Maitreya (Sanskrit) orMetteyya (Pali), is abodhisattva who is regarded as the futureBuddha of this world in all schools ofBuddhism, prophesied to becomeMaitreya Buddha orMetteyya Buddha.[2][3] In someBuddhist literature, such as theAmitabha Sutra and theLotus Sutra, he is also referred to asAjitā (Invincible, Unconquerable). InTibetan Buddhism he 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-Iranian nameMitra.[5] InHinduism, Maitreya is prophesied to be the king ofShambala,[6] which is also the birthplace of theKalki Avatar.[7]
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'sDharma on Earth. According to scriptures, Maitreya's teachings will be similar to those of Gautama (Śākyamuni).[8][9] The arrival of Maitreya is prophesied to occur during anera of decline when the teachings of Gautama Buddha have been disregarded or obliviated.
Despite many religious figures and spiritual leadersclaiming to be Maitreya throughout history, diverse Buddhist sects insist that these are false claims, while underscoring that Maitreya has yet to appear as aBuddha on the grounds that the Buddha's teachings have not been disregarded. Traditional Buddhists believe that Maitreya currently resides inTushita heaven.[10] 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 theYogacara tradition through his revelation of various scriptures like theMahāyānasūtrālamkārakā, and theMadhyāntavibhāga.[11][12][13]
The nameMaitreya is derived from the Sanskrit wordmaitrī "friendship", which is in turn derived from the nounmitra, signifying "friend". The Pali formMetteyya is mentioned in theCakkavatti-Sīhanāda Sutta (Digha Nikaya 26) of thePāli Canon, and also in chapter 28 of theBuddhavamsa.[8][9] Some modern scholars likeRichard Gombrich argue that the sutra is a later addition to the Pali Canon or that it has been edited at a later date.[14]
Due to their similar names, some modern scholars likePrzyluski,Lamotte andLevi have speculated that inspiration for Maitreya may have come from ancientIndo-Iranian deities likeMithra and the futureZoroastrian savior figure of theSaoshyant.[16][15] 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.[15] Scott does point out that both deities are personifications of the virtue offriendship, so they do have that in common (maitrī).[15]
In theGaṇḍavyūha Sutra meanwhile, Maitreya has an entire chapter in which he preaches the Dharma to the pilgrimSudhana in one hundred and twenty one verses.[17] 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.[17]
In addition, there are also several Mahāyāna sūtras which focus specifically on Maitreya, his teachings and future activity. Some key Maitreya sutras in theChinese canon are 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)
Maitreya also appears in other literary works. TheMaitreyasamitināṭaka was an extensive Buddhist play in pre-Islamic Central Asia (c. 8th century).[18][19] TheMaitreyavyakarana (a poem inśatakam form) in Central Asia and theAnagatavamsa ofSouth India also mention him.[citation needed]
In theGreco-Buddhist art ofGandhara, 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 GreaterGandhara from theKushan Empire period (30–375 CE). He also appears in Mathura to a lesser extent.[20] Maitreya is already depicted atSanchi before the Kushan period. But art depicting him becomes much more numerous during the Kushan era, when his cult seems to have grown in popularity.[20]
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.[21]
An example is the stone sculpture found in theQingzhou cache 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.[22]
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.[23] Gandharan style images present him with a distinctive long hair loop folded at the top of the head.[24]
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).[23][24] 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.[24] Maitreya is also often shown in a heaven realm, indicating his current location (Tushita).[24]
In Indian symbolism, thekamaṇḍalu pot symbolizes immortality (amrita), fertility, life and wealth.[25][26] 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.[27] In Tibetan Buddhism, it is termed abumpa (wisdom urn, ritual vase).
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:[28]
Here/now: In this version, a devotee expected to meet Maitreya on earth, during their present lifetime.
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.
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's encounter).
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.
Sitting gilded bronze Maitreya, c. late 6th-early 7th century, National Museum of KoreaHead 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).[29][30] 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."[31] 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.[32]
According to Buddhist tradition, eachkalpa (a cosmic period lasting millions of years) has severalBuddhas.[33] The previous kalpa was thevyuhakalpa (glorious aeon), and the present kalpa is called thebhadrakalpa (auspicious aeon).[34] TheSeven Buddhas of Antiquity (saptatathāgata) are seven Buddhas which bridge the last kalpa and the present kalpa, they begin withVipassī and end (so far) withGautama (Shakyamuni). Maitreya is thus the eighth Buddha in this line.[35]
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.[36] 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.[36] 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.[36]
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.[37] 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.[37] 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.[38]
One mention of the prophecy in theMaitreyavyākaraṇa states 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.[39]
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][40] This includes manyTheravada Buddhists. One famous Theravadin who expressed this wish was the Sinhalese kingDuṭṭhagāmaṇī.[40]
In Mahayana Buddhism, Buddhas preside overpure lands, such asSukhavati. Once Maitreya becomes a Buddha, he will rule over theKetumati pure land, an earthly paradise sometimes associated with the city ofVaranasi (also known as Benares) inUttar Pradesh, India,[41] and in other descriptions, the kingdom ofShambhala.[42][43]
Various Buddhist sources give details about Maitreya's birth, family and country. According to theCakkavatti Sutta: The Wheel-turning Emperor (Digha Nikaya 26), Maitreya Buddha will be born in a time when humans will live to an age of eighty thousand years, in the city of Ketumatī, 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.[44]
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.[45] Maitreya will live as a householder, have a son, and then renounce the world and achieve Buddhahood like Shakyamuni.[45] 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.[46]
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.[47] 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.[48]
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) inTuṣita heaven where he will remain until it is the right time for him to descend to earth to attain Buddhahood.[3][38]
Maitreya currently resides in a palace at the center ofTuṣita Heaven (Pāli:Tusita).[49] Gautama Buddha also lived here before he was born into the world as all bodhisattvas live in theTuṣita Heaven before they descend to the human realm to become Buddhas. Though the concept of the bodhisattva is different in Theravada andMahayana Buddhism, bothtraditions of Buddhism share 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.[38] 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.[50] 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.[51]
Modern figures likeXuyun, andTaixu have also expressed the wish to meet Maitreya in Tushita.[49]
Maitreya is also believed by Buddhists to manifest "emanation bodies" (nirmanakayas) on earth in order to aid living beings and teach the Dharma.[52] Chinese Buddhists consider the rotund monkBudai as 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.[53] Various stories are recorded of individuals ascending to meet Maitreya (through meditation andsamadhi) or of Maitreya descending to meet them here on earth.[53]
11th century CE, Basalt sculpture, Bihar
The most famous of these revelations inMahayana Buddhism are five scriptures Maitreya is traditionally said to have revealed to the 4th century Indian Buddhist masterAsanga.[11][12] These texts are important in theYogacara tradition 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.[11][12]
Buddhist tradition associatesAsanga (c. 4th century), one of the founders of theYogacara school, 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 the wounds 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 ofTushita and transmitted to him several Buddhist scriptures (the so called "five dharmas of Maitreya").[54]
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).[11][55]
[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 devotion (Chinese: 彌勒信仰) 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.[53] Maitreya devotion was popular during theNorthern Wei period (386–534). During the Sui Dynasty, three separate people declared themselves to be incarnations of Maitreya, attempting to bolster their authority, lead insurrections, and overthrow the Sui Dynasty (each attempted overthrow was ultimately unsuccessful).[61]
Devotional practices to Maitreya were an important part of theEast Asian Yogacara school. A key element of Maitreya devotion in East Asia is the intention to be reborn in Maitreya's Inner Court ofTushita Heaven (兜率內院).[62][63] 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,Wonhyo, andYijing, had the intention of being reborn there after their death.[52][64][65][66]
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".[67] Xuanzang also taught a devotional verse (gatha) and taught everyone to recite it, the gatha is:[68]
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.[69] 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."[70] 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."[71] 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.[70] According to Wonhyo, this practice results in being reborn in Tushita to personally receive teachings from Maitreya so that one cannot relapse from Buddhahood.[70]
A famous episode during Xuanzang's travels illustrates his devotion to Maitreya. While sailing on theGanges, he was overtaken bypirates who were going to sacrifice him toDurga. After asking for a moment of silence to meditate, Xuanzang meditated on Maitreya, praying he would be reborn inTushita 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.[72]
Modern Chinese Buddhist monks, such asXuyun, have also been known to have dreamt of going to the Inner Court of Tushita.[73][74] The modern Chinese reformerTaixu 太虛 (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" (Cizong 慈宗).[75]
ThroughoutChinese history, the Buddhist prophecy of Maitreya and the doctrine ofthe age of social decline (Chinese: 末法;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 heldmillenarian beliefs about the immanent arrival of Maitreya. Not all of these groups were orthodox Buddhists, and some combinedChinese folk religion, Buddhism andTaoist beliefs. 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.[79][80]
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).[81] During the Tang dynasty, another Maitreyan rebellion was led by a certain Wang Huaigu.[82] During the Song,Wang Ze led a revolt of Buddhists expecting Maitreya (1047); they took over the city of Beizhou inHebei before they were crushed.[83] TheSong Dynasty government declared Maitreya Sects to be "heresies and unsanctioned religions". Tens of thousands of Maitreya Sect followers were killed.[84]
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).[13]
Japanese illustration of Maitreya (Miroku), Chōgenji,Obama,Fukui, Japan.
The monk and religious founder of the Shingon sectKukai is 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.[79]
InNichiren Buddhism, Maitreya is seen as a steward and protector of the bodhisattvas who teach theLotus Sutra, a view promoted by the sutra itself.[86][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.[87][better source needed]
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.[88] 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).[88]
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, patriach and teacher sent by the Eternal Venerable Mother. Yiguandao claims that during the end times, Maitreya will incarnate on Earth to save humanity, known among believers asMile Zushi (Chinese: 彌勒祖師;lit. 'Grand Patriach Mile').[89] Maitreya appears as a similar figure in another popular salvation religion,Xiantiandao (Chinese: 先天道;pinyin:Xiāntiān Dào;lit. 'Way of Former Heaven').
InTheosophy,Maitreya (or Lord Maitreya) has multiple aspects signifying not just the future Buddha, but similar concepts from other religious or spiritual traditions.[90] 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 Besant writes, 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."[91]
Maitreya may occasionally incarnate in the world to guide humanity directly.[92] Some Theosophists, likeC. W. Leadbeater, held that Maitreya previously reincarnated asChrist.[93] In the early 20th century, leading Theosophists became convinced that a return of Maitreya as a "World Teacher" was imminent. At this time, aSouth Indian boy,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.[94]
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 Teachings also contains teachings about Maitreya. Various views regarding Maitreya can thus be found in contemporaryNew Age andEsoteric groups.
Since the growth ofTheosophy in 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, equatesMaitreya with 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.[95]
In the beginning of the 1930s, theAscended Master Teachings placed 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).[96][97]
TheAhmadiyyas believeMirza Ghulam Ahmad (1835–1908) fulfilled expectations regarding the Maitreya Buddha.[98]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).
Followers of theBaháʼí Faith believe thatBahá'u'lláh is the fulfillment of the prophecy of appearance of Maitreya, the fifth Buddha.[99][100] 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.[99]
Tang Dynasty EmpressWu Zetian who 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 the 5th century,Fu Dashi (傅大士) implied that he was the reincarnation of Maitreya and founded the Maitreya Sect (彌勒教) which was established during the reign of Liang Wudi (梁武帝).[101][102]
In 515, a monk from Jizhou of theNorthern Wei dynasty namedFaqing (法庆), proclaimed himself as the “New Buddha”, “Mahayana Buddha” quoting Buddhist scriptures that “Maitreya has descended to become a Buddha”, and “Maitreya Buddha replaces Sakyamuni Buddha to save the world”. Faqing gathered an army to rebel against the rule of the Wei dynasty in the name of Buddhism."[103][104]
Feng Yi (冯宜) and Heyue (贺悦), Hu people fromWucheng County of the Northern Wei dynasty in the 6th century led a rebellion claiming to be Maitreya Buddha against the Northern Wei army on the outskirts of Yuntai city.[105]
Song Zixian (宋子贤), a native ofTang County in theSui dynasty, who was an expert in magic, and claimed to be able to transform into the form of Buddha and claimed to be an emanation of Maitreya Buddha and staged a rebellion.[106]
In 613 the monk Xiang Haiming claimed himself Maitreya and adopted an imperial title.[82]
In the early years of Tang Dynasty rule (713), Wang Huaigu (王怀) of Tangbeizhou led a rebellion claiming to be the New Buddha (interpreted as Maitreya Buddha).[107]
In 690Wu Zetian,empress regnant of the Wu Zhou interregnum (690–705), proclaimed herself an incarnation of the future Buddha Maitreya, and madeLuoyang the "holy capital." In 693 she temporarily replaced the compulsoryDao De Jing in the curriculum with her ownRules for Officials.[108]
Gung Ye, aKorean warlord and king of the short-lived state ofTaebong during 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.
In 1047,Wang Ze (王則), a farmer inZhuozhou went toBeizhou to herd sheep for a local landowner, then rebelled claiming to be the ruler of Dongping (东平郡主) with the slogan “The time of Sakyamuni Buddha has passed, Maitreya Buddha takes the place of leading the power of nature.”[109]
Gao Tansheng (高昙晟), a monk from Huaizhou in the 7th century gathered nearly 50 monks to assassinate the county magistrate and the general of the city guard using the belief that the era of Maitreya Buddha was coming, and proclaimed himself as the “Mahayana Emperor (大乘皇帝)” and founded Jianyuan falun (建元法轮).[110]
Liu Ningjing (刘凝静), a woman from Wannian County,Sichuan during theNorthern Song dynasty claimed that the era of Maitreya would come to the world and rebelled.[111]
Du Ke Yong (杜可用), also known as Du Wanyi (杜萬一), the leader of the Jiangxi people's revolution in the early Yuan dynasty, which began with the White Lotus sect, referred to himself as Du Shengren (杜聖人), called by the name of Vidyārāja (明王), using the narrative “Maitreya has been born, and Vidyārāja has been born.”[112]
In 1777, a man named Wang Fulin, announced that he was an incarnation of Maitreya Buddha and his mother was Wusheng Laomu at a Yuan-tun sect meeting he called the Great Dragon Flower meeting with about a thousand disciples to stage an uprising in Hozhou city and Lanzhou province.[113]
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.[114]
Wang Tianzu (王添組), a disciple of Wu Zixiang (10th patriarch ofYiguandao) claimed to be an incarnation of Maitreya and claimed to foresaw an approaching apocalypze. He had a disciple Liao Ganzhou (廖幹周) who gathered 1500 followers who wore white turbans emblazoned with red crosses and organized a rebellion inShicheng province, Jiangxi in the year of November 1803.[115]
Xu Hai Wu (徐還無), is believed by Yiguandao followers to be an emanation of Maitreya along with Yang Hai Xiu (楊還虛) who is believed to be an emanation of Guan Yin and became the 13th patriarch in Yiguandao's lineage.[116]
Lin Qing (林清) claiming to be an emanation of Maitreya Buddha together with Li Wencheng (李文成) claiming to be an emanation of the Vidyārāja jointly carried out theEight Trigrams Rebellion in 1813.[117] His followers considered him to be sent by Wusheng Laomu to overthrow the Qing dynasty which they considered had lost God's word to rule.
Liu Xi Er (劉四兒), the son of Liu Song (劉松) of theWhite Lotus sect also claimed to be an incarnation of Maitreya Buddha, and had a mission on earth to help Niu Ba (牛八) who was allegedly a descendant of the Ming empire to regain power.[118]
Lu Zhongyi (1849–1925), the 17th patriarch ofYiguandao, claimed to be an incarnation of Maitreya.
Jiddu Krishnamurti, Indian-origin meditator, writer who frequently give lecture about life is believed to be the vehicle for Maitreya byTheosophical doctrine.[119]
Ram Bahadur Bomjon, a 34-year-old Nepalese ascetic who has been hailed by many as the new Buddha. Publicly labeling himself since 2012 as the “Maitriya” Guru, he and his followers openly claim that he is the awaited Maitreya Buddha. He is a controversial figure who is currently under investigation for rape charges, and separately for the disappearance of four members of his ashram.[120][121]
L. Ron Hubbard, founder of the belief systemsDianetics andScientology, 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 unnamedSanskrit sources—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 VII documents, stating that his death would fulfill part of the prophecy of Maitreya's coming.
Samael Aun Weor (1917–1977) – stated inThe Aquarian Message that "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.
Li Hongzhi (李洪志), founder of theFalun Gong spiritual movement, whom some followers believe to be Maitreya.[122]
American guru andgodmanAdi Da was suggested by his devotees to be Maitreya.[123]
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
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
^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...."
^abcdRuegg, D.S.La Theorie du Tathagatagarbha et du Gotra. Paris: Ecole d'Extreme Orient, 1969, p. 35.
^abcdBrunnholzl, Karl, When the Clouds Part: The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra, Shambhala Publications, 2015, p. 81.
^abFord, James L. (2006).Jokei and Buddhist Devotion in Early Medieval Japan. Oxford University Press, USA. pp. 69-71.ISBN978-0-19-518814-1
^Richard Gombrich,Theravada Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge and Kegan Paul, 1988, pages 83–85.
^abcdDavid Alan Scott (1990). "The Iranian Face of Buddhism." East and West, 40(1-4), 43–77. doi:10.2307/29756924
^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 theSaoshyants or the coming saviour-prophets can fail to see their resemblance to the future Maitreya.
^abSponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. p. 69. Cambridge University Press, 1988.
^Blau, Tatjana; Mirabai Blau (2002).Buddhist Symbols. Sterling Publishing Company, Inc. p. 256.ISBN9781402700330. Retrieved2008-08-21. p.225
^Hyytiäinen, Tiina (2008). "The Eight Auspicious Symbols". In Saloniemi, Marjo-Riitta (ed.).Tibet: A Culture in Transition. Vapriikki. p. 196.ISBN978-951-609-377-5.
^Sponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. pp. 25-26. Cambridge University Press, 1988.
^Ritzinger, Justin.Anarchy in the Pure Land: Reinventing the Cult of Maitreya in Modern Chinese Buddhism, p. 13. Oxford University Press, 2017.
^Sponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. p. 30. Cambridge University Press, 1988.
^Sponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. pp. 1-2. Cambridge University Press, 1988.
^Sponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. p. 2. Cambridge University Press, 1988.
^Sponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. p. 11, 29. Cambridge University Press, 1988.
^Sponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. p. 72. Cambridge University Press, 1988.
^abWilliams, Paul.Mahayana Buddhism: The Doctrinal Foundations 2nd edition. Routledge, 2009, pp. 219-220.
^abcSponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. p. 29. Cambridge University Press, 1988.
^Westerhoff, Jan.The Golden Age of Indian Buddhist Philosophy, Oxford University Press, 2018, pp. 152-153.
^Hookham, S. K. (1991). The Buddha within: Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga. SUNY Press.ISBN0-7914-0357-2. Source; [3] (accessed: Tuesday May 5, 2009), p.325.
^Hastings, James et al.Encyclopaedia of Religion and Ethics, Volume 4, Scribner, 1912, p. 491.
^Lama Yeshe.Universal Love: The Yoga Method of Buddha Maitreya, p. 108. Lama Yeshe Wisdom Archive. 2008.
^The Record of Orally Transmitted Teachings p 143.Translated by Burton Watson
^abSponberg, Alan; Hardacre, Helen (eds.).Maitreya, the Future Buddha. pp. 110-112. Cambridge University Press, 1988.
^Lu, Yunfeng (2008),The Transformation of Yiguan Dao in Taiwan Adapting to a Changing Religious Economy, p. 23. Lexington Books, ISBN 9780739117194
^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 ascribedoccult andesoteric significance 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.
^Besant, Annie.Initiation, The Perfecting of Man (1923), p. 110.
^Creme, Benjamin (1986).Maitreya's Mission Vol. 1. London: Share International Foundation. pp. 82–95.
^abMomen, Moojan (1995).Buddhism And The Bahaʼi Faith: An Introduction to the Bahaʼi Faith for Theravada Buddhists. Oxford: George Ronald. pp. 50–52.ISBN0-85398-384-4.
^Perkins, Dorothy (2013).Encyclopedia of China: History and Culture. Routledge.ISBN9781135935627.{{cite book}}: CS1 maint: url-status (link)
^Murray, Dian, Qin Baoqi (1994).The Origins of the Tiandihui: The Chinese Triads in Legend and History. Stanford University Press.ISBN0804723249.{{cite book}}: CS1 maint: multiple names: authors list (link) CS1 maint: url-status (link)
^* J. Krishnamurti, Duduk Diam dengan Batin yang Hening, Yayasan Krishnamurti Indonesia, Jakarta, 2006, hal. 133
^Kamada, S. (2012). Mahdi and Maitreya (Miroku): Saviors in Islam and Buddhism. Journal of the interdisciplinary study of monotheistic religions: JISMOR, 8, 59-76.
^Jawad, A. (2008). Maitreya of Gandhāra―An Anticipated Sanguine of Buddhism. Ancient Pakistan, 19, 43-47.
^Hardacre, H., van Voss, M. H., & Werblowsky, R. J. Z. (1984). Chronicle and Calendar of Events. Numen, 155-158.
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.
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