The life of Buddha(Temptation of mara, The Middle path)

 

Temptation of Màra the Evil One

His prolonged painful austerities proved utterly futile. They only resulted in the exhaustion of his energy. Though physically a superman, on account of his delicate nurture as a prince, he could not possibly stand the great strain. His graceful from faded almost beyond recognition. His golden coloured skin turned pale, blood dried up, sinews and muscles shriveled, and his eyes were sunk and blurred.

At this critical stage, Màra¹¹ approached the ascetic Gòtama and said:-

“You are lean and deformed. Near to you is death. A thousand parts (of you belong) to death; to life (there remains) but one. Live, o good sir; life is better. Living you could perform merit. By leading life of celibacy and making fire sacrifices, much merit could be acquired. What will you do with this striving? Hard is the path of striving, difficult and not easily accomplished.”

He replied:-

“O evil one, kinsman of the heedless! You have come here for your own sake. Even an iota of merit is of no avail. To them who are in need of merit it behooves you, Màra, to speak this. Confidence – saddhà, self-control – tapo, energy – viriya, and wisdom – pañña are mine. Why do you question me, who am thus intent, about life?”

“Even the streams of rivers will this wind dry up. Why should not the blood of one who is thus striving dry up? When the blood dries up, the bile and phlegm also dry up. When my flesh wastes away, more and more does my mind get clarified. Still more do my mindfulness, wisdom, and concentration become firm.”

“While I live thus, experiencing the utmost pain, my mind does not long for lust. Behold the purity of a being!”

Sense-desires – kàma, are you first enemy,

The second is called aversion - Àrati,

The third is hunger and thirst – khuppipàsa,

The fourth is called craving – Tanhà,

The fifth is sloth and Torpor – Thina-Middha,

The sixth is called fear – Bhaya,

The seven is Doubt – Cicikicchà, and

The eighth is detraction and Obstinacy – Makkha-Thambha,

The ninth is profit – Làbha, praise – silòka,

Honour-Sakkàra and that ill-gotten Fame-Yasa.

The tenth is the extolling of oneself and the contempt of others.

“This is your army, the opposing host of the Evil one. That army the coward does not overcome, but he who overcomes obtains happiness.”

“This Munja¹² do I display! What boots life in this world! Better for me is death the battle than that one should live on, vanquished.”

With these words the ascetic Gòtama dismissed Màra and made a firm determination to attain his goal, Buddhahood.

11:- Màra. According to Buddhism there are five kinds of Màras.

       1. The five aggregates (Khandha),

 2. Moral and immoral activities (Abhisamkhàra),

 3. Death (Maccul),

 4. Passion (kilesa) and

 5. Màra the deity (Devaputta).

12:- warriors wear a Munja grass crest on their heads or swords or on their banners to indicate that they will not retreat from the battlefield. 

The Middle path

The ascetic Gòtama was now fully convinced, through personal experience, of the utter futility of self-mortification. Abandoning it forever, he adopted an independent course – the Majjhimà patipadà – the middle path.

He recalled how when his father was engaged in ploughing, he sat in the cool shade of the rose apple tree, having attained to the first ecstasy. He thought – well, this is the path to enlightenment!

He realized that enlightenment could not be gained with an exhausted body. So he decided to take some food. The five ascetics who attended on him, disappointed at this unexpected change of method, deserted him and went to isipatana, saying that “the ascetic Gòtama had become indulgent, had ceased from striving, and had returned to a life of comfort.”

At a crucial time when help would have been most welcome, his only companions left him, but he was not discouraged.

After a substantial meal offered by sujàtà, a generous lady, he made a firm resolve not to rise from his seat until he attained Buddhahood.