the Prophecy of Maitreya

[Vajradhara]

Namaste all,

due to the ongoing discussion in the Monotheism form, i thought that it would be good to have the entire prophecy of Maitreya posted for reference. to wit:

('Maitreyavyakarana')

Sariputra, the great general of the doctrine, most wise and resplendent, from compassion for the world asked the Lord: 'Some time ago you have spoken to us of the future Buddha, who will lead the world at a future period, and who will bear the name of Maitreya. I would now wish to hear more about his powers and miraculous gifts. Tell me, O best of men, about them !'

The Lord replied: 'At that time, the ocean 'will lose much of its water, and there will be much less of it than now. In consequence a world-ruler will have no difficulties in passing across it. India, this island of Jambu, will be quite flat everywhere, it will measure ten thousand leagues, and all men will have the privilege of living on it. It will have innumerable inhabitants, who will commit no crimes or evil deeds, but will take pleasure in doing good. The soil will then be free from thorns, even, and covered with a fresh green growth of grass; when one jumps on it, it gives way, and becomes soft like the leaves of the cotton tree. It has a delicious scent, and tasty rice grows on it, without any work. Rich silken, and other, fabrics of various colours shoot forth from the trees. The trees will bear leaves, flowers, and fruits simultaneously; they are as high as the voice can reach and they last for eight myriads of years. Human beings are then without any blemishes, moral offences are unknown among them, and they are full of zest and joy. Their bodies are very large and their skin has a fine hue. Their strength is quite extraordinary. Three kinds of illness only are known-people must relieve their bowels, they must eat, they must get old. Only when five hundred years old do the women marry.

'The city of Ketumati will at that time be the capital. In it will reside the world-ruler, Shankha by name, who will rule over the earth up to the confines of the ocean; and he will make the Dharma prevail. He will be a great hero, raised to his station by the force of hundreds of meritorious deeds. His spiritual adviser will be a Brahmin, Subrahinana by name, a very learned man, well versed in the four Vedas, and steeped in all the lore of the Brahamins. And that Brahman will have a wife, called Brahmavati, beautiful, attractive, handsome, and renowned.

'Maitreya, the best of men, will then leave the Tushita heavens, and go for his last rebirth into the womb of that woman. For ten whole months she will carry about his radiant body. Then she will go to a grove full of beautiful flowers, and there, neither seated nor lying down, but standing up, holding on to the branch of a tree, she will give birth to Maitreya. He, supreme among men, will emerge from her right side, as the sun shines forth when it has prevailed over a bank of clouds. No more polluted by the impurities of the womb than a lotus by drops of water, he will fill this entire Triple world with his splendour. As soon as he is born he will walk seven steps forward, and where he puts down his feet a jewel or a lotus will spring up. He will raise his eyes to the ten directions, and ill speak these words: "This is my last birth. There will be no rebirth after this one. Never will I come back here, but, all pure, I shall win Nirvana!"

'And when his father sees that his son has the thirty-two marks of a superman, and considers their implications in the light of the holy mantras, he will be filled with joy, for he will know that, as the mantras show, two ways are open to his son: he will either be a universal monarch, or a supreme Buddha. But as Maitreya grows up, the Dharma will increasingly take possession of him, and he will reflect that all that lives is bound to suffer. He will have a heavenly voice which reaches far; his skin will have a golden hue, a great splendour will radiate from his body, his chest will be broad, his limbs well developed, and his eyes will be like lotus petals. His body is eighty cubits high, and twenty cubits broad. He will have a retinue of 84,000 persons, whom he will instruct in the mantras. With this retinue he will one day go forth into the homeless life. A Dragon tree will then be the tree under which he will win enlightenment; its branches rise up to fifty leagues, and its foliage spreads far and wide over six Kos. Underneath it Maitreya, the best of men, will attain enlightenment- there can be no doubt on that. And he will win his enlightenment the very same day that he has gone forth into the homeless life.

'And then, a supreme sage, he will with a perfect voice preach the true Dharma, which is auspicious and removes all suffering, i.e. the fact of suffering, the origination of suffering, the transcending of suffering, and the Noble Eightfold path which brings security and leads to Nirvana. He will explain the 4 Noble Truths, because he has seen that generation, in faith, ready for them, and those who have listened to his Dharma will thereupon make progress in the religion. They will be assembled in a park full of beautiful flowers, and his assembly will extend over a hundred leagues. Under Maitreya's guidance, hundreds of thousands of living beings shall enter upon a religious life.

'And thereupon Maitreya, the compassionate teacher, surveys those who have gathered around him, and speaks to them as follows: "Shakyamuni has seen all of you, he, the best of sages, the saviour, the world's true protector, the repository of the true Dharma. It was he who has set you on the path to deliverance, but before you could finally win it you have had to wait for my teaching. It is because you have worshipped Shakyamuni with parasols, banners, flags, perfumes, garlands, and unguents that you have arrived here to hear my teaching. It is because you have offered to the shrines of Shakyamuni unguents of sandalwood, or powdered saffron, that you have -arrived here to hear my teaching. It is because you have always gone for refuge to the Buddha, the Dharma, and the Sangha, that you have arrived here to hear my teaching. It is because, in Shakyamuni's dispensation, you have undertaken to observe the moral precepts, and have actually done so, that you have arrived here to hear my teaching. It is because you have given gifts to the monks-robes, drink, food, and many kinds of medicines-that you have arrived here to hear my teaching. It is because you have always observed the holy days that you have arrived here to hear my teaching.". . .

'For 60,000 years Maitreya, the best of men, will preach the true Dharma, which is compassionate towards all living beings. And when he has disciplined in his true Dharma hundreds and hundreds of millions of living beings, then that leader will at last enter Nirvana. And after the great sage has entered Nirvana, his true Dharma still endures for another ten thousand years.

'Raise therefore your thoughts in faith to Shakyamuni, the Conqueror! For then you shall see Maitreya, the perfect Buddha, the best of men! Whose soul could be so dark that it would not be lit up with a serene faith when he hears these wonderful things, so potent of future good! Those therefore who long for spiritual greatness, let then, show respect to the true Dharma, let them be mindful of the religion of the Buddhas!'

Translation by Edward Conze, Buddhist Scriptures (Penguin Books, 1959), pp. 238-42

 

[Phyllis Sidhe_Uaine]

Namastar ji, Vajradhara.

Thank you for posting this. I found it quite intriguing. I wonder how other translators have translated the same passages (if there are any major differences in the translations concerning connotations/denotations of the words.)

Thank you again.
Phyllis Sidhe_Uaine

 

[Pathless]

I don't get this at all. I have heard of Maitreya, but this whole prophecy seems so contrary to the idea of Buddhism and winning enlightenment in this life and by one's own efforts that it seems ridiculous, full of superstitions, and completely stupid. If the Buddha's teaching was for people to seek out the path to liberation by using his teachings as guideposts for their own experiences, where does this prophecy of a future Buddha messiah have any room to stand?

I'm wondering who came up with this silly fairy tale? Certainly not the Buddha himself. Rather, I expect it was a faithful monk of some tradition who came up with this redemption story to give hope to himself and others who were not satiated by their own dharma practice.

This is just my perspective on this, and I only express it because stories like this seem to have no place in any spirituality that is concerned with living in the light of God or the divine--especially Buddhism.

 

[Vajradhara]

Namaste pathless,

thank you for the post.

recall, in Buddhism, only some of the schools assert that the fruit of Buddhahood can be obtained in one lifetime. most schools assert that the minimum amount of time required to obtain the fruit of Buddhahood is 3 Mahakalpas. a Mahakapla is roughly equililivant to 1,870,000,000 years.

further Maitreya is simply the next Buddha... there will be a total of 13 more Buddhas in this world system and there have been 4 or 5 (depending on your tradition) Buddhas that have appeared already. The last Buddha in this world system (prior to Guatama) was Dipankara who prophesied the arising of the Buddha Shakyamuni (Guatama).

 

[Pathless]

The last Buddha in this world system (prior to Guatama) was Dipankara who prophesied the arising of the Buddha Shakyamuni (Guatama).

Namaste Vajradhara.

I'm wondering when Dipankara lived and prophesied. Was he a historical figure or a mythological one? My guess is, even if he lived relatively shortly before Guatama in the Indian view of time--like two to three thousand years before-- there will be little verifiable historical evidence that he was a real person; at most, oral histories that were passed down for generations. Or did he live in a much more remote and ancient time, closer to a Mahakalpa? If that is the case, I must put the fairy tale stamp on him as well.

As for the rest--the idea of a Mahakalpa itself, and also the notion that "there will be a total of 13 more Buddhas in this world system and there have been 4 or 5 (depending on your tradition) Buddhas that have appeared already"--again, these just seem to me like religious or, to use your word, traditional, trappings that must be taken in context of a particular school of thought. Furthermore, it seems to me that these different religious schools of thought get so caught up in creating their own mythology and interpretations that they become like pedantic academic departments and miss the larger point.

 

[Zazen]

its simple

forget everything you know about buddhism, and remember only 1 thing the budha said

avoid evil
do good
purify the mind

amitabha

 

[Pathless]

forget everything you know about buddhism, and remember only 1 thing the budha said

avoid evil
do good
purify the mind

amitabha

Well said, Zazen. That's pretty much the thrust of my argument here, except I tend towards verbosity. I like the way you put it--very simple, very direct.

 

[Vajradhara]

Namaste pathless,


thank you for the post.

the Buddha Dipankara lived in the previous world system and not our historical epoc... and you'd be correct to assert that even if he did live in our historical epoc there would likely be no record of him.

in any event.. one doesn't have to believe, support or even condone any of the beliefs that are found in Buddhism we are each called to investigate what the Buddha taught for ourselves... people are of different capacities.

i would strongly encourage you to explore the Indian creation myths and stories where terms like kalpas, Mahakalpas and so forth are explained in detail, if you have some critique against a term like "kalpa" or "mahakalpa".

in Classical Sanskrit, the term "kalpa" is usually translated to mean a "measureless period of time" however, this isn't entirely accurate. it is measureable, it's just a vast amount of time.. so much so that there is no conception that a human can really use to apply to it.

the historical Buddha uses many means to show by analogy the limits of human conception.. such as asking someone to imagine all the grains of sands in the Ganges (which is a very fine sand.. almost like talc) are, in fact, rivers like the Ganges itself... and that each of these rivers of the sands of the Ganges are vastly beyond the human ability to measure. there is a reason for this type of teaching.. and it goes directly to human nature.

humans are apt to become discouraged when they confront obstacles or tribulations in their practice. if you were told that if you do such and such for so long you will have a certain experience, and don't, you may lose faith or confidence in your path. by explaining that it would take countless rebirths (three kalpas) one is encouraged not to be dispondent by a seeming lack of progress.

hehe... i've combined some views here to give a more broad base for discourse

 

[Pathless]

Namaste Vajradhara,

I'm not completely unfamiliar with the ideas you touched upon in your last post. Although I've never deeply studied Sanskrit, I believe I am more familiar with Indian ideas and concepts than the average westerner.

the historical Buddha uses many means to show by analogy the limits of human conception.. such as asking someone to imagine all the grains of sands in the Ganges (which is a very fine sand.. almost like talc) are, in fact, rivers like the Ganges itself... and that each of these rivers of the sands of the Ganges are vastly beyond the human ability to measure. there is a reason for this type of teaching.. and it goes directly to human nature.

I like this teaching and ideas like it. It points to the awesomeness and enormity of "creation", the universe/multiverse. I am always stunned by joy and overwhelmed by beauty when I see images that evoke similar sentiments as what the Buddha was trying to conjure up with that visualization--like an image of a galaxy floating among faint pin-pricks of stars in the darkness of space. Just thinking that we inhabit one dust-mote of a planet, teeming with life, tucked in the orbit of one solar system in that galaxy, which resides in a galaxy cluster in a pocket of immeasurable space--that thought brings ecstacy to me. I love for my intellect to be dwarfed and consumed by its inability to comprehend, so I particularly enjoy the story you included there.

humans are apt to become discouraged when they confront obstacles or tribulations in their practice. if you were told that if you do such and such for so long you will have a certain experience, and don't, you may lose faith or confidence in your path. by explaining that it would take countless rebirths (three kalpas) one is encouraged not to be dispondent by a seeming lack of progress.

I'm not so sure about this idea, though. I do hear what you are saying and have heard it before, but I guess right now I am at the point where I feel like I must trust my intution to guide me spiritually, rather than any "practice." My own likes and dislikes have become, to an extent, my guideposts in my practice. I realize that to some that may seem short-sighted and perhaps even dangerous, but to me it feels right--much moreso than any system of practice that I could impose upon myself.

Anyhow, I'm afraid I've hijacked your Maitreya thread and commandeered it into a debate of the value of spiritual techniques and practices. I am enjoying the exchange, but will understand if you want to redirect it to another thread.

 

[samabudhi]

As I see it, the Mahayana sutras, which is what the Maitreyavyakarana falls into, were not uttered by the Buddha. Unfortunately nobody has a direct account of what the Buddha said, as his teachings were only written down much latter, and not after different councils which debated his teachings.

I know I'm on shakey ground discussing the history of Buddhist texts with Vajradhara, but I understand that the Mahayana sutras were compiled by forest monks, in particular from Andhra Pradesh. They introduced a range of new ideas into Buddhism, which is what made them stick despite their fanciful stories. The texts are often seen as simply metaphorical with cryptic ideas only available to the initiated, (not unlike the later twilight language of the Mahasiddhas.)

An important idea which emerged from these texts, the Vimalakirti in particular, was the idea of 'Skill in means', which I have been meaning to discuss with the forum for some time. In essence, it is the method of helping people to become enlightened. In order to circumvent the obstacles which we place at the gates to our own minds (remember that we are the cause of our own suffering), the skilled Buddhist would act in seamingly contradictory ways to teach us a valuable lesson.

The author speaks of Vimalakirti:
"In order to be in harmony with people, he associated with elders, with those of middle age, and with the young, yet always spoke in harmony with the Dharma. He engaged in all sorts of businesses, yet had no interest in profit or possessions. To train living beings, he would appear at crossroads and on street corners, and to protect them he participated in government. To turn people away from the Hinayana and to engage them in the Mahayana, he appeared among listeners and teachers of the Dharma. To develop children, he visited all the schools. To demonstrate the evils of desire, he even entered the brothels. To establish drunkards in correct mindfulness, he entered all the cabarets."

"He was compatible with ordinary people because he appreciated the excellence of ordinary merits. He was honored as the Indra among Indras because he showed them the temporality of their lordship. He was honored as the Brahma among Brahmas because he showed them the special excellence of gnosis. He was honored as the Lokapala among Lokapalas because he fostered the development of all living beings.

Thus lived the Licchavi Vimalakirti in the great city of Vaisali, endowed with an infinite knowledge of skill in liberative techniques."


Point is that the Buddha, like Vimalakirti, was not so much interested in expounding the Dharma as a perfect truth as he was in helping people to reach enlightenment. Buddhists have never forgot this, so to write something like the Maitreyavyakarana, if it would help people, was not seen as harmful.
Ofcourse, man has come a long way, and most no longer take to this sort of thing. This is why the Dharma is always changing.
The Buddha gave a different discourse to people of different levels of realisation.
For instance, he taught that there was a self to people who knew nothing of it. Then he taught that there is in fact no self. Then, to the most realised, he taught that the self is dependently arisen.

In the same way, Dharma needs to be taught in a way that people can relate to it. For example, he would use metaphors of horses and grain for the farmer, fire and sacrifice for the Brahmin, clay and water for the potter etc.

Theravada don't like the jiggery-pokery of psycho-spiritual forces and don't accept the Mahayana sutras and some Zen schools threw out the sutras altogether. So it's up to you, as usual.

Chow

 

[Zazen]

buddhism

in buddhism, the most important aspect of practice is to practice, its always been emphasised that direct experience should be encouraged over blind faith

therefore, it all comes down to practice and practicing buddhism..like all things mundane, must change over the course of history

but just because methods and such differ, the original principles stay the same..

avoid evil
do good
purify the mind

thats the core of all buddhism, no matter what differences, the overall practice can be defined as what i stated above..no matter what form or method of expression being used

amitabha

 

[Vajradhara]

Namatse all,

i realize the thread is a bit stale now my apologies.

in any event, Pathless, you don't have to accept anything about Maitreya, rebirth, mind streams, other buddhas, according to the Buddhist teachings themelves.

we find in the Kalama Sutta the most lucid, in my view, exposition of this:



"So, as I said, Kalamas: 'Don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, "This contemplative is our teacher." When you know for yourselves that, "These qualities are unskillful; these qualities are blameworthy; these qualities are criticized by the wise; these qualities, when adopted & carried out, lead to harm & to suffering" -- then you should abandon them.' Thus was it said.

"Now, Kalamas, don't go by reports, by legends, by traditions, by scripture, by logical conjecture, by inference, by analogies, by agreement through pondering views, by probability, or by the thought, 'This contemplative is our teacher.' When you know for yourselves that, 'These qualities are skillful; these qualities are blameless; these qualities are praised by the wise; these qualities, when adopted & carried out, lead to welfare & to happiness' -- then you should enter & remain in them."

we are called to test each of the Buddhas teachings for ourselves, to put it into practice and observe the result. if it postive, we are to uphold it and carry it out, it is negative, we should abandon it.

Buddhism is not a dogmatic tradition. of course, there are always folks that will be dogmatic about anything, really, a religion, an ideology and so forth.

to quote from one of my favorite movies, Big Trouble in Little China: "it's like a salad bar, take what you want and leave the rest."

 

[rok]

The real Maitreya came in the world again in 1977. He returned from remote place in Himalaya in physichal body. He came with group of perfected man, Masters of Wisdom, to teach and ispire humanity: to right relationship, on sharing principle, human divinity etc. It is simple, but people dont belive, what He is says:

My children, My friends, I have come more quickly, perhaps, than you expected. But there is much to do, much that needs changing in the world.
Many hunger and die, many suffer needlessly.
I come to change all that; to show you the way forward - into a simpler, saner, happier life - together.

(sorry, English is not my first language)
more on: http://www.shareintl.org/

 

[Vajradhara]

Namaste Rok,

thank you for the post.

The real Maitreya came in the world again in 1977. He returned from remote place in Himalaya in physichal body.

it seems that you believe in the prophecy of Maitreya, correct?

if so, how do you reconcile the fact that none of the conditions and causes for the arising of Maitreya are present?

 

[Mus Zibii]

Yeah, thanks for the information. And your english is good. Better than mine and its my only language (well, except Latin).

 

[rok]

For first time in people known history great Being, with personal name Maitreya, decided to return in Earth physical life. Before this time he revealed Divine quality through advanced disciples on that time, like Krishna and Jesus. Before Maitreya, the function of World Teacher done another great Being, with personal name Buddha (who overshadowed prince Gauthama). Maitreya came with several great Teachers - Masters of Wisdom to teach and inspire humanity, not to lead them. Maitreya reasons to returning in this time is far to difficult to understanding for humble individual - like me.

With respects

Rok

 

[Mus Zibii]

Yup

 

[rok]

Maybe you can think about this words:

˝Take My hand, My friends, and let Me lead you over the river.
Let Me guide you over the narrow bridge.

Let Me show you the beauty which rests on the other side.
That beauty, My friends, is your true Self.

Help Me, My friends, to help you, and together let us transform this world.˝

Maitreya

 

[Vajradhara]

Namaste rok,



hmm... do you see how that quote isn't a Buddhist thought?



tell me... what does Buddhism consider to be the True Self?

 

[PersonaNonGrata]

i told you rok, he has to fly