Maya (magical illusion)

This article is about the use of the term "maya" as a magical illusion. For other uses, see Māyā.

One usage of the term maya (Skt. māyā; P. māyā; T. sgyu ma སྒྱུ་མ; C. kuang) refers to a "magical illusion," which is used as a simile to illustrate the empty nature (sunyata) of phenomena. In the Sanskrit Mahayana tradition, maya is identified as one of the eight similes of illusion.

For example, in his Treatise on the Three Natures, Vasubandhu describes a magician who creates the appearance of a elephant using some sticks as props and by chanting a magical incantation. When an ordinary person looks at the sticks, they perceive an "elephant" due to the power of the magical illusion. But a wise person sees the "elephant" as it truly is--a magical illusion that has the appearance of an elephant. Instead of believing in the reality of the illusory elephant, we are invited to recognize that multiple factors are involved in creating the perception of an "elephant," including our conceptual thinking, causes and conditions, etc. When one is able to see through the magical illusion, the true nature of reality reveals itself.

Khenpo Ngawang Pelzang states:

...you should reach the conviction that the nature of phenomena (for which nothing can be found by analysis and yet which, unanalyzed, arise ceaselessly and interdependently) is that of the eight similes of illusion. Seven of these are easy to understand, but the simile of the magical illusion needs to be illustrated by the allegory of the magician Longbeard of Khyungpo. When he recites his magic spell, the incantation Om Tibi Tibi Svaha, over the twigs and pebbles he uses as props, he tricks our eyes into perceiving what appear to be the horses and elephants of the illusion. Then, when he wishes to break the spell, he dissolves the illusion by reciting the incantation Om Miti Miti Svaha and the twigs and pebbles reappear. In the same way, the magician, this “old man” ignorance, recites his spell (the condition, karma and negative emotions) over the cause (dualistic grasping), and, like the illusions in a display of magic, there arise all the various perceptions of the six realms, from the peak of samsara down to the vajra hell.

However, in this example there are two points when the appearances of the illusion do not exist: at the start before the spell has been recited over the twigs and pebbles, and at the end when it is all dissolved by the final incantation. It is only in between that they appear, because of the interaction of the particular conditions. It is the same with the nature of mind, our Buddha nature; there are two points when deluded illusion like perceptions do not exist: at the very beginning when the ground is undeluded, and at the end when perfect buddhahood is attained. Nevertheless, because of adventitious delusions, we are deluded as if by the perceptions in a show of magic.

Sources

• Khenpo Ngawang Pelzang (2011), A Guide to the Words of My Perfect Teacher, translated by Padmakara Translation Group, Shambhala 
• Huifeng, Shi (2016), "Is "Illusion" a Prajñāpāramitā Creation? The Birth and Death of a Buddhist Cognitive Metaphor", Journal of Buddhist Philosophy, 2 (1): 214–262, doi:10.1353/JBP.2016.0010 

Further reading

• Maya (religion), Wikipedia