41b. Buddha Metteyya

The Bodhisatta Metteyya

Buddha Gotama [8] predicted as follows in the Prelude to the Lineage in the Future (Anāgata-vaṁsa):

Uttamo Metteyyo Rāmo, Pasenadi Kosalo ca
Abhibhū Dīghasoni ca, Caṇḍani ca Subho Todeyya-brahmaṇo
Nālāgiri Palaleyyo, Bodhisattā anukkamena
Sambodhiṁ labhanti anāgate.

In the future ten Bodhisattas will attain full awakening in the following order: the most honourable Ariya Metteyya, King Rāma, King Pasenadi of Kosala, the Deva Abhibhu, the Asura Deva Dīghasoni, the Brahman Caṇḍani, the young man Subha, the Brahman Todeyya, the elephant Nālāgiri, and the elephant Palaleyya.

The [11] Great Bodhisattas are confirmed in their aspiration by many Buddhas. A sixteenth-century Pāḷi text from Thailand, the Garland of the Times of the Victor (Jina-kāla-mālī) says that Bodhisatta Metteyya received his prediction of future Buddhahood from Buddha Mahutta. This would then be the first prediction for him. This text also gives details of the period during which the Bodhisatta who became Buddha Gotama made a mental resolve to become a Sammā Sambuddha. This is shown to be his preparation for the life in which he received his first sure prediction. Bodhisatta Metteyya is mentioned as being associated with him in two of these lives: as his leading disciple when he was a religious teacher and as his chaplain named Sirigutta when he was King Atideva.

The story of one occasion when Bodhisatta Metteyya made an aspiration and when the perfection which is strongest for him is illustrated is told in the Pāḷi texts which were written down after the compilation of the canon. The story of Bodhisatta Metteyya’s aspiration was told to the leading disciple Ven. Sāriputta when he was residing near Sāvatthi in the Eastern Monastery (Pubbārāma), which was offered by the laywoman Visākhā.

Long ago, Bodhisatta Metteyya was the Universal Monarch Saṅkha in the city of Indapatta in the Kuru country. This large city resembled a city of the Devas. Universal Monarchs reign over the whole earth and have seven great treasures: The wheel, elephant, horse, gem, wife, householder, and adviser. Saṅkha lived in a seven-storey palace made of the seven kinds of gems. This palace rose up out of the earth through the power of his merit. Saṅkha led others to follow the path leading to rebirth in the higher planes of existence, and he administered justice with impartiality.

After Saṅkha became a Universal Monarch, there arose the Buddha Sirimata. Whenever a Bodhisatta is to be born in his last life, there is a Buddha proclamation a thousand years before. Brahmas of the Pure Abodes (Suddhāvāsa) travel throughout the world of men and proclaim: “A thousand years from now, a Buddha will arise in the world.” King Saṅkha must have heard of this proclamation, for one day, as he sat on his golden throne under the royal white umbrella, he said: “A long time ago there was a proclamation that a Buddha would be born. I will turn over the place of Universal Monarch to whoever knows of the Three Treasures, to whoever points out to me the gems of the Buddha, the Dhamma, and the Saṅgha, as well as the Dispensation. I will go to see the Supreme Buddha.” Buddha Sirimata was residing at that time only sixteen leagues from Saṅkha’s capital city.

Among the novices in the Saṅgha, there was a boy who came from a poor family. His mother was a slave, so the novice went [12] to the city to seek wealth in order to set his mother free. When the people saw him, they thought he was a Yakkha so they threw sticks at him. Afraid, he went to the palace and stood before the king. “Who are you, young man?” the king asked.

“I am a novice (sāmaṇera), Great King,” the novice answered.

“Why do you call yourself a novice?”

“Because, Great King, I do no evil, I have established myself in moral conduct, and thus I lead the holy life. Therefore I am called a novice (sāmaṇera).”

“Who gave you that name?”

“My teacher gave it, Great King.”

“What is your teacher called, young man?”

“My teacher is called a monk (bhikkhu), Great King.”

“Who gave your teacher the name monk, young man?”

“Great King, my teacher’s name was given by the priceless gem of the Saṅgha.”

Full of joy, King Saṅkha rose from his throne and prostrated himself at the feet of the novice. And he asked: “Who gave the name to the Saṅgha?” – “Great King, the Supreme Buddha Sirimata gave the name to the Saṅgha.” Hearing the word “Buddha,” which is so difficult to hear in many hundreds of thousands of aeons, King Saṅkha fainted from joy. When he regained consciousness, he asked, “Venerable sir, where does the Supreme Buddha Sirimata reside at present?”

And the novice told him the Buddha was in a monastery called the Eastern Monastery (Pubbārāma), sixteen leagues away. King Saṅkha turned over the power of a Universal Monarch to the novice. He gave up his kingdom and a great number of relatives. Filled with joy at the thought of seeing the Buddha, he started walking to the north towards the Eastern Monastery. The first day, the soles of his feet split open, for they were very tender due to his luxurious upbringing. On the second day, his feet began to bleed. He was unable to walk on the third day, so he went on his hands and knees. On the fourth day, his hands and feet bled, so he determined to continue on his chest. The joy of the possibility of seeing the Buddha enabled him to overcome his great suffering and pain.

Buddha Sirimata surveyed the world with his omniscience and seeing the power of the effort (viriya-bala) of the king, the Buddha thought: “This Universal Monarch Saṅkha is surely a seed, a Buddha-sprout (Buddhaṅkura-bīja). He undertakes great pain because of me. Indeed, I should go to him.” By his psychic powers, the Buddha hid his great splendour and went disguised as a young man in a chariot. He went to where Saṅkha was and blocked his path in order to test the power of his effort.

“You there!” Buddha Sirimata said to King Saṅkha: “Go back on your chest! I am going down this road in my chariot.” But King Saṅkha refused, saying he was on his way to see the Buddha. The Buddha in disguise invited the king to get into his chariot, saying that is where he was going also. On the way, the Deva maiden Sujātā came down from the Tāvatiṁsa heaven, and taking the form of a young girl, offered food. The Buddha had it given to Saṅkha. Then Sakka, in the form of a young man, came down from the Tāvatiṁsa heaven and gave water. As a result of the divine food and water, all of King Saṅkha’s ailments disappeared.

When they arrived at the Eastern Monastery, the Buddha sat on his seat in the monastery, assuming his true appearance with the rays of six colours shining forth. When the king went in and saw the Buddha, he again lost consciousness. After a while, he came to himself, approached the Buddha, and paid his respects.

“Venerable sir,” he requested, “protector of the world, refuge of the world, teach me one point of the doctrine which may calm me when I have heard it.” – “Very well, listen” the Buddha said. The Buddha reviewed the teaching about Nibbāna and taught the king a discourse concerning Nibbāna. This aroused reverence for the Doctrine in the king, but after hearing only a little of the teaching, he requested the Buddha: “Please stop, Fortunate One. Do not teach me any more.” He said this because he thought to himself that he would not have a gift worthy of what the Buddha taught him if he heard any more. [13]

“Indeed, venerable sir,” the king said, “of all the doctrines taught, the Fortunate One has pointed out Nibbāna, which is the highest. So, of all the parts of my body, I will pay homage to your teaching with my head.” He began to sever his neck with his fingernails and said: “Venerable Buddha Sirimata, you go to the deathless first; through the gift of my head, I will afterwards go to Nibbāna. Having said just these few words, I pay homage to the teaching about Nibbāna. Now, may this be the means for my attaining omniscience.” And saying this, he finished severing his head with his fingernails.

King Saṅkha’s predominant characteristic was his great energy (viriya). This is shown through his overcoming the difficulties in going to see Buddha Sirimata. His effort was so strong, the Buddha realised that he was a Great Bodhisatta. Other perfections are also illustrated in this story. He gives away his position of Universal Monarch in renunciation. Even before hearing of the Buddha, he set the example of leading a moral life leading to higher rebirths. As a just king, he would show his wisdom, patience, truthfulness, loving kindness, and equanimity. Once he heard of the Buddha, he renounced his kingdom and family, giving up the highest position that can be attained by a human being. And great resolution worked together with his energy.

The final action of King Saṅkha is the gift of his head to the Buddha. This may seem strange, but it is explained in the text by the fact that the Buddha had taught him one aspect of the teaching concerning Nibbāna, the highest goal. King Saṅkha cannot find any other gift worthy of Nibbāna, so he resolves to offer his own head. In the Pāḷi commentaries, it is said that only giving their own limbs or their life makes Great Bodhisattas exalt when they give. Joy arises when they give such gifts and they experience no contrariety of mind. So we can see that such gifts are beyond ordinary people, and we need not feel that we should make such sacrifices ourselves.

Ven. Ajita

During the time of Buddha Gotama, the Great Bodhisatta who is to be the next Buddha was a monk named Ajita. According to the commentary on the Lineage in the Future (Anāgata-vaṁsa), Ajita was the son of King Ajātasattu and Queen Kañcanadevī. Prince Ajita had five hundred attendants, and when he reached the age of sixteen, the king asked his son to inherit the Buddha’s heritage. The prince agreed, so the king took him to the Bamboo Grove Monastery in great pomp and splendour along with his five hundred attendants. Prince Ajita was ordained as a novice, and because of his serenity, calmness, and wisdom he was much respected. Later he was ordained as a monk. The Buddha took him when he went from Rājagaha to Kapilavatthu to reside in Nigrodha’s Monastery.

While they were residing at that monastery, Mahā Pajāpatī Gotamī came one day with two special cloths to be presented to the Buddha for use as robes. She had planted the cotton seeds herself and did all the necessary work up to the time the robes were finished. The account of the gift of the cloths is found in the Discourse giving the Analysis of Offerings (Dakkhiṇā-vibhaṅga-sutta, MN 142). There, the Buddha refused three times to accept the robes offered by Mahā Pajāpatī Gotamī and suggested that she offer them to the Saṅgha with the Buddha at its head. Ven. Ānanda approached the Buddha, suggesting he should accept the cloths. The Buddha then gave the discourse on the Analysis of Offerings. [14]

No other details are given in the Pāḷi or Ven. Buddhaghosa’s commentary on this discourse. In the commentary on the Lineage in the Future (Anāgata-vaṁsa), it is said that the Buddha accepted one robe for himself and instructed his step-mother to offer the second one to the Saṅgha. But not one of the eighty leading disciples came forward to accept that robe. Eventually, Ven. Ajita thought to himself that the Buddha had told his step-mother to give the robe to the Saṅgha for her benefit, so he bravely got up like a king of the lions in the midst of the Saṅgha and accepted the robe. There was some confusion and much talk about how an unknown monk could accept the robe when none of the leading disciples had taken it.

Realising the situation, and in order to dispel any doubts, the Buddha said: “Do not say this monk is an ordinary monk. He is a Bodhisatta who will be the coming Buddha Metteyya.” Then the Buddha took the bowl that had been given to him shortly after his Awakening by the world’s Four Great Kings and threw it into the air. None of the eighty leading disciples could retrieve it, but Ven. Ajita understood that the Buddha intended for him to show his psychic powers, so he brought back the bowl. Then Ven. Ajita took the cloth he had accepted and put it in the Buddha’s Perfumed Chamber as a canopy under the ceiling, making the aspiration that this act of generosity might result in his having a canopy made of seven gems and with hangings made of gold, silver, coral, and pearls measuring twelve leagues when he becomes a Buddha.

The Buddha smiled after this and Ven. Ānanda asked why he had smiled. The Buddha replied: “Ānanda, the monk Ajita will become the Buddha Ariya Metteyya in this Auspicious Aeon.” Then he remained silent, enjoying the Arahat fruition. The first chief disciple, Ven. Sāriputta, who knew the assembled monks wished to hear more information, requested the Buddha give a discourse about the coming Buddha. And the Buddha gave the account in the Lineage in the Future (Anāgata-vaṁsa).

The Book of the Ten Stories (Dasa-vatthuppakaraṇa) goes on to say that from the time of the sure prediction, the Bodhisatta taught a large number of monks, explaining the whole canon and causing them to increase in insight and to attain the knowledge of adaptable patience. At the end of that life, he was reborn in a Deva world. But there is a reference to at least one other human life as he should have a life in which he is generous in the way the Bodhisatta Vessantara was. After that life, he should be reborn in the Tusita Realm, where all Great Bodhisattas reside before their final birth. According to the Lesser Story (Cūḷa-vaṁsa), the Bodhisatta would have other human births.

When Ven. Buddhaghosa went from India to Ceylon to consult the commentaries on the Pāḷi canon, he was given two verses to comment on as a test. The result was the Path of Purification (Visuddhi-magga). The Devas, in order to convince the people of his greatness, hid the text twice so that Ven. Buddhaghosa had to write it out three times. When the copies were compared with the original, no deviations were found. The Saṅgha then exclaimed: “Without a doubt this is Metteyya!”

In another Pāḷi text that is not part of the canon, there is a description of Metteyya in the Tusita Realm. He is said to go to the Cūḷāmaṇi shrine in the Tāvatiṁsa Deva world to pay respects to the hair cut off by the Bodhisatta Siddhattha when he made the great renunciation and to relics brought there by the Sakka, the Lord of the Gods, after the death of Buddha Gotama. The Bodhisatta Metteyya is described as being surrounded by a host of male and female Devas. Four female Devas in particular are described as having beautiful complexions, halos, ornaments, and clothes, one of a shining colour, one red, one dark gold, and the fourth, golden.

The Buddha describes how morality among human beings grows stronger and stronger. As a result, their lifespan grows longer until it reaches 80,000 years, and at that time, Buddha Metteyya will come. Ven. Buddhaghosa explains that the lifespan increases to an incalculable number of years (asaṅkhyeyya) and then begins to decrease again until it reaches 80,000 years, for Buddhas arise only when the lifespan is decreasing. A tradition in Burma says that Buddha Metteyya will live for 80,000 years and that the human lifespan at that time will be 100,000 years, just as Buddha Gotama lived for eighty years when the human lifespan was one hundred years. No definite number of years is given for the period between Buddha Gotama and Buddha Metteyya. The Lineage in the Future (Anāgata-vaṁsa) verse 5, says Buddha Metteyya will arise 10 million years later (vassa-koṭiye), but the commentary says this means after many hundreds of thousands times 10 million years.

This aeon (kappa) is an Auspicious Aeon (bhaddha-kappa), which means that the maximum number of five Buddhas will arise in the same aeon. Some aeons are empty ones, meaning no Buddhas arise (suñña-kappa). In other types of aeons, one to four Buddhas arise. ^{[See the Further Explanations.]} Buddha Gotama was the fourth Buddha in this Auspicious Aeon, and Metteyya will be the fifth and last Buddha in it.

The commentary to the Chronicles of the Buddhas (Buddha-vaṁsa) says that an Auspicious Aeon is very difficult to encounter. Those who are born in such aeons are usually rich in goodness and happiness. They usually have the three root conditions of non-greed, non-hatred, and non-delusion, and destroy the defilements. Those with the two root conditions of non-greed and non-hatred are usually reborn in good planes of existence, and those with no root conditions acquire one. In another commentary, it is said that during the time of Buddha Metteyya, the group of sensual pleasures will have little initial power to distract.

The Birth of the Next Buddha

Before his last rebirth, which is in the human world, each Bodhisatta resides in the Tusita Realm. He is mindful and aware when he is reborn there and while he lives there. He lives there as long as his lifespan lasts. One thousand years before he is to be reborn as a human and become a Buddha, Devas or Brahmas go to the world of men and announce that a Buddha will arise. This is a Buddha uproar (Buddha-kolāhala). [19]

When the time is right, he descends into his mother’s womb, mindful and aware. He is aware it is his last existence. At that time, there is an illimitable, splendid radiance throughout the universe. His mother is protected by the Four Great Kings during the gestation period. His mother does not break the five precepts during her pregnancy, and she is not attracted to any man. The mother is surrounded by all the pleasures of the five senses. She suffers from no illness, and she can see the Bodhisatta in her womb. He is seated cross-legged in the womb facing outward.

His mother gives birth in a standing position and in a forest. The Bodhisatta Metteyya will be born in the Deer Park at Isipatana. The feet of the baby are placed in a golden cloth. He is received first by Devas and afterwards by men. Before his feet touch the ground, the Four Great Kings present him to his mother, saying: “Rejoice, lady, for mighty is the son that is born to you.” He comes forth without any stain. Two showers of cool and warm water fall from the sky to bathe mother and the Bodhisatta. He takes seven steps to the north, surveys the four quarters, and pronounces the lion’s roar that he is supreme in the world. When he is born, an illimitable, splendid radiance is seen throughout the universe. Seven days after the birth of the Bodhisatta, his mother dies and is reborn in the Tusita Realm.

When Bodhisatta Metteyya is reborn in the human world, life on earth will be like life in a Deva world. Women will marry at the age of five hundred. There will only be three diseases: desire (iccha), hunger (anasana), and old age (jarā). Jambudīpa will have Ketumatī, which is present-day Bārāṇasī, as its capital city. In addition, there will be 84,000 cities with 900 million princes. Jambudīpa will extend for 100,000 leagues. It will be without thorns, clear, with green grass. There will be grass which is four inches high and soft as cotton. The climate will always be good. The rains will be even, and the winds will be neither too hot nor too cold. The rivers and ponds will not lack water. There will be white sand that is not rough, the size of peas and beans. The country will be like an adorned garden. The villages will be close together, full of people, without interval.

The people will be tranquil, safe, and free from danger. They will be happy and joyful, enjoying festivals. They will have plenty to eat and drink. Jambudīpa will be delightful, like Āḷakamandā, the capital city of the Kurus. The capital city of Jambudīpa, Ketumatī, will be twelve leagues long and seven leagues wide. The city will have beautiful lotus ponds, full of water that is fragrant, clear, clean, cool, and sweet. The ponds will be accessible to people at all times. There will be seven rows of palm trees and walls of seven colours, made of jewels, will surround the city.

In squares at the gates of the city, there will be shining wishing trees: one blue, one yellow, one red, and one white. Divine adornments and ornaments as well as all sorts of wealth and possessions will be hanging on the trees.

The Universal Monarch Saṅkha

At this time, there will be a Universal Monarch named Saṅkha. In a past life, he and his father made a hut for a Paccekabuddha. They had him stay there for the three months of the Rains Retreat and [20] then gave him three robes. In the same way, they had seven Paccekabuddhas stay in the hut. The father and son were reborn in the Tāvatiṁsa Realm, and Sakka requested that the father be reborn in the human world as Prince Mahāpanāda. The architect for the Devas, Vissakamma, built a palace for Mahāpanāda. During the time of Buddha Gotama, Mahāpanāda was Ven. Bhaddaji, who, on one occasion, raised up the Mahāpanāda palace from the bottom of the Ganges. The palace still waits there for the future Saṅkha, who was the son that gave to the Paccekabuddhas in the past.

When Saṅkha becomes the Universal Monarch, he will raise up the Mahāpanāda palace which will serve as his palace in the centre of Ketumatī. The palace is described as resplendent with many jewels, so bright it is hard to look at. And he will possess the seven treasures of a Universal Monarch: the wheel, elephant, horse, gem, wife, householder, and adviser.

Through the merit of Saṅkha, there will be a square in the middle of the city with four halls facing the four directions with wishing trees. Hanging from the trees there will be all sorts of fine garments, drums, and jewellery.

Through the merit of the people at that time, there will be rice that grows without being cultivated. It will be pure, sweet-smelling, and the grains will be ready-husked. The residents of Ketumatī will have whatever they want. They will be very rich. They will wake up to the sound of drums and lutes. They will be exceedingly happy in both body and mind.

King Saṅkha’s palace will have 84,000 dancing girls. He will have one thousand sons, valiant, of heroic forms, crushing enemy armies. The eldest son will be the king’s adviser. The king will conquer the sea-girt land of Jambudīpa without violence, without a sword, but rather by righteousness.

The Career of Bodhisatta Metteyya

The Bodhisatta will be the son of the Universal Monarch’s head priest, Subrahma, and his wife, Brahmavatī. He will be named Ajita, and he will bear the 32 marks and 80 minor marks that are common to Buddhas and Universal Monarchs. He will lead the household life for 8,000 years. He will have four palaces named: Sirivaḍḍha, Vaḍḍhamana, Siddhattha, and Candaka. ^{This is the only case in which a Bodhisatta is said to have four rather than three palaces. As each of the three palaces were used for one of the three seasons, we can surmise that there will be four seasons during the time of the next Buddha.} He will have 100,000 dancing girls. His wife will be Candamukhī and his son will be named Brahmavaḍḍhana.

Bodhisattas decide to give up household life after they have seen the four signs of an old man, a sick man, a dead man, and a recluse. They go forth from lay life and after a son is born to them. They put on the yellow robe and engage in striving. The Bodhisatta Metteyya will go forth [21] in one of his palaces. Accompanied by his followers, he will fly through the air in the palace and go to the Ironwood (Nāga) tree, which will be his Bodhi tree. He will engage in striving for seven days, which is the minimum period.

At the age of 8,000 years, the Bodhisatta will mount a chariot that resembles a glorious celestial palace and when going to the royal park, he will see the four signs. They will produce a sense of spiritual urgency (saṁvega). And he will long for the state of going forth. Then he will return and go up to his palace. His mind will be bent on the state of going forth. At that moment, that jewelled palace will fly up by a path in the sky, and he will leap up into the sky, like the king of the golden water fowl, together with his followers.

Then the Devas of the 10,000 world-element will take flowers and honour him. The 84,000 kings of Jambudīpa, the people from the cities and from the countryside will honour him with perfume and flowers. The king of the Asuras will guard the palace, the king of the Nāgas will take him a precious gem, the king of the Supaṇṇas will take him a jewel necklace, the king of the Gandhabbas will honour him with musical instruments and dancers. The Universal Monarch, together with his consorts and followers, will go to the Bodhisatta.

By the power of the king and the power of the Bodhisatta, that crowd will be established in the state of going forth, and the people will rise into the sky with him and go to the Bodhi tree. Then, a Mahā Brahma will take a sixty-league parasol and hold it over them. The Deva king Sakka will blow the Vijayuttara conch shell. The king of the Yāma Devas, Suyāma, will take a yak’s tail fan and honour him. The king of the Tusita Devas, Santusita, will hold a jewel fan. The Gandhabba Deva, Pañcasikha, will take his celestial lute Beluva, and play it. The Four Great Kings, swords in hand, will surround them on all four sides. All those people, Devas, Gandhabbas, Yakkhas, Nāgas, and Supaṇṇas, surrounding him in front, in back, and on both sides, will go with him. Surrounded by a crowd of Devas and women, etc., of great splendour and beauty, the Bodhisatta will rise into the sky, and then descend near the place of Awakening. At that moment, the Mahā Brahma will take the eight requisites of an ascetic created by his psychic powers and offer them to him. Then the Bodhisatta will cut off the topknot of hair on his head and throw it up into the sky. He will take the eight requisites from the hands of the Mahā Brahma and go forth. For seven days he will make the austere striving. And all that great crowd of people will follow the example of the Bodhisatta in going forth.

The Ironwood (Nāga) tree where the Bodhisatta will be Awakened is described as being 120 cubits high with four main branches 120 or 130 cubits long. There will be 2,000 minor branches. The tips of the branches will be bent, constantly moving, and will be continually in bloom with blossoms as big as wheels. They will have a heavenly smell, full of pollen. The perfume will spread around for ten leagues, both with and against the wind. The leaves will be a deep green in all seasons and the flowers will scatter on the people all around.

The Lineage in the Future (Anāgata-vaṁsa) describes the people who go forth with the Buddha, including the names of the most important people among them: He will be accompanied by a large group of people, including friends, ministers, and members of his family. There will be a fourfold army and an assembly of the four castes to go forth with him. There will be 84,000 princesses and 84,000 Brahmins who are skilled in the Vedas. Among the 84,000 there will be the brothers Isidatta and Purāṇa; the twins of unlimited wisdom, Jatimitta and Vijaya; the householder Suddhika and the female disciple Suddhanā; the male disciple Saṅgha and the female disciple Saṅghā, the householder Saddara and the famous man Sudatta; and the [22] husband and wife Visākha and Yasavatī. Many other citizens and people from the countryside of various social ranks will go forth.

The spot on which the Bodhisattas attain Awakening is one of the four fixed places, so Metteyya will make his final bid for liberation on the same spot as all the past Buddhas – the present-day Bodhagaya. On the day they attain Self-Awakening, Bodhisattas have a meal of milk-rice. They are seated on a spreading of grass. They use mindfulness of breathing as their preparation for developing insight and shatter the forces of Māra. They attain the three knowledges and the six special qualities not shared by others, etc., while still seated in the cross-legged position. And they spend seven weeks near the Bodhi Tree after becoming Self-Awakened. The Lineage in the Future commentary says that from the time he becomes Awakened, Ariya Metteyya will be known as the Buddha-King (Buddha-rāja). Then the Mahā Brahma will request that Buddha Metteyya teach others the path to Nibbāna.

Buddha Metteyya will preach his first discourse, the Discourse setting the Dhamma Wheel Turning (Dhamma-cakkappavattana-sutta, SN 56.11), in the Elephant Grove (Nāga-vana). The park is said to be in Isipatana near the city of Ketumatī. He will be surrounded by an assembly extending one hundred leagues. A great many Devas will approach him at that time, and he will set free one billion from their bondage. This will be the first occasion when a great number of beings attain penetration (abhisamaya) into the four noble truths.

Then King Saṅkha will give his jewel palace to the Saṅgha with the Buddha at its head, and he will make a great donation to the poor, the needy, and beggars. Accompanied by his wife and 900 billion people, the king will approach the Buddha. And all that 900 billion people will be ordained with the words: “Come, bhikkhu” (etha bhikkhu). This will be the second penetration.

After that, the third penetration of 800 billion will take place when Devas and men approach the Buddha with a question concerning Arahatship.

There will be three assemblies (sannipāta) of Arahats. The first will include 1,000 billion. This may be, as for many past Buddhas, at the time the Buddha recites the Pātimokkha on the full moon day of February (Magha) to an assembly possessing four factors: 1) All the monks present are ordained with the “Come, bhikkhu” ordination; 2) all have the six types of higher knowledge; 3) all of them come without any previous announcement; and 4) the Observance Day (Uposatha) is on the fifteenth day in the bright fortnight.

The second assembly will be at the time the Buddha proclaims the Invitation (Pavāraṇa) at the end of the rainy season and will include 900 billion.

For the third assembly, 800 billion Arahats will accompany the Buddha when he goes in seclusion on the Gandhamādana slope of the Himavant mountain range. Otherwise, the Buddha Metteyya will continually be surrounded by 1,000 billions of those who have attained the six types of higher knowledge (abhiñña) and great psychic power.

Buddha Gotama said that just as he was accompanied by a Saṅgha of hundreds of bhikkhus when he wandered around, Buddha Metteyya will be accompanied by thousands. Buddha Metteyya will go through the countryside teaching the Dhamma, awakening many people. Some will take the three refuges, some will be established in the five precepts, some will undertake the [23] ten skilful actions. There will be some who become ordained, some who attain the four excellent fruition states, some who will attain analytic insight into the Dhamma, some who will attain the eight excellent perfections, some the three knowledges, and some the six types of super knowledge. The teachings of Buddha Metteyya will be widespread. Seeing people who are ready to be Awakened he will go 100,000 leagues in a moment to cause them to be Awakened.

It is said that Buddha Metteyya will quench the heat for beings reborn in the lower realms. The first chief disciple will be the Universal Monarch Saṅkha who will have the bhikkhu name of Asoka. The second chief disciple will be Brahmadeva. The Buddha’s attendant will be named Sīha. The chief women disciples among the female monastics (bhikkhuni) will be Padumā and Sumanā. The chief lay attendants among the men will be Sumana and Saṅgha; among the women, Yasavatī and Saṅghā.

Wherever he goes, Buddha Metteyya will be accompanied by a great company of Devas honouring him. The Devas will make necklaces which will be adorned by the kings of the Nāgas and the Supaṇṇas. There will be eight garlands each of gold, silver, jewels, and coral. There will be many hundreds of banners hanging down. Awnings adorned with jewels will resemble the moon. They will be surrounded by nets of bells and jewelled garlands. They will scatter sweet-smelling flowers and different sorts of perfumed powder, both divine and human. And there will be various types of cloth of many colours. Having faith in the Buddha, they will sport all around, and many marvels will take place through the power of Buddha Metteyya’s merit. Seeing those marvels, many people will decide they would rather die than abandon him as their refuge. Many of them will attain Awakening, and those who do not, will do good deeds which lead to heavenly worlds.

Several other details can be predicted for Buddha Metteyya as they are part of the list of thirty things that are true of all Buddhas: He will live regularly at a monastery at Jetavana. His bed there will be on the same spot as those of past Buddhas. He will perform the Double Miracle at the gateway to the city of Sāvatthī. He will teach the Abhidhamma to his mother in the Tavatiṁsa Deva world. He will descend from that Deva world at the gateway to the city of Saṅkassa. He will lay down a rule of training whenever necessary. He will tell the story of one of his past lives (Jātaka) whenever necessary. He will teach the Chronicles of the Buddhas (Buddha-vaṁsa) to a gathering of his relatives.

Several details have to do with his day-to-day habits: He will give a friendly welcome to monastics when they arrive. He will spend the Rains Retreat where he is invited to and will not leave without asking permission. Each day, he will carry out the duties to be performed before and after meals and for the three watches in the night. [24]

The Lineage in the Future (Anāgata-vaṁsa) says his eyelashes will be thick, that the eyes will be broad and pure, not winking day or night; and that with his physical eye he will be able to see large and small things all around for ten leagues without obstruction.

Rays of six colours will radiate from his body and illumine the 10,000 world-element. The major and minor marks will always be visible as countless hundreds of thousands of rays which will shine in all directions for 25 leagues. Through the merit acquired when the blood flowed from his head when he offered it to Buddha Sirimata, his radiance as a Buddha (Buddha-pabhā) will shine from the summit of the world (Bhavagga) to the lowest of the hells (Avīci), and the offering of his head and the drops of blood will mean that the radiance from the hair between his eyebrows will be unlimited.

People will not be able to distinguish night from day. The only way they will know when it is night is through the sound of bird cries and the closing of the blossoms and leaves of lotuses and water lilies. They will know it is day by the cries of birds going to seek food and the opening of the flowers and leaves of lotuses and water lilies.

Wherever Buddha Metteyya walks, lotuses will spring up for him to step on. This is said to be the result of his great effort in the past life when he was the Bodhisatta King Saṅkha and went to Buddha Sirimata. The main petals of the lotuses will be thirty cubits, and the minor petals, twenty-five. The stamens will be twenty cubits, the pistils will be sixteen cubits, and they will be full of red pollen.

But even Buddhas are subject to the law of impermanence. Eventually, Buddha Metteyya will attain Parinibbāna. All Buddhas have a meal with meat on the day of their Parinibbāna. Before their Parinibbāna, they will have accomplished 24,000 billion attainments. According to the Lineage in the Future (Anāgata-vaṁsa) commentary, when Ariya Metteyya attains Parinibbāna, he will not leave behind his human body (vipāka-kammaja-rūpa), the body produced by the fruition of volitional actions; he will enter the element of Nibbāna (Nibbāna-dhātu) and no relics will remain. Although the text says his Dispensation will last for 180,000 years, the commentary says it will continue for 380,000 years.

How to Meet Buddha Metteyya

The Teaching about the Ten Bodhisattas (Dasa-bodhi-satta-uddesa) and the Lineage in the Future (Anāgata-vaṁsa) both give instructions on what people must do if they are to meet Buddha Metteyya. This is very important for all those who do not attain at least the first stage of Awakening during this Buddha Dispensation, for, as we have seen, Buddha Metteyya will be the last [25] Buddha to arise in this world-cycle. If a person does not attain Awakening in this world-cycle, it will be extremely difficult to get another opportunity.

In the Teaching about the Ten Bodhisattas (Dasa-bodhi-satta-uddesa), Buddha Gotama says to Ven. Sāriputta: “Not all men will see my physical body. If they encounter my Dispensation (Sāsana), give gifts (dāna), observe morality (sīla), and cultivate development of the mind (bhāvanā), through the fruit of that, they will be reborn in the time of Buddha Ariya Metteyya.”

These three actions are the basis of meritorious action (puñña). Through these actions a person can be assured of rebirth in the higher planes of existence. Developing the mind leads to the temporary purity attained through the absorption (jhāna) states. But it can also lead to insight (vipassanā) and true liberation.

The Lineage in the Future (Anāgata-vaṁsa) gives more details. In order to meet Buddha Metteyya, people should put forth effort (viriya) and be firm (daḷha), with agitated mind (ubbigga-mānasa). We can surmise that “agitated mind” means the profound stirring of the mind or sense of spiritual urgency (saṁvega) that comes from realising the urgent need to work for liberation.

All those who do good deeds and who are vigilant – whether they are male monastics, female monastics, laymen, or laywomen – will be able to encounter the next Buddha. All those who pay great honour to the Buddha will see the auspicious assembly of Buddha Metteyya. The spiritual life (brahma-cariya) should be practised. Gifts (dāna) should be given. The Observance Days (Uposatha) should be kept. Loving kindness (mettā) should be carefully developed. By delighting in vigilance and meritorious actions, it will be possible to eventually make an end to misery (dukkha).

Ven. Ledi Sayadaw points out that it is necessary to make balanced effort in terms of good conduct (caraṇa) and right knowledge (vijjā) if one is to meet the next Buddha. Right conduct means developing morality (sīla) and concentration (samādhi). Knowledge means developing wisdom (paññā). Right conduct can be compared to having sound limbs. Right knowledge can be compared to being able to see. If one or the other is missing, a person will be unsuccessful. A person may be generous and keep the moral rules of the five precepts and the eight precepts on Observance Days, but if the seeds of knowledge are not planted, that person may meet Buddha Metteyya but still not Awaken. If only knowledge is developed, wrong conduct will mean that the chances of encountering the next Buddha will be slight, due to the intervening period (antara-kappa) between this Buddha’s Dispensation and the next one.

Examples of wrong conduct mentioned by Ven. Ledi Sayadaw are: Not being generous, being poorly guarded in physical actions, being unrestrained in speech, and unclean in thought. Such conduct will mean rebirth in the lower realms, either in the next life or in a future life. If people who act in this way do manage to be reborn in a higher world, their lack of generosity will mean they will encounter hardships, trials, and tribulations in making a living. Through not keeping the precepts, they are likely to meet with disputes, quarrels, anger, and hatred; and they will be susceptible to diseases and ailments. This will make it even harder to avoid actions leading to the lower worlds.

It may be possible, however, that a person today has already prepared in the past for attaining Awakening. If the right effort is made in this life, that person can reach at least the first stage of Awakening and become a Stream-enterer (Sotāpanna). Then, it will be impossible to do any action that results in rebirth in the lower realms. This will not necessarily mean that such a person will miss the opportunity to see the next Buddha. Eventually, as a Non-returner, he or she can be reborn in the Suddhāvāsa Brahmā worlds, and life in these worlds can span the careers of several Buddhas.

If a person who has enough perfections (pāramī) to reach Awakening in this lifetime does not make the necessary effort, it may be possible to become a Stream-enterer (Sotāpanna) in the next life in the Deva worlds. If such a person does not practise the factors leading to Awakening, he or she will miss out entirely during this Buddha’s Dispensation and will only be able to attain release during the next Buddha’s Dispensation.