalasekera says with reference to the Buddha’s
victory over Måra, “That this account of Buddha’s struggle with Måra is literally
true, none but the most ignorant of the Buddhists believe, even at the present
day.”
25
But that does not mean there had been no confusion. With the four concepts of
Måra, outlined in the introduction to this paper, such confusions were quite
commonplace. For example, even Buddhaghosa could not distinguish between the
allegorical Måra and the Måradevaputta. With regard to the seven year
surveillance of the Buddha by Måra in No. 24 of the Måra-saµyutta, he says that
Måradevaputta, having failed to see any lapse on the part of the Buddha over this
period, came to him and worshipped him. Despite the lack of clarity, Måra was
already a full-fledged concept by the time the Påli Canon was completed in its
present form.
11
III
Temptations by Måra in Non-canonical
Buddhist Literature
S THE
biography of the Buddha came to be presented systematically,
temptations by Måra began to figure as a major element in relation to
several decisive steps taken by the Buddha. A number of such
occasions representing critical points in the career before and immediately after
the Enlightenment had been identified by the time the introduction to the Jåtaka
Commentary was composed.
This introduction, which contains perhaps the oldest continuous life story of
the Buddha, mentions six such occasions:
(i) At the time of the renunciation, when Måra is represented as trying to
persuade the future Buddha to return home on the ground that he would,
in seven days, become a universal monarch (cakkavatti mahåråja).
(ii) During the period of austerity, when the future Buddha was in a very
weak condition and Måra approached urging him to give up the struggle.
(iii) On the eve of the attainment of Buddhahood, when Måra is said to have
come with his hosts and challenged the future Buddha’s right to his seat.
This is the occasion of the great victory over Måra symbolizing the
Enlightenment.
(iv) During the fourth week after the Enlightenment, when Måra is presented
discouraging the Buddha from preaching: “If you have realized the safe
path to immortality, go your way alone by yourself. Why do you want to
admonish others?” It is when Måra failed in this effort that his three
daughters, Taˆhå, Arati, and Ragå stepped in.
26
A
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