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Buddhism does not deny the gods, but understands them a little differently. In relation to Mara, in this case, you can use both the word “god”and ” demon”. This is a problem of translation and identity of concepts. The story of the temptation of Jesus in the desert is somewhat similar to the story of the temptation of the Buddha by Mara (the Buddha lived before Jesus), and here the role value is more important than what status the tempter had. Demon gods in Buddhism can be the personification of various human passions, fears and vices. The biography of one of the Buddhas revered by Tibetans, Padmasambhava, contains many stories about how he converted various formidable demons to Buddhism, after which they became defenders of the dharma (they are called dharmapalas).
It's all about the subtleties of translation. There are no gods in Buddhism, but they appeared in Buddhist texts when translated into European languages. It is more correct to call them devas.
Buddhism is a religion without a god, but in the story of the Buddha (Sedharta) there are still gods (for example, Mara-the God of desires).Why is that?
Buddhism is a religion. It is characterized by legends, a cult of personality, mass character. The Buddha was a philosopher and was not a Buddhist. Mara, the Buddha told about him, people who did not see him and did not understand the words of the Buddha, made him a God in their legends about the Buddha. This question has two answers:
Mara-God is an attempt to explain “something” from what has been said.
If you want to know who Mara is, repeat the path of the Buddha. Go down into the depths of your consciousness, understand yourself, pass all the feelings you experience through the filter of consciousness and you will definitely meet Mara. After meeting him, you will answer the question who is Mara, God or demon, whether he is them.
Buddhism has taken a lot from Brahmanism. And Buddhism itself was born after the death of the Buddha. The Buddha's philosophy is very different from Buddhist folklore.
Buddhism itself does not deny the gods, it is as if “not about this”. In addition to the previous correct answers, I would like to add that, since Buddhism originated in India, it to some extent took on the pantheon of Hindu gods – Buddhists believed that these gods exist, but rather did not consider it necessary to worship them, if anyone wanted to worship the gods and be a Buddhist – there was no contradiction here. When Buddhism came to Tibet, it adopted a pantheon of local gods and demons, just as it did in China and Japan. From the dharma point of view, the gods are also samsaric beings who live for a long time, but are also mortal and will eventually be transformed into humans or even animals, or they will reach nirvana. By the way, the Buddha is the one who actually could have gone to nirvana but stayed to live a human life in order to help other living beings, that is, to some extent, he stands above the gods, although he does not have supernatural power.
Dharma (dhamma), the Buddhist teaching considers the world not as entities, but as processes and their manifestations.
Any word and name, the mental processes behind them, any phenomenon or principle perceived by the mind as an entity is considered as a causal dynamic (to perceive God requires at least a mind, a developed brain, an image in the mind that includes a number of qualities or phenomena perceived by a person, and the language itself with all its history and structure, a chosen name..)
The dhamma teaches literacy and a deep understanding of mental processes by the researcher himself. That is, just as chemistry or physical education cannot deny or refute the existence of Divinity, so the Divine is not the subject of Buddhist research. Buddhist teaching is all about the quality of the mind's tools, and it's up to you how well you apply them.