d all sentient beings — is in a state of constant flux. To abide in flux is suffering. To experience liberation from the scene of sorrow requires concentration (dhyana), and this in turn demands prajna, the highest wisdom; that is, transcendental insight penetrating beyond phenomena to final truth: in short, enlightenment (bodhi). Although all this is in strict conformity with Gautama’s original teaching, even the Theravada doctrine has developed in the direction of religion. For one thing, Theravadin Buddhists take a reverent attitude toward the relics of the Buddha and have made images of him in every size, from the minute to the colossal. They have also erected giant stupas in his name. Even their Pali canon departs at a number of points from Gautama’s own views of life and reality and contain in germ many of the ideas elaborated on later in Mahayana Buddhism. All Buddhists believe the Sakyamuni (the Sage of the Sakyas or Gautama Siddhartha or the Buddha) was not the only Buddha to appear in the world. He had predecessors in other ages, either six or 24. He would be followed by another. The next Buddha — now a Bodhisattva or a Buddha-in-the-making — is Maitreya. He is waiting for the proper time to come to earth, where he will reach enlightenment and do for men in his age what Gautama did in his.
After birth, Maitreya is named Prince Ajita. He lives in whatever luxury is imaginable. He is married, like the Buddha. He lives a lay life for 80,000 years until one day, on his way to the royal park, the devas (gods) will create the figures of an old man, a sick man and finally a corpse. After seeing these three signs and becoming disillusioned with samsara (transmigration), he will give up the threefold intoxications of being obsessed with youth, health and life. Upon seeing a fourth figure conjured up by the devas, the figure of a renouncer, he will decide to become a bhikkhu (monk). He then will enter his palace chamber brightly illuminated and scented by golden lamps and enjoy physical rest for seven days without leaving his seat under the bodhi tree, even if his body suffers to the point of deterioration, until he has gained enlightenment. On the full moon day of Vesak when all buddhas attain buddhahood, he will wish to set forth on the great renunciation. All the gods will congregate and say: “It is Prince Ajita’s renunciation, today.”
He will then come down out of his mansion and cut off his hair with his golden sword, throw it up into the air, and receive eight requisites for monkhood. At the door of his palace, he will become a bhikkhu. As a bhikkhu, he will observe sila (commandments), including the sending of his alms bowl upstream in the river where he has to bathe himself to the abode of the Naga, to await on the Diamond throne (vajrasana) in fourfold determination. At that moment, Mara (the Satan), living his abode and knowing the bodhisattva is waiting to become a Buddha, will try to prevent the bhikkhu from attaining buddhahood. Mara, who tested the Buddha before, will try to throw the bhikkhu out of the universe, seizing him by the legs.
