The numerous Pali and Sanskirt textual references to a plurality of Maras find summary expression in the four-Maras formula: skandhamara, klesmara, maranamara, and devaputramara. The term mara in devaputramara connotes both the title of a deva in this universe and the title of vast numbers of devas in the tri-chilicosm. Mara in the other three references signifies its etymological meaning "death" (marana) and is identified with conditions of samsara that are subject to death (epitomized by skandha) or cause death (epitomized by klesa). This identification of all conditions of samsara with mara, a term which is also the title of the Evil One (papima) suggests that all phenomena constitute an inferior, lowly, essentially miserable form of existence (papa). The English rendering of papa as "evil" carries moralistic and strongly negative connotations (offensive, wrathful, injurious, malignant) that are not applicable to papa when associated with the ordinary conditions of samsara (skandhamara) but are applicable to its meaning when the association is with karma-producing acts of defilement (klesamara). By treating the devaputramara reference as merely a mythological personification of what is more explicitly expressed by the other three maras, the Buddhist asserts that the source of "evil" lies in man's own karma-producing activities.
目次
I. The Plurality of Maras 63 A. Mara devas: singular and plural 63 B. Association of Mara with terms of analysis 66 C. Four-Maras formula 69 D. Summary 70 II. The Buddhist Understanding of the Nature of Evil 71 A. The meaning of papa 71 B. Status of the devaputramara in traditional Buddhist thought 73
