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95-586: Reiyūkai considers itself the grandfather of lay-based new religions devoted to the Lotus Sutra and ancestor veneration . Reiyūkai membership currently stands at 5.14 million members, with the majority living in Japan. In 1920s, during the crisis after the 1923 Great Kantō earthquake and the following economic depression, Kakutaro Kubo begins formulating his philosophy for what is now Reiyūkai. He compiled and published The Blue Sutra (a collection of texts from

190-516: A millenarian role by many non-Buddhist philosophies and religions, such as Theosophy , New Age , the White Lotus , as well as by modern new religious movements , such as Yiguandao and Falun Gong . The name Maitreya is derived from the Sanskrit word maitrī "friendship", which is in turn derived from the noun mitra , signifying "friend". The Pali form Metteyya is mentioned in

285-479: A Human family during his last life. Maitreya is also often shown in a heaven realm, indicating his current location (Tushita). In Indian symbolism, the kamaṇḍalu pot symbolizes immortality ( amrita ), fertility, life and wealth. 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

380-465: A Pure Land. The Buddha then opens the stupa. Thereafter Prabhūtaratna invites Shakyamuni to sit beside him in the jeweled stupa. This chapter reveals the existence of multiple Buddhas at the same time as well as the idea that Buddhas can live on for countless aeons. According to Donald Lopez "among the doctrinal revelations that this scene intimates is that a buddha does not die after he passes into nirvāna ." Chapter 12: Devadatta The Buddha tells

475-740: A Reiyūkai Centre was established in the United States. It was followed by centers in Brazil and Canada (1975); the Philippines (1976); Mexico, Italy, and Taiwan (1977); United Kingdom (1978, closed as of March 1998); Peru, Thailand, and France (1979); India, Nepal, and Paraguay (1983); Spain (1984); Korea (1988); Bolivia (1996) and Sri Lanka (1999). In 1980, the Reiyūkai’s Inner Self Development campaign began. In 1978, Statistic public body counts in Japan 2,838,000 members, that

570-528: A buddha for someone else." According to Reeves, the story of the little Dragon Girl promotes the idea that women can also become Buddhas just like monks. Reeves sees this as an inclusive message which "affirms the equality of everyone and seeks to provide an understanding of Buddha-dharma that excludes no one." Although the term buddha-nature ( buddhadhatu ) is not mentioned in the Lotus Sūtra , Japanese scholars Hajime Nakamura and Akira Hirakawa suggest that

665-423: A follower of Maitreya Buddha. 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. Maitreya will live as a householder, have a son, and then renounce the world and achieve Buddhahood like Shakyamuni. In some accounts, Maitreya will meet Mahakasyapa , who has been in samadhi on top of mount Kukkutapada since

760-425: A gathering at Vulture Peak , Shakyamuni Buddha goes into a state of deep meditative absorption ( samadhi ), the earth shakes in six ways, and he brings forth a ray of light from the tuft of hair in between his eyebrows ( ūrṇākośa ) which illuminates thousands of buddha-fields in the east. Maitreya wonders what this means, and the bodhisattva Mañjuśrī states that he has seen this miracle long ago when he

855-410: A number of splits headed by some members; further offshoots from Reiyūkai are Risshō Kōsei Kai , Bussho Gonenkai Kyōdan , Myōchikai Kyōdan , and Myōdōkai Kyōdan . Reiyukai is a pacifist movement. For Reiyukai, peace can be achieved through the promotion of one’s personal development for the benefit of all humanity. The Inner Trip Ideologue Research Center (IIC) was founded to raise awareness about

950-568: A palace at the center of Tuṣita Heaven (Pāli: Tusita ). Gautama Buddha also lived here before he was born into the world as all bodhisattvas live in the Tuṣita Heaven before they descend to the human realm to become Buddhas. Though the concept of the bodhisattva is different in Theravada and Mahayana Buddhism, both traditions of Buddhism share a belief in Maitreya bodhisattva as

1045-474: A period of moral and social betterment. It is only then that Maitreya is expected to come. 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. One mention of the prophecy in the Maitreyavyākaraṇa states that gods, men and other beings: Will lose their doubts, and

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1140-458: A sense of timelessness and the inconceivable, often using large numbers and measurements of space and time. Jacqueline Stone writes that the Lotus Sūtra affirms the view that the Buddha constantly abides in our present world. As the Lotus states in chapter 16, the Buddha remains "constantly dwelling in this Sahā world sphere, preaching the dharma, teaching and converting." According to Stone,

1235-571: A space for politicians to present their political viewpoints. Former Tokyo governor Shintaro Ishihara is a believer and writes in Reiyūkai publications. Claudine Shinoda, of Reiyukai France, has been president of EBU for three years and vice-president for six. In this role, she was a speaker in various international meetings: The Committee on Non-Governmental Organizations (NGO) of United Nations , opening its regular session for 2015, recommended sixteen organizations for special consultative status with

1330-633: A story about how in a previous life he was a king who became the slave of a rishi just so he could hear the Lotus Sūtra . This rishi was none other than Devadatta, who is destined for Buddhahood in the future as the Buddha Devarāja. In another story, Mañjuśrī praises the nāga king Sāgara's daughter and says she can attain Buddhahood. The bodhisattva Prajñākūṭa is skeptical of this, and then the nāga princess appears. Śāriputra says that women cannot attain Buddhahood. The nāga princess makes an offering to

1425-550: A symbol of Buddha-nature. Zimmermann noted the similarity with the nine parables in the Tathāgatagarbha Sūtra that illustrate how the indwelling Buddha in sentient beings is hidden by negative mental states . Chapter 9: Prophecies for the Learners and Adepts Ānanda , Rāhula , and two thousand bhikṣus aspire to get a prophecy, and the Buddha predicts their future Buddhahood. Chapters ten to twenty two expound

1520-416: A unity." Similarly, though there are said to be many Buddhas, they are all closely connected with Shakyamuni and they all teach the same thing. Another important teaching of the Lotus Sūtra is that all beings can become Buddhas. The sutra sees the awakening of a Buddha as the only and ultimate goal, and it claims that "of any who hear the dharma, none shall fail to achieve buddhahood." Numerous figures in

1615-567: Is 2,46% of total population In 1985, representatives from 14 countries participated in a Youth Speech Festival in commemoration of United Nations International Youth Year. Since then, national festivals are held annually throughout the world and international festivals are held in the Asian, American and European regions on a regular basis. In 1990, the Sixth International Youth Year Speech Festival

1710-632: Is a place where anyone can seek to further practice the teachings of Shakyamuni Buddha. It consists of the Main Hall, the Plaza, the Kotani Hall, various conference rooms, a cafeteria, a child care room, and a nurse's office. After four years of construction, the Shakaden was completed in 1975. Shakaden is a 3 minute walk from Kamiyacho subway stop, Hibiya Line. It is on the side of Togasa Mountain in

1805-616: Is also influential for other East Asian Buddhist schools, such as Zen . According to the British Buddhologist Paul Williams , "For many Buddhists in East Asia since early times, the Lotus Sūtra contains the final teaching of Shakyamuni Buddha —complete and sufficient for salvation." The American Buddhologist Donald S. Lopez Jr. writes that the Lotus Sūtra "is arguably the most famous of all Buddhist texts ," presenting "a radical re-vision of both

1900-419: Is heard from within praising the Lotus Sūtra . The Buddha states that another Buddha resides in the stupa, Prabhūtaratna , who attained awakening through the Lotus Sūtra and made a vow to make an appearance to verify the truth of the Lotus Sūtra whenever it is preached. Countless manifestations of Shakyamuni Buddha in the ten directions are now summoned by the Buddha into this world, transforming it into

1995-836: Is immeasurable and that therefore, he did not really pass on into final Nirvana (he only appeared to do so as upāya ), but is still active teaching the Dharma . The earliest known Sanskrit title for the sūtra is the Saddharma Puṇḍarīka Sūtra , which can be translated as "the Scripture of the Lotus Blossom of the Fine Dharma " or "The Discourse on the White Lotus of the True Doctrine." In English,

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2090-490: Is member of the European Buddhist Union (EBU) since 1997. "Shakaden" in the name Reiyūkai Shakaden means that this organization lays extra emphasis on the veneration of Shakyamuni Buddha , the founder of Buddhism . The Shakaden is an architectural complex that serves as a meeting place and social center for Reiyūkai members in the local community. In Japanese, "Shakaden" means the "House of Shakyamuni." It

2185-559: Is none other than the myriad skillful means which are its expressions and modes. As the Buddha says in the sutra, "seek as you will in all ten directions, there is no other vehicle, apart from the upāyas of the buddhas." The One Vehicle is associated with the Mahāyāna ("Great Vehicle"), which is a path that rejects the cutting off of rebirth (the individual nirvana or "extinction" of the Buddhist saint ) and seeks to heroically remain in

2280-410: 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. Scriptures which describe the future coming of Maitreya also describe the paradise like conditions of the world during Maitreya's time. His coming

2375-612: 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 the Yogacara tradition through his revelation of various scriptures like the Mahāyānasūtrālamkārakā , and the Madhyāntavibhāga . Maitreya has also been employed in

2470-508: Is only one single vehicle to Buddhahood, i.e. the Mahāyāna. The sutra emphasizes that this is not a lie, but a compassionate salvific act. Chapter 4: Belief and Understanding Four senior disciples including Mahākāśyapa address the Buddha. They tell the parable of the poor son and his rich father (sometimes called the "prodigal son" parable). This man left home and became a beggar for 50 years while his father became incredibly rich. One day

2565-513: Is overjoyed. The senior disciples say that they are like the son, because initially they did not have the confidence to accept full Buddhahood, but today they are happy to accept their future Buddhahood. Chapter 5: The Parable of Medicinal Herbs This parable says that the Dharma is like a great monsoon rain that nourishes many different kinds of plants in accordance with their needs. The plants represent Śrāvakas , Pratyekabuddhas , and Bodhisattvas, and all beings which receive and respond to

2660-571: Is prophesied to occur during an era of decline when the teachings of Gautama Buddha have been disregarded or largely forgotten. Despite many religious figures and spiritual leaders claiming to be Maitreya throughout history, diverse Buddhist sects insist that these are false claims, while underscoring that Maitreya has yet to appear as a Buddha (since the Buddha's teachings have not been forgotten yet). Traditional Buddhists believe that Maitreya currently resides in Tushita heaven. However, Maitreya

2755-521: Is said to usher in a "golden age" of religion and civilization. Buddhist scriptures do not exhort believers to work to bring about this golden age (what Nattier calls "active apocalypticism "). This might be due to the Buddhist view of the cyclical nature of time and history. 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

2850-526: Is traditionally said to have revealed to the 4th century Indian Buddhist master Asanga . These texts are important in the Yogacara tradition and are considered to be part of the third turning within the Three Turnings of the Wheel of Dharma . They teach the "consciousness-only" idealist philosophy of Yogacara Buddhism. Buddhist tradition associates Asanga (c. 4th century), one of the founders of

2945-566: The Cakkavatti 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 (present Varanasi), whose king will be the Cakkavattī (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

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3040-588: The Gaṇḍavyūha Sutra meanwhile, Maitreya has an entire chapter in which he preaches the Dharma to the pilgrim Sudhana in one hundred and twenty one verses. 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. In addition, there are also several Mahāyāna sūtras which focus specifically on Maitreya, his teachings and future activity. Some key Maitreya sutras in

3135-1020: The Cakkavatti-Sīhanāda Sutta ( Digha Nikaya 26) of the Pāli Canon , and also in chapter 28 of the Buddhavamsa . Some modern scholars like Richard Gombrich argue that the sutra is a later addition to the Pali Canon or that it has been edited at a later date. Maitreya's prophecy also appears in other texts like the Māhavastu , Lalitavistara , the Mūlasarvāstivāda -vinaya and the Divyāvadāna . Due to their similar names, some modern scholars like Przyluski , Lamotte and Levi have speculated that inspiration for Maitreya may have come from ancient Indo-Iranian deities like Mithra and

3230-584: The Chinese canon are the following: The Tibetan Buddhist canon meanwhile contains the following Maitreya sutras: Maitreya also appears in other literary works. The Maitreyasamitināṭaka was an extensive Buddhist play in pre-Islamic Central Asia (c. 8th century). The Maitreyavyakarana (a poem in śatakam form) in Central Asia and the Anagatavamsa of South India also mention him. In

3325-754: The Greco-Buddhist art of Gandhara , in the first centuries CE in northern India, Maitreya was the most popular figure to be represented along with Gautama Buddha . Numerous sculptures of Maitreya have been found in Greater Gandhara from the Kushan Empire period (30–375 CE). He also appears in Mathura to a lesser extent. Maitreya is already depicted at Sanchi before the Kushan period. But art depicting him becomes much more numerous during

3420-467: The Lotus is like digging a well and finding only dry earth, while a bodhisattva that knows the Lotus is like striking water. The Buddha also says that he will send emanations to protect the teachers of the sutra. Chapter 11: The Emergence of the Jeweled Stupa A massive jeweled stupa (a stylized Buddhist reliquary burial mound ) rises from the earth and floats in the air. Then a voice

3515-399: The Lotus Sūtra also teaches that the Buddha has many embodiments and these are the countless bodhisattva disciples. These bodhisattvas choose to remain in the world to save all beings and to keep the teaching alive. For Reeves "the fantastically long life of the Buddha, in other words, is at least partly a function of and dependent on his being embodied in others." The sutra is presented in

3610-480: The Lotus Sūtra is the idea that the Buddha's lifespan is immeasurable and that he is still present in the world. The text states that the Buddha actually achieved Buddhahood innumerable eons ago, but remains in the world to help teach beings the Dharma time and again. The lifespan of the Buddha is said to be incalculable, beyond imagination, "ever enduring, never perishing." The biography and apparent death ( paranirvana , "final nirvana") of Sakyamuni Buddha (i.e.,

3705-600: The Lotus Sūtra : "Ever since I became a buddha, I have used a variety of causal explanations and a variety of parables to teach and preach, and countless skillful means to lead living beings." The Lotus Sūtra declares also all other teachings are subservient to, propagated by and in the service of the ultimate truth of the "One Buddha–Vehicle", a goal that is available to all. This can and has been interpreted by some figures in an exclusive and hierarchical sense, as meaning that all other Buddhist teachings are to be dispensed with. However, Reeves and other interpreters understand

3800-775: The United Nations Economic and Social Council , including Reiyūkai Eurasia. Lotus Sutra The Lotus Sūtra (Sanskrit: Saddharma Puṇḍarīka Sūtram , Sūtra on the White Lotus of the True Dharma, Chinese : 妙法蓮華經 ) is one of the most influential and venerated Buddhist Mahāyāna sūtras . It is the main scripture on which the Tiantai along with its derivative schools, the Japanese Tendai and Nichiren , Korean Cheontae , and Vietnamese Thiên Thai schools of Buddhism were established. It

3895-420: The Yogacara 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

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3990-670: The Buddha Gautama) are portrayed as an illusory manifestation, a skillful means meant to teach others. The idea that the physical death of a Buddha is the termination of their life is graphically refuted by the appearance of another Buddha, Prabhūtaratna , who has taught the Lotus countless aeons ago. The Lotus Sūtra indicates that not only can multiple Buddhas exist in the same time and place (which contrasts with earlier Indian views), but that there are countless streams of Buddhas extending throughout all of space and through unquantifiable eons of time. The Lotus Sūtra illustrates

4085-412: The Buddha of a precious jewel and then says she can reach Buddhahood faster than she made that offering. She then turns into a male bodhisattva and becomes a Buddha. Through these stories, the Buddha teaches that everyone can become enlightened – men, women, animals, and even the most sinful murderers. Maitreya Maitreya ( Sanskrit ) or Metteyya ( Pali ), is a bodhisattva who is regarded as

4180-515: The Buddha vehicle ( buddhayāna ). This concept is set forth in detail in chapters 3–9, using parables , narratives of previous existences and prophecies of awakening. Chapter 2: Skillful Means Shakyamuni explains his use of skillful means to adapt his teachings according to the capacities of his audience. He also says that his ways are inconceivable. Śāriputra asks the Buddha to explain this and five thousand monks leave because they do not want to hear this teaching. The Buddha then reveals that

4275-510: The Buddhist path and of the person of the Buddha ." Two central teachings of the Lotus Sūtra have been very influential for Mahāyāna Buddhism . The first is the doctrine of the One Vehicle , which says that all Buddhist paths and practices lead to Buddhahood and so they are all actually " skillful means " of reaching Buddhahood. The second is the idea that the lifespan of the Buddha

4370-613: The Dharma. Chinese Buddhists consider the rotund monk Budai as an emanation of Maitreya in China. Buddhist yogis and scholars, like Dao'an , have also sought to receive visions, teachings, or guidance from Maitreya in this present life. Various stories are recorded of individuals ascending to meet Maitreya (through meditation and samadhi ) or of Maitreya descending to meet them here on earth. The most famous of these revelations in Mahayana Buddhism are five scriptures Maitreya

4465-451: The Dharma. In Tibetan Buddhism, it is termed a bumpa (wisdom urn, ritual vase). According to Jan Nattier , there are four main types of the Maitreya myth which we find throughout the history of Buddhism . The typology is based around when and how a devotee expected to encounter the figure of Maitreya: In all Buddhist traditions, Maitreya is prophesied to be the next Buddha who will arise in this world. He will attain Buddhahood far in

4560-463: The Kushan era, when his cult seems to have grown in popularity. 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. An example is the stone sculpture found in the Qingzhou cache dedicated to Maitreya in 529 CE as recorded in the inscription (currently in

4655-980: The Middle and the Extremes"), Abhisamayalankara ( "Ornament for clear realization"), and the Ratnagotravibhaga (Exposition of the Jeweled lineage). The Chinese tradition meanwhile maintains that the five revealed scriptures are: the Yogācārabhūmi , *Yogavibhāga [now lost] , Mahāyānasūtrālamkārakā , Madhyāntavibhāga and the Vajracchedikākāvyākhyā. Mahayana sources contain various mantras and dharanis of Maitreya. His common name mantra (as taught in Shingon Buddhism ) is: oṃ maitreya svāhā Another Maitreya mantra taught in

4750-492: The Qingzhou Museum, Shandong ). The religious belief of Maitreya apparently developed around the same time as that of Amitābha , as early as the 3rd century CE. 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. Gandharan style images present him with a distinctive long hair loop folded at

4845-920: The Reiyūkai sponsored, together with Japan International Cooperation Agency (JICA), the UN World Food Program and the Nikkei newspaper, the World Youth Peace Summit (WYPS) Japan conference, as a direct outcome of the Asia-Pacific Regional Conference. It was held at the United Nations University in Tokyo. Over 400 youth delegates engaged in lively discussion and decided to mark the date, August 5th, as International Youth Peace Day and will organize an event on that day each year. The summit

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4940-583: The Sanskrit word maitrī (Pali: metta ; meaning friendliness, loving-kindness). The name Maitreya is also related to the Indo-Iranian name Mitra . In all branches of Buddhism, Maitreya is viewed as the direct successor of Gautama Buddha . As the fifth and final Buddha of the current kalpa (eon), Maitreya's teachings will be focused around re-establishing the Buddha's Dharma on Earth. According to scriptures, Maitreya's teachings will be similar to those of Gautama (Śākyamuni). The arrival of Maitreya

5035-641: The Threefold Lotus Sutra ), used by members for recitation practice. In 1930, Reiyūkai was formally inaugurated, Kakutaro Kubo became Chairman of the Board of Directors and Kimi Kotani becomes President. In 1937, headquarters were established the Iikura area, Tokyo. In 1954, the Reiyūkai Youth Group was inaugurated. In 1971 Kimi Kotani died and Tsugunari Kubo became president. The next year,

5130-506: The assembly are confused. The Buddha responds with the parable of the burning house, in which a father (symbolizing the Buddha) uses the promise of various toy carts to get his children (sentient beings) out of a burning house (symbolizing samsara ). Once they are outside, he gives them all one large cart to travel in instead. This symbolizes how the Buddha uses the three vehicles , as skillful means to liberate all beings – even though there

5225-528: The celestial realm of Tushita and transmitted to him several Buddhist scriptures (the so called "five dharmas of Maitreya"). 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

5320-557: The center of the Amagi Mountain Range on the Izu Peninsula; its building was strongly supported by Kimi Kotani, as a meeting point for young people, for an immersive visit in a natural environment, where to exchange experiences with other members. It was completed in 1964. It is dedicated to Miroku ( 弥勒 ) , that is Maitreya , a future Buddha, whose apparition is waited by all Buddhists. Reiyukai has experienced

5415-460: The concept is implicitly present in the text. An Indian commentary (attributed to Vasubandhu ), interprets the Lotus Sūtra as a teaching of buddha-nature and later East Asian commentaries tended to adopt this view. Chinese commentators pointed to the story of Bodhisattva Never Disparaging in chapter 20 as evidence that the Lotus taught buddha-nature implicitly. Another key concept introduced by

5510-512: The current regent of the Buddha's Dharma in Tusita. 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. This may be combined with the wish to descend back down to earth as part of Maitreya's future entourage. Mahayana Buddhists such as Dao'an , Xuanzang , Yjing , and other masters of East Asian Yogacara , have expressed devotion for Maitreya and have sought to be reborn in his pure land ,

5605-416: The form of a drama consisting of several mythological scenes. According to British writer Sangharakshita , the Lotus uses the entire cosmos for its stage, employs a multitude of mythological beings as actors and "speaks almost exclusively in the language of images." According to Gene Reeves the first part of the sutra "elucidates a unifying truth of the universe (the One Vehicle of the Wonderful Dharma)",

5700-400: The future Buddha of this world in all schools of Buddhism , prophesied to become Maitreya Buddha or Metteyya Buddha . In some Buddhist literature , such as the Amitabha Sutra and the Lotus Sutra , he is also referred to as Ajitā (Invincible, Unconquerable). In Tibetan Buddhism he is known as the "Lord of Love" or the "Noble Loving One" ( Pakpa Jampa ). The root of his name is

5795-409: The future Zoroastrian savior figure of the Saoshyant . 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 the earliest Buddhist texts . Scott does point out that both deities are personifications of

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5890-409: The future (proximally 2000 years from now - 5000 years after Sakyamuni's Parinirvana). 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

5985-401: The human lifespan will also decline. There will be war, sickness and famine. 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

6080-542: The magic city represents the "Hinayana Nirvana", created merely as a rest stop by the Buddha, and the real treasure and ultimate goal is Buddhahood. Chapter 8: Prophecy for Five Hundred Disciples Pūrṇa Maitrāyaṇī­putra is declared by the Buddha to be the supreme teacher in his saṅgha and is given a prediction of future Buddhahood (his name will be Dharmaprabhāsa). The Buddha then gives prophecies of future Buddhahood to twelve hundred arhats. The five hundred arhats who had walked out before confess that they were ignorant in

6175-468: The needs of their disciples. This concept of Buddhist pedagogical strategies is often explained through parables or allegories . In the Lotus Sūtra , the many 'skillful' or 'expedient' practices and teachings taught by the Buddha (including the " three vehicles " to awakening) are revealed to all be part of the "One Vehicle" (Skt.: ekayāna , Ch.:一乘; yīchéng ), the supreme and all encompassing path that leads to Buddhahood. Moreover, this single vehicle

6270-418: 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. Thus, many Buddhists throughout history have sought to develop the necessary merit to meet Maitreya on Earth during the life of his final Buddhahood. This includes many Theravada Buddhists. One famous Theravadin who expressed this wish

6365-409: The next 180,000 years. According to the commentary of Anāgatavamsa, his teaching will last for 360,000 years. Buddhists believe that Maitreya is currently a spiritually advanced bodhisattva (a being who is practicing the path towards full Buddhahood ) in Tuṣita heaven where he will remain until it is the right time for him to descend to earth to attain Buddhahood. Maitreya currently resides in

6460-422: The one vehicle in a more pluralist and inclusive sense which embraces and reconciles all Buddhist teachings and practices. Some have even applied this universalism to non-Buddhist teachings. Reeves also notes that the theme of unity and difference also includes other ideas besides the One Vehicle. According to Reeves "on more than one occasion, for example, the many worlds of the universe are brought together into

6555-449: The palace at the center of Tuṣita. 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 century Rasavāhinī . Modern figures like Xuyun , and Taixu  have also expressed the wish to meet Maitreya in Tushita. Maitreya is also believed by Buddhists to manifest "emanation bodies" ( nirmanakayas ) on earth in order to aid living beings and teach

6650-587: The passing of Shakyamuni. According to some accounts, Mahakasyapa will then hand Shayamuni's robe to Maitreya. 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. Some sources state that Maitreya will be 88 cubits (132 feet, 40 meters) tall and will live for 88,000 years. Like Maṅgala Buddha , his rays will make people hard to distinguish between day and night. His teachings will preserve for

6745-441: The past and attached to the inferior nirvana but now they are overjoyed since they have faith in their future Buddhahood. The arhats tell the parable of a man who has fallen asleep after drinking and whose friend sews a jewel into his garment. When he wakes up he continues a life of poverty without realizing he is really rich, he only discovers the jewel after meeting his old friend again. The hidden jewel has been interpreted as

6840-474: The request of his sixteen sons, he then taught the Lotus Sūtra for a hundred thousand eons. His sons proceeded to teach the sutra. The Buddha then says that these sons all became Buddhas and that he is one of these. The Buddha also teaches a parable about a group of people seeking a great treasure who are tired of their journey and wish to quit. Their guide creates a magical illusory city for them to rest in and then makes it disappear. The Buddha explains that

6935-418: The role of the bodhisattva and the concept of the immeasurable and inconceivable lifespan and omnipresence of the Buddha. The theme of propagating the Lotus Sūtra which starts in chapter 10, continues in the remaining chapters. Chapter 10: The Dharma teachers The Buddha states that whoever hears even just one line from the sūtra will attain Buddhahood. This chapter presents the practices of teaching

7030-577: The same One Vehicle in different forms. Chapter 6: Bestowal of Prophecy The Buddha prophesies the future Buddhahood of Mahākāśyapa , Mahā­maudgalyāyana , Subhūti , and Mahākātyāyana . Chapter 7: A Past Buddha and the Illusory City The Buddha tells a story about a past Buddha called Mahābhijñā­jñānābhibhū, who reached awakening after aeons under the Bodhi tree and then taught the four noble truths and dependent origination. At

7125-415: The second part "sheds light on the everlasting personal life of the Buddha (Everlasting Original Buddha); and the third part emphasizes the actual activities of human beings (the bodhisattva way)." The following chapter by chapter overview is based on the expanded Chinese version of Kumārajīva, the most widely translated version into other languages. Other versions have different chapter divisions. During

7220-554: The shortened form Lotus Sūtra is more common. Translations of this title into Asian languages include the following: The Japanese Buddhist priest Nichiren (1222–1282) regarded the title as the summary of the Lotus Sūtra 's teachings. The chanting of the title is the basic religious practice he advocated during his lifetime. The Lotus Sūtra is known for its extensive instruction on skillful means (Sanskrit: upāyakauśalya or upāya , Ch.: fangbian , Jp.: hōben ), which refers to how Buddhas teach in many ways adapted to

7315-497: The simplest forms of devotion will eventually reach Buddhahood. The Buddha also states that those who reject and insult the Lotus Sūtra (and those who teach it) will be reborn in hell. Chapter 3: The Parable of the Burning House The Buddha prophesies that in a future eon ( kalpa ) Śāriputra will become a Buddha called Padmaprabha. Śāriputra is happy to have heard this new teaching, but says that some in

7410-403: The son arrives at the father's estate, but the son does not recognize his father and is afraid of such a powerful man. The father therefore sends low class people to offer him a menial job cleaning trash. For over 20 years, the father gradually leads his son to more important and better jobs, such as being the accountant for all the father's wealth. Then one day he announces his identity and the son

7505-407: The spiritual and physical environment most favorable to enlightenment and the release from worldly suffering." 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. According to Buddhist tradition, each kalpa (a cosmic period lasting millions of years) has several Buddhas . The previous kalpa

7600-668: The sutra receive predictions of future Buddhahood, including the ultimate Buddhist villain Devadatta . In chapter 10, the Buddha points out that all sorts of people will become Buddhas, including monks, nuns, laypeople, along with numerous non-human beings like nagas. Even those, who practice only simple forms of devotion, such as paying respect to the Buddha, or drawing a picture of the Buddha, are assured of their future Buddhahood . According to Gene Reeves, this teaching also encourages this potential for Buddhahood in all beings, even in enemies as well as "to realize our own capacity to be

7695-417: The sutra which includes accepting, embracing, reading, reciting, copying, explaining, propagating it, and living in accordance with its teachings. The teachers of the Dharma ( dharmabhāṇaka ) are praised as the messengers of the Buddha. The Buddha states that they should be honored as if they were Buddhas and that stupas should be built wherever the sutra is taught, recited or written. Someone who does not know

7790-461: The sūtra has also been interpreted as promoting the idea that the Buddha's realm ( buddhakṣetra ) "is in some sense immanent in the present world, although radically different from our ordinary experience of being free from decay, danger and suffering." In this view, which is very influential in Tiantai and Japanese Buddhism , "this world and the pure land are not, ultimately, separate places but are in fact non dual ." According to Gene Reeves,

7885-462: The teachings according to their respective capacities. Some versions of the sutra also contain other parables, such as one which compares the Dharma to the light of the Sun and moon, which shine equally on all. Just like that, the Buddha's wisdom shines on everyone equally. Another parable found in some versions says that just like a potter makes different types of pots from the same clay, the Buddha teaches

7980-519: The three vehicles ( yānas ) are really just skillful means, and that they are in reality the One Vehicle ( ekayāna ). He says that the ultimate purpose of the Buddhas is to cause sentient beings "to obtain the insight of the Buddha" and "to enter the way into the insight of the Buddha." The Buddha also states the various benefits for those who preserve the sutra, and that those who perform even

8075-464: The top of the head. 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 deity Brahma (along with the hair loop). 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

8170-400: 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

8265-462: The value and importance of engaging people within society, fulfilling one’s civic responsibilities, and participating in the political process. As an opportunity to deepen the knowledge of politics and to transmit the voices of people, the IIC organizes various lectures and seminars in different locations within Japan inviting politicians as guest speakers. Also, the IIC publishes a monthly magazine providing

8360-700: The virtue of friendship , so they do have that in common ( maitrī ). There are many Mahāyāna sūtras which describe and discuss the bodhisattva Maitreya. He appears as a supporting character in several important Mahāyāna sūtras such as the Lotus Sutra , Vimalakirti Sutra , the Golden Light , the King of Samadhis Sutra , and the Perfection of Wisdom in Eight Thousand Lines . In

8455-401: The world of suffering to help others attain awakening , all while working towards complete Buddhahood. In the Lotus Sūtra , the One Vehicle encompasses many different and seemingly contradictory teachings because the Buddha's great compassion and wish to save all beings ( bodhicitta ) led him to adapt the teaching to suit many different kinds of people and contexts. As the Buddha states in

8550-555: Was a student of the Buddha Candrasūryapradīpa. He then says that the Buddha is about to expound his ultimate teaching, The White Lotus of the Good Dharma . In fact, Mañjuśrī says this sutra was taught by other Buddhas innumerable times in the past. Modern scholars suggest that chapters 2–9 contain the original form of the text. In Chapter 2 the Buddha declares that there ultimately exists only one path, one vehicle,

8645-746: Was broadcast by the Japanese national broadcaster, NHK, on its BS Forum. In 2007, thanks to the contribution of members of Reiyukai Eurasia community, as an NGO committed to rural development acting in India and Nepal, a new eye hospital, the Reiyukai Eiko Masunaga Eye Hospital , was established in Nepal . From April 8, 2013, Masaharu Sueyoshi is currently the Reiyūkai International President. Reiyukai France

8740-903: Was held in Osaka, Japan, as part of the International Garden and Greenery Expo ’90. Representatives from 17 countries attended. In 1992, Reiyūkai International Operation for Cambodian Relief (RIOCR) opened its office in Cambodia. The next year, Reiyūkai International Committee was inaugurated. In 1994, the Tenth International Youth Year Speech Festival was held in Kathmandu , Nepal. In 1996 Tsugunari Kubo resigned as President of Reiyūkai and Yae Hamaguchi became her successor. The Reiyūkai-sponsored Lumbini International Research Institute (LIRI)

8835-698: Was inaugurated in Nepal and the International College for Advance Buddhist Studies (ICABS) was established in Tokyo. The First Reiyūkai Supervisory Council was inaugurated. In 1999, Reiyūkai established Japanese and English homepages on the Internet. In 2000, the 4th Reiyūkai International Conference was held in Tokyo . Yae Hamaguchi died, and Ichitaro Ohgata succeeded as President, Yushun Masunaga and Hiromichi Hirakawa as Vice Presidents. In August 2004,

8930-414: Was the vyuhakalpa (glorious aeon), and the present kalpa is called the bhadrakalpa (auspicious aeon). The Seven Buddhas of Antiquity ( saptatathāgata ) are seven Buddhas which bridge the last kalpa and the present kalpa, they begin with Vipassī and end (so far) with Gautama (Shakyamuni). Maitreya is thus the eighth Buddha in this line. According to traditional Buddhist sources Maitreya's advent

9025-644: Was the Sinhalese king Duṭṭhagāmaṇī . In Mahayana Buddhism, Buddhas preside over pure lands , such as Sukhavati . Once Maitreya becomes a Buddha, he will rule over the Ketumati pure land, an earthly paradise sometimes associated with the city of Varanasi (also known as Benares) in Uttar Pradesh , India, and in other descriptions, the kingdom of Shambhala . Various Buddhist sources give details about Maitreya's birth, family and country. According to

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