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Maitreya

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This article is about the Buddhist Bodhisattva Maitreya. For other uses, seeMaitreya (disambiguation).
Maitreya
SchistGreco-Buddhiststatue of Maitreya,Gandhara,c.3rd century
Sanskritमैत्रेय
(Maitreya)
Pāliमेत्तेय्य
(Metteyya)
Burmeseအရိမေတ္တေယျဘုရား
ChineseDi lặc bồ tát
Di lặc bồ tát
(Pinyin:Mílè Púsa)
EnglishBuddha Mitry
JapaneseDi lặc bồ tát(みろくぼさつ)
(romaji:Miroku Bosatsu)
Karenမဲၣ်တယါ ဘူးဒး
(Mehtuhyah Boodah)
Khmerសិអារ្យមេត្រី, អរិយមេត្តយ្យ
Korean미륵보살
Di lặc bồ tát
(RR:Mireuk Bosal)
Mongolianᠮᠠᠢᠢᠳᠠᠷᠢ
ᠠᠰᠠᠷᠠᠯᠲᠤ
Shanဢရီႉမိတ်ႈတေႇယႃႉ
Sinhalaමෛත්‍රී බුදුන්
(Maithri Budun)
Tagalogᜀᜒᜆᜎ᜔ᜌᜀ
(Maitleya)
Thaiพระศรีอริยเมตไตรย
(RTGS:Phra Si Ariya Mettrai)
Tibetanབྱམས་པ་
(Wylie:byams pa)
(THL:Jampa)
བྱམས་པ་མགོན་པོ་
(Wylie:byams pa'i mgon po)
(THL:Jampé Gönpo)
VietnameseDi lặc Bồ Tát
Information
Venerated byMahayana,Theravada,Vajrayana
AttributesCompassion and Kindness
Preceded by
Gautama Buddha
Succeeded by
Rama Buddha[1]
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Maitreya(Sanskrit) orMetteyya(Pali), is abodhisattvawho is regarded as the futureBuddhaof this world in all schools ofBuddhism,prophesied to becomeMaitreya BuddhaorMetteyya Buddha.[2][3]In someBuddhist literature,such as theAmitabha Sutraand theLotus Sutra,he is also referred to asAjitā(Invincible, Unconquerable). InTibetan Buddhismhe is known as the "Lord of Love" or the "Noble Loving One" (Pakpa Jampa).[4]The root of his name is the Sanskrit wordmaitrī(Pali:metta;meaning friendliness, loving-kindness). The name Maitreya is also related to theIndo-IraniannameMitra.[5]

In all branches of Buddhism, Maitreya is viewed as the direct successor ofGautama Buddha.As the fifth and final Buddha of the currentkalpa(eon), Maitreya's teachings will be focused around re-establishing the Buddha'sDharmaon Earth. According to scriptures, Maitreya's teachings will be similar to those of Gautama (Śākyamuni).[6][7]The arrival of Maitreya is prophesied to occur during anera of declinewhen the teachings of Gautama Buddha have been disregarded or largely forgotten.

Despite many religious figures and spiritual leadersclaiming to be Maitreyathroughout history, diverse Buddhist sects insist that these are false claims, while underscoring that Maitreya has yet to appear as aBuddha(since the Buddha's teachings have not been forgotten yet). Traditional Buddhists believe that Maitreya currently resides inTushitaheaven.[8]However, Maitreya is not inaccessible, and various Buddhists throughout history have also claimed to have been visited by Maitreya, to have had visions of him, and to have received teachings by him. As such, Mahayana Buddhists traditionally consider Maitreya to be the founder of theYogacaratradition through his revelation of various scriptures like theMahāyānasūtrālamkārakā,and theMadhyāntavibhāga.[9][10][11]

Maitreya has also been employed in amillenarianrole by many non-Buddhist philosophies and religions, such asTheosophy,New Age,theWhite Lotus,as well as by modernnew religious movements,such asYiguandaoandFalun Gong.[citation needed]

Sources

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The nameMaitreyais derived from the Sanskrit wordmaitrī"friendship", which is in turn derived from the nounmitra,signifying "friend". The Pali formMetteyyais mentioned in theCakkavatti-Sīhanāda Sutta(Digha Nikaya26) of thePāli Canon,and also in chapter 28 of theBuddhavamsa.[6][7]Some modern scholars likeRichard Gombrichargue that the sutra is a later addition to the Pali Canon or that it has been edited at a later date.[12]

Maitreya's prophecy also appears in other texts like theMāhavastu,Lalitavistara,theMūlasarvāstivāda-vinayaand theDivyāvadāna.[2][13]

Due to their similar names, some modern scholars likePrzyluski,LamotteandLevihave speculated that inspiration for Maitreya may have come from ancientIndo-Iraniandeities likeMithraand the futureZoroastriansavior figure of theSaoshyant.[14][13]However, David Alan Scott points out numerous differences in their artistic portrayals (even in the same geographic region) and discrepancies which make this direct link unlikely. He specifically points out the very ancient Buddhist roots of Maitreya in theearliest Buddhist texts.[13]Scott does point out that both deities are personifications of the virtue offriendship,so they do have that in common (maitrī).[13]

Mahayana sutras

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There are manyMahāyāna sūtraswhich describe and discuss the bodhisattva Maitreya. He appears as a supporting character in several important Mahāyāna sūtras such as theLotus Sutra,Vimalakirti Sutra,theGolden Light,theKing of Samadhis Sutra,and thePerfection of Wisdom in Eight Thousand Lines.[2]

In theGaṇḍavyūha Sutrameanwhile, Maitreya has an entire chapter in which he preaches the Dharma to the pilgrimSudhanain one hundred and twenty one verses.[15]Then Sudhana is allowed to enter Maitreya's palace (Vairocanakutalamkara-garbha), where he has a grand vision of the entirety of Maitreya's bodhisattva career.[15]

In addition, there are also several Mahāyāna sūtras which focus specifically on Maitreya, his teachings and future activity. Some key Maitreya sutras in theChinese canonare the following:

  • Sutra on the Descending Birth of Maitreya(T.453:421a:421a–423c), translated byDharmarakṣa(230?–316);
  • Sutra on the Descending Birth of Maitreya(T.454:423c– 425c), translated by Kumārajīva (344–413);
  • Sutra on Maitreya Becoming Buddha(T.456:428b–434b), translated by Kumārajīva (344–413);
  • The Great Vehicle Sūtra Called “Petitioned by Noble Maitreya”(ārya maitriya paripṛhccha nāma mahāyāna sūtra), translated byBodhiruci
  • Sutra on Maitreya's Descending Birth and Becoming Buddha(T.455:426a–428b), translated byYijing(635– 713);
  • Sutra on the Time of Maitreya's Arrival(T.457:434b–435a), translator unknown
  • Sutra on the Visualization of Maitreya Bodhisattva's Ascending Birth in Tuṣita Heaven(T.452:418b–420c), translated by Juqu Jing- sheng (?–464)

TheTibetan Buddhist canonmeanwhile contains the following Maitreya sutras:

Other literature

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Maitreya also appears in other literary works. TheMaitreyasamitināṭakawas an extensive Buddhist play in pre-Islamic Central Asia (c. 8th century).[16][17]TheMaitreyavyakarana(a poem inśatakamform) in Central Asia and theAnagatavamsaofSouth Indiaalso mention him.[citation needed]

Archeology and art

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Bodhisattva Maitreya,Gandhara,2nd-3rd cents.,National Museum of Korea,Seoul

In theGreco-Buddhist artofGandhara,in the first centuries CE in northern India, Maitreya was the most popular figure to be represented along withGautama Buddha.Numerous sculptures of Maitreya have been found in GreaterGandharafrom theKushan Empireperiod (30–375 CE). He also appears in Mathura to a lesser extent.[18]Maitreya is already depicted atSanchibefore the Kushan period. But art depicting him becomes much more numerous during the Kushan era, when his cult seems to have grown in popularity.[18]

In 4th- to 6th-century China, Buddhist artisans saw Shakyamuni and Maitreya as interchangeable, which indicates that the iconography of the two figures were not fully established at an early date.[19]

An example is the stone sculpture found in theQingzhoucache dedicated to Maitreya in 529 CE as recorded in the inscription (currently in the Qingzhou Museum,Shandong). The religious belief of Maitreya apparently developed around the same time as that ofAmitābha,as early as the 3rd century CE.[20]

Artistic depictions

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Greco-Buddhiststanding Maitreya

Maitreya is often depicted standing or sitting on a throne. He is often represented as a northern Indian nobleman or prince with a full head of hair, fine flowing robes and jewels.[21]Gandharan style images present him with a distinctive long hair loop folded at the top of the head.[22]

Maitreya is often depicted carrying a vase or bottle (kamaṇḍalu), an element which goes back to the Gandharan sculptures and which he shares with depictions of the deityBrahma(along with the hair loop).[21][22]Because of this, some scholars argue that the water bottle and hair loop are symbols of his brahminical origins, and indeed, some stories depict Maitreya as being born to a Human family during his last life.[22]Maitreya is also often shown in a heaven realm, indicating his current location (Tushita).[22]

In Indian symbolism, thekamaṇḍalupot symbolizes immortality (amrita), fertility, life and wealth.[23][24]In Buddhism, the similar pūrṇa-kumbha(full bottle) also symbolizes "auspicious abundance", wisdom, health, longevity, wealth, prosperity, and the Buddha's infinite quality of teaching the Dharma.[25]In Tibetan Buddhism, it is termed abumpa(wisdom urn, ritual vase).

Buddhist Maitreya beliefs

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Nepalese Maitreya sculpture, c. 11th century

Types of Maitreya myths

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According toJan Nattier,there are four main types of the Maitreya myth which we find throughout thehistory of Buddhism.The typology is based around when and how a devotee expected to encounter the figure of Maitreya:[26]

  1. Here/now: In this version, a devotee expected to meet Maitreya on earth, during their present lifetime.
  2. Here/later: A devotee expected to meet Maitreya on earth at some point after their death, during a future lifetime, perhaps when Maitreya attains Buddhahood and founds a new community. This is the most common and standard myth in which Maitreya's enlightenment is a future event devotees hope to be present for.
  3. There/now: In visionary forms of the Maitreya myth, devotees attempted to encounter Maitreya in a vision of his court in Tushita heaven, or to literally travel there by some means (e.g. the story ofAsanga'sencounter).
  4. There/later: A common wish among Maitreya devotees was to be reborn in Maitreya's Tushita palace or "inner court", which is his currentPure land.

Future coming of Maitreya

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11th century Maitreya, Bihar, India
Sitting gilded bronze Maitreya, c. late 6th-early 7th century, National Museum of Korea
Head of a Thai four armed Maitreya, NortheasternThailand,second quarter of the 8th century

In all Buddhist traditions, Maitreya is prophesied to be the next Buddha who will arise in this world. He will attain Buddhahood far in the future (proximally 2000 years from now - 5000 years after Sakyamuni's Parinirvana).[27][28]Since attaining enlightenment is thought to be much more likely while studying under a living Buddha, many Buddhists have hoped to meet Maitreya and train under him. As Buddhist studies scholar Alan Spongberg writes, Maitreya "came to represent a hope for the future, a time when all human beings could once again enjoy the spiritual and physical environment most favorable to enlightenment and the release from worldly suffering."[29]The Maitreya legend has provided a positive view of the future for all Buddhist cultures, who have adapted and expressed the prophetic myth in different ways.[30]

According to Buddhist tradition, eachkalpa(a cosmic period lasting millions of years) has severalBuddhas.[31]The previous kalpa was thevyuhakalpa(glorious aeon), and the present kalpa is called thebhadrakalpa(auspicious aeon).[32]TheSeven Buddhas of Antiquity(saptatathāgata) are seven Buddhas which bridge the last kalpa and the present kalpa, they begin withVipassīand end (so far) withGautama(Shakyamuni). Maitreya is thus the eighth Buddha in this line.[33]

According to traditional Buddhist sources Maitreya's advent is not imminent and instead will happen millions of years in the future. In spite of this, Buddhist believers can hope to accumulate good karma so that when the time comes, they will be reborn to meet the future Buddha Maitreya and reach enlightenment under him.[34]Scriptures which describe the future coming of Maitreya also describe the paradise like conditions of the world during Maitreya's time. His coming is said to usher in a "golden age" of religion and civilization.[34]Buddhist scriptures do not exhort believers to work to bring about this golden age (what Nattier calls "activeapocalypticism"). This might be due to the Buddhist view of the cyclical nature of time and history.[34]

The cyclical nature of history is thus part of the Maitreya myth. Buddhists believe that there will come a time of Dharma decline in which social order and morality will decline and the human lifespan will also decline. There will be war, sickness and famine.[35]The Buddha's Dharma will then be lost. After some time, the world will begin to improve again, and human lifespans will begin to increase. It is at the peak of this rise in goodness in the far future that Maitreya will arrive. As such, in the traditional Buddhist view, first there will be a period of decline, followed by a period of moral and social betterment. It is only then that Maitreya is expected to come.[35]To be able to take part in this golden age, Buddhist devotees hoped to make enough good merit (through good deeds like giving and compassionate acts) which would condition their future rebirth.[36]

Maitreya, 13th century,Kamakura period,Tokyo National Museum,Important Cultural PropertyofJapan

One mention of the prophecy in theMaitreyavyākaraṇastates that gods, men and other beings:

Will lose their doubts, and the torrents of their cravings will be cut off: free from all misery they will manage to cross the ocean of becoming; and, as a result of Maitreya's teachings, they will lead a holy life. No longer will they regard anything as their own, they will have no possession, no gold or silver, no home, no relatives! But they will lead the holy life of oneness under Maitreya's guidance. They will have torn the net of the passions, they will manage to enter into trances, and theirs will be an abundance of joy and happiness, for they will lead a holy life under Maitreya's guidance.[37]

Thus, many Buddhists throughout history have sought to develop the necessary merit to meet Maitreya on Earth during the life of his final Buddhahood.[3][38]This includes manyTheravadaBuddhists. One famous Theravadin who expressed this wish was the Sinhalese kingDuṭṭhagāmaṇī.[38]

In Mahayana Buddhism, Buddhas preside overpure lands,such asSukhavati.Once Maitreya becomes a Buddha, he will rule over theKetumatipure land, an earthly paradise sometimes associated with the city ofVaranasi(also known as Benares) inUttar Pradesh,India,[39]and in other descriptions, the kingdom ofShambhala.[40][41]

Foretold biography

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Various Buddhist sources give details about Maitreya's birth, family and country. According to theCakkavattiSutta: The Wheel-turning Emperor(Digha Nikaya26), Maitreya Buddha will be born in a time when humans will live to an age of eighty thousand years, in the city of Ketumatī (present Varanasi), whose king will be theCakkavattī(wheel-turning emperor) Sankha. Sankha will live in the palace where once dwelt King Mahāpanadā, but later he will give the palace away and will himself become a follower of Maitreya Buddha.[42]

Maitreya will be born to the chief priest of Sankha, Brahmayu, and his wife Brahmavati. In some sources his family name is Maitreya and his first name is Ajita.[43]Maitreya will live as a householder, have a son, and then renounce the world and achieve Buddhahood like Shakyamuni.[43]In some accounts, Maitreya will meetMahakasyapa,who has been in samadhi on top of mount Kukkutapada since the passing of Shakyamuni. According to some accounts, Mahakasyapa will then hand Shayamuni's robe to Maitreya.[44]

Buddhist texts from several traditions say that beings in Maitreya's time will be much bigger than during the time of Sakyamuni. To these gigantic beings, Buddha's robe barely covers two fingers and a modern human appears insect sized.[45]Some sources state that Maitreya will be 88cubits(132 feet, 40 meters) tall and will live for 88,000 years. LikeMaṅgala Buddha,his rays will make people hard to distinguish between day and night. His teachings will preserve for the next 180,000 years. According to the commentary of Anāgatavamsa, his teaching will last for 360,000 years.[46]

In Tushita heaven

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Maitreya depicted as the founder of theHosso(Japanese Yogacara) school, c. 16th century

Buddhists believe that Maitreya is currently a spiritually advancedbodhisattva(a being who is practicing the path towards fullBuddhahood) inTuṣitaheaven where he will remain until it is the right time for him to descend to earth to attain Buddhahood.[3][36]

Maitreya currently resides in a palace at the center ofTuṣitaHeaven(Pāli:Tusita).[47]Gautama Buddha also lived here before he was born into the world as all bodhisattvas live in theTuṣitaHeaven before they descend to the human realm to become Buddhas. Though the concept of the bodhisattva is different in Theravada andMahayanaBuddhism, bothtraditions of Buddhismshare a belief in Maitreya bodhisattva as the current regent of the Buddha's Dharma in Tusita.[3]

Many Buddhists throughout history have cultivated merit through good deeds in order to be reborn in Tusita and meet Maitreya bodhisattva there in their next life.[36]This may be combined with the wish to descend back down to earth as part of Maitreya's future entourage. Mahayana Buddhists such asDao'an,Xuanzang,Yjing,and other masters ofEast Asian Yogacara,have expressed devotion for Maitreya and have sought to be reborn in hispure land,the palace at the center of Tuṣita.[48]One Theravada example is the legend of the monk Malaya-Mahadeva, who is said to have traveled to Tushita and met Maitreya according to the 11th centuryRasavāhinī.[49]

Modern figures likeXuyun,andTaixuhave also expressed the wish to meet Maitreya in Tushita.[47]

Revelations and manifestations

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Maitreya is also believed by Buddhists to manifest "emanation bodies" (nirmanakayas) on earth in order to aid living beings and teach the Dharma.[50]Chinese Buddhists consider the rotund monkBudaias an emanation of Maitreya in China. Buddhist yogis and scholars, likeDao'an,have also sought to receive visions, teachings, or guidance from Maitreya in this present life.[51]Various stories are recorded of individuals ascending to meet Maitreya (through meditation andsamadhi) or of Maitreya descending to meet them here on earth.[51]

11th century Maitreya,West Bengal

The most famous of these revelations inMahayanaBuddhism are five scriptures Maitreya is traditionally said to have revealed to the 4th century Indian Buddhist masterAsanga.[9][10]These texts are important in theYogacaratradition and are considered to be part of the third turning within theThree Turnings of the Wheel of Dharma.They teach the "consciousness-only" idealist philosophy of Yogacara Buddhism.[9][10]

Buddhist tradition associatesAsanga(c. 4th century), one of the founders of theYogacaraschool, with the bodhisattva Maitreya. According to traditional accounts, after twelve years of retreat and meditation, Asanga encountered a dying dog and treated his wounds by removing the maggots from them to a piece of Asanga's own flesh. It was only after his act of love and compassion that Asanga had a vision of Maitreya, who turned out to be that very dying dog. Maitreya then took Asanga to the celestial realm of Tushita and transmitted to him several Buddhist scriptures (the so called "five dharmas of Maitreya" ).[52]

The Chinese and Tibetan traditions disagree on which scriptures are included in the "Five Dharmas of Maitreya". In the Tibetan tradition, the five texts are:Mahāyānasūtrālamkārakārikā,( "The Adornment of Mahayana sutras" ),Dharmadharmatāvibhāga( "Distinguishing Phenomena and Pure Being" ),Madhyāntavibhāgakārikā( "Distinguishing the Middle and the Extremes" ),Abhisamayalankara( "Ornament for clear realization" ), and theRatnagotravibhaga(Exposition of the Jeweled lineage).[9][53]

The Chinese tradition meanwhile maintains that the five revealed scriptures are: theYogācārabhūmi,*Yogavibhāga[now lost],Mahāyānasūtrālamkārakā,Madhyāntavibhāgaand theVajracchedikākāvyākhyā.[10]

Mantras and dharanis

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Maitreya in a leaf from aAṣṭasāhasrikā Prajñāpāramitā SūtraManuscript, Bengal, early 12th century
Close-up of a statue depicting Maitreya Bodhisattva at theThikse MonasteryinLadakh,India
Maitreya centered altar,Buddha Tooth Relic Temple and Museum,Chinatown,Singapore.

Mahayana sources contain variousmantrasanddharanisof Maitreya.

His common name mantra (as taught inShingon Buddhism) is:[54]

oṃ maitreya svāhā

Another Maitreya mantra taught in the Tibetan tradition is:[55]

oṃ āḥ maitrī sarva siddhi hūṃ

Two other mantras from the Chinese canon (in a text translated byKūkai) include:[56]

Namaḥ samanta-buddhānāṃ aparājite jayanti svāhā

Namaḥ samanta-buddhānāṃ ajitaṃjaya sarva-sattva-āśaya-anugata svāhā

Dharanis

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A popular dharani taught in Tibetan Buddhism is theIncantation ofNoble Maitreya's Promise(Ārya-maitri-pratijñā-nāma-dhāraṇī):[57][58]

Namo ratnatrayāya namo bhagavate śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya.

Tadyathā: oṃ ajite ajite aparājite ajitañjaya hara hara maitri avalokite kara kara mahāsamayasiddhe bhara bhara mahābodhimaṇḍabīje smara smara asmākaṃ samaya bodhi bodhi mahābodhi svāhā

oṃ mohi mohi mahāmohi svāhā

oṃ muni muni smara svāhā

English translation:[57]

[Homage] Homage to the Three Jewels. Homage to the Lord Shakyamuni, Tathagata, Arhat, Completely Perfect Buddha.

As follows: [Root mantra] Om Invincible, Invincible, Unconquered Conquer the Unconquered, take, take [it], You Who Look Down with Friendliness, act, act, Bring, bring the fulfillment of your great pledge, Shake the seat of great awakening, Remember, remember [your] pledge for us, Awakening, awakening, great awakening, svaha.

[Heart mantra] Om fascinating, fascinating, greatly fascinating, svaha.

[Close Heart mantra] Om sage, sage, remember, svaha.

The Chinese canon contains the following:

namo ratna-trayāya, nama āryāvalokiteśvarāya bodhi-sattvāya mahāsatvāya mahākāruṇikāya tad-yathā, oṃ, maitre maitre maitra-manasi maitra-sambhave maitra-udbhave mahāsamaye svāhā

Maitreya in East Asia

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Seated stone-carved Maitreya,Leshan Giant BuddhainSichuan,China
Statue of Maitreya (Mile Pusa) with theFour Heavenly Kings,Baoshan Temple,Shanghai.
Illustration of the Maitreya Sutra,Yulin Caves,Gansu, China

Maitreya devotion

[edit]

Maitreya devotion (Chinese: Di lặc tín ngưỡng ) has been a part of East Asian Buddhism since the time ofDao’an(312–85), who is known to have founded a Maitreya devotionalism in China.[51]Maitreya devotion was popular during theNorthern Wei period(386–534). Some Wei rulers even used the Maitreya myth to bolster their authority, and claimed that they were the Buddha himself.[59]

Devotional practices to Maitreya were an important part of theEast Asian Yogacaraschool. A key element of Maitreya devotion in East Asia is the intention to be reborn in Maitreya's Inner Court ofTushitaHeaven ( đâu suất nội viện ).[60][61]Some Buddhist scriptures have noted that Maitreya is currently teaching at the Inner Court of Tushita, and some East Asian masters who were Maitreya devotees, such asXuanzang(7th century),Kuiji,Wohnyo,andYijing,had the intention of being reborn there after their death.[50][62][63][64]

Xuanzang was a famous devotee of Maitreya who vowed to be reborn in his Tushita palace so that he could "serve upon the Kind Lord", and to eventually "descend with him to perform the deeds of the Buddhas, until we attain unsurpassed bodhi".[65]Xuanzang also taught a devotional verse (gatha) and taught everyone to recite it, the gatha is:[66]

Namo MaitreyaTathagata,the Perfectly Awakened One! May all living beings swiftly be in the presence of your kind visage. Namo the inner community abiding with Maitreya Tathagata! After I shed this life, may I be reborn among them.

The work of the Silla monkWŏnhyo(617–686), especially his commentary on the Maitreya sutras, is an important source for East Asian Maitreya devotion.[67]According to this work, Maitreya devotion consists of a visualization meditation in which one visualizes the majestic adornments of Tushita heaven and "the superiority of receiving rebirth [there] as a bodhisattva."[68]According to Spongberg, "this means that one is to visualize oneself, personally present, amidst all of the splendors of Tusita Heaven, splendors that certainly include, but are not limited to, Maitreya."[69]The practice further includes hearing the name of Maitreya (a kind ofmindfulness of the Buddha), "respectfully trusting in the virtues manifested by this name", repenting past bad deeds, and other ritual acts like taking care of stupas, offering incense, flowers, etc.[68]According to Wohnyo, this practice results in being reborn in Tushita to personally receive teachings from Maitreya so that one cannot relapse from Buddhahood.[68]

A famous episode during Xuanzang's travels illustrates his devotion to Maitreya. While sailing on the Ganges, he was overtaken by pirates who were going to sacrifice him to Durga. After asking for a moment of silence to meditate, Xuanzang meditated on Maitreya, praying he would be reborn in Tushita with him and focusing his thoughts on the bodhisattva. Xuanzang then had a vision of Maitreya seated on his glittering throne in Tushita surrounded by many devas. Then a storm came and the pirates, terrified, threw themselves at Xuanzang's feet.[70]

Modern Chinese Buddhist monks, such asXuyun,have also been known to have dreamt of going to the Inner Court of Tushita.[71][72]The modern Chinese reformerTaixuThái hư (1890–1947), one of the key founders ofHumanistic Buddhism,was also a devotee of Maitreya. He is known to have promoted devotional practices and liturgies focused on Maitreya and was even said to have propagated the "Maitreya School" (CizongTừ tông ).[73]

Maitreya devotion is most widely practice inChinese Mahayana Buddhism,but it may also be found in otherChinese religions,likeYiguandao.[74][75]

Maitreya devotion was also popular inSilla Koreaand inJapanese Buddhism.[76]

Maitreya teachings and millenarianism

[edit]
Main article:Maitreya teachings

ThroughoutChinese history,the Buddhist prophecy of Maitreya and the doctrine ofthe age of social decline(Chinese:Mạt pháp;pinyin:Mò Fǎ;“the Degenerate Age of Dharma” ) was adopted and wielded by numerous religious, social and political groups. Some of these groups operated as secret societies, like theWhite Lotus Society.Many of these groups heldmillenarianbeliefs about the immanent arrival of Maitreya. Not all of these groups were orthodox Buddhists, and some combinedChinese folk religion,Buddhism andTaoistbeliefs. Nattier points out that there was a pre-existent Taoist belief in a messianic savior figure (Li Hong). Some of these millenarian groups held antiestablishment views and even led rebellions against the Chinese state at various points of socio-political crisis.[77][78]

During the Sui Dynasty, there were three different rebellions led by three separate leaders who claimed to be Maitreya, one in 610 at the capital (Chang'an) and two in 613 (one led by magician named Song Zixian and another by a monk named Xiang Haiming).[79]During the Tang dynasty, another Maitreyan rebellion was led by a certain Wang Huaigu.[80]During the Song,Wang Zeled a revolt of Buddhists expecting Maitreya (1047); they took over the city of Beizhou inHebeibefore they were crushed.[81]TheSong Dynastygovernment declared Maitreya Sects to be "heresies and unsanctioned religions". Tens of thousands of Maitreya Sect followers were killed.[82]

TheYuan dynastysaw theRed Turban Rebellion(aka The First White Lotus Rebellion c. 1351–1368) led byHan Shantong,leader of theWhite Lotus Society,and Army Commander Liu Futong rebelled against the Mongols.[80]

ASecond White Lotus Rebellionbroke out in 1796 among impoverished settlers in the mountainous region that separatesSichuanfromHubeiandShaanxias a protest against heavy taxes imposed by theManchurulers of the Qing Dynasty.[83]The White Lotus Society influenced the development of the 19th century "Society of Harmonious Fists"which led theBoxer Rebellionin 1899.[citation needed]

Japanese Buddhism

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Maitreya is a central figure for theJapanese Yogacara school(Hossō-shū) who considers Maitreya to be the founder of the tradition. Maitreya (Jp. Miroku) devotion was extensively promoted during theKamakura period(1185–1333) by Hossō-shū scholars likeJōkei(1155–1213).[11]

Japanese illustration of Maitreya (Miroku), Chōgenji,Obama,Fukui,Japan.

The monk and religious founder of the Shingon sectKukaiis believed by Shingon adherents to currently be in a state of meditation onMount Koya.He awaits the coming of Maitreya. Following his example, later Shingon meditators attempted to self-mummify (known asSokushinbutsu) through ascetic practices to also wait for the coming of Maitreya.[77]

InNichiren Buddhism,Maitreya is seen as a steward and protector of the bodhisattvas who teach theLotus Sutra,a view promoted by the sutra itself.[84][better source needed]According toNichiren,all beings can be "Maitreya", since the true meaning of this name "designates the Votaries of the Lotus Sutra" who compassionately uphold the teaching of this sutra.[85][better source needed]

Non-Buddhist views

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Chinese salvationist religions

[edit]

Beginning with theWhite Lotus Society(whose roots go back to the 12th century), Maitreya has been an important part of manyChinese Salvanionist Religious sects.In many of these sects, Maitreya is seen as a "primordial one" and a heavenly religious leader who will come to change the world radically. The most common myth is that Maitreya is a savior sent by Eternal Venerable Mother (Wusheng Laomu,i.e. Queen Mother of the West) to show people the way to their true home, the heaven of the Eternal Mother, where all beings are originally from.[86]According to some of these sectarian salvation religions, Maitreya's arrival is immanent and he will usher the final age in which all beings will be reunited with the Eternal Mother, an event called the "recovery of original wholeness" (shou-yuan).[86]

One modern example of such a sect isYiguandao(Eternal Way), a 19th century salvationist religion. In Yiguandao, Maitreya is a key figure, a great savior and teacher sent by the Eternal Venerable Mother. Yiguandao claims that during the end times, Maitreya will incarnate on Earth to save humanity.[87]Maitreya appears as a similar figure in another popular salvation religion,Xiantiandao(Chinese:Tiên thiên đạo;pinyin:Xiāntiān Dào;lit.'Way of Former Heaven').

Theosophy and New Age

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InTheosophy,Maitreya (or Lord Maitreya)has multiple aspects signifying not just the future Buddha, but similar concepts from other religious or spiritual traditions.[88]For modern Theosophy, Maitreya is an advanced enlightened being and a high-ranking member of secret spiritual hierarchy, the Masters of the Ancient Wisdom. These masters guide the spiritual evolution of humanity and Maitreya is said to hold the "Office of the World Teacher". As such, Maitreya is in charge of teaching and guiding humanity. AsAnnie Besantwrites, Maitreya has "the duty of watching over the spiritual destinies of mankind; of guiding, blessing, maintaining the various religions of the world, founded in outline by Himself."[89]

Maitreya may occasionally incarnate in the world to guide humanity directly.[90]Some Theosophists, likeC. W. Leadbeater,held that Maitreya previously reincarnated asChrist.[91]In the early 20th century, leading Theosophists became convinced that a return of Maitreya as a "World Teacher" was imminent. At this time, aSouth Indianboy,Jiddu Krishnamurti,was thought to be destined as the "vehicle" for Maitreya; however, in his early 30s, Krishnamurti, himself, declined to serve in this role.[92]

The Theosophical Maitreya gave rise to further Western conceptions of Maitreya as a future world teacher who would usher in a new age for humanity's spiritual evolution. The relatedAscended Master Teachingsalso contains teachings about Maitreya. Various views regarding Maitreya can thus be found in contemporaryNew AgeandEsotericgroups.

Post-theosophical movements

[edit]

Since the growth ofTheosophyin the late 19th century, diverse religions and spiritual movements have adopted and reinterpreted older Jain, Hindu and Buddhist beliefs about Maitreya.Share International,for example, equatesMaitreyawith the prophesied figures of multiple religious traditions, claims that Maitreya is already present in the world but is preparing to make an open declaration of his presence in the near future. They claim that he is here to inspire mankind to create a new era based on sharing and justice.[93]

In the beginning of the 1930s, theAscended Master Teachingsplaced Maitreya in the "Office of World Teacher" until 1956, when he was described as moving on to the "Office of Planetary Buddha" and "Cosmic Christ" in their concept of a Spiritual Hierarchy.[citation needed]

In 1911, Rudolf Steiner claimed "Roughly three thousand years after our time the world will experience the Maitreya Buddha incarnation, which will be the last incarnation of Jeshu ben Pandira. This Bodhisattva, who will come as Maitreya Buddha, will also come in a physical body in our century in his reincarnation in the flesh—but not as Buddha—and he will make it his task to give humanity all the true concepts about the Christ Event." Steiner was careful to distinguish Jeshu ben Pandira as somebody entirely distinct from Jesus of Nazareth, as Maitreya was said to be entirely distinct from Jesus (but in moment-to-moment relationship with him the last three years of his life).[94][95]

Ahmadiyya

[edit]

TheAhmadiyyasbelieveMirza Ghulam Ahmad(1835–1908) fulfilled expectations regarding the Maitreya Buddha.[96] The founder has given the whole account about the truth of forthcoming of Jesus Christ and his travel via Tibet and the transformation of word "Masiha" to "Metteyya" in one of his Prolific writings "Jesus in India" (Maseeh Hindustan Mai).

Baháʼí Faith

[edit]
See also:Baháʼí Faith and Buddhism

Followers of theBaháʼí Faithbelieve thatBahá'u'lláhis the fulfillment of the prophecy of appearance of Maitreya, the fifth Buddha.[97][98]Baháʼís believe that the prophecy that Maitreya will usher in a new society of tolerance and love has been fulfilled by Bahá'u'lláh's teachings on world peace.[97]

Maitreya claimants

[edit]
Main article:List of Buddha claimants
Tang Dynasty EmpressWu Zetianwho claimed to be Maitreya incarnate

The following list is just a small selection of those people who claimed or claim to be the incarnation of Maitreya. Many have either used the Maitreya incarnation claim to form a new Buddhist sect, a new religious movement or cult or even a political rebellion.

  • In 613 the monk Xiang Haiming claimed himself Maitreya and adopted an imperial title.[80]
  • In 690Wu Zetian,empress regnantof the Wu Zhou interregnum (690–705), proclaimed herself an incarnation of the future Buddha Maitreya, and madeLuoyangthe "holy capital." In 693 she temporarily replaced the compulsoryDao De Jingin the curriculum with her ownRules for Officials.[99]
  • Gung Ye,aKoreanwarlord and king of the short-lived state ofTaebongduring the 10th century, claimed himself as the living incarnation of Maitreya and ordered his subjects to worship him. His claim was widely rejected by most Buddhist monks and later he was dethroned and killed by his own servants.
  • Bahá'u'lláh(1817–1892), the Prophet-Founder of theBahá'í Faith,is recognized by Bahá'ís as the promised Maitreya Buddha and Promised One of all religions.[100]
  • Lu Zhongyi(1849–1925), the 17th patriarch ofYiguandao,claimed to be an incarnation of Maitreya.
  • L. Ron Hubbard,founder of the belief systemsDianeticsandScientology,suggested he was "Metteya" (Maitreya) in the 1955 poemHymn of Asia.Numerous editors and followers of Hubbard claim that in the book's preface, specific physical characteristics said to be outlined—in unnamedSanskritsources—as properties of the coming Maitreya were properties with which Hubbard's appearance supposedly aligned. He reiterated these claims in the original version of theOT VIIdocuments, stating that his death would fulfill part of the prophecy of Maitreya's coming.
  • Samael Aun Weor(1917–1977) – stated inThe Aquarian Messagethat "the Maitreya Buddha Samael is the Kalki Avatar of the New Age." The Kalkian Avatar and Maitreya Buddha, he claimed, are the same "White Rider" of theBook of Revelation.
  • American guru andgodmanAdi Dawas suggested by his devotees to be Maitreya.[101]
  • Followers ofB.R. Ambedkarin theDalit Buddhist Movementregard him as abodhisattva,the Maitreya, although he never claimed it himself.[102][103]
  • Some modern authors claim theHinduAvatarKalkiis Maitreya.[104][105][106][107][108]
  • Some Muslim writers, including those of theAhmadiyya Muslim Community,claimedIslamic prophetMuhammadas Maitreya.[109][110]
[edit]
  • Rituals in Jamchen Lhakhang Monastery Nepal
  • Maitreya (water bottle on left thigh), art of Mathura, second century CE
    Maitreya (water bottleon left thigh), art ofMathura,second century CE
  • A 9th-century Srivijayan art bronze Maitreya from South Sumatra. A stupa adorns his crown.
    A 9th-centurySrivijayanart bronze Maitreya fromSouth Sumatra.Astupaadorns his crown.
  • The future Buddha Maitreya, Gandhara, 3rd century CE
    The future Buddha Maitreya, Gandhara, 3rd century CE
  • Sitting Maitreya (holding kumbha), Gandhara, 3rd century CE
    Sitting Maitreya (holdingkumbha), Gandhara, 3rd century CE
  • A statue of Maitreya Buddha inside Trikal Maitreya Buddha Vihara (Jamchen Lhakhang Monastery) at Bouddhanath premises, Kathmandu, Nepal
    A statue of Maitreya Buddha inside Trikal Maitreya Buddha Vihara (Jamchen Lhakhang Monastery) atBouddhanath premises,Kathmandu,Nepal
  • Seated Maitreya, Korean, 4–5th century CE, Guimet Museum
    Seated Maitreya, Korean, 4–5th century CE,Guimet Museum
  • Seated Maitreya, Japan, Asuka period (538–710)
    Seated Maitreya, Japan, Asuka period (538–710)
  • The monk Budai as an incarnation of Maitreya
    The monkBudaias an incarnation of Maitreya
  • Maitreya and disciples in Budai form, as depicted at the Feilai Feng grottos near Lingyin Temple in Hangzhou, China
    Maitreya and disciples inBudaiform, as depicted at the Feilai Feng grottos nearLingyin TempleinHangzhou,China
  • Monumental statue of Maitreya at Bingling Temple, China
    Monumental statue of Maitreya atBingling Temple,China
  • Statue of the Tiger Subduing arhat, believed to be an incarnation of Maitreya
    Statue of the Tiger Subduingarhat,believed to be an incarnation of Maitreya
  • Maitreya figurine, Bát Tràng kiln, Hanoi, Revival Lê dynasty, 17th–18th century CE
    Maitreya figurine, Bát Tràng kiln, Hanoi,Revival Lê dynasty,17th–18th century CE
  • Eight-armed male deity (Maitreya). Provenance Vat Ampil Tok, Kg. Chhnang. 10th century. Bronze with dark patina. Green traces on the feet. H. 75 cm. Inv. 2024. National Museum of Cambodia. Phnom Penh.
    Eight-armed male deity (Maitreya). Provenance Vat Ampil Tok, Kg. Chhnang. 10th century. Bronze with dark patina. Green traces on the feet. H. 75 cm. Inv. 2024.National Museum of Cambodia.Phnom Penh.
  • Maitreya figurine, Lái Thiêu kiln, HCMC, Nguyễn dynasty, 18th–19th century CE
    Maitreya figurine, Lái Thiêu kiln, HCMC,Nguyễn dynasty,18th–19th century CE
  • Statue of Maitreya in Budai form surrounded by a dragon on Cấm Mountains, Vietnam
    Statue of Maitreya inBudaiform surrounded by adragononCấm Mountains,Vietnam
  • 110 ft (35 metre) Maitreya Buddha facing down the Shyok River, Nubra Valley near Diskit Monastery
    110 ft (35 metre) Maitreya Buddha facing down the Shyok River, Nubra Valley nearDiskit Monastery
  • Golden Maitreya Statue rises just over 100 feet or 55 meters in the center of the Beopjusa Temple Grounds, built in 1990
    Golden Maitreya Statue rises just over 100 feet or 55 meters in the center of theBeopjusa TempleGrounds, built in 1990

See also

[edit]

Notes

[edit]
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  2. ^abcDharmachakra Translation Committee (2021)."Maitreya's Setting Out | Introduction".84000 Translating The Words of The Buddha.Retrieved2024-02-08.
  3. ^abcdWilliams, Paul.Mahayana Buddhism: The Doctrinal Foundations 2nd edition.Routledge, 2009, p. 218.
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  5. ^Jayarava, Visible Mantra: Visualising & Writing Buddhist Mantras, pp. 142-43. 2011
  6. ^abHorner (1975),The minor anthologies of the Pali canon,p. 97. Regarding Metteyya, Bv XXVII, 19: "I [Gautama Buddha] at the present time am the Self-Awakened One, and there will be Metteyya...."
  7. ^abBuddha Dharma Education Association (2014)."Suttanta Pitaka: Khuddaka Nikāya: 14.Buddhavamsa-History of the Buddhas".Guide to Tipiṭaka.Tullera, NSW, Australia: Buddha Dharma Education Association.Retrieved2014-12-21.
  8. ^"Maitreya | Buddhism | Britannica".www.britannica.com.Retrieved2022-04-16.
  9. ^abcdRuegg, D.S.La Theorie du Tathagatagarbha et du Gotra.Paris: Ecole d'Extreme Orient, 1969, p. 35.
  10. ^abcdBrunnholzl, Karl,When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra,Shambhala Publications, 2015, p. 81.
  11. ^abFord, James L. (2006).Jokei and Buddhist Devotion in Early Medieval Japan.Oxford University Press, USA. pp. 69-71.ISBN978-0-19-518814-1
  12. ^Richard Gombrich,Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo.Routledge and Kegan Paul, 1988, pages 83–85.
  13. ^abcdDavid Alan Scott (1990). "The Iranian Face of Buddhism."East and West,40(1-4), 43–77. doi:10.2307/29756924
  14. ^Tiele, CP(1912)."Appendix: some Buddhistic parallels".The religion of the Iranian peoples.Vol. I. (from the German) with Darmesteter's sketch of "Persia" and Goldziher's "Influence of Parsism on Islam (1st ed.). Bombay: The Parsi Publishing Co. p. 159.No one who has studied the Zoroastrian doctrine of theSaoshyantsor the coming saviour-prophets can fail to see their resemblance to the future Maitreya.
  15. ^abSponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha.p. 69. Cambridge University Press, 1988.
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  29. ^Sponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha.pp. 1-2. Cambridge University Press, 1988.
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  88. ^Leadbeater, C. W.(2007) [originally published 1925. Chicago: Theosophical Press].The masters and the path(paperback) (reprint ed.). New York: Cosimo Classics. pp. 4–5, 10, 31–32, 34, 36, 74, 211–301.ISBN978-1-60206-333-4.Retrieved2021-12-15– viaGoogle Books.As it did with practically every major religious, philosophical, and cultural tradition, modern Theosophy was syncretic. Theosophy did not identify as a religion, but as a science or way of knowing, even while it ascribedoccultandesotericsignificance to many Buddhist concepts. According to Theosophical writings, the kingdom above the human kingdom, is composed of a group of highly enlightened beings or "Masters of Wisdom". These Masters make up a spiritual hierarchy (theMasters of the Ancient Wisdom), of which Maitreya holds the highest rank, that of the "Office of the World Teacher"; as such, he is called "the Christ."Besant, Annie&Leadbeater, C. W.(1913).Man: how, whence, and whither; a record of clairvoyant investigation(hardcover) (1st ed.).Adyar, Madras&Benares:Theosophical Publishing House. pp. 339, 520.OCLC871602.
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Further reading

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  • Horner, IB,ed. (1975).The minor anthologies of the Pali canon. Volume III: Buddhavaṁsa (Chronicle of Buddhas) and Cariyāpiṭaka (Basket of Conduct).London:Pali Text Society.ISBN0-86013-072-X.
  • Mipham, Jamgon; Maitreya; Shenga, Khenpo; Dharmachakra Translation Committee, trans. (2013).Distinguishing Phenomena from Their Intrinsic Nature: Maitreya's Dharmadharmatavibhanga with Commentaries by Khenpo Shenga and Ju Mipham.Snow Lion.ISBN978-1-55939-502-1.
  • Descent of Maitreya Buddha and his Enlightenment(PDF).Taishō Volume 14, Number 454. Translated by Iida, Shōtarō; Goldston, Jane. Bukkyo Dendo Kyokai. 2016. Archived fromthe original(PDF)on April 13, 2018.
  • Mipham, Jamgon; Maitreya; Dharmachakra Translation Committee, trans. (2021).Middle Beyond Extremes: Maitreya'sMadhyantavibhagawith Commentaries by Khenpo Shenga and Ju Mipham.Snow Lion.ISBN978-1-55939-501-4.
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