The Coming Buddha

Ariya Metteyya
By

Saya U Chit Tin, PhD.

Assisted by

William Pruitt, PhD.

Buddhist Publication Society

Kandy Sri Lanka

The Wheel Publication No. 381/383

2nd revised edition

Copyright 1992
By the Sayagyu U Ba Khin Memorial Trust, U.K.
ISBN 9552400988
Originally published in 1988 as Dhammadna Series 7 by the The Sayagyi U Ba Khin Memorial Trust,
U.K. This 2nd revised edition is published in the Wheel Series with the consent of the author and the
original publisher.
BPS Online Edition (2011)
Digital Transcription Source: BPS Transcription Project
For free distribution. This work may be republished, reformatted, reprinted and redistributed in any
medium. However, any such republication and redistribution is to be made available to the public on a
free and unrestricted basis, and translations and other derivative works are to be clearly marked as such.

Contents
List of abbreviations.............................................................................................................................3
Introduction...........................................................................................................................................5
Introduction to the Revised Edition...................................................................................................7
The Bodhisatta Metteyya.........................................................................................................................8
Buddha Ariya Metteyya.........................................................................................................................16
The Duration of the Ssana of Buddha Gotama..............................................................................17
The Coming of Buddha Ariya Metteyya..........................................................................................18
The Birth of the Next Buddha...........................................................................................................18
The Wheel-turning Monarch Sakha...............................................................................................20
The Career of Bodhisatta Metteyya..................................................................................................20
How to Meet Buddha Metteyya........................................................................................................25
Appendix A:
The Chronicle of the Future Buddha................................................................................................27
Translation...........................................................................................................................................34
Appendix B: Aspirations to Meet Buddha Ariya Metteyya..............................................................41

List of abbreviations
Unless otherwise stated, all editions are by the Pali Text Society.
A

Aguttara Nikya (trans., GS)

Ang

Angatavasa, editions used: JPTS, 1886, pp. 3353 (Minayeff, ed.), and Ernst Leumann,
Maitreya-samiti, das Zukunftsideal der Buddhisten (Strassburg: Karl J. Trubner, 1919; Pi
text, pp. 184191; notes, pp. 192226)

As

Atthaslin (trans., Expos.)

BN 630/862

Bibliothque nationale, Pali mss 630 and 862, commentary on Ang. We thank Mme J.
Filliozat for making available a copy of her transcription of this text.

BT

Buddhism in Translation (trans. by H.C. Warren)

Bv-a

Buddhavasa-atthakath (Madhuravilsin) (trans., CSM)

CB

Chronicle of Buddhas (Buddhavasa)

CPD

A Critical Pli Dictionary

CSM

The Clarifier of the Sweet Meaning (trans. of Bv-a)

Culte

Mohan Wijayaratna, Le Culte des dieux chez les bouddhistes singhalais (Paris: Cerf, 1987)

Dgha-nikya (trans., DB, TS)

DB

Dialogues of the Buddha (D)

Dbk

Dasabodhisattuppattikath (The Birth-stories of the Ten Bodhisattas). The first number refers to
the trans., the second number to the Pi text.

Dbu

Dasabodhisatta-uddesa (ed. and French trans. by F. Martini [BEFEO 36, 2 (1936), pp. 287
390]. The first number refers to the French trans., the second number to the Pi text).

DPPN

Dictionary of Pli Proper Names

D-

Dgha-nikya-k

Dvp

Dasavatthuppakaraa (ed. and trans. by J. Ver Eecke, EFEO [1976]. The first number refers
to the Pi text, the second number to the French translation.

Expos.

The Expositor (As)

GD

The Group of Discourses (Sn)

GS

The Gradual Sayings (A)

Illus.

The Illustrator of Ultimate Meaning (Paramatthajotik I)

Ja

Jtaka

JPTS

The Journal of the Pali Text Society

KS

The Kindred Sayings (S)

Majjhima Nikya (trans., MLS)

MB

The Manuals of Buddhism by Ledi Sayadaw (Union of Buddha Ssana Council, 1965)

MLS

The Middle Length Sayings (M)

Moh

Mohavicchedan

Mp

Manorathapur (commentary on A)

PED

The Pali-English Dictionary

Pj II

Paramatthajotik (commentary on Sn)

Sh

Shaavatthuppakaraa (ed. and trans. by J. Ver Eecke, EFEO [1980])

Sn

Suttanipta (trans., GD)

Sp

Samantapsdik (commentary on the Vinaya-Piaka)

Spk

Sratthappaksin (commentary on the Sayutta-nikya)

Sv

Sumagalavilsin (commentary on D)

Th

Theragth

Th-a

Theragth-ahakath (Paramatthadpan V)

Treatise

A Treatise on the Prams, The All-Embracing Net of Views (Buddhist Publication Society
1978)

TS

Ten Suttas from Dgha Nikya (Rangoon: Burma Piaka Association, 1984)

v(v)

verse(s)

Vism

Visuddhimagga

Namo Tassa Bhagavato Arahato Sammsambuddhassa

Introduction
We have gathered here all the information we could find in the Theravda tradition concerning the
coming Buddha.1 In Burma and Sri Lanka, the coming Buddha is generally spoken of as Ariya Metteyya,
the Noble Metteyya.2 The term Ariya was already added to the name in some post-canonical Pi texts,
and it shows the deep respect felt for the Bodhisatta who will attain Awakening in the best of conditions.
Indeed, all aspects of his career as a Buddha rank among the highest achievements of Buddhas of the past
as recorded in the Buddhavasa (The Chronicle of Buddhas).
It is only natural that over the years many people have aspired to meet Buddha Ariya Metteyyanot
only because it has become less common for people to attain Awakening, but also because of a natural
desire to encounter such a rare occasion. In his introduction to his edition and translation of the
Dasabodhisattuppattikath (The Birth Stories of the Ten Bodhisattas), Ven. H. Saddhatissa has given several
texts included in Pi commentaries and chronicles and in Sinhalese Buddhist texts in which the writers
express the wish to meet the coming Buddha.3
The commentary on the Jtaka stories ends with a poem in which the writer aspires to be with the
Bodhisatta Metteyya in the Tusita Deva world and to receive a sure prediction of future Buddhahood
from him when he becomes a Buddha. 4 Sinhalese versions of the Visuddhimagga end with a poem in which
the writer aspires to rebirth in the Tvatisa Deva world and then to final liberation under Buddha
Metteyya.5 Ven. Saddhatissa attributes these verses to Ashin Buddhaghosa, but they seem to be written by
a copyist. Another aspiration to encounter Buddha Metteyya is found at the end of Sinhalese manuscripts
of Ashin Buddhaghosas Dasabodhisattuppattikath.6
Ven. Saddhtissa also cites many instances from the Pi chronicles (Mahvasa and Clavasa) in
which Sinhalese kings honoured Metteyya. 7 King Duhagma of the second century BC was considered
to be destined to become the next Buddhas chief disciple.
Royalty and high-ranking officials in Burma often made similar aspirations. This seems to have led to
building pagodas with five sides at Pagan. Paul Strachan points out that with the Dhamma-Yazika
Pagoda (Dhamma-rjika) Pagoda, completed in 1196 by King Sithu II, The addition of a fifth side to
temple and stupa ground plans in Burma is without precedent throughout the Buddhist world and the
Burmese were possibly the first society throughout the world to attempt this pentagonal type of plan for a
major architectural work. The origins of this movement lie in contemporary religious thought: the cults of
Mettaya, the future buddha, and the present cycle of five buddhas. 8 Two thirteenth-century inscriptions
at the temple in Buddha Gay record that repairs on the temple were carried out through the generosity
of King Kyawswa of Burma, and the concluding verse is an aspiration to become a disciple of Buddha
Metteyya.9 As in Sri Lanka, many Buddhist texts end with the aspiration to meet Buddha Ariya Metteyya.
1 One text, the Mahsampianidna, was not available to us. For the story in it concerning Ven. Mah-Kassapa, see
Dbk, pp. 4345. According to this text, the body of an Arahat name Kassapa who lived after the time of the Buddha
Kassapa is inside Kukkuasampta Mountain and will come out at the time of the next Buddha to be cremated then.

Some works which include discussions of the material found in Pi texts have not added any new information,
and so are not quoted. See, for example, Emile Abegg, Der Messiasglaube in Indian und Iran (Berlin: Walter de Gruyter,
1928); Emil Abegg, Der Buddha Maitreya, Mitteilunger der Schwizerischen Gestellschaft der Freunde Ostasiasticher
Kultur, VIl (1945), pp. 737. For a discussion of the importance of Metteyya in Sri Lanka, see Culte, pp. 8696.
2 The name is also shortened in Burma to Arimetteyya.
3 See pp. 3243.
4 These verses are given in Pi and English in Dbk, pp. 381. They are not included in the English translation of the
Jtaka.
5 The Path of Purification, pp. 837f. and Dbk, p. 40.
6 Expos., p. 542.
7 See Dbk, pp. 42f.
8 Pagan, Art and Architecture of Old Burma (Whiting Bay: Kiscadale Publications, 1989), p. 122. See also p. 32.
9 See Dipak K. Barua, Buddha Gaya Temple: Its History (Buddha Gaya Temple Management Committee, 1981), pp.
195200.

Just as the future Buddha Metteyya became more important for Buddhists as the centuries went by,
many of the texts giving infomation about him are fairly late. The Angatavasa is said to have been
written by the author of the Mohavicchedan, Ashin Kassapa (11601230 AD). 10 It is very difficult to know
how far back information goes when it is given in the Pi commentaries, sub-commentaries, chronicles,
and other texts written down after the canon. We have given all the information available to us that is part
of the Theravda tradition, but we must be careful to remember that texts such as the
Dasabodhisattuppattikath (The Birth Stories of the Ten Bodhisattas), the Dasabodhisatta-uddesa, the
Dasavatthuppakaraa, and the Shaavatthuppakaraa seem to contain information that was added at a
relatively late date. This is especially evident in the many variants in various texts for names and
numbers.
It takes more than just a wish if a person is to encounter a Buddha and attain Nibbna, however.
Sayagyi U Ba Khin taught his meditation students that they must practise Sla, Samdhi, and Pa (virtue,
concentration, and wisdom) as Buddha Gotama taught we should. Sayagyi U Ba Khin made every effort
to make sure that his own practice and what he taught was consistent with what his teachers passed on to
him and with the Teachings of the Buddha in the Pi canon and commentaries.
There are many pressures in the world today to modify the Teachings of the Buddha. The Buddha
foresaw that this would happen and warned his disciples to be careful to maintain the practice just as he
had taught them. Ven. Mah-Kassapa convened the First Buddhist Council shortly after the Buddhas
demise in order to rehearse the Teachings. The Sagha has kept these Teachings intact over the centuries,
and the Sixth Buddhist Council, held in Burma in 19541956, was the most recent effort to make sure the
three collections of texts (Tipiaka) are kept pure.
Sayagyi U Ba Khin repeated the Burmese tradition that those who live in accordance with these
Teachings will meet Buddha Ariya Metteyya. It is even believed that the coming Buddhas power will be
such that he will be able to reach people who have lived up to the Teachings in this life but who have
done deeds in the past which lead to their being born in lower realms before he comes. Some hints of this
are found in Pi texts which show the power of sharing merits.
Sayagyi also often repeated a saying of the Buddhas found in Dhammapada verse 354: Sabbadna
dhammadna jinti. The gift of the Dhamma surpasses all other gifts. This, of course, does not mean
that we should not give material gifts. Sayagyi himself was always very generous with gifts to the Sagha
and others. But the gift of the Dhamma can only be given while the Teachings of a Buddha are available,
and by laying emphasis on this quotation of the Buddhas, Sayagyi reminded us that we must never
become so involved in material considerations that we neglect the most important gift of all. (See also
paragraph 2, page 12 below. If we assume that Bodhisatta Metteyyas last human life before attaining
Buddhahood is during a Buddhas Dispensation, he would be able to give the gift of the Dhamma, unlike
Vessantara, who lived outside such a period.)
May all make the right effort here and now in this life so that they will attain Nibbna!

10 According to the Gandhavasa (61, 1). See K.R. Norman, Pali Literature (Wiesbaden: Otto Harrassowitz, 1983),
pp. 147, 161.

Introduction to the Revised Edition

This new edition includes corrections and additions to the first two editions. We wish to thank Venerable
Bhikkhu Bodhi was his suggestions for this second revision of our text. Mother Sayamagyi and I were
pleased that the first revised edition of this text was included among the publications marking the tenth
anniversary of our coming out of Burma to continue our work in teaching the Buddha-Dhamma in the
tradition of our esteemed teacher Sayagyi U Ba Khin. We hope that this new edition in the Wheel series
will make the text available to a larger audience.
Saya U Chit Tin
International Meditation Centre
Heddington, Calne, U.K.
October 12, 1992

The Bodhisatta Metteyya

Uttamo Metteyyo Rmo Pasenadi Kosalo ca
Abhibh Dghasoni ca Caani ca Subo Todeyyabrahmao
Nlgiri Palaleyyo bodhisatt anukkamena
Sambodhi labhanti angate.
(Buddha Gotama predicted as follows:)
In the future (ten) Bodhisattas will attain full awakening in the following order: the most honourable
(Ariya) Metteyya, (King) Rma, (King) Pasenadi of Kosala, (the Deva) Abhibhu, (the Asura Deva)
Dghasoni, (the Brahman) Caani, (the young man) Subha, the Brahman Todeyya, (the elephant)
Nlgiri, and (the elephant) Palaleya.11
The most important aspiration for any individual is to aim for the true liberation of attaining Nibbna.
When a person is able to make this resolve in the presence of a Teaching Buddha and get a sure prediction
from him, he or she becomes one who is intent on Awakening, a Bodhisatta. 12 There are three types of
Bodhisattas:
(1) those who aspire to become Awakened as a disciple of a Teaching Buddha:
(a) ordinary disciples (svaka),
(b) eighty leading disciples (mah-svaka), and
(c) two chief disciples (agga-svaka);
(2) those who aspire to become Awakened through their own efforts but who will not teach others
the way to Awakening (pacceka-bodhisatta), and
(3) those who aspire to become Awakened through their own efforts and who will teach others the
way to Awakening (mah-bodhisatta).13
In this paper, we will concentrate on the last type of Bodhisatta, with particular reference to the next
Buddha, Metteyya.14
It is natural that interest in the coming Buddha has grown as the years go by. When Buddha Gotama
was available, most of the peoples efforts went to practising his Teachings and attaining Awakening.
Immediately after his demise, his Teachings were collected, and, since that time, great care has gone into
maintaining their purity in order that they may remain effective.
The number of those who attain Nibbna are less as time goes by, and so people began to think more in
terms of meeting the next Buddha and achieving Awakening under him. 15 It is important that the practice
of the Buddhas Teachings not be neglected, however. It is not wishful thinking that enables us to
11 These verses begin the printed Burmese texts consulted: Dipeyin Saydaw, Angatavasa (Rangoon: Icchsaya
Piaka Printing Press); Maung Ba Pe, Angatava kyam: (Rangoon: Tui:ok Bh:m:, 1907); and the anonymous
Angatava kyam: (Rangoon: Kawimyakmhan, 1924). In this translation, we include in brackets the information the
authors supply in their word-by-word translation of the Pi into Burmese. The wording is very close to that found in
a Burmese manuscript quoted by Minayeff (JPTS, 1883, p. 37), in Dbu, (p. 334), and in a Burmese nissaya (word-byword translation), dated 1842, of the Angatavasa in the Museum fur Indische Kunst, Berlin (Hs-Birm 3) (see No. 88
[p. 117] in Heinz Bechert, Daw Khin Khin Su, Daw Tin Tin Myint, Burmese Manuscripts, part 1, Verzeichnis der
Orientalischen Handschriften in Deutschland, Band XXIII, 1 (Wiesbaden: Franz Steiner, 1979). Dbu has the following
variants for names: Dghajaghi for Dghasoni and Soa for Caani; the lines quoted by Minayeff (and cited in Dbk,
p. 17) give Sakacca for Caani; Hs-Birm 3 has Sacicca for Caani, all three texts have Plileyyo for Palaleyo.
12 Only a Teaching Buddha has the ability to see if the aspiration will be fulfilled. See Treatise, p. 263 under (4) The
Sight of the Master.
13 See Treatise, p. 303. These are also mentioned in the introduction to Th-a.
14 His name is also given as Ariya Metteyya. In Myanmar, this is usually contracted to Ari-Metteyya (see the
MyanmarEnglish Dictionary, Deparment of the Myanmar Language Commission, 3rd ed., 1993, p. 586, Ari-Metteyya
= Ariya + Metteyya).
15 See Ven. H. Saddhitissas introduction to Dbk, p. 33.

encounter a Buddha, but rather developing the ten perfections and advancing as far as possible in the
practice of a Buddhas Teachings whenever possible. This is particularly important today as the Buddhas
Teachings are on the decline and it becomes easier and easier to go down to the four lower planes of
existence. If this should happen, it is very unlikely that a person would meet the next Buddha.
A Teaching Buddha is the greatest of all beings, and the preparation for achieving this state of being a
Supreme Awakened One (Sammsambuddha) takes longer than the preparation to attain Awakening as a
disciple or a Pacceka-Buddha.
In the commentaries on the Pi canon, the preparation of a Mah-bodhisatta is given in detail. This
Great Being (Mahsatta) will develop the ten perfections (pram) longer and to a higher degree than the
lesser types of Bodhisattas. A person who becomes Awakened as an ordinary disciple of a Teaching
Buddha must work on the ten perfections for ten to one hundred thousand aeons. 16 Leading disciples
must prepare one hundred thousand aeons. Chief disciples work for one incalculable and one hundred
thousand aeons. To become a Pacceka Buddha requires two incalculable aeons. But a man working to
become a Teaching Buddha develops the perfections on three levels, making thirty perfections in all. 17 The
three levels of perfections mean the sacrifice of external possessions for the ordinary level, the sacrifice of
any of ones limbs for the middle level, and the sacrifice of ones life for the highest level. 18
Several other interpretations for the three levels are given, 19 and some of these are of interest for
meditators today. The three levels can be understood to mean: (1) rejoicing in other peoples merits, (2)
encouraging other people to practise the Teachings, (3) practising oneself. Or, they can be taken to mean
that acquiring merit and knowledge on the first level leads to life in happy states, on the second level it
leads to attaining Nibbna oneself, and on the third level it leads to aiding others to attain both of these
types of happiness.
The Great Bodhisatta achieves the three levels of the perfection of giving (dna) by giving (1) his
belongings, children, and wife; (2) his limbs; and (3) his life. He will not transgress virtue (sla) on account
of these three. He fulfils renunciation (nekkhamma) by giving up these three after cutting off all attachment
to them. By rooting out all craving for these three, he is able to discriminate between what is beneficial or
harmful to beingsthus perfecting wisdom (pa). The three levels of energy (viriya) are reached by
striving to relinquish these three. Through patience (khanti) he endures obstacles to his belongings, limbs,
and life. He will not abandon truthfulness (sacca) on account of these three. His resolution (adhihna) is
unshakeable even if these three are destroyed. He maintains loving kindness (mett) towards others even
though they destroy these three. He perfects equanimity (upekkh) by remaining neutral whether others
are helpful or harmful to any of these three.20
Great Bodhisattas are of three types: 21 (1) those in whom wisdom (pa) is predominant, (2) those in
whom faith (saddha) is predominant, and (3) those in whom energy (viriya) is predominant. For the first
type, the preparation requires four incalculable and one hundred thousand aeons. The second type works
for eight incalculable and one hundred thousand aeons. The Bodhisatta Metteyya is the third type, those
who work for sixteen incalculable and one hundred thousand aeons. 22 These three types are also explained
as being due to the degree of the quality of the energy they put forth, or again, as being determined by the
degree they develop the mental factors which bring emancipation to maturity (vimuttiparipcany
dhamm).
These three types of Great Bodhisattas are determined by how much they have developed the
perfections when they make the aspiration to become a Teaching Buddha. At the time they aspire to
16 See Sayagyi U Ba Khin, Dhamma Texts, pp. 53f.; CSM, p. 88; and The Path of Purification (Vism), XIII 16. In
CSM, the ordinary disciple is not mentioned and the time given for the Pacceka Buddha is two incalculables and one
hundred thousand aeons. The figures we have given are based on how far back the various Bodhisattas can recollect
given in Vism.
17 See Treatise, pp. 312314; CSM, 23, 89, 162. They are also mentioned at Dh-a I 84 and Ja I 25. The Jtaka stories
illustrating the highest perfections in the case of Buddha Gotama are given in CSM (pp. 8992).
18 See CSM, pp. 89, 162, and Treatise, p. 313.
19 See Treatise, pp. 312f.
20 See Treatise, pp. 313f.
21 See Treatise, pp. 325f.
22 This is mentioned in Dvp, p. 133.

become a Teaching Buddha, they will already have prepared to attain final Nibbna, Arahatship. 23 They
will be at the point that they could become Arahats (1) through a condensed teaching of less than three
lines (ugghaita), (2) through an elaborated teaching of less than four lines (vipacita), or (3)
through further training amounting to hearing four lines (neyya). According to the commentary on the
Angatavasa,24 Those in whom faith is predominant, which was the case for the Bodhisatta who became
Buddha Gotama, would be able to understand a condensed teaching of less than three lines. Those in
whom faith is predominant would understand a teaching of less than four lines. Those in whom energy is
predominant, as was the case for Bodhisatta Metteyya, would understand on hearing four lines. This
might seem to suggest that the future Buddha Gotama was more advanced that the future Buddha
Metteyya when he made his resolve to become a Buddha. But the difference may be related to the fact that
a Bodhisatta for whom energy is predominant develops the perfections four times as long as a Bodhisatta
for whom wisdom is predominant.
There are many conditions associated with making the resolve to become a Teaching Buddha. 25 The
aspiration (abhinhra) is: Crossed over I would cause (others) to cross over, released I would cause
(others) to be released, tamed I would cause (others) to be tamed, calmed I would cause (others) to be
calmed, comforted I would cause (others) to be comforted, completely quenched I would cause (others) to
be completely quenched, Awakened I would cause (others) to be Awakened, purified I would cause
(others) to be purified.
There are eight qualifications for the man who is to become a Great Bodhisatta:26
He must be a human being (manusatta), as this is the plane in which Buddhas arise. This is the plane in
which beings can have the three root causes of being free of greed, hatred, and confusion.
He must be a male (ligasampatti), for only a man can become a Buddha.
He must have achieved the necessary conditions supporting Buddhahood, in other words, the cause
(hetu), which means that at the time of the aspiration he was prepared to attain Arahatship.
He must see the Teacher (satthradassana), as the aspiration can only be successful if made in the presence
of a living Buddha. Only a Teaching Buddha can see the capability of the person making the
aspiration and what will work out in the future.
He must have gone forth (pabbajj) either as a bhikkhu or as an ascetic who believes in the doctrines of
volitional actions and the moral effectiveness of action.
He must have achieved the noble qualities (guasampatti) which come with highly developed control over
the mind. Only then will he be able to investigate the ten perfections that he will need to develop.
He must possess great dedication (adhikra). He will be so devoted he would give his life for a Buddha.
And he must have a strong desire (chandat), a wholesome desire, if he is to develop the mental factors
which make for Buddhahood.
The aspiration has one of four conditions (paccaya): the man is inspired because (1) he sees a Teaching
Buddha, or (2) he hears of the great power of a Teaching Buddha, or (3) he hears the Doctrine of a
Teaching Buddha being taught and the powers of a Buddha explained, or (4) he is a man of lofty
temperament and noble disposition. Bodhisatta Metteyya comes under the second condition, as we shall
see.
The aspiration has four causes (hetu):

The Great Bodhisatta has already fulfilled his duties under former Buddhas and acquired the
supporting conditions (upanissaya) for fulfilling his task. These supporting conditions create a
clear distinction between the Great Bodhisatta and the beings intent on becoming Awakened as
disciples or Pacceka Buddhas. Great Bodhisattas are endowed with lucid faculties and lucid
23

CSM, p. 130f. (in the discussion of cause).

In an unpublished passage. This is mentioned by Saydaw U Vicittasrbhivasa in his Mahbuddhava
(Yangon: Ssana Council, 1977), pp. 610 (he quotes as his source: Ashin Thilawuntha [Slavasa], Pram-ka-pyo).
25 See Treatise, pp. 267270.
26 See CSM, pp. 132134.
24

10

knowledge, while the others do not. He practises for the welfare and happiness of many, out of
compassion for the world, for the good, welfare, and happiness of Devas and men. The others
practise mainly for their own welfare. He applies skilfulness to his practise through his ability to
create opportunities to benefit others and through his skill in distinguishing what is and what is
not possible.
He is by nature compassionate, ready to give his own body and life to alleviate the suffering of others.
He is willing to struggle and strive for a long time, despite the great hardships he will encounter.
He relies on good friends who restrain him from evil and establish him in what is good.
Finally, the aspiration is based on four powers (Bala): (1) internal power (ajjhattika-bala), (2) external power
(bhira-bala), (3) the power of the supporting conditions (upanissaya-bala), and (4) the power of effort
(payoga-bala). The internal power is the longing or undeviating inclination for supreme Awakening based
on his personal ideals and reverence for the Dhamma. The external power is this same longing based on
consideration of others. Through developing the supporting conditions, he has the power of this longing.
And the power of effort means he is endowed with the appropriate effort for attaining supreme
Awakening. His effort will be thorough and he will persevere in his work.
The Great Bodhisattas are confirmed in their aspiration by many Buddhas. A sixteenth-century Pi
text from Thailand27 says that Bodhisatta Metteyya received his prediction of future Buddhahood from
Buddha Mahutta. This would presumably 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
Teaching Buddha. 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 28 and as his chaplain (named Sirigutta) when he was
King Atideva.29
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 Pi texts which were written down after the compilation
of the canon.30 The story of Bodhisatta Metteyyas aspiration was told to the leading disciple Ven.
Sariputta when he was residing near Svatthi in the Pubbrma, the monastery offered by the laywoman
Viskh.
Long ago, Bodhisatta Metteyya was the Wheel-turning Monarch Sakha in the city of Indapatta in the
Kuru country. This large city resembled a city of the Devas. Wheel-turning Monarchs reign over the
whole earth and have seven great treasures: a great wheel, an elephant, horse, gem, wife, householder,
and adviser. Sakha 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. Sakha led others to follow the path leading to rebirth in
the higher planes of existence, and he administered justice with impartiality.
After Sakha became a Wheel-turning Monarch, there arose the Buddha Sirimata. 31 Whenever a
Bodhisatta is to be born in his last life, there is a Buddha proclamation a thousand years before. 32 Brahms
of the Pure Abodes (Suddhvsa) travel throughout the world of men and proclaim: A thousand years
from now, a Buddha will arise in the world. King Sakha 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 Wheel-turning Monarch to
whoever knows of the Triple Gem, to whoever points out to me the gems of the Buddha, the Dhamma,
and the Sagha, as well as the Dispensation. I will go to see the Supreme Buddha. Buddha Sirimata was
residing at that time only sixteen leagues from Sakhas capital city. Among the smaeras (novices) in
the Sagha, there was a boy who came from a poor family. His mother was a slave, so the smaera went
27

Jinaklaml (Epochs of the Conqueror).

Epochs, pp. 5f.
29 Epochs, pp. 8f.
30 Dbk (see also pp. 391413 of the next text), and Dbu.
31 There does not seem to be any information as to when this Buddha lived. He would have lived before the
twenty-four Buddhas under whom the Bodhisatta who became Buddha Gotama made his resolutions.
32 See Illus., p. 131.
28

11

to the city to seek wealth in order to set his mother free. When the people saw him, they thought he was a
Yakkha, or ogre, 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 called a smaera, O great king, the smaera answered.
Why do you call yourself a smaera?
Because, O 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 smaera.
Who gave you that name?
My teacher, O great king.
What is your teacher called, young man?
My teacher is called a bhikkhu, O great king.
Who gave your teacher the name bhikkhu, young man?
O great king, my teachers name was given by the priceless gem of the Sagha.
Full of joy, King Sakha rose from his throne and prostrated himself at the feet of the smaera. And
he asked, Who gave the name to the Sagha? O great king, the Noble Supreme Buddha Sirimata gave
the name to the Sagha. Hearing the word Buddha, which is so difficult to hear in many hundreds of
thousands of aeons, King Sakha fainted from joy. When he regained consciousness, he asked,
Venerable sir, where does the Noble Supreme Buddha Sirimata reside at present?
And the smaera told him the Buddha was in a monastery called Pubbrma, sixteen leagues away.
King Sakha turned over the power of Wheel-turning Monarch to the smaera. 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 Pubbrma. 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 All-knowing Knowledge and seeing the power of the
effort (viriya-bala) of the king, the Buddha thought, This Wheel-turning Monarch Sakha is surely a seed,
a Buddha-sprout (Buddakura-bjo). 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 Sakha was and blocked his path in order to test the power of his effort.
You there! Buddha Sirimata said to King Sakha, go back on your chest! I am going down this road
in my chariot. But King Sakha 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. On the way, the Deva
maiden Sujt came down from the Tvatisa heaven, and taking the form of a young girl, offered food.
The Buddha had it given to Sakha. Then Sakka, in the form of a young man, came down from the
Tvatisa heaven and gave water. As a result of the divine food and water, all King Sakhas ailments
disappeared.
When they arrived at Pubbrma, 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, the Buddha said, listen. The Buddha
reviewed the Doctrine of Nibbna and taught the king a discourse concerning Nibbna. This aroused
reverence for the Doctrine in the king, but after hearing only a little of the Doctrine, he requested the
Buddha, Please stop, Blessed 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.

12

Indeed, venerable sir, the king said, of all the doctrines taught, the Blessed One has pointed out
Nibbna, which is the highest. So, of all the parts of my body, I will pay homage to your Doctrine with my
head. He began to sever his neck with his fingernails and said, Venerable Buddha Sirimata, you go 33 to
the deathless first; through the gift of my head, I will afterwards go to Nibbna. Having said just these
few words, I pay homage to the doctrine of Nibbna. Now, may this be the means for (my attaining)
omniscience. And saying this, he finished severing his head with his fingernails.
King Sakhas 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 Wheel-turning Monarch. 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 hears of the Buddha, he renounces 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 Sakha 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 Doctrine concerning
Nibbna, the highest goal. King Sakha cannot find any other gift worthy of Nibbna, so he resolves to
offer his own head. In the Pi commentaries, 34 23 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.
During the time of Buddha Gotama, the Great Bodhisatta who is to be the next Buddha was a bhikkhu
named Ajita.35 According to the commentary on the Angatavasa, Ajita was the son of King Ajtasattu
and Queen Kancanadevi.36 Prince Ajita had five hundred attendants, and when he reached the age of
sixteen, the king asked his son to inherit the Buddhas heritage. The Prince agreed, so the king took him to
the Veuvana 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 bhikkhu. The Buddha took him when he went from Rjagaha to
Kapilavatthu to reside in the Nirodhrma Monastery.
While they were residing at that monastery, Mah-Pajpat-Gotam 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 Majjhima-nikya.37 There, the Buddha refused three times to accept the robes offered by MahPajpat-Gotam and suggested that she offer them to the Sagha with the Buddha at its head. Ven.
nanda approached the Buddha, suggesting he should accept the cloths. The Buddha then gave the
discourse on the analysis of offerings.
33

Reading ytha with the Martini ed. (p. 395 and variant reading p. 306) for yva in the Pali Text Society ed. (p.

127).
34

See CSM, p. 215.

Dbk, p. 54.
36 We base the following account on the information in Dipeyin Saydaws Angatavasa. See also: Dbk, p. 54;
Sylvain Levi, Maitreya le consolateur, Etudes dorientalisme publies par le Muse Guimet la memoire de Raymonde
Linossier (1932), Vol. II, p. 366 (his information is based on a Pi text from Thailand, Pahamasambodhi); and George
Cds, Une vie indochinoise du Bouddha: la Pahamasambodhi, Mlanges d'indianiste la memoire de Louis Renou
(1968), pp. 217227. According to Dvp, Chapter 31 (Pi, pp. 125127, French, pp. 132134), Ajita was from a
prosperous family in Sakassa. This text says that Bodhisatta Metteyya had already fulfilled the perfections for
sixteen incalculables and a hundred thousand aeons when he was born as a human during the time of Buddha
Gotama. His family lived at the gate of the city Sakassa (Sakhassa in the French ed.). It was here that the Buddha
descended from the Tvatisa Deva world after teaching the Abhidhamma. On this occasion he asked Ven. Sriputta
a question which none of the other disciples were able to answer in order to show that the chief disciple understood
the Doctrine better than any of the other disciples (see Buddhist Legends, III, 5456). When the Great Bodhisatta heard
Ven. Sriputta's answer, he was very pleased. Seeing the pleasing appearance of the Buddha and hearing him teach
the Doctrine, Ajita was drawn to become a bhikkhu. (The French translation of this passage is slightly inaccurate.)
37 Suttanta No. 142 (MLS, III 300305).
35

13

No other details are given in the Pi canon or Ashin Buddhaghosas commentary on this discourse. In
the commentary on the Angatavasa, it is said that the Buddha accepted one robe for himself and
instructed his step-mother to offer the second one to the Sagha. 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 Sagha for her benefit, so he bravely got up like a king of the
lions in the midst of the Sagha and accepted the robe. There was some disappointment and much talk
about how an unknown bhikkhu 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 bhikkhu is an
ordinary bhikkhu. 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 worlds four Guardian Devas 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 Buddhas 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.38 The Buddha smiled after this and Ven. nanda asked why he had smiled. The
Buddha replied, nanda, the bhikkhu Ajita will become the Buddha Ariya Metteyya in this Auspicious
Aeon. Then he remained silent, enjoying the fruits of Arahatship. The first chief disciple, Ven. Sriputta,
who knew the assembled bhikkhus wished to hear more information, requested the Buddha give a
discourse about the coming Buddha. And the Buddha gave the account in the Angatavasa.
The prediction concerning Metteyya is found in the Pi canon, 39 but the details concerning the future
Buddha will be given in a separate talk. The Dasavatthu goes on to say that from the time of the sure
prediction, the Bodhisatta taught a large number of bhikkhus, 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. 40 After that life, he should be reborn
in the Tusita Deva world, where all Great Bodhisattas reside before their final birth. According to the
Culavasa, the Bodhisatta would have other human births.41
When Ashin Buddhaghosa went from India to Ceylon to consult the commentaries on the Pi canon,
he was given two verses to comment on as a test. The result was the Visuddhimagga (The Path of
Purification). The Devas, in order to convince the people of his greatness, hid the text twice so that Ashin
Buddhaghosa had to copy it twice. When the copies were compared with the original, no deviations were
found. The Sagha then exclaimed, Without a doubt this is Metteyya! The Visuddhimagga is especially
important for those practising the Buddhas Teachings. Sayagyi U Ba Khin considered this work the most
important single work explaining true Buddhist meditation. In another Pi text that is not part of the
canon, there is a description of Metteyya in the Tusita world. 42 He is said to go to the Clmai shrine in
the Tvatisa 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 Deva king Sakka after the death of Buddha
Gotama. The Bodhisatta Metteyya is described as being surrounded by a host of Devas and Devs. Four
Dev maidens 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 main point of this text is that
beings who wish to encounter the coming Buddha and attain Awakening under him should act
accordingly. Bhikkhus should not create a schism in the Sagha. The five heinous actions which
inevitably lead to rebirth in the lower worlds should be avoided. In addition to not creating a schism,
38 The account in the Pahamasambodhi differs somewhat (see Sylvain Levi, Maitreya, p. 366). In this account,
Ajita is still a novice, the newest member of the Sagha. He is given both of the robes and uses the second one by
tearing it up to make garlands to hang from the border of the canopy. After having done all this, Ajita makes a vow to
become a Teaching Buddha and Buddha Gotama then gives his sure prediction. The details concerning the robe and
the sure prediction are also found in Dvp (Pi, p. 126).
39 D, No. 26 (DB, III, 7274; TS, pp. 364368).
40 Sayagyi U Ba Khin interpreted this passage to mean that the generosity would consist mainly of the gift of the
Dhamma (see above, p. vii).
41 See Vol. I, 2225 (Ch. XXXVII, verses 215246). This passage is quoted by Ven. Naamoli in the introduction of
his translation, The Path of Purification (pp. xxixxii).
42 Sh, Chapter III (Pi, pp. 812; French, second pagination, pp. 1014).

14

these include not killing ones father, ones mother, or an Arahat. The fifth point, not drawing the blood of
a Buddha, of course, is no longer possible. Other actions to be avoided are destroying pagodas (thpas) or
breaking Bodhi trees. Bodhisattas should not be killed. One should not be stingy or tell lies. In one of the
texts about Buddha Gotamas description of the ten future Buddhas, 43 the following positive actions are
said to be necessary if those who encounter this Buddha Dispensation wish to meet Buddha Metteyya:
they must give gifts (dna), observe morality (sla), and develop mental controlthat is to say, meditation
(bhvan).
Those of us today who are practising the Teachings of the Buddha should try to advance as far as
possible. Some people may be able to become Ariyas here and now. People who have not developed the
perfections required for such attainments or who have made an aspiration under a former Buddha to
meet Buddha Metteyya will need to make a maximum effort in order not to miss this opportunity or in
order to gain the maximum benefits. We should not just assume that we are meant to defer Awakening
until we meet the next Buddha. Ashin Buddhaghosa gives the example of Elder Mah-Sagharakkhita
who needed a reminder in order not to miss his opportunity to attain Arahatship, for he had mistakenly
thought he should wait until the next Buddha. 44 Meditators who become Ariyas aside from Arahats may
eventually go to the Brahm worlds of the Pure Abodes (Suddhvsa), and there they may live long
enough to meet the coming Buddha. 45 So we should all make our best effort in this life.

43

Dbu, p. 344.
See The Path of Purification, Chapter I,135.
45 See DB II, 3941 (D, No. 14). Those who attain the third stage of Awakening (Non-returners) can live in the Pure
Abodes (Suddhvsa) of the Brahm worlds long enough to encounter more than one Buddha. Buddha Gotama
recounts meeting Brahms in the Pure Abodes who confirm for him events that he recalls from the time of former
Buddhas (see D, n. 14 [DB, II 441, especially pp. 3941] ).
44

15

Buddha Ariya Metteyya

Atta-dpa bhikkhave viharatha atta-sara anaa-sara dhamma-dp dhamma-sara ana-sara.
Katha ca bhikkhave bhikkhu atta-dpo viharati atta-sarao anaa-Sarao, dhamma-dpo dhammasarao ana-sarao?
Idha bhikkhave bhikkhu kye kynu-pass viharati tp sampajno satim, vineyya-loke abhijjhdomanassa, veda-nsu . . . cittesu . . . dhammesu dhammnu-pass viharati, tp sampajno satim,
vineyya loke abhijjh-domanassa. Eva kho bhikkhave bhikkhu atta-dpo viharati atta-sarao ananasarao, dhamma-dpo dhamma-sarao anaa-sarao.
Dwell, bhikkhus, with yourselves as an island, with yourselves as a refuge, with no one else as
a refuge; with the Doctrine as an island, with the Doctrine as a refuge, with no other [doctrine]
as a refuge.
And how, bhikkhus, does a bhikkhu dwell with himself as an island, with himself as a
refuge, with no one else as a refuge; with the Doctrine as an island, with the Doctrine as a
refuge, with no other [doctrine] as a refuge?
Here (in this Teaching), bhikkhus, a bhikkhu lives, contemplating the body in the body,
contemplating the sensations in the sensations, contemplating the consciousness in the
consciousness, contemplating mental objects in mental objects, ardent, attentive, mindful,
having removed covetousness and discontent with regards to the world. Thus, bhikkhus, does
a bhikkhu dwell with himself as an island, with himself as a refuge, with no one else as a
refuge; with the Doctrine as a refuge, with no other [doctrine] as a refuge.
Dgha-nikya III 58, 77
This quotation begins the discourse in which the Buddha describes the coming of the next Buddha,
Metteyya.46 The Buddha first describes the ideal conditions that existed on earth long ago when there were
a succession of seven Wheel-turning Monarchs. Eventually, there was a king who neglected to provide for
the poor. As a consequence, theft arose in the world. Gradually, people became more and more immoral
and killed others. Because of this, their life span declined from eighty thousand years to forty thousand
years. Then people began to tell lies, and the human life span declined to twenty thousand years. Next,
malicious speech became prevalent, and the life span decreased to ten thousand years. Then sexual
misconduct became prevalent, with the result that people lived for five thousand years. Harsh speech and
frivolous talk became prevalent, and people lived for two and a half thousand years and two thousand
years. With the advent of covetousness and ill will, the life span declined to one thousand years. When
people began to entertain wrong beliefs, their life span decreased to five hundred years. Then three things
became rampant: incest, unnatural greed, and homosexuality.47 As a result, the human life span decreased
to two hundred and fifty years and two hundred years. Then there was a lack of filial duty towards
parents, failure to fulfil duties towards religious leaders (samaas and brhmaas), and failure to respect
community leaders; and the life span decreased to one hundred years. This was the human life span at the
time of Buddha Gotama. When the life span is shorter than a hundred years, there can be no Buddha in
the world.48
The Buddha explained that immorality will continue to increase and the human life span will continue
to decrease until it is only ten years. Girls will be married at five years of age. At that time, people who
have no respect for their parents, for religious leaders, or for community leaders will be honoured and
praised. Promiscuity will be so common, human beings will be like animals. Animosity, ill will, and
hatred will be so strong, people will want to kill the members of their own family. There will be a sevenday war with great slaughter. But some people will hide for the seven days, and afterwards they will
46

D III 5879, translated in DB III 5976 and TS 347370. Miss Horner seems to overlook this when she says that
there is no mention in the Canon or Commentaries that Buddha Gotama made a declaration of future Buddhahood
for Metteyya (CB xvi).
47 See also GS I 142, where the Buddha says that these three things were already prevalent in his day.
48 See CSM 391.

16

rejoice to see those who have survived. They will determine to stop killing, and their life spans will
increase to twenty years. Seeing this, they will undertake to keep other moral precepts, and gradually the
human life span will increase again.

The Duration of the Ssana of Buddha Gotama

During the period from the time of Buddha Gotama to the minimum life span, the Buddhas Dispensation
(Buddha-ssana) will disappear. When the Buddha agreed to create the Bhikkhun Sagha, he told Ven.
nanda that the Ssana would last only half as long because of this. Instead of lasting one thousand
years, it would last five hundred years. The commentary on the Abhidhamma text, Dhammasaga, says
that when the First Buddhist Council convened by Ven. Mah-Kassapa rehearsed the Pi Canon, this
made it possible for the Ssana to endure for five thousand years.49
The commentaries on the Vinaya Piaka50 and the Aguttara-nikya51 say that the eight important rules
which the Buddha gave to the Bhikkhun Sagha will make his Teachings last for five thousand years
rather than five hundred. There will be one thousand years for Arahats who attain analytical insight, one
thousand years for Arahats without those attainments, one thousand years for Non-returners, one
thousand years for Once-returners, and one thousand years for Stream-winners. After these five thousand
years of penetration of the true Doctrine (paivedha-sadhamma),52 the accomplishment in the texts (pariyattidhamma) will remain. After the accomplishment in the texts disappears, the signs (liga) will continue for
a long time
In the commentary to the Theragth53 the Ssana is said to consist of five periods: (1) the age of
deliverance (vimutti-yuga), (2) the age of concentration (samdhi-yuga), (3) the age of morality (sla-yuga),
(4) the age of learning [the texts] (suta-yuga), and (5) the age of generosity (dna-yuga). Ven. Dhammapla
says, concerning the disappearance of learning, In a region where there is no purity of morality,
accomplishment (in the texts) remains through taking up great learning, through the desire to acquire, etc.
But when accomplishment in the summary [i.e., the Ptimokkha] is completely ended, it disappears. From
that time on, only the mere sign (liga) remains. Then, having accumulated riches in various ways, they
give away gifts (dna); this, truly, is the last right practice. Then, [the period starting] after the
disappearance of learning is the last time (pacchima-kla). Others say that it is from the time of the
disappearance of morality. According to the tradition in Burma, the Ssana will last five thousand years.
The five periods will occur twice. The first half of the Sasana has just passed, with each of the five periods
lasting five hundred years. We are now in the second half, when these periods will be repeated, each
lasting for another five hundred years.
In the Angatavasa commentary, the Buddha is said to preface the account of the future Buddha Ariya
Metteyya by saying his own dispensation will disappear in five stages: (1) the disappearance of analytical
insight (paisambhid), (2) the disappearance of the Paths and Fruition States, (3) the disappearance of the
practice (paipatti), (4) the disappearance of the texts (pariyatti), and (5) the disappearance of the Sagha.
Other commentaries also speak in terms of five stages of disappearance (antaradhna) of the Ssana:54 (1)
First, there will be the disappearance of attainment (adhigama), which would correspond to the age of
deliverance. (2) The second disappearance is of the practice (paipatti), which corresponds to the ages of
concentration and morality. (3) The disappearance of accomplishment in the texts (pariyatti) is third and
corresponds to the age of learning. (4) The fourth disappearance is of the signs (liga). During this period,
the only good action left is making gifts to those who wear a yellow strip of cloth around their necks, so
this would correspond to the age of generosity. When this disappearance occurs, five thousand years will
have passed.55 After this period there occurs (5) the disappearance of the relics (dhtu). When the relics no
longer receive honour, they will assemble at the seat where the Buddha attained Awakening under the
49

As 27, see Expos. 35.

Sp 1291.
51 Mp IV 136f.
52 Ven. Ledi Saydaw (MB 169) calls these five thousand years the age of Ariyas (Noble Ones).
53 Th-a III 89.
54 See the commentary on A (Mp I 87), Moh 201203, and the extract from the Ang commentary (JPTS, 1886, pp.
3336; translated in BT 481486).
55 The number of years is mentioned only in the Ang commentary.
50

17

Great Bodhi tree. There, they will make an effigy of the Buddha and perform a marvel similar to the Twin
Marvel and will teach the Doctrine. No human being will be present, only Devas from the ten thousand
world systems will listen, and many of them will attain release. After that, the relics will be burned up
without remainder.56

The Coming of Buddha Ariya Metteyya

In the discourse with which we began, the Buddha goes on to describe how morality among human
beings grows stronger and stronger. As a result, their life span grows longer until it reaches eighty
thousand years,57 and at that time, Buddha Metteyya will come. Ashin Buddhaghosa explains that the life
span increases to an incalculable number of years (Asakheyya) and then begins to decrease again until it
reaches 80,000 years, for Buddhas arise only when the life span is decreasing. 58 A tradition in Burma says
that Buddha Metteyya will live for 80,000 years and that the human life span will be 100,000 years, just as
Buddha Gotama lived for eighty years when the human life span was one hundred years. No definite
number of years is given for the period between Buddha Gotama and Buddha Metteyya. The
Angatavasa (verse 5) says Buddha Metteyya will arise ten million years later (vassa-koiye), but the
commentary59 says this means after many hundreds of thousands times ten million years. 60
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. In other
types of aeons, one to four Buddhas arise. Buddha Gotama was the fourth Buddha in this Auspicious
Aeon, so Metteyya will be the last Buddha in it. The commentary to the Buddhavasa 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 nonconfusion) and destroy the defilements. Those with the two root conditions (of non-greed and nonhatred) are usually reborn in good planes of existence, and those with no root condition acquire one. 61 In
another commentary,62 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

Many details concerning the coming Buddha can be assembled by combining Buddha Gotamas
prediction in the Dgha-nikya,63 the Angatavasa,64 the two versions of The Ten Bodhisattas,65 and the
Dasavatthuppakarana.66 Further details can be added from the description by Buddha Gotama of the past
Buddha Vipass,67 Ven. nandas praise of the Buddha,68 and the commentary on The Chronicle of Buddhas.69
Before his last rebirth, which is in the human world, each Bodhisatta resides in the Tusita Deva world.
He is mindful and aware when he is reborn there and while he lives there. He lives there as long as his life
span lasts. One thousand years before he is to be reborn as a human and become a Buddha, Devas or
Brahms go to the world of men and announce that a Buddha will arise. This is a Buddha tumult. 70

56

Some texts speak of three disappearances. See CPD under antaradhna for references.
Dbk 55/120 says 82,000 years.
58 Sv III 885f.
59 JPTS, 1886, p. 41, n. 5.
60 Dvp 125/132 says that after the human life span decreases to ten years, there will be seven intervening aeons
(sattantara-kappa), then the life span will increase to an incalculable, and when it has decreased again to 80,000 years,
the next Buddha will arise.
61 CSM 277.
62 Spk III 390; cf. KS IV 60, n. 2.
63 D III 7577 (DB III 7274; TS 365368).
64 This Chronicle of the Future is entirely devoted to the next Buddha.
65 Dbk 55f., 61/120f., 127f.; Dbu 298302, 306/338341, 344.
66 Dvp 125127/132134.
67 D II 154 (DB II 441) (Mahpadna Suttanta).
68 M sutta n. 123 (MLS III 163169).
69 CSM 428430.
57

18

When the time is right, he descends into his mothers womb, 71 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 four Devas 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. 72 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, four Devas 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 the mother and the Bodhisatta. He takes seven steps to
the north, surveys the four quarters, and pronounces the lions 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 Deva world.73
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 (to eat) ( icch),
sluggishness after eating (anasana), and old age (jar).74 India will have Ketumat (present-day Baranasi) as
its capital city. In addition, there will be 84,000 cities with 90,000 crores of princes. 75 India76 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. India will be delightful, like lakamanda, the capital city
of the Kurus. The capital city of lndia,77 Ketumat, will be twelve leagues long and seven leagues wide. 78
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.79 Divine adornments and ornaments as well as all sorts of wealth and possessions will be
hanging on the trees.

The Wheel-turning Monarch Sakha

At this time, there will be a Wheel-turning Monarch named Sakha. 80In a past life, he and his father had
made a hut for a Pacceka Buddha. They had him stay there for the three months of the rains retreat and
70

CSM 389 mentions three such tumults and says the four guardian Devas will make the announcement of a
Buddha. Illus. 130f. mentions five tumults and says the Brahms of the Suddhvsa Brahm world announce a
Buddha.
71 According to Dbu he is conceived on the full-moon day of sha (June-July).
72 According to Dvp 126/133.
73 See Th-a I 502. From the Tusita world, she goes to the Tvatisa world to hear the Abhidhamma.
74 The translation of the first two diseases is based on the commentary to D III 75 (Sv 855). Pj II 323 says these mean
(1) the craving which is a wish to be a Deva (Devapatthana-tah), (2) hunger (khud), and (3) the decay of old age
(paripka-jar).
75 Dbu 299/339.
76 Ang vv 3342.
77 Ang vv 8, 1520.
78 Dbu 299/338 says one league wide.
79 According to Dbu 106/344 a wishing tree will spring up through the merit of the seven-days walk made by the
Bodhisatta in the past life when he went to see Buddha Sirimutta.
80 Not to be confused with the Bodhisatta Sakha. According to Dbu, the future Sakha is a Deva named MahNaakra (cf. D-t 43). Naakra was the name of Mah-Panda in the Tvatisa Deva world (Ja IV 318323).

19

then gave him three robes. In the same way, they had seven Pacceka Buddhas stay in the hut. The father
and son81 were reborn in the Tvatisa Deva world, and Sakka requested that the father be reborn in the
human world as Prince Mah-Panda. The architect for the Devas, Vissakamma, built a palace for MahPanda. During the time of Buddha Gotama, Mah-Panda was the Elder Bhaddaji, who, on one occasion,
raised up the Mah-Panda palace from the bottom of the Ganges. The palace still waits there for the
future Saka, who was the son that gave to the Pacceka Buddhas in the past.82
When Sakha becomes the Wheel-turning Monarch, he will raise up the Mah-Panada palace which
will serve as his palace in the centre of Ketumat. The palace is described as resplendent with many
jewels, so bright it is hard to look at. 83 And he will possess the seven treasures of a Wheel-turning
Monarch: the wheel, elephant, horse, gem, wife, householder, and adviser.84
Through the merit of Sakha, 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 Ketumat 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.85
King Sakhas palace will have 84,000 dancing girls. 86 He will have one thousand sons, valiant, of
heroic forms, crushing enemy armies. 87 The eldest son88 will be the kings adviser. The king will conquer
the sea-girt land (of India) without violence, without a sword, but rather by righteousness.

The Career of Bodhisatta Metteyya

The Bodhisatta will be the son of the Wheel-turning Monarchs head priest, Subrahma, and his wife,
Brahmavat.89 He will be named Ajita, and he will bear the thirty-two marks and eighty minor marks that
are common to Buddhas and Wheel-turning Monarchs. 90 He will lead the household life for eight
thousand years. He will have four palaces named: 91 Sirivaha, Vahamna, Siddhattha, and Candaka.
He will have 100,000 dancing girls. 92 His wife will be Candamukh 93 and his son will be named
Brahmavaddhana.
Bodhisattas decide to give up household life after they have seen the four signs (an old man, a sick
man, a dead man, and a contented man who has gone 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 in one of his
81 The account in Ja No. 489 says the father became Mah-Panda. Sv III 856 says it was the son and that the father
is still in the Deva worlds. D 43 gives his name as Naakra (the basket maker) which would mean both father and
son had this name in the Deva worlds. Dvp (119127/126134) gives their names as Nva-khuddhaka-Naakra (or
Cula-Naakra), meaning the younger Naakra, and Jehaka-Naakra (or Jeha-Naakra), meaning the older
Naakra, so that here too it is the father who will be the future Sakha.
82 Sv Ill 856f. says that the palace has not disappeared because of the meritorious act done by both the father and
son in the past. Thus, it awaits the future king, Sakha, to be enjoyed by him.
83 Ang vv 1214. Cf. Th vv 163164.
84 In Dvp (125/132) his career as a Wheel-turning Monarch is described as following the pattern for other
Monarchs (see DPPN II 1343ff.).
85 Ang vv 2732.
86 Dbu 300/338. Th v 164: 6000 musicians danced there.
87 D III 75 (DB III 73). This is a common feature to all Wheel-turning Monarchs, see Sn p. 106 (GD 96).
88 He will have the same name as the Bodhisatta in that life: Ajita (according to Dbu 300/338).
89 Also mentioned in Vism chap. XIII, 127 and As 415 (Expos. 525). Dvp (126/133) gives the mother's name as
Pajpat.
90 For the list of the 32 marks, see D I 1719 (DB I 1416). The 80 minor marks are given in the introduction to Dbk.
91 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. Dbu (300/339), and Dvp (126/133) mention only three palaces.
92 Dbu (300/339) says 700,000.
93 According to Dvp (126/132) she will be the chief consort out of 1,000 wives.

20

palaces. Accompanied by his followers, he will fly through the air in the palace and go to the Nga tree,
which will be his Bodhi tree. He will engage in striving for seven days, which is the minimum period.
There is a detailed account of these events in the Dasabodhisatta-uddesa: 94
At the age of eight thousand 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 the
knowledge of a sense of urgency. 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 jewel 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 ten thousand world systems will take flowers and honour him. The eighty-four
thousand kings (of India), 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 Ngas will take (him)
a precious gem, the king of the Supaas will take (him) a jewel necklace, the king of Gandhabbas will
honour him with musical instruments and dancers. The Wheel-turning Monarch, together with his
consorts and followers, will go to the Bodhisatta.
By the power of the king and the power of the Great Being, all 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, the
Mah-Brahm will take a sixty-league parasol and hold it [over them]. The Deva king Sakka will blow the
Vijayuttara95 conch shell. [The king of the Yma Devas,] Suyma, will take a yaks tail fan and honour him.
[The king of the Tusita Devas,] Santusita, will hold a jewel fan. [The Gandhabba Deva,] Pacasikha, will
take his celestial lute Velupaa,96 and play it. The [four Great Deva] Kings, swords in hand, will
surround them on all four sides. All those Devas, all those people and Gandhabbas, all those Yakkhas,
Ngas, and Supaas, surrounding him in front, in back, and on both sides, will go with him. Surrounded
by that crowd of Devas, women, etc., of great splendour and beauty, he [the Bodhisatta] will rise into the
sky, [and then] descend near the Terrace of Awakening. At that moment, the Mah-Brahm will take the
eight requisites [of an ascetic] created by his psychic powers and offer them to him. Then the Great Being
will cut off the topknot of hair [on his head] and throw it up in the sky. He will take the eight requisites
from the hands of the [Mah-]Brahm and go forth. For seven days he will make the Great Effort. And all
that great crowd [of people] will follow the [example] of the Great Being in going forth.
The Nga tree where the Bodhisatta will be Awakened is described 97 as being 120 cubits high with four
(main) branches 120 or 130 cubits long. There will be 2,000 (minor) branches. 98 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. 99 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 Angatavasa100 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 Brahms who are skilled in the
Vedas. Among the 84,000 there will be the brothers Isidatta and Pura; the twins of unlimited wisdom,
Jtimitta and Vijaya; the householder Suddhika and the female disciple Suddhan; the male disciple
Sakha and the female disciple Sakh, 101 the householder Saddara and the famous man Sudatta; and the
94

Dbu 300/339f.
Alternate reading: Vijjuttara.
96 Usually named Beluva-pau-vn. PED defines vina as a lute, but translates as flute (sic) under the entries
padu and beluva.
97 Dvp 126f./134, Dbu 300f./340; Ang vv 100103.
98 Dbu says that from the root to the extremity of the branches will be 200 feet plus 40 cubits. Ang says the trunk
will measure 2,000 cubits.
99 Ang v 100 says the pollen (of each bloom) will be enough to fill a ni measure.
100 Vv 5563.
101 Alternate reading: Sagha and Sagh.
95

21

husband and wife Viskha and Yasavat. Many other citizens and people from the countryside of various
social rank 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 Buddhasthe present-day Bodha-gaya.
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 Mra. They attain the three knowledges and the special qualities not shared by
others, etc., while still seated in the cross-legged position. And they spend seven weeks near the Tree of
Awakening after becoming Self-Awakened. The Angatavasa commentary says that from the time he
becomes Awakened, Ariya Metteyya will be known as the King of the Buddhas (Buddharj).
Then the Mah-Brahm will request that Buddha Metteyya teach others the path to Nibbna.
Buddha Metteyya will preach his first discourse, the Setting in Motion of the Wheel of the Doctrine, in
Ngavana (The Elephant Grove).102 The park is said to be in Isipatana near the city of Ketumat. 103 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 hundred crores from their bondage. 104 This will be the first occasion
when a great number of beings attain penetration (Abhisamaya) into the Four Noble Truths.105
Then King Sakha will give his jewel palace to the Sagha 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 90,000 crores of
people, the king will approach the Buddha. And all that 90,000 crores of people will be ordained with the
words Come, bhikkhu (ehi bhikkhu).106 This will be the second penetration.
After that, the third penetration of 80,000 crores will take place when Devas and men approach the
Buddha with a question concerning Arahatship.
There will be three assemblies (Sannipta) of Arahats.107 The first will include 100,000 crores. This may
be, as for many past Buddhas, at the time the Buddha recites the Ptimokkha on the full-moon day of
Mgha to an assembly possessing four factors: (1) all the bhikkhus 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).108 The second assembly will be at the time the Buddha proclaims the Invitation at the end of
the rainy season and will include 90,000 crores. For the third assembly, 80,000 crores of Arahats will
accompany the Buddha when he goes in seclusion on the Gandhamdana slope of the Himavant
mountain range. Otherwise, the Buddha Metteyya will continually be surrounded by 100,000 crores of
those who have attained the six types of higher knowledge (abhi) and great psychic power.109
Buddha Gotama said110 that just as he was accompanied by a Sagha of hundreds of bhikkhus when he
wandered around,111 Buddha Metteyya will be accompanied by thousands.
Buddha Metteyya will go through the countryside teaching the Doctrine, awakening many people. 112
Some will take the three refuges, some will be established in the five precepts, some will undertake the
102

Dvp (126f./134) says it will be at the park in Isipatana near the city of Ketumat. In this version, King Sakha is
present for the First Sermon.
103 CSM 429, but cf. CB xxii.
104 Dvp (127/134) says an incalculable. Dbu (301/340) says 100 crores of humans and an unlimited number of
Devas.
105 The twenty-five Buddhas described in the Buddhavasa (including Buddha Gotama) are said to have three
penetrations.
106 In CSM (279), only Buddha Padumuttara is described as having Ehi bhikkhus in a penetration. Many past
Buddhas had such bhikkhus in assemblies.
107 Buddhas generally have three assemblies, but Buddha Gotama and the three Buddhas before him had only one
each (D I 27 [DB I 6f.]).
108 Cf. CSM 180.
109 Ang v 83.
110 D III 76 (DB III 74).
111 The last detail is added by the commentary (Sv 856).
112 This paragraph is based on Ang vv 8795.

22

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 Doctrine, some who will attain the eight excellent
perfections, some the three knowledges, and some the six types of higher 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 even said that Buddha Metteyya will quench the heat for beings reborn in the lower realms. 113 The
first chief disciple will be the Wheel-turning Monarch Sakha who will have the bhikkhu name of
Asoka.114 The second chief disciple will be Brahmadeva. The Buddhas attendant will be named Sha. The
chief women disciples among the bhikkhuns will be Padum and Suman. The chief lay attendants
among the men will be Sumano115 and Sagha;116 among the women, Yasavat and Sagh.117
Wherever he goes, Buddha Metteyya will be accompanied by a great company of Devas honouring
him.118 The Kmavacarika Devas will make necklaces which will be adorned by the kings of the Ngas and
Supaas. 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 Metteyyas 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: 119 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 Marvel of the Double at the gateway to the
city of Svatth. He will teach the Abhidhamma to his mother in the Tvatisa Deva world. He will
descend from that Deva world at the gateway to the city of Sakassa.
He will lay down a rule of training whenever necessary. He will tell the story of one of his past lives
(Jtaka) whenever necessary, and he will teach the Buddhavasa (The Chronicle of Buddhas) to a gathering
of his relatives.
Several details have to do with his day-to-day habits: he will give a friendly welcome to bhikkhus
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.
Many details are given about the physical appearance of Buddha Metteyya. 120 He will be eighty-eight
cubits121 high. His chest will be twenty-five cubits in diameter. 122 There will be twenty-two cubits from the
soles of his feet to the knees, from the knees to the navel, from the navel to the collar bone, and from the
collar bone to the apex of his head. His arms will be twenty-five cubits long. 123 The collar bones will be five
cubits.124 Each finger will be four cubits. Each palm will be five cubits. The circumference of the neck will
be five cubits. Each lip will be five cubits. 125 The length of his tongue will be ten cubits. His elevated nose
113

Sh III v 20.
Names of the chief disciples are found in Ang vv 9799. The commentary in BN 630/862 gives the information
concerning Sakha taking the bhikkhu name of Asoka.
115 Alternate reading in BN 630/862: Suddhana.
116 Alternate reading: Sakha.
117 Alternate reading: Sakh. These two pairs are identified as lay disciples in BN 630/862.
118 Details in this paragraph are from Ang vv 112123.
119 CSM 428ff.
120 Dbk 55/61, Dbu 301/340, Ang vv 105109.
121 Miss Horner says that a cubit (hattha) is the distance between the elbow and the tip of the extended middle
finger (CB xxii).
122 Dbk says 25 cubits broad and 25 cubits lengthwise. Dbu says 25 cubits thick.
123 Dbu says 40 cubits.
124 Dbu says from one shoulder to the other will be 25 cubits.
125 Dbu says 15 cubits, but a variant reading gives 5.
114

23

will be seven cubits. Each eye socket will be seven cubits. The eyes themselves will be five cubits. The
Angatavasa says126 his eyelashes will be thick, that the eyes will be broad and pure, not winking day or
night;127 and that with his physical eye, he will be able to see large and small things all around for ten
leagues without obstruction. The space between the eyebrows will be five cubits. 128 The eyebrows will be
five cubits. Each ear will be seven cubits. 129 The circumference of his face will be twenty-five cubits. 130 The
spiral of the protuberance on his head131 will be twenty-five cubits.
Rays of six colours will radiate from his body and illumine the 10,000 world systems. 132 The major and
minor marks will always be visible as countless hundreds of thousands of rays 133 which will shine in all
directions for twenty-five leagues.134 Through the merit acquired when the blood flowed from his head
when he offered it to Buddha Sirimata, his radiance as a Buddha (Buddha-path) will shine from the
summit of the world to the lowest of the hells, Avci, 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. 135
People will not be able to distinguish night from day. 136 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.137
Wherever Buddha Metteyya walks, lotuses will spring up for him to step on. 138 This is said to be the
result of his great effort in the past life when he was King Sakha and went to Buddha Sirimata. 139 The
main petals of the lotuses will be thirty cubits, and the minor petals, twenty-five. The stamens will be
twenty cubits,140 the pistils will be sixteen cubits, and they will be full of red pollen.141
But even Buddhas are subject to the law of impermanence. Eventually, Buddha Metteyya will attain
final Nibbna. All Buddhas have a meal with meat on the day of their final Nibbna. Before their final
Nibbna, they will have accomplished 2,400,000 crores of attainments. 142 According to the Angatavasa
commentary, when Ariya Metteyya attains final Nibbna, he will not leave behind his human body
(Vipka-kammaja-rpa, the body produced by the fruition [of volitional actions]); he will enter the element
of Nibbna (Nibbna-dhtu) and no relics will remain. Although the poem says his dispensation will last
for 180,000 years,143 the commentary says it will continue for 380,000 years.

How to Meet Buddha Metteyya

The Dasabodhisatta-uddesa and Angatavasa 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
126

V 106.
Usually given as a sign of a Deva or Yakkha.
128 Dbu says 4.
129 Dbu says 5.
130 Dbk has the circle of the face and ears (trans.: each auricle). Dbk: kaa-mukha-maala; Dbu: mukhamaala.
131 Dbu 301: vatta-uhsa. This mark is not entirely clear as it seems an exceptionally high figure.
132 Dbk 55/120, Dbu 301/340.
133 Ang v 109.
134 Ang v 107, Dbk 61/128.
135 Dbu 306/344.
136 According to Dbu (106/344) he will shine both day and night through the merit he acquired from the blood
which flowed from his legs and feet when he went to see Buddha Sirimata in a past life.
137 Dbk 120f./55, Dbu 301f./340.
138 Details from Ang Vv 110f., Dbk 55/121, and Dbu 302/341.
139 Dbk 61/128.
140 Left out of the translation of Dbk (p. 55).
141 Dbk translates pollen of ten cubits for dasa-dasa-sampann ne which should perhaps mean filled with tens
(of loads) of pollen (Dbu has das-dasa-ammaa-reuk, ammaa meaning a load). The size of an ammaa is not
known precisely, but would be a large quantity.
142 CSM 430.
143 Ang v 134
127

24

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 Dasabodhisatta-uddesa,144 Buddha Gotama says to Ven. Sriputta, Not all men will see my
physical body. If they encounter my Teachings (ssana), give gifts (dna), observe morality (sla), and
cultivate development of the mind (bhvana), 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 (pua).145 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 Jhna states. But it can also lead to insight (Vipassan) and true liberation.
The Angatavasa146 gives more details. In order to meet Buddha Metteyya, people should put forth
effort (viriya) and be firm (daha), with agitated mind (ubbigga-mnasa). We can surmise that agitated
mind means the profound stirring of the mind or sense of urgency (savega) that comes from realising
the urgent need to work for liberation. All those who do good deeds and who are vigilantwhether they
are bhikkhus, bhikkhuns, laymen, or laywomenwill 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 holy life
(brahma-cariya) should be practised. Gifts (dna) should be given. The Observance days (Uposatha) should
be kept. Loving kindness (mett) 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 Sayadaw147 points out that it is necessary to make balanced effort in terms of good conduct
(caraa) and right knowledge (vijj) if one is to meet the next Buddha.
Right conduct means developing morality (sla) and concentration (samdhi). Knowledge means
developing wisdom (pa). 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 permanent 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 not be able to be Awakened. 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 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 Sotpanna. 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 Suddhvsa Brahm worlds,
and life in these worlds can span the careers of several Buddhas.148
If a person who has enough perfections (pram) to reach Awakening in this lifetime does not make the
necessary effort, it may be possible to become a Sotpanna 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
Buddhas Dispensation and will only be able to attain release during the next Buddhas Dispensation.
144

306/344.
DB III 211.
146 Vv 138142.
147 MB 176172. Cf. Vism, chap. VIl, 30.
148 See DB II 3941. Buddha Gotama recounts how the Brahms in the Suddhvsa worlds told him about the six
Buddhas before him.
145

25

Ven. Ledi Sayadaws instructions concerning the necessary work to be done in this life include what
should be done by a person who practises bare insight meditation. 149 One should fulfil the first eleven of
the fifteen good actions (caraa-dhamm),150 that is to say, all except the Jhna states. The first four actions
are: (1) being moral,151 (2) guarding the sense doors, (3) being moderate in eating, and (4) wakefulness.
The next seven qualities are the seven good states (saddhamm) which the Buddha compared to the
various protections for the citizens of a royal border town: 152
(1) Faith (saddh) in the Buddha is like a deeply embedded pillar.
(2) Modesty (hiri) is like a deep, wide moat and means the disciple is ashamed of wrong conduct in
body, speech, and mind.
(3) Shrinking from doing wrong (ottappa) is like a high, wide road surrounding the city and means the
disciple is concerned with avoiding wrong conduct in body, speech, and mind.
(4) Being of great learning (bahu-sacca) is like a great armoury of spears and swords. A person who has
heard much, who remembers what was heard, and who treasures it means a person who knows the
Buddhas Doctrine.
(5) Energy (viriya) is like a large army protecting the city, for a person should rouse energy to get rid of
unskilled mental states, to acquire skilled mental states, to be steadfast, firm in advance, and persevere
with skilled mental states.
(6) Mindfulness (sati) is like a wise, intelligent gate keeper who refuses entrance to unknown people
and only lets in those who are known. A person should have the highest degree of mindfulness and
discrimination.
(7) Wisdom (pa) is like a high, wide rampart covered with plaster. A person should possess wisdom
leading to (the cutting off of) rise and fall, with the noble penetration leading to the complete destruction
of misery.
All seven of these good states enable a person to abandon wrong actions and cultivate good actions, to
abandon what is blameworthy and develop blamelessness. Thus he develops purity.
We need not worry about whether we will be able to attain the goal of Nibbna in this life or whether
we will only be able to do so under Buddha Ariya Metteyya. If we make the best effort we can, such
questions will take care of themselves. We must grow as much as possible in sla, samdhi, and pa,
confident that in this way we will be able to come to the end of all suffering.
Truth Will Triumph!

149

Sukkha-vipassaka, literally, one who develops dry insight.

Vism, chap. VII, 30f. For a discussion of these, see MLS II 2025.
151 Ven. Ledi Saydaw says generosity is included here.
152 See GS Ill 7173. We discuss them in the order found there. The jhnas are added to the seven there.
150

26

Appendix A:
The Chronicle of the Future Buddha
Angatavasa Pi
153

Namo Tassa Bhagavato Arahato Samm-Sambudhassa

1 Sriputto mah-pao Upatisso vinyako

dhamma-senpati dhro upetv loka-nyaka
2 angata jin rabbha pucchi kakham attano:
tuyh nantariko dhro Buddho kdisako bhave?
3 vitthren eva ta sotum iccham, cikkha cakkhum.
therassa vacana sutv bhagav etad abravi:
4 anappaka pua-rsi Ajitassa mah-yasa
na sakk sabbaso vattu vitthren eva kassa-ci;
eka-desena vakkhmi, Sriputta, suohi me.
5 imasmi Bhaddake kappe ajte vassa-koiye
Metteyyo nma nmena sambuddho dvipad uttamo
6 mah-puo mah-pao mah-nn mah-yaso
mahabbalo mah-thmo uppajjissati cakkhum;
7 mah-gati sati c eva dhtim bhusaccav
sakhto sabba-dhammna nto di ho suphassito
pariyogho parmaho uppajjissati so jino.
8 tad Ketumat nma rjadhni bhavissati
dvdasa-yojan-ym satta-yojana-vitthat,
9 ki nara-nrhi, psdehi vicittit,
sevit suddha-sattehi, ajeyy dhamma-rakkhit.
10 Sakho nm si so rj ananta-bala-vhano,
satta-ratana-sampanno, cakkavatt mahabbalo,
11 iddhim yasav c eva sabba-kma-samappito;
hata-paccatthika khema anussissati dhammato.
12 psdo sukato tattha dibba-vimna-sdiso
puakammabhinibbato nn-ratana-cittito
13 vedikhi parikkhitto suvibhatto manoramo
pabhassar accuggato se ho duddikkho cakkhu-musano
14 rao Mah-Pandassa pavatto ratanmayo
ta ypa ussapetvna Sakho rj vasissati.
15 athapi tasmi nagare nn-vth tahi-tahi
sumpit pokkharai ramay supatitth

153

I wish to thank Mr. K.R. Norman for his help in translating the Angatavasa. I am responsible, of course, for
the final version and any mistakes in it. I hope to prepare an edition with full critical apparatus, but this will only be
possible after the unpublished commentary has been examined in detail. Mr Norman has revised this translation and
published it with his notes in the Journal of the Pali Text Society, Vol. XXVIII, pp. 1937 (reprinted in his Collected
Papers, Vol. VIII, pp. 24260).William Pruitt

27

16 acchodak vippasann sdu-st sugandhik

sama-titthik kka-peyy atho vluka-sathat
17 padum uppala-sachann sabbotuka-m-anva .
satt eva tla-pantiyo sattavaika-pkr
18 ratanamay parikkhitt nagarasmi samantato.
Kusvat rjadhn tad Ketumat bhave.
19 catukke nagare-dvre kappa-rukkh bhavissare
nla pta lohitaka odtan ca pabhassar.
20 nibbatt dibba-dussni dibb c eva pasdhan
upabhoga-paribhog ca sabbe tatthpalambare.
21 tato nagara-majjhamhi catu-sla catummukha
puakammabhinibbatto kappa-rukkho bhavissati.
22 kappsikan ca koseyya khoma-kodumbarni ca
puakammabhinibbatt kappa-rukkhesu lambare.
23 pissar mutig ca muraj ambarni ca
puakammabhinibbatt kappa-rukkhesu lambare.
24 parihrakan ca kyra gveyya ratanmaya
puakammabhinibbatt kappa-rukkhesu lambare.
25 uata mukhaphullan ca agad mai-mekhal
puakammabhinibbatt kapparukkhesu lambare.
26 ae ca nn-vividh sabb bharaabhsan
puakammabhinibbatt kappa-rukkhesu lambare.
27 ropita saya-jta puakammena jantuna
akaa athusa suddha sugandha taula-phala
akaha-pkima sli paribhunjanti mnus.
28 dve sakala-sahassni dve sakala-satni ca
sakal sattati c eva ambaa soasa bhave.
29 atho pi dve ca tumbni taulni pavuccare
eka-bje samuppanna puakammena jantuna.
30 ye Ketumatiy viharanti Sakhassa vijite nar
tad pi te bhavissanti gui-kyradhrino
31 sampua-mana-sakapp sumukh thla-kual
hari-candana-litt-ag ksik uttama-dhrino
32 bahta-vitt dhanino v-tla-ppabodhan
accanta-sukhit nicca kya-cetasikena ca.
33 dasa yojanasahassni Jambdpo bhavissati
aka ako agahano samo harita-saddalo.
34 tayo rog bhavissanti icch anasana jar,
pancavassasat itthna vivh ca bhavissanti;
35 samagg sakhil nicca avivd bhavissare.
sampann phala-pupphehi lat gumba-van dum,
36 catur-agul tia-jti muduk tla-sannibh.
natist naccuha ca sama-vass manda-mlut
37 sabbad utusampann, ann tak nad.
tahi-tahi bhmi-bhge akhar suddha-vluk
kalya-mugga-mattiyo vikia mutta-sdis.

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38 alakatuyynam iva ramay bhavissati.

gmanigam ki accsanne tahi-tahi
39 naaveu-vanam iva brah kukku a-sampati
avci mae va phuh manussehi bhavissare,
40 pagham nara-nrhi sampu phu abhedan
iddh pht ca khem ca anti anupaddav.
41 sad-rati sad-khi ekanta-sukha-samappit
nakkhatte vicarissanti tuha-hah pamodit.
42 bahv-aa-pn bahu-bhakkh bahu-masa-surodak
lakamand va devnam visl rjadhni va
Kurna ramayo va Jambdpo bhavissati.
43 Ajito nma nmena Metteyyo dvipaduttamo
anubyanjana-sampanno dvattisavara-lakkhao
44 suvaa-vao vigata-rajo supabhso jutidharo
yasaggappatto sirim abhirpo sudassano
45 mahanubhvo asamo jyissati brahmaa-kule.
mahaddhano mah-bhogo mah ca kula-m-uttamo
akkhitto jtivdena jyissati brahmaa-kule.
46 Sirivaho Vahamno ca Siddhattho c eva Candako
Ajitatthya uppann psd ratanmay.
47 nriyo sabbagasampann sabbbharaa-bhsit
mahmajjhimak c Ajitassa paricrik,
48 ann satasahass nriyo samalakat.
Candamukh nma nr, putto so Brahmavaddhano.
49 ramissati ratisampanno modamno mah-sukhe,
anubhutv yasa sabba Nandane Vsavo yath
50 aha vassa-sahassni agramhi vasissati.
kad-ca rati-m-atthya gaccha uyyne kitu
51 kmesv dnava dhro bodhisattna dhammat
nimitte caturo disv kma-rativinsane
52 jia vydhitakan c eva matan ca gata-m-yuka
sukhita pabbajita disv sabbabhtanukampako
53 nibbio kma-ratiy anapekkho mah-sukhe
anuttara santa-pada esamno bhinikkhami.
54 sattaham padhna-cra caritv purisuttamo
psden eva laghitv nikkhamissati so jino.
55 mittamacca-sahyehi nti-slohitehi ca
caturagini-senya parishi catuvahi
56 catursti sahassehi rja-kannhi purekkhato
mahat jana-kyena Ajito pabbajissati.
57 catursti sahassni brahma veda-prag
Metteyyasmi pabbajite pabbajissanti te tad.
58 Isidatto Puro ca ubhayo te pi bhtaro
catursti sahassni pabbajissanti te tad.
59 Jtimitto Vijayo ca yug amita-buddhino
paccupessanti sambuddha catursti-sahassato.

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60 Suddhiko nma gahapati Sudhan ce upsik

paccupessanti sambuddha catursti-sahassato.
61 Sakho nma upsako Sakh nma upsik
paccupessanti sambuddha catursti-sahassato.
62 Sudhano nma gahapati Sudatto iti vissuto
paccupessanti sambuddha catursti-sahassato.
63 itth Yasavat nma Viskh iti vissut
catursti-sahassehi nra-nrhi purekkhit
64 nikkhamissanti nekkhamma Metteyyassanussane.
ae ngarik c eva tato jnapad bah
khattiy brahma vess sudd c eva anappak
65 nekkhammabhimukh hutv nn-jacc mah-jan
Metteyyassanupabbajja pabbajissanti te tad.
66 yasmi ca divase dhro nekkhamma abhinikkhami
nikkhanta-divase yeva bhodi-maam upehiti.
67 aparjita-nisabha-hne bodhipallaka-m-uttame
pallakena nisditva bujjhissati mah-yaso.
68 upetv uyyna-vara phulla Nagavana jino
anuttara dhamma-cakka eva so vattayissati:
69 dukkha dukkha-samuppda dukkhassa ca atikkama
ariya ahagika magga dukkhpasama-gmina.
70 tad manuss hessanti samant sata-yojane
paris loka-nthassa dhammaccaka-pavattane.
71 tato bhiyyo bah dev upessanti tahi jina,
nesa mocessati tad bandhan sahassa-koina.
72 tad so Sakha-rj ca psda ratanmaya
jinapmokkha-saghassa niyydetv, punaparam
73 mah-dnam daditvna kapaiddhika-vaibbake,
taramna-rpo sambuddha deviy saha-m-ekato
74 mahrjanubhvena ananta-bala-vhano
navuti-koi-sahassehi saddhi jinam upehiti.
75 tad hanissati sambuddho dhamma-bheri varuttama
amatadudrabhi-nigghosa catusacca-paksanam.
76 rao anucar janat navuti-sahassa-koiyo,
sabbe va te nivavases bhavissant ehi-bhikkhuk.
77 tato dev manuss ca upetv loka-nyaka
arahatta-varam rabbha panham pucchissare jina.
78 tesa jino bykareyya, arahatta-vara-pattiy
asti-koi-sahassehi tatiyabhibasmayo bhave.
79 khsavna vimalnam santa-cittna tdina
koi-sata-sahassnam pahamo hessati samgamo.
80 vassa vu hassa bhagavato abhighu he pavrae
navuti-koi-sahassehi pavressati so jino.
81 yad ca Himavantamhi pabbate Gandhamdane
hema-rajata-pabbhre paviveka-gato muni

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82 asti-koi-sahassehi santa-cittehi tdihi

khsavehi vimalehi kissati jhna-kita.
83 koi-sata-sahassni chaabhi mahiddhik
Metteyya loka-ntha ta parivressanti sabbad,
84 paisambhidsu kusal nirutti-pada-kovid
bahu-ssut dhamma-dhar viyatt sagha-sobhan
85 sudant sorat dhr parivressanti ta jina.
purekkhato tehi bhikkhhi ngo ngehi tdihi
tio tiehi santehi saddhi santi-samgato
86 saddhi svaka-saghehi pavretv mah-muni
anukampako kruiko Metteyyo divpaduttamo
87 uddharanto bahu-satte nibbpento sa-devake
gma-nigama-rjadhni carissati crika jino.
88 hantiv dhamma-bheri dhamma-sakha-palpana
dhamma-yga pakittento dhamma-dhaja samussaya
89 nadanto sha-nda va vattento cakkam uttama
rasuttama sacca-pna pyanto nara-nrina
90 hitya sabba-sattna nthantha mah-jana
bodhento bodhaneyyna carissati crikam jino.
91 kassa-ci saragamane nivesessati cakkhum
kassa-ci panca-slesu kassa-ci kusale dasa,
92 kassa-ci dassati smaa caturo phala-m-uttame,
kassa-ci asame dhamme dassati paisambhid,
93 kassa-ci vara-sampatt aha dassati cakkhum,
kassa-ci tisso vijjyo cha abhi pavacchati.
94 tena yogena jana-kya ovadissati so jino,
tad vitthrika hessa Metteyya-jina-ssana.
95 bodhaneyya-jana disv sata-sahasse pi yojane
khaena upagantvna bodhayissati so muni.
96 mt Brahmavat nma Subrahm nma so pit
purohito Sakha-rao Metteyyassa tad bhave.
97 Asoko Brahmadevo ca agg hessanti svak,
Sho nma upahko upahissati ta jina.
98 Padum c eva Suman ca agg hessanti svik,
Sumano c eva Sakho ca bhavissant aggupahak,
99 Yasavat ca Sakh ca bhavissant aggupahik.
bodhi tassa bhagavato Ngarukkho bhavissati
100 vsa-hattha-sata-kkhandho, skh vsa-satni ca
savellitagga luit, mora-hattho va sobhati.
101 supupphitagg satata surabhi-deva-gandhik
n-pr bhave reu suphull ckka-mattak
102 anuvta-pa ivtamhi vyati dasa yojane
ajjhokirissati pupphni bodhi-mae samantato.
103 samgantv jnapad ghyitv gandham uttama
vkya nicchrayissanti tena gandhena modit:

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104 sukho vipko puana Buddha-se hassa tdino

yassa tejena pupphna acinteyyo pavyati.
105 ahsti bhave hattho ymen eva so jino,
ura bhave paavsa vikkhambhe tassa satthuno.
106 visla-netto arakkhi visuddha-nayano isi,
animisa div-ratti au thla masa-cakkhun
107 anvaraa passeyya samant dvdasa-yojana;
pabh niddhvati tassa yvat paavsati.
108 sobhati vijju-lah va dpa-rukkho va so jino,
ratanagghika-sakso bhnum viya bhhiti.
109 lakkhaanubyanjan ras dissanti sabbkalik,
patanti vividh ras aneka-sata-sahassiyo.
110 pduddhre pduddhre suphull paduma ruh,
tisa-hatth sam patt, anupatt paavsati,
111 kesar vsati-hatth, kaik soasa bhave,
suratta-reu-bharit padum koksa-m-antare.
112 Kmavacarik dev nimminissanti agghike,
Nga-rj ca Supa ca tad te lakarissare;
113 aha sovaay aggh aha rpimayni ca
aha maimay aggh aha pavamayni ca.
114 aneka-ratana-sacit dhajaml-vibhsit
lambamn kissanti dhaj neka-sat bah.
115 mai-mutta-dma-bhsit vitn soma-sannibh
parikkhitt kikaika-jl vatasaka-ratan bah.
116 nn-pupph vikirissanti surabhigandha-sugandhik
vividh nn-cuni dibba-mnussakni ca.
117 vicitt nn-dussni pancavaika-sobhan
abhipasann Buddhasmi kissanti samantato.
118 tattha sahassa-m-ubbedh dossaneyy manoram
ratanagghika-tora asambdh susa hit
119 sobhamn padissanti visl sabbato-pabh.
tesa majjha-gato Buddho bhikkhusaghapurekkhato
120 Brahm va prisajjna Indo va vimnantare.
gacchanti Buddhe gacchante, tihamnamhi thassare,
121 nisinne sayite capi satthari saha-prise
catu-iriypathe nicca dhrayissanti sabbad.
122 eta c a ca pjyo dibba-mnussak pi ca
vividhni pihrni hessanti sabbaklik
123 anantapua-tejena Metteyyam abhipjitu.
disvna ta pihra nn-jacc mah-jan
124 sa-putta-dr pehi saraa hessanti satthuno.
ye brahmacariya carissanti sutvna munino vaca
te tarissanti sasra maccudheyya suduttara.
125 bahu ggih dhamma-cakkhu visodhessanti te tad
dasahi pua-kiriyhi thi sucaritehi ca

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126 gamadhigamen eva sodhayitvna s daram

anudhamma-crino hutv bah saggpag bhave.
127 na sakk sabbaso vattu ettaka iti v yasa.
accanta-sukhit nicca tasmi gate kla-sampade
128 mah-yas sukhenapi yu-vaa-balena ca
dibba-sampatti v tesa mnussna bhavissati.
129 anubhutv kma-sukha addhna yvaticchaka
te pacch sukhit yeva nibbissant yu-sakhay;
130 astivassa-sahassni tad yu bhavissare,
tvat tihamno so tressati jane bah.
131 paripakka-mnase satte bodhayitvna sabbaso
avasesadihasaccna maggamaggam anussiy
132 dhammokka dhamma-nvan ca dhammdsan ca osadha
sakkaccena hi sattna hapetv yati-jane
133 saddhi svakasaghena kata-kiccena tdin
jalitv aggikkhandho va nibbyissati so jino.
134 parinibbutamhi sambuddhe ssana tassa hhiti
vassasata-sahassni asti c eva sahassato;
tato para antaradhna loke hessati drua.
135 eva anicc sakhr addhuv tvaklik,
ittar bhedan c eva jajjar rittak bhav,
136 tucchamuhi-sam sua-sakhr bla-lpan,
na kassa-ci vaso tattho vattati iddhimassa pi;
137 eva atv yath-bhta nibbinde sabba-sakhate.
dullabho purisjao, na so sabbattha jyati;
yattha so jyati dhro ta kula sukham edhati.
138 tasm Metteyya-buddhassa dassanatthya vo idha
ubbiggamnas suhu karotha viriya daha.
139 ye keci kata-kaly appamdavihrino
bhikkh bhikkhuniyo c eva upsak upsik
140 mahanta Buddha-sakkra ura abhipjayu
dakkhinti bhadra-samiti tasmi kle sa-devak.
141 caratha brahmacariya. Detha dna yath raha.
uposatha upavasatha, metta bhvetha sdhuka.
142 appamda-rat hotha puakiriysu sabbad.
idh eva katv kusalam dukkhass anta karissath ti.
Angatavaso nihito.

33

Translation
Praise to That One, the Blessed One, the Noble One, the Fully Self-Awakened One

1 Sriputta of great wisdom, the leader Upatissa, the firm general of the Doctrine, approached the
leader of the world
23 and asked the Conqueror about his own doubts with reference to the future Buddha: What will
the wise Buddha immediately after you be like? I wish to hear this in detail. Please tell me, o Seeing
One. Hearing the Theras words, the Blessed One said this:
4 It is not possible for anyone to describe at length Ajitas great accumulated merit which is not
small, which is of great fame. I will tell [you about] it in part. Listen, o Sriputta.
5 In this auspicious world cycle, in the future, in a crore of years, there will be an Awakened One
named Metteyya, best of men,
6 of great merit, great wisdom, great knowledge, great fame, great power, great steadfastness; he
will be born, one who sees.
7 Having great rebirth, [great] mindfulness, full of wisdom, of great learning, he will be a preacher, a
knower, one who sees well, who touches and plunges into the highest goal. He will be born, that
Conqueror.
8 At that time, there will be a royal city named Ketumat, twelve leagues long and seven leagues
wide,
9 full of men and women, adorned with palaces, frequented by men and women, incomparable,
rightly protected.
10 There will be a king named Sakha, of limitless strength and vehicles, possessing the seven
jewels, a Wheel-turning Monarch of great power,
11 having psychic powers, fame, enjoying all sensual pleasures; and he will preach the doctrine of
quiescence that destroys all its opponents.
12 A well-made palace there, like a divine palace, will arise through his merit. [It will be] resplendant
with many jewels,
13 surrounded by balustrades, well designed, delightful, resplendant, very tall, the best, hard to look
at, harming the eyes.
14 The jewel palace that came into existence for King Mah-Pandassa will rise up for him and King
Sakha will live in it.
15 And then, in that city, there will be various streets here and there, delightful lotus ponds, well
built, with beautiful banks,
16 full to the brim of fragrant, clear, clean, cool, sweet water, [with banks] strewn with sand,
17 [ponds] covered with red and blue lotuses, accessible to all people at all times. There will be seven
rows of palm trees and walls of seven colours
18 made of jewels encircling all the city. The royal city of Kusavt at that time will be Ketumat
19 In squares at the gate[s] of the city there will be shining wishing trees, [one] blue, [one] yellow,
[one] red, and [one] white.
20 There will have come into being divine clothes and divine ornaments hanging there, all sorts of
wealth and possessions.
21 At that time, in the middle of the city, there will be four halls, facing the four directions, and there
will be [another] wishing tree produced by his merit.

34

22 Hanging from those wishing trees there will be cotton cloth, sheaths, flaxen cloth of Kodum
produced by his merit.
23 Hanging from those wishing trees there will be tambourines, tambours, and small drums
produced by his merit.
24 Hanging from those wishing trees there will be encircling bracelets and necklaces made of jewels
produced by his merit.
25 Hanging from those wishing trees there will be high oranments, blooming-face ornaments,
bracelets and girdles produced by his merit.
26 And hanging from those wishing trees there will be many other ornaments and decorations of
different sorts.
27 Through the action of beings merits, men will enjoy self-generated rice that has no dust, no
chaff, that is pure, sweet-smelling, with grains ready husked, ripened without cultivation.
28 A sixteenth of [todays] ambaa [measure] will be 2,270 cartloads.
29 And at that time one grain will produce two tumbasthey are called rice grainsproduced by the
action of beings merits.
30 The men who live in Ketumat in the kingdom of Sakha will wear armour and braclets.
31 Whatever they want will be fulfilled. They will have happy faces. They will wear large earrings.
Their bodies will be covered with yellow sandalwood paste. They will wear garments from Ksi.
32 They will be of great wealth, rich; they will be waked by drums and lutes. They will constantly be
exceedingly happy in body and mind.
33 Jambdpa will be ten thousand leagues, without thorns, clear, with green grass.
34 There will be three diseases: desire, hunger, and old age. The women will marry at the age of five
hundred.
35 They will always be in unity, congenial, without disputes. The vines, trees, and bushes will be
equipped with fruit and flowers.
36 There will be a grass four-inches high that will be as soft as cotton. There will be even rains and
gentle winds, neither too hot nor too cold.
37 There will always be a beautiful climate. The rivers and ponds will not lack [in water]. Here and
there in the districts, the pure sand will not be rough. It will be scattered around like pearls the size
of peas and beans.
38 It will be delightful like an adorned garden. Here and there, there will be villages and towns very
close together and full of people.
39 [The villages and towns] will be like a great forest of reeds and bamboo, full of people, I think, at a
cockflights [distance], without interval.
40 Trading cities will be filled with men and women who will be prosperous, rich and tranquil, free
from danger and in good health.
41 They will wander about festivals, always joyful, always playing, extremely happy. They will
rejoice, happy and pleased.
42 There will be much food and water, much to eat, much meat, drink, and water. Jambdpa will be
delightful, like the lakamand of the Devas or the broad capital of the Kurus.
4345 One named Ajita [will be born], Metteyya, the best of two-footed beings, with the thirty-two
excellent marks and the [eighty] minor characteristics, of golden complexion, without stain, very
splendid, resplendent, of the highest fame, glorious, of perfect form, of good sight, of great power,
incomparable. He will be born in a Brahman family, with great wealth and possessions, and of
excellent family. There will be no dispute concerning his birth.

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46 [Four] palaces made of jewels will have come into being for Ajita: Sirivaha, Vahamna,
Siddhattha, and Candaka.
47 Ajitas female attendants will be women perfect in all their limbs, adorned with [all kinds of]
ornaments, small, medium, and large.
48 There will be a complete [retinue of] one hundred thousand women fully adorned. Candamukh
will be his wife. Brahmavaddhana will be his son.
49 He will delight in great happiness, be joyful, and endowed with pleasure. He will enjoy all fame
like Nandana and Vsava.
50 He will live in a household for eight thousand years. At some time, he will go to a park for
pleasure to amuse himself.
51 Seeing the danger in sensual pleasures and being wise in accordance with the nature of
Bodhisattas, he will see the four signs which destroy sensual pleasures:
52 an old man, a sick man, a dead man, and a happy wanderer. He will go forth. Having sympathy
for all beings,
53 he will become averse to sensual pleasures. Not looking for the unsurpassed, great happiness and
bliss in seeking honour, he will go forth.
54 He will undertake the practice of exertion for seven days. That Conqueror will go forth, leaping
up [into the air] with his palace.
5556 Ajita will go forth, honoured by a great group of people, friends and companions, blood
relatives, a fourfold army, an assembly of the four castes, and 84,000 princesses.
57 When Metteyya has gone forth, at that time, 84,000 Brahmans who are skilled in the Vedas will go
forth.
58 At that time, both of the brothers, Isidatta and Pura will go forth [with] 84,000 [other people].
59 The twins, Jtimitta and Vijaya, of unlimited wisdom, will approach that Perfect Buddha from the
84,000.
60 The householder named Suddhika and the lay woman Sudhan will approach the perfect Buddha
from that 84,000.
61 The lay disciple named Sagha and the lay woman named Sagh will approach that perfect
Buddha from the 84,000.
62 The householder named Saddhara and the renowned Sudatta will approach that perfect Buddha
out of the 84,000.
63 The woman named Yasavat and the renowned Viskh will be honoured by men and women.
64 They will go forth in renunciation on the admonition of Metteyya. Other citizens and many
people from the country, and no few nobles, Brahmans, merchants, and workers,
65 inclined to renunciation, a great crowd of all sorts of birth, will then go forth, following the going
forth of Metteyya.
66 On the day that Wise One goes forth in renunciation, on that very day of renouncing, he will
approach the dais of the tree of awakening.
67 In the place of the unconquered Bulls Among Men, on that supreme seat of awakening, seated in
a cross-legged position, the One of Great Fame will be awakenend.
68 The Conqueror will go to the excellent garden Ngavana in full flower, and there he will set in
motion the incomparable Wheel of the Doctrine: 69 misery, the arising of misery, the overcoming of
misery, and the Noble Eightfold Path leading to the cessation of misery.
70 Then, there will be a gathering of men all around for one hundred leagues when that protector of
the world sets in motion the Wheel of the Doctrine.

36

71 Then, very many Devas will approach the Conqueror there, and he will free 100,000 crores from
their bondage.
7273 Then, that king Sakha, having given his jewel palace to the Sagha with the Conqueror at its
head, having given another great gift to the poor, the needy, and to beggars, hurrying along with this
queen, he will approach the Perfect Buddha.
74 Through the power of the great king and his limitless force of charriots, he will approach the
Conqueror accompanied by 90,000 crores [of people].
75 Then the Perfect Buddha will beat the drum of the Doctrine, the excellent and highest sound of
the kettle drum of the undying, making known the Four Truths.
76 The company of people accompanying the king, all 90,000 crores without exception, will become
Come Bhikkhu monks.
77 Then Devas and men will approach the Leader of the World and ask the Conqueror a question
concerning Arahatship.
78 That Conqueror will answer them and 80,000 crores will attain Arahatship. That will be the third
penetration. 79 The first assembly will be of 100,000 crores of those whose taints are destroyed, who
are spotless, of peaceful minds, venerable ones.
80 When the Blessed One proclaims the Invitation [to declare purity] at the end of the rainy season,
that Conqueror will be surrounded by 90,000 crores.
81 And when the Sage has gone in seclusion to the golden and silver Gandhamdana slope of the
Himavanta mountain range,
8283 he will enjoy the sport of meditation [accompanied by] 80,000 crores of those whose taints are
destroyed, who are spotless, of peaceful minds, venerable ones. 83 100,000 crores of those who
possess the six higher knowledges, who possess great psychic power, will constantly surround that
Protector of the World, Metteyya.
84 Skilled in discriminating knowledge, knowing the words and the explanation [of the Doctrine],
very learned,expert in the Doctrine, knowledgeable, adorning the Sagha,
85 well tamed, gentle, firm, they will surround that Conqueror. That Nga [the Buddha] will be
honoured by those monks who will be Ngas like him. He who will have crossed over, together with
those who have crossed over, who are at peace, who assemble in peace.
86 Together with an order of disciples surrounding that Great Sage, the Compassionate One, the
Sympathetic One, Metteyya, greatest of two-footed beings,
87 raising up many individuals and Devas, will bring them to Nibbna. That Conqueror will wander
around the towns and villages and capitals.
88 He will beat the drum of the Doctrine. He will sound the conch shell of the Doctrine. He will
proclaim the spiritual sacrifice. He will raise the banner of the Doctrine.
89 He will roar the lions roar, set in motion the excellent wheel [of the Doctrine], and cause men and
women to drink the drink of truth with its excellent taste.
90 That Conqueror will wander for the sake of all beings, both rich and poor, causing many people
who are capable of being awakened to be awakened.
91 The Seeing One will cause some to take refuge [in the Triple Gem], some to take the five moral
precepts, and some to undertake the ten skilful [actions].
92 He will give some the state of being a novice and the four excellent Fruition States. He will give
some discriminating knowledge into the incomparable Doctrine.
93 The Seeing One will give some the eight excellent attainments. He will give some the three
knowledges and the six higher knowledges.

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94 That Conqueror will admonish [a large] group of people [to undertake] that practice. Then the
Teaching of the Conqueror Metteyya will be wide spread.
95 Seeing people capable of being awakened, that Sage will go 100,000 leagues in a moment and will
cause them to be awakened.
96 At that time, Metteyyas mother will be named Brahmavat, his father will be named Subrahma
and will be the priest of King Sakha.
97 His foremost lay disciples will be Asoka and Brahmadeva. The [lay] attendant Sha will attend on
that Conqueror.
98 Padum and Suman will be his foremost female disciples. Suman and Sagha will be his
foremost personal attendants.
99 Yasavat and Sagha will be his foremost female attendants. The Nga tree will be the awakening
[place] for that Blessed One.
100 Its trunk will be two thousand cubits. It will have 20,000 branches with curved tips [always]
moving. It will shine like the outspread tail of a peacock.
101 The tips [of the branches] will be continually in flower and fragrant with a heavenly smell. The
blossoms will be the size of wheels, with enough pollen to fill a ni measure.
102 [The tree] will send its perfume in all directions for ten leagues, both with and against the wind.
It will scatter its flowers all around the throne of awakening.
103 People from the country, coming together there, will smell the excellent odour and pour forth
words [of admiration], rejoicing in its odour.
104 There will be a happy fruition of meritorious deeds for that venerable one, the Best of Buddhas,
whose unimaginable radiance will spread out [like the smell of] the flowers.
105 That Conqueror will be eighty-eight cubits tall. That Teachers chest will be twenty-five cubits in
diameter.
106 The Seer will have broad eyes with thick eyelashes. His eyes will be pure, not blinking day or
night. His physical eye will see small or large things
107 in all directions for ten leagues without obstruction. His radiance will stream forth as far as
twenty-five leagues.
108 That Conqueror will shine like a streak of lightening or a candlestick. He will shine like the sun,
resembling a garland of jewels.
109 His [thirty-two major] marks and [eighty] secondary marks will at all times be seen as rays.
Many hundreds of thousands of different sorts of rays will fall down.
110 At every footstep [he takes] a beautiful flowering lotus will grow. [The lotuses will be] thirty
cubits [across] with even petals and twenty-five minor petals.
111 The stamens will be twenty cubits long and the pericaps will be sixteen cubits long. Inside the
red lotuses [the flowers] will be filled with very red pollen.
112 The Kmavacarika Devas will make columns of honour and Nga kings and Supaa [Devas]
will decorate them.
113 There will be eight columns of gold, eight of silver, eight of jewels, and eight made of coral.
114 There will be many hundreds of flags hanging there disporting themselvesadorned garlands
of flags ornamented with many precious things.
115 There will be awnings adorned with jewels and resembling the moon. There will be many
jewelled head ornaments with nets of small bells surrounding them.
116 They will scatter fragrant, sweet-smelling, perfumed flowers, and different sorts of powder, both
human and divine,

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117 and a variety of cloths of diverse colours, beautiful, of the five colours. They will all sport
around, having faith in the Buddha.
118 There will be gateways there with strings of jewels, a thousand [cubits] high, delightful,
beautiful, unobstructed and well-formed.
119 They will be seen to be shining, with their radiance widespread all around. The Buddha, at the
head of the Order of Monks, will go in their midst,
120 like Brahm in his assembly or lnda in his palace. When the Buddha goes [anywhere], they will
go; when he stays [in a place], they will stay;
121 when the Teacher sits or lies down together with his assembly, they will always practise the
[same] four postures.
122 There will be these honours as well as others, both human and divine. There will constantly be
many sorts of marvels
123 to honour Metteyya through the power of his endless merit. Having seen that marvel, many
people of various births, [many] men with their families, will only abandon the Teacher as their
refuge at the cost of their lives.
124 Whoever practises the holy life after hearing the word of the Sage, that person will go beyond
journeying-on, which is subject to death and difficult to escape from.
125 Many householders will purify the eye of the Doctrine by means of the ten meritorious acts and
the three types of right action.
126 Many will be destined for heaven through being accomplished in the traditional learning and
texts, having purified [themselves] through respect for him, and through following the true Doctrine.
127 It would not be possible to describe in every detail their fame which will be so great. They will
be continually very happy. When they reach the end of their time [in that life],
128 those men will have great fame as well as happiness. Life, beauty, and strength, and heavenly
bliss [in a heavenly world] will be theirs.
129 They will experience the happiness of sensual pleasures for as long as they wish. Then
afterwards, at the end of their lives, they will enter into [true] happiness.
130 [The Buddhas] lifetime there will be 80,000 years. Remaining there that long, he will bring many
people to the other shore.
131 He will cause beings whose minds are ripe to be completely awakened and he will instruct
others who have not perceived the [four] truths concerning which is the right path and which is the
wrong path.
132 He will carefully establish the torch of the Doctrine, the boat of the Doctrine, the mirror of the
Doctrine, the medicine [of the Doctrine] for beings [at that time and] in the future.
133 Then, in the midst of the venerable order of lay disciples who will have done what should be
done, that Conqueror will blaze out like a mass of fire, and he will be extinguished.
134 When the Perfect Buddha has been completely extinguished, his Teaching will remain for
180,000 years. After that, there will be a terrible disappearance in the world.
135 Thus, the constituent elements are impermanent, not firm, temporary, transitory, liable to
destruction and old age, and empty.
136 The constituent elements are like an empty fist, they are empty, they are the talk of fools. There is
no power for anyone there, not even for one who has the psychic powers.
137 Thus, knowing this as it really is, one should be disillusioned with all compounded things. A
Thoroughbred Among Men is hard to find. He is not born everywhere. Wherever that Hero is born,
that happy family prospers.

39

138 Therefore, in order to see Buddha Metteyya here, act rightly, firmly, energetically, with agitated
mind.
139 Whoever does good things here and dwells vigilant, whether a monk, nun, lay disciple, or
laywoman disciple,
140 whoever esteems the great Buddha, pays great honour to the Great One, that person together
with the Devas will see the auspicious assembly at that time.
141 Practise the holy life. Give suitable gifts. Keep the observance days. Practise loving kindness
carefully.
142 Be one who delights in being vigilant, always performing meritorious actions. Having acted
skilfully here, you will make an end of misery.

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Appendix B:
Aspirations to Meet Buddha Ariya Metteyya
We have made some alterations in the following translations.154
1. Aspiration concluding many Pi manuscripts in Sri Lanka (from Dbk, p. 36):
By the merit of this writing may I draw near to Metteyya (and) having been established in the
Refuges, may I be well established in the Ssana.
2. Aspiration concluding manuscripts in Sinhalese (from Dbk, p. 37):
By the power of these meritorious deeds, without falling into the four hells, may I seek the
Bodhisatta Metteyya in the Tvatisa heaven and enjoying divine happiness, and going from
there to Ketumat City, eradicating the defilements, may I receive the peace of liberation from
the Buddha Metteyya.
3. Aspiration concluding the Dvdasaparitta (from Dbk, p. 38):
In the future, Buddha Metteyya will be unexcelled in the world, he of great merits, of great
power; may you have great peace.
4. Aspiration attributed to King Parkramabhu I of Sri Lanka (from Dbk, p. 38):
Having departed from here and being reborn on the peak of Himalaya in the noble Jambudpa
(India) as a leading deity of an aeons life-span, I shall indeed hear the Doctrine of Lord
Metteyya.
5. Aspiration at the conclusion of the commentary on the Jtaka (from Dbk, p. 39; verses 411 of the
concluding 37 verses):
May I, through this meritorious deed, be born in my next life in the city of Tusita, the beautiful
dwelling-place of the gods. May I listen to the preaching of Lord Metteyya and enjoy great
glory with him for a long time. When this Great Being is born in the charming city of Ketumat
as the Buddha, may I be reborn with the three noble root-conditions in a Brahman family. May
I make offerings to that Great Sage of invaluable robes of the finest sort, alms, dwelling-places
and medicines in abundance. May I undertake the life of a bhikkhu in the dispensation and
illumine that noble (institution), being the possessor of potency, mindful and well-versed in
the Tipiaka. May he predict (of me), This one will be a Buddha in the future. And may I
offer gifts to the Buddhas who will come one after the other and (receive sure prediction) from
them too. May I fare on in repeated births, give food and other things that are desired like a
wish-conferring tree. May I fulfil all the perfections of morality, renunciation, wisdom, and so
forth, and having attained the summit of the perfections, become an incomparable Buddha.
May I preach the sweet Doctrine which brings bliss to all beings, liberating the whole world
with its Devas from the bondage of repeated births. May I guide them to the most excellent,
tranquil Nibbna.
6. Aspiration at the conclusion of Sinhalese manuscripts of Ashin Buddhaghosas Visuddhimagga
(The Path of Purification, pp. 837f.):
By the performance of such merit
As has been gained by me through this
And any other still in hand
So may I in my next becoming
154

See Culte, pp. 559560, for the formula recited by lay people in Sri Lanka and the exhortation of the bhikkhus to
the lay people to aspire to rebirth in the Deva worlds in their next life in order to eventually encounter Metteyya, hear
him preach, and attain liberation.

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Behold the joys of Tvatisa,

Glad in the qualities of virtue
And unattached to sense desires
By having reached the first fruition,
And having in my last life seen
Metteyya, Lord of Sages, highest
Of persons in the world, and helper
Delighting in all beings welfare,
And heard the Holy One proclaim
The teaching of the Noble Law,
May I grace the Victors Dispensation
By realising its Highest Fruit.
7. The aspiration of Thera Mah-Magala
(Buddhaghosuppatti) (from Dbk, p. 40):

in his

biography

of Ashin

Buddhaghosa

O may it be my lot to meet with him, the Lord Metteyya! He, the Fully Awakened One, shall
lead vast multitudes across sasras stream.
When I have found Metteyya, may I be versed in the three scriptures, and then in wisdom I
shall see face-to-face the lord of mercy.
8. Aspiration at the end of sharing merits in the Dna ceremony in Sri Lanka (from Dbk, p. 41):
By the aid of this meritorious deed of Dna, may you be reborn in the heavenly and human
worlds, enjoying the greatest of worldly happiness, and may you be born again in the presence
of Buddha Metteyya, and benefiting from his teaching of the Four Noble Truths, may you
attain to the supreme, immortal, great Nibbna!
9. Aspiration used in connection with the recitation Parittas (verses of protection) in Sri Lanka (from
Dbk, p. 42):
May the multitude of gods dwelling over the seven oceans, on Mount Meru, in the Titans
world, in the world of Ngas, in the six celestial worlds, in the four shrines of the (four
Guardian) Devas, on Mount Samantakt, on the Himalayas, over the seven lakes, over Lake
Anotatta, in the sky, on the earth, in all the Brahm worlds, in this Cakkava (world-system),
in the island of Ceylon, partake of these merits with loving thoughts and perceive Nibbna by
seeing the sage-king Metteyya.
10. Closing verses at the end of Sinhalese manuscripts of Ashin Buddhaghosas Atthaslin (from The
Expositor, p. 542):
By grace of this, the book I wrote,
Into Metteyyas presence am I come.
Within the Refuges established
Upon the Ssana I take my stand.
May mother, father, teachers, they who wish me well
And they who do not, give me happy thanks
And long safeguard the merit I have won.

42

The Buddhist Publication Society

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