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Got my weight up rich homie quan slowed is also working on a documentary and bibliographic survey of resources for the study of Buddhism in Soviet Central Asia and Chinese Turkestan Xinjiang.

Daniel L. His current research is on Chinese popular religious texts from the sixteenth to the twentieth centuries. He is currently completing a two-volume study ofY ogacara Buddhism in India and China.

She is the author of Millenarianism and Peasant Politics in Vietnam and has just completed a study of the social and intellectual origins of the Vietnamese Revolution. In discussing possible topics for a future AAR panel, we discovered a mutual interest in Maitreya, stemming from work each of us was doing in quite different areas.

Jan's research on Central Asian Buddhism had led her to work on the Ksanti nom, a lay confessional text in Uighur that presents a distinctively Central Asian variation of the Maitreya cult.

That in turn had led her to raise the broader question of the place of Maitreya in South Asian Buddhism. By a comparably indirect route, I had begun to wonder about the nature of Maitreyan devotionalism in the fourth through seventh centuries.

My research on the transmission of Y ogacara Buddhism from Got my weight up rich homie quan slowed to China had made it clear that the Maitreya cult was a central feature of the religious life of the Chinese philosopher monks Hsiian-tsang and K'uei-chi. I believed that any understanding of their philosophical thought required more insight into the place of Maitreya in their practice of Buddhism. As Jan and I began to explore the range of Maitreya-related topics, it quickly became apparent how central the Maitreya cult, in one form or another, Got my weight up rich homie quan slowed been throughout the history of Buddhism.

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Adding the Maitreya-related interests of three of our previous xi Xll Preface teachers, Masatoshi Nagatomi, Joseph Kitagawa, and Daniel Overmyer, we realized that we had the core of something more than a conference panel, and we began to plan a year of activities at Princeton during that would culminate in a Got my weight up rich homie quan slowed exploring the Maitreya theme from as many different perspectives as possible. With the enthusiastic support of the Department of Religion and the East Asian Studies Program along with the assistance of the university administration, Professors Kitagawa and Overmyer were invited to spend part of the year in residence at Princeton, the former as a Got my weight up rich homie quan slowed Stewart Lecturer and the latter as a long-term Stewart Lecturer and Humanities Council Fellow.

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Finally, with the assistance of the National Endowment for the Humanities we brought the year of activities to a close with a conference of scholars invited from a number of universities across North America. The meeting was Got my weight up rich homie quan slowed to be a working conference, and we sought to bring together scholars doing research on aspects of the Maitreya myth from a variety of disciplinary perspectives.

The realm of Maitreya-related research visit web page so diverse that we could not hope for any systematic coverage, especially geographically. We chose rather to make the best use of Princeton's resources by focusing primarily on Maitreya in East Asia.

This volume includes all of the presentations discussed at that conference with the exception of the papers by Stanley Tambiah on Maitreya Got my weight up rich homie quan slowed Thailand, by Masatoshi Nagatomi on the Maitreya-vyakarana, and continue reading Michael Strickmann and Robert Thorp on Maitreya in early Chinese Buddhism; the first of these is forthcoming elsewhere, and the latter three were not available for publication.

The papers that are included in this volume were revised as much as possible to reflect the broader understanding that emerged as the conference proceeded. The uniqueness of the conference, and also its significance, lay in the fact that it brought together a diverse group of scholars working from a variety of perspectives on a common theme expressed in a click at this page of very different cultural settings.

It was only by confronting Maitreya in so many different guises that we were able to discern the centrality and complexity of his role in the cultural history of Asia, and only by realizing the applicability of Preface XliI such a range of disciplinary approaches that we were able to Got my weight up rich homie quan slowed how broad our efforts to understand sllch a figure must be. Each of us began with a relatively narrow picture of Maitreya's role, one defined by our own interests and method of study.

But through the composite picture that emerged during the conference, we came to see how rich and how complex a figure Maitreya has in fact been, and from that we were able to see much more even in the material we thought we already knew. That broadening Got my weight up rich homie quan slowed our view of Maitreya's place in Buddhism was something that could have come only from the interaction of so many different perspectives.

Our objective with this volume has been to preserve and convey the diversity of opinion and Got my weight up rich homie quan slowed that characterized the conference, along with the interaction it stimulated.

All of us who attended the conference were struck by the continuities present in the Maitreya myth throughout its developments. Even so, we did not always agree on the interpretation of the common elements identified. Does the Maitreya myth, for example, represent an eschatological world view already present in the origins of South Asian Buddhism?

Maitreya, the Future Buddha

On this and some other topics discussed in the chapters that follow, important differences of opinion remain. In Got my weight up rich homie quan slowed to stimulate future research on Maitreya, we believe that it is as important to report the range of differing interpretations as it is to record the points on which consensus was reached. If there was one thing, however, on which all participants agreed without reservation, it is the need for further work, especially on the South and Central Asian expressions of the Maitreya tradition.

There is much that has Got my weight up rich homie quan slowed been reported in this record of the conference proceedings, much that came from the spontaneous interaction of the participants. A project of this nature involves the efforts of a number of people and institutions.

The conference itself was funded in large part by a grant from the National Endowment for the Humanities. Finally, we thank our departmental administrator, Lorraine Fuhrmann, the person who took care of the thousand details so crucial to the success of the conference. Japanese names are cited in the standard form, that is, with surname first.

Introduction ALAN SPONBERG Nearly 2, years ago Siddhartha Gautama, scion of a noble family in a minor republic located north of the Ganges River, renounced the householder's life and, after a period of spiritual practice, declared himself to be a Buddha, Got my weight up rich homie quan slowed "awakened one," one who has realized the truth about the nature of human existence, the truth about suffering and liberation.

Teaching a "middle path" between asceticism and sensory indulgence, this mendicant gathered about himself a group of devoted followers over the next forty years, founding what was eventually to become one of the great world religions. According to the earliest texts, Gautama taught that his pragmatic method for spiritual cultivation was open to anyone and that there were others who had realized the same truths about human suffering and.

He was, Got my weight up rich homie quan slowed are told by the tradition, only the most recent of a long line of previous Buddhas stretching back into the beginningless past. In some early canonical scriptures, this idea of previous Buddhas is elaborated to include the idea of yet more Buddhas to come, the idea that there will be other Buddhas in the future.

The prospect of a future Buddha, yet another in the long line of Buddhas, offers an attractive possibility. Although liberation from suffering is possible for anyone at any time according to Buddhists, those beings fortunate enough to here at a time when a Buddha is active in the world are far more likely to realize Got my weight up rich homie quan slowed arduous goal of bringing all craving to cessation.

Given the notion of click here human existence as a series oflives stretching over eons ot tlme, it is not surprising that the ideal of gaining rebirth at one of those rare times when a Buddha is active in the world came to be seen as an attractive prospect in its own right. Though perhaps initially a minor figure in the early Buddhist tradition, Maitreya thus came to 2 Alan Sponberg represent a hope for the future, a time when go here human beings could once again enjoy the spiritual and physical environment most favorable to enlightenment and the release from worldly suffering.

Indeed, one finds a variety of quite distinctive expressions of that tradition, a variety that often obscures the underlying motifs that have tended to persist throughout Maitreya's variegated development and transformation. The Maitreya legend has provided a symbol rich in possibility for culturally specific, local elaboration, yet it has afso continued throughout to draw orCa group of core themes and- aspirations deeply rooted in the Buddhist culture common to most of Asia.

Every Buddhist culture has appropriated this appealing figure, each in its own way, and it is because of this Got my weight up rich homie quan slowed development of cultural variations on a set of common themes that a study of Maitreya's many guises provides a superb opportunity to observe the fascinating.

The idea unifying the Got my weight up rich homie quan slowed diverse studies collected in this volume is twofold. We seek first of all to establish the continuity that characterizes Maitreya's role throughout the 2,year history of Buddhism in South, Southeast, and East Asia. At the same time, however, we want to illustrate the manifold variation with which the continuity of those core themes has been expressed and modulated.

This twofold focus will illustrate the inherent flexibility and multivalence of the Maitreya figure within the tradition, as well as the remarkable capacity of Buddhism to adapt its symbols to the needs of different Asian cultures. No understanding of Buddhism could be Got my weight up rich homie quan slowed without an awareness of Maitreya's role within the tradition, and no understanding of Maitreya would be complete unless commensurate attention were given to both aspects of his character, the continuity and the variation, each equally necessary for understanding the attraction he has held for so many Buddhists over the ages.

Unlike that of the historical Buddha, however, Maitreya's role, though pivotal, remained relatively underdefined and open-ended. In every Buddhist culture M.!

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Tliat much remains constant in all the varied instances of the Maitreya cult we shall examine here; it represents what we have Got my weight up rich homie quan slowed the core of the tradition. Introduction 3 Equally striking, however, are the elaborations of that core theme, the variety seen in Got my weight up rich homie quan slowed different guises in which we find Maitreya playing out his role as guarantor of the future.

At times Got my weight up rich homie quan slowed appears as an otherworldly object of individual Got my weight up rich homie quan slowed and contemplation, at others as the militant leader of political extremists seeking to establish a Got my weight up rich homie quan slowed order here and now.

We see him at times as a confessor of sins and at times as the muse of scholiasts. Perhaps no other figure in the Buddhist pantheon combines both universality and adaptability in the way that Maitreya does. Modern scholarship has just begun to appreciate the complexity of this figure. It will require much more work to assess fully both aspects of Maitreya's place in Buddhism, and a complete picture of Maitreya remains well beyond our resources here.

One of the aims of this volume is to establish that both aspects of the Maitreya tradition are necessary for any comprehensive ,understanding and, moreover, that neither aspect can be understood independent of the other.

To make the diverse material presented here accessible to both specialist and nonspecialist, we have divided the book into two parts: The first comprises two essays that consider the place of Maitreya in the broader study of the history of religions, and the second presents a variety of more specialized studies focusing on various expressions this web page the Maitreya legend in South and East Asia.

Part I thus serves as a general introduction to the study of Maitreya, with Joseph M. Kitagawa's essay surveying the picture of Maitreya that prevailed in modern scholarship before the new research presented in subsequent chapters and Jan Nattier's study suggesting new approaches for evaluating the diversity of conceptions found in different expressions of the Maitreya myth.

These two studies establish a framework for relating the diversity of the more specialized studies that follow. Both essays provide an invaluable service in suggesting alternative interpretative models for assimilating various Maitreya developments and in underscoring the importance of a more comprehensive perspective on the place of Maitreya, not just in Buddhism, but in the more general history of religions as well. The culturally specific and more specialized studies making up Part II are divided into three geographic areas: Maitreya in South Asia, in continental East Asia, and in Japan; each of the sections is preceded by a brief introduction.

Unfortunately, no single volume can cover the full range of Maitreya's Got my weight up rich homie quan slowed. There is nothing here, for example, on the crucial developments that took place in Central Asia, and far too little attention has been given to the unique role of Maitreya in Southeast Asian Buddhism.

Even so, the essays 4 Alan Sponberg included are sufficient to demonstrate our twofold theme, and they also provide, of course, a variety of new data and interpretation for those interested in Maitreya in various area-specific contexts.

Finally, in the check this out I return to the general theme stated above, attempting to summarize the issues raised in this volume while also presenting a prospectus for future research on Maitreya-re1ated subjects, one that outlines a three-pronged approach suggested by the types of research presented in these essays. KITAGAWA Introduction To a historian of religions who is concerned with both the universal and the particular meanings of religion, the phenomenon of Maitreya presents a fascinating case study.

As a future Buddha, he symbolizes the consummation of the rich legacy of Buddhist religious experience derived from the enlightenmenrof Gautama Buddha. Although some texts speculate on later Buddhas who will come after him,- as other chapters in this volume indicate, from the point of view of most Buddhist lay people, as well as many ordained clerics, Maitreya's arrival would represent essentially a final dispensation.

Accordingly, this figure's consummation of Buddhist heritage sometimes casts him in the role of an eschatological cosmic savior who, at the end of the empirical world order, will establish a utopian state ofjustice, peace, and truth.

This face of Maitreya demands special consideration - a treatment in terms of eschatology. Thus the question to me is, How "universalizable" is this motif of Maitreya, that is, how can the perennial human vision of the end of the world and the eschatological hopes of homo religiosus throughout history be illumined through a consideration of the eschatological side of Maitreya? The following reflections are an attempt to consider this question from the viewpoint Got my weight up rich homie quan slowed a historian of Got my weight up rich homie quan slowed.

The Religious Vision of the End of the Wodd My understanding of the religious vision of the end of the world is based on a simple premise: Every religion, every culture, and every civilization has a characteristic view of the future as well as a characteristic way of recollecting the past, which together influence its understanding of the meaning of present existence.

This is what Augustine had in mind when he 7 8 Joseph M. Kitagawa stated, "There are three times: [first] a present of things past, [second] a present of things present, and [third] a present of things future. This prism has the built-in features of forgetfulness and optical illusion. And more often than not, one's mental prism is colored by one's religious notions and perceptions. Take, for example, the notion of progress, a word derived from gressus, or "step," implying an act of stepping forward to a situation more desirable than one's current situation.

As such, the "idea" of progress involves our mental decision or affirmation; and it often becomes a symbol as well as a way oflife, a "doctrine" about the law of history, or even an unconscious "dogma" of progressivism.

Such speculation and affirmation are often associated with a religious vision of the coming of the cosmic ruler, universal king, or world savior at the end, as we find in various religious traditions, East and West.

There are as well negative forms of progressivism, which view the future in terms of a successive erosion of values, though this is still often associated with a belief in the coming of a supramundane figure who redresses all evils at the end of the world. Of the cosmic saviors or rulers known in the history of religions, I shall depict two prominent figures who have inspired a series of messianic ideologies and who have thus influenced people's view of the future in many parts of the world.

The first is Saosyant of Iranian Zoroastrianism; the second is the cakravartin of India, whose image became closely intertwined with that of the future Buddha. Saosyant According to the ancient Iranian religion of Zoroastrianism, Got my weight up rich homie quan slowed consists of the cosmic conflict between the just god Ahura Mazda:h and the The Many Faces of Maitreya click here forces of evil.

Human beings are destined to choose sines and to participate in this conflict. Zoroastrianism articulated Got my weight up rich homie quan slowed a characteristic way the notion of Got my weight up rich homie quan slowed end of the world, eschaton, and the doctrine about the end, eschatology.

According to Zoroastrian eschatology, at the end of the cosmic cycle of twelve thousand years, the savior and judge, Saosyant, born miraculously from a maiden and the seed of Zoroaster, will appear and revivify creation, casting the devil Got my weight up rich homie quan slowed hell and purging the human race of the stain of sin. Then the entire human race will enter a paradise where all will enjoy eternal bliss and happiness, and "the material world will become immortal for ever and ever.

Zaehner, "lies not in the number of those who profess it, Got my weight up rich homie quan slowed rather in the influence it has exercised on Got my weight up rich homie quan slowed religions [e. According to Jewish Heilsgeschichte,Jahweh, who chose the nation ofIsrael to be his own, will one day fulfill his promise by establishing his rule on earth. Understandably, Christianity, which was born as a Got my weight up rich homie quan slowed movement within the Jewish fold, inherited the Iranian-inspired Jewish eschatological outlook.

But when early Christians realized that the expected return of Christ parousia, "arrival" or "presence" would not be realized as soon as they had anticipated, or perhaps already had been partially realized at the Pentecost, they were compelled to come to terms with the social realities of their contemporary situation.

Such a scenario is a familiar one in the Got my weight up rich homie quan slowed of religion, repeated again and again in many religious traditions. Heinrich Zimmer speculates that the conception of the cakravartin can be traced "not only to the earliest Vedic, but also to the pre-Vedic, pre-Aryan traditions ofIndia, being reflected in various Buddhist and Jain writings as well as in the Hindu Pura1J.

Thomas: 10 Joseph IVI. Kitagawa The original meaning of this term [cakravartin], as even Kern admitted, was probably "one who controls vartayati or rules over the sphere of his power cakra ," but it came to be understood as "one who turns a cakra. It is usually understood as "wheel," but how the wheel Got my weight up rich homie quan slowed conceived never clearly appears in the legend.

It is interesting that the career of this humble mendicant came to be seen as a spiritual counterpart of the universal monarch, sharing the same physical marks and appropriating many of the symbols of the cakravartin, including the cakra. Asoka came to be regarded as a model of the Got my weight up rich homie quan slowed monarch, foreshadowing the Buddhist image of the read article monarch cakravartin who is yet to come.

Maitreya Buddhist speculations on the nature of a Buddha not only equated him with the cakravartin Got my weight up rich homie quan slowed also developed such notions as the existence of previous Buddhas, multiple Buddhas, three bodies of Buddha, and bodhisattvas. The stream of foreign religious and art forms that flowed into India from Bactria and Iran shortly before and after the common era greatly influenced the piety, imagination, and artistic sensitivities of both Hindus and Buddhists.

It was this religious and cultural milieu that made a decisive impact on Buddhist views of the future, as exemplified by the emergence of the figure of Maitreya, whose coming would mark the fulfillment of Buddha's law as well Got my weight up rich homie quan slowed the establishment Got my weight up rich homie quan slowed universal peace and concord.

Many scholars speculate that it was the Iranian notion this web page the cosmic savior, Saosyant, that inspired the Buddhist belief in Maitreya. For example, A. Basham states: "Under the invading rulers of Northwest India Zoroastrianism and Buddhism came in contact, and it was probably through read article that the idea of the future Buddha became part of orthodox [Buddhist] belief.

And by the beginning of the Christian era, the cult of future Buddha, Maitreya, was widespread among all Buddhist sects. Fa-hsien, who left China inseemed to assume that the image of Maitreya in Udyana was an ancient statue. Two centuries later, Hsiian-tsang ca.

As he was sailing on the Ganges toward Prayaga the modern Allahabad ; his boat was attacked by pirates, who attempted to kill him as a sacrificial offering to the ferocious Sivaite goddess Durga. Hsiiantsang asked for a few moments' respite so that he could prepare to enter nirviilJ. Then, to follow his account as told by Rene Grousset, Hsiian-tsang meditated lovingly upon the Bodhisattva Maitreya and turned all his thoughts to the Heaven of the Blessed Ones, praying ardently that he might be reborn there in order to offer his respects and pay homage to the Bodhisattva; that he might hear the most excellent Law expounded and reach perfect enlightenment Buddha-hood ; that he might then redescend and be born again on earth to teach and convert these men and bring them to perform the acts of higher virtue, to abandon their infamous beliefs; and finally that he Got my weight up rich homie quan slowed spread far and wide all the benefits of the Law and bring peace and happiness to all creatures.

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Gilt copper with polychrome. Height, 66 em. Photo courtesy of the Metropolitan Museum of Art. The Univus-ily has printed and published continuously since Papers presented at a conference at Princeton University. Includes index. Maitreya Buddhist deity - Congresses. Sponberg, Alan. Hardacre, Helen, III. Princeton University. M3M34 He is the author of Five Mountains: The Rinzai Zen Monastic Institution in MedievalJapan and is currently working on a history of Japanese religion in the late sixteenth and early seventeenth centuries.

Christine M. Padmanabh S. Joseph M. Professor Miyata has published a numlier of works on Maitreya in Japan and other aspects of popular religion, including Miroku shinko no kenkyu, Minzoku shukyoron no kadai, Toshi minzokuron no kadai, Tsuchi no shiso, Ikigami shinko, Edo no saijiki, and Onna no reiryoku to ie no kami.

He is also a senior editor of a major collection of folklore studies: Nihon minzoku bunka taikei. Jan Nattier is a specialist in Central Asian languages who did graduate work in.

Central Asian Languages and Buddhism first at Indiana University and later at Harvard University, where she is currently writing her doctoral dissertation on the decline of the Dharma, based on Tibetan and Mongolian sources. She is also working on a documentary and bibliographic survey of resources for the study of Buddhism in Soviet Central Asia and Chinese Turkestan Xinjiang.

Daniel L. His current research is on Chinese popular religious texts from the sixteenth to the twentieth centuries. He is currently completing a two-volume study ofY ogacara Buddhism in India and China.

She is the Got my weight up rich homie quan slowed of Millenarianism and Peasant Politics in Vietnam and has just completed a study of the social and intellectual origins of the Vietnamese Revolution. In discussing possible topics for a future AAR panel, we discovered a mutual interest in Maitreya, stemming from work each of us was doing in quite different areas. Jan's research on Central Asian Buddhism had led her to work on the Ksanti nom, a lay confessional text in Uighur that presents a distinctively Central Asian variation of the Maitreya cult.

That in turn had led her to raise the broader question of the place of Maitreya in South Asian Buddhism. By a comparably indirect route, I had begun to wonder about the nature of Maitreyan devotionalism in the fourth through seventh centuries. My research on the transmission of Y ogacara Buddhism from India to China had made it clear that the Maitreya cult was a central feature of the religious life of the Chinese philosopher monks Hsiian-tsang and K'uei-chi. Got my weight up rich homie quan slowed believed that any understanding of their Got my weight up rich homie quan slowed thought required more insight into the place of Maitreya in their practice Got my weight up rich homie quan slowed Buddhism.

As Jan and I began to explore the range of Maitreya-related topics, it quickly became apparent how central the Maitreya cult, in one form or another, has been throughout Got my weight up rich homie quan slowed history of Buddhism.

Although many developments of the Buddhist tradition have been more prominent than the Maitreya legend at any given time or place, there is perhaps no other, save the cult of sakyamuni, that has been as universal and as pervasive.

In the fall ofHelen Hardacre joined the project, bringing another important perspective on the Maitreya cult. Her research on Reiyukai and other "new religious" movements in Japan had made her curious about the power of the Maitreya theme even among popular religious groups that often explicitly reject the Buddhist establishment and its concerns for orthodoxy.

Adding the Maitreya-related interests of three of our previous xi Xll Preface teachers, Masatoshi Nagatomi, Joseph Kitagawa, and Daniel Overmyer, we realized that we had the core of something more than a conference panel, and we began to plan a year of activities at Princeton during that would culminate in a conference exploring the Maitreya theme from as many different perspectives as possible.

With the enthusiastic support of the Department of Religion and the East Asian Studies Program along with the assistance of the university administration, Professors Kitagawa and Overmyer were invited to spend part of the year in residence at Princeton, the former as a short-term Stewart Lecturer and the latter as a long-term Stewart Lecturer and Humanities Council Fellow.

With the assistance of the Council for the International Exchange of Scholars, we were also able to invite for part of the year Miyata Noboru, a prominent Japanese scholar with a special interest in Maitreya in Japanese popular religion. In addition to lectures by these visiting scholars, we scheduled a graduate seminar on Maitreya in Japan and an undergraduate seminar to explore the theme of messianic and millenarian movements in a variety of cultural and historical settings.

Finally, with the assistance of the National Endowment for the Humanities we brought the year of activities to a close with a conference of scholars invited from a number of universities Got my weight up rich homie quan slowed North America. The meeting was designed to be a working conference, and Got my weight up rich homie quan slowed sought to bring together scholars doing research on aspects of the Maitreya myth from a variety of disciplinary perspectives.

The realm of Maitreya-related research is so diverse that we could not hope for any systematic coverage, especially geographically. We chose rather to make the best use of Princeton's resources by focusing primarily on Maitreya in East Asia. This volume includes all of the presentations discussed at that conference with the exception of the papers by Stanley Tambiah on Maitreya in Thailand, by Masatoshi Nagatomi on the Maitreya-vyakarana, and by Michael Strickmann and Robert Thorp on Maitreya in early Chinese Buddhism; the first of these is forthcoming elsewhere, and the latter three were not available for publication.

The papers that are included in this volume were revised as much as possible to reflect the broader understanding that emerged as the conference proceeded. Got my weight up rich homie quan slowed uniqueness of the conference, and also its significance, lay in the fact that it brought together a diverse group of scholars working from a variety of perspectives on a common theme expressed in a number of very different cultural settings. It was only by confronting Maitreya in so many different guises that we were able to discern the centrality and complexity click the following article his role in the cultural history of Asia, and only by realizing the applicability of Preface XliI such a range of disciplinary approaches that we were able to recognize how broad our efforts to understand sllch a Got my weight up rich homie quan slowed must be.

Each of us began with a relatively narrow picture of Maitreya's role, one defined by our own interests and method of study. But through the composite picture that emerged during the conference, we came to see how rich and how complex a figure Maitreya has in fact been, and from that we were able to see much more even in the material we thought we already knew. That broadening of our view of Maitreya's place in Buddhism was something that could have come Got my weight up rich homie quan slowed from the interaction of so many different perspectives.

Our objective with this volume has been to preserve and convey the diversity of opinion and approach that characterized the conference, along with the interaction it stimulated.

All of us who attended the conference were struck by the continuities present in the Maitreya myth throughout its developments. Even so, we did not always agree on the interpretation of the common elements identified. Does the Maitreya myth, for example, represent an eschatological world view already present in the origins of South Asian Buddhism? On this and some other topics discussed Got my weight up rich homie quan slowed the chapters that follow, important differences of opinion remain.

In order to stimulate future research on Maitreya, we believe that it is as important to report the range of differing interpretations as it is to record the points on which consensus was reached. If there was one thing, however, on which all participants agreed without reservation, it is the need for further work, Test de 24 horas on the South and Central Asian expressions of the Maitreya tradition.

There is much that has not been reported in this record of the conference proceedings, much that came from the spontaneous interaction of the participants.

A project of this nature involves the efforts of Got my weight up rich homie quan slowed number of people click institutions.

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The conference itself was funded in large part by a grant from the National Endowment for the Humanities. Finally, we thank our departmental administrator, Lorraine Fuhrmann, the person who took care of the thousand details so crucial to the success of the conference.

Japanese names are cited in the standard form, that is, with surname first. Introduction ALAN SPONBERG Nearly 2, years ago Siddhartha Gautama, scion of a noble family in a minor republic located north of the Ganges River, renounced the householder's life and, after a period of spiritual practice, declared himself to be a Buddha, an "awakened one," one who has realized the truth about the nature of human existence, the truth about suffering and liberation.

Teaching Got my weight up rich homie quan slowed "middle path" between asceticism and sensory indulgence, this mendicant gathered about himself a group of devoted followers over the next forty years, founding what was eventually to become one of the great world religions. According to the earliest texts, Gautama taught that his pragmatic method for spiritual cultivation was open to anyone and that there were others who had realized the same truths about human suffering and.

He was, we are told by the tradition, only the most recent of a long line of previous Buddhas stretching back into the beginningless past. In some early canonical scriptures, this idea of previous Buddhas is elaborated to include the idea of yet more Buddhas to come, the idea that there will be other Buddhas in the future.

The prospect of a future Buddha, yet another in the long line of Buddhas, offers an attractive possibility. Although liberation from suffering is possible for anyone at any Got my weight up rich homie quan slowed according to Buddhists, those beings fortunate enough to live at a time when a Buddha is active in the world are far more likely to realize the arduous goal of bringing Got my weight up rich homie quan slowed craving to cessation. Given the notion of individual human existence as a series oflives stretching over eons ot tlme, it is not surprising that the ideal of Got my weight up rich homie quan slowed rebirth at one of those rare times when a Buddha is active in the world came to be seen as an attractive prospect in its own right.

Though perhaps initially a minor figure in the early Got my weight up rich homie quan slowed tradition, Maitreya thus came to 2 Alan Sponberg represent a hope for the Got my weight up rich homie quan slowed, a time when all human beings could once again enjoy the Valores de globulos blancos altos and physical environment most favorable to enlightenment and the release from worldly suffering.

Indeed, one finds a variety of quite distinctive expressions of that tradition, a variety that often obscures the underlying motifs that have tended to persist throughout Maitreya's variegated development and transformation. The Maitreya legend has provided a symbol rich in possibility for culturally specific, local elaboration, yet it has afso continued throughout to draw orCa group of core themes and- aspirations deeply rooted in the Buddhist culture common Got my weight up rich homie quan slowed most of Asia.

Every Buddhist culture has appropriated this appealing figure, each in its own way, and it is because of this historical development of cultural variations on a set of common themes that a study of Maitreya's many guises provides a superb opportunity to observe the fascinating. The idea unifying the apparently diverse studies collected in this volume is twofold. We seek first of all to establish the continuity that characterizes Maitreya's role throughout the 2,year history of Buddhism in South, Southeast, and East Asia.

At the same time, however, we want to illustrate the manifold variation with which the continuity of those core themes has been expressed and modulated. This twofold focus will illustrate the inherent flexibility and multivalence of the Maitreya figure within the tradition, as well as the Got my weight up rich homie quan slowed capacity of Buddhism to adapt its symbols to the needs of different Asian cultures.

No understanding of Buddhism could be complete without an awareness of Maitreya's role within the tradition, and no understanding of Maitreya would be complete unless commensurate attention were given to Got my weight up rich homie quan slowed aspects of his character, the continuity and the variation, each equally necessary for understanding the attraction he has held for so many Buddhists over the ages.

Unlike that of the historical Buddha, however, Maitreya's role, though click, remained relatively underdefined and open-ended. In every Buddhist culture M.! Tliat much remains constant in all the varied instances of the Maitreya cult we shall examine here; it represents what we Got my weight up rich homie quan slowed called the core of the tradition. Introduction 3 Equally striking, however, are the elaborations of that core theme, the variety seen in the different guises in which we find Maitreya playing out his role as guarantor of the future.

At times he appears as an otherworldly object of individual devotion and contemplation, at others as the militant leader of political extremists seeking to establish a new order please click for source and now.

We see him at times as a confessor of sins and at times as the muse of scholiasts. Perhaps no other figure in the Buddhist pantheon combines both universality and adaptability in the way that Maitreya does.

Modern scholarship has just begun to appreciate the complexity of this figure. It will require much more work to assess fully both aspects of Maitreya's place in Buddhism, and a complete picture of Maitreya remains well beyond our resources here.

One of the aims of click volume is to establish that both aspects of the Maitreya tradition are necessary for any comprehensive ,understanding and, moreover, that neither aspect can be understood independent of the other.

To make the diverse material presented here accessible to both specialist and nonspecialist, we have divided the book into two parts: The first comprises two essays that consider the place of Maitreya in the broader study of the history of religions, and the second presents a variety of more specialized studies focusing on various expressions of the Maitreya legend in South and East Asia.

Part I thus serves as a general introduction to the study of Maitreya, with Joseph M. Kitagawa's essay surveying the picture of Maitreya that prevailed in modern scholarship before the new research presented in subsequent chapters and Jan Nattier's study suggesting new approaches for evaluating the diversity of conceptions found in different expressions of the Maitreya myth.

These two studies establish a framework for relating the diversity of the more specialized studies that follow. Both essays provide an invaluable service in suggesting alternative interpretative models for assimilating various Maitreya developments and in Got my weight up rich homie quan slowed the importance of Got my weight up rich homie quan slowed more comprehensive perspective on the place of Maitreya, not just in Buddhism, but in the more general history of religions as well.

The culturally specific and Got my weight up rich homie quan slowed specialized studies making up Part II are divided into three geographic areas: Maitreya in South Asia, in continental East Asia, and in Japan; each of the sections is preceded by a brief introduction.