Maitreya: The Future Buddha of Loving-Kindness скачать в хорошем качестве

Maitreya: The Future Buddha of Loving-Kindness

Sitting at dusk in Dharamshala’s high hills, I sip butter tea while Himalayan prayer flags flutter outside my window. Wearing my PhD student hat, studying non-duality in this Tibetan Buddhist enclave, I am daily immersed in traditions that teach time itself is fluid. In the Abhidharma writings I read, time “changes from moment to moment” and is not an absolute container. Each interval is an imputed phenomenon on the mind’s continuum. In practice, this means past, present, and future are inseparable; by examining each breath, I see the seeds of all lifetimes. In a previous essay, Embracing a Timeless Perspective: The Path of Self-Inquiry, I explored how transcending linear time can heal our soul lessons. Here in the Dharma community of Dharamshala — under snow-capped peaks and beside old gompas — those themes come alive. Maitreya: The Future Buddha of Loving-Kindness The figure of Maitreya is woven through Buddhist lore in every tradition. He is the great Bodhisattva who will become the next Buddha of our world. Classics like the Lotus Sutra and Pali Suttas foretell his coming at a time when the Dharma has faded; indeed, the Buddha taught that Maitreya will “descend to earth to preach anew the Dharma” when Gautama’s teachings have completely decayed. This prophesied return underscores the impermanence (anicca) even of sacred teachings. Tibetan Buddhists call him Pakpa Jampa, the “Noble Loving One,” reflecting his embodiment of maitrī (Pali metta)—loving-friendliness. The very root of his name comes from Sanskrit for “friendship” or “loving-kindness”. In this way Maitreya personifies the Buddha’s metta, the altruistic love every practitioner seeks to cultivate. All schools of Buddhism revere Maitreya: from the earliest Mahayana sutras to the Theravāda canon. He was “mentioned in scriptures from the 3rd century CE” and became the only bodhisattva generally honored by Theravada tradition. In Tibetan monasteries and pilgrimage sites (even here in the Tibetan diaspora), statues or thangkas of Maitreya remind devotees of hope. Monks and laypeople celebrate Maitreya Day on Losar (Tibetan New Year), symbolically aligning a new year with the advent of compassion. I have watched local prayer wheels inscribed not just with Om Mani Padme Hum but blessings for the “future Buddha, Maitreya,” linking everyday practice to this future promise. Modern teachers reinforce this symbolism. Lama Zopa Rinpoche writes that “Maitreya Buddha is the embodiment of each buddha’s loving kindness, and the symbol of all the bodhisattvas’ loving kindness for all sentient beings”. In other words, Maitreya is not only an external savior but an emblem of the love and peace we cultivate here and now. Each act of compassion is a tiny way that the Buddha of the future already comes alive in us. Impermanence and the Circular Wheel of Time In Vajrayana and all Buddhist thought, time is cyclical and impermanent. Walking through Dharamshala’s market or monastery, I see this everywhere: the melting winter snow, the ever-changing faces of pilgrims, even the way buildings rise and crumble. As the Dhammapada teaches, “All conditioned things are impermanent” — a truth that turning our attention to impermanence can free us from clinging. This is not mere pessimism; it is healing. Recognizing change with wisdom lets us let go of past suffering and open to transformation. Buddhism frames life itself as samsara, a vast cycle of becoming. The classical doctrine of rebirth describes how our actions carry on beyond death: “the actions of a sentient being lead to a new existence after death, in an endless cycle called samsara”. This cycle, the Buddha warned, is full of unsatisfactoriness (dukkha), and it only ends in Nirvana (liberation) when desire is extinguished. In practical terms, my hope for healing is to transform the karmic threads that tie me from one life to the next. Each lifetime is like a ring on the wheel of time, connected to the others by cause and effect. In fact, Abhidharma psychology teaches that a period of time is measured on a person’s mindstream between two events (for example, between committing a karmic act and experiencing its result). Time has “no beginning and no end,” because our mental continuum flows beyond any single life. In this light, the cycles of samsara are not abstract: they are lived in every heartbeat and choice. Culturally, Tibetans have long conveyed this cyclical view. The Kalachakra (“wheel of time”) teachings portray cosmic ages of deterioration and renewal. Even celebrations align with cosmic cycles — for instance, the Tibetan New Year ritual Losar connects rebirth of the year with hopes for Dharma’s rebirth. Living here, I feel that each prayer wheel spin and meditation retreat is a tiny turning of the wheel of time toward awakening. Thus the prophecy that Maitreya will come “during an era of decline” reminds us that just as eras cyclically decay, they also cyclically revive. And the revival begins wit...