An infinite number of sentient beings are experiencing an infinite amount of suffering, so we need to develop infinite compassion. But it is difficult to change and to develop mindfulness. Some people really don’t understand anything! It is difficult to tolerate their presence and difficult to help them. But we are doing this for the benefit of all sentient beings, even for the benefit of just one being.

-- 2nd Karmapa Karma Pakshi

The Myth of Permanence

by Sakyong Mipham Rinpoche

Human beings always want something. We are continually looking for pleasure and we are rarely satisfied with what we have. Even being able to afford a great vacation is not what we thought it was going to be, because when we arrive at our destination, we want a better room or better weather. We are unable to be content. This basic characteristic is related to impermanence and suffering.

The Buddha did not present suffering as the first noble truth just because he had figured out that everybody has a hard time in life. He said that there is something much deeper going on. We suffer because we are projecting the myth of permanence upon a situation that is actually conditioned, selfless, and constantly changing. Everything is interrelated and interdependent. There is nothing substantial and separate that we can lean upon. Samsara, “the cycle of suffering,” is a direct result of our desire for permanence.

In contemplating impermanence, we can see samsara for what it is. Its conditioned quality produces an unstable environment. Our response to that instability is grasping and the solidification of a “self.” The result is suffering, because we are relating to appearances as if they were independent and permanent, when in fact they are exactly the opposite. We are habitually fooled by phenomena in this way.

For example, making a car is conditioned by having iron ore, technology, and workers. When these conditions come together, we have a new car. We are proud of this car. It is comfortable. It has air-conditioning. The windows work and the colour is nice. People think we are a better person because we have this car, which makes us feel good. The car brings us pleasure. However, because it is conditioned, it is, by nature, impermanent. It is not going to last. Yet even though we know it is going to rust and get old, somehow the car is real to us. Every time we get a scratch on the car, we get upset. If somebody says they don’t like the colour of the car, we feel angry or hurt. This car that was a source of pleasure has become a source of pain.

The reason we contemplate the truth of impermanence is that we don’t quite believe it. Looking at our relationship with the car, the Buddha would say that we don’t understand how karma — causes and conditions — works. If we understood karma, we would realise that it’s the nature of things to come together and fall apart. But even die-hard Buddhists are in the habit of looking at the world from the reference point of a solid and unchanging self. No matter how clear impermanence may be to our intellect, we tend to put ourselves into a trance, thinking things are permanent. Contemplation helps us understand profound truths that we rarely consider, even though our life is contained by them.

When we contemplate impermanence, it’s as if the teachings grab us by the collar, saying, “Just stop for a second and look at what’s really going on.” As we reflect on what is happening, we begin to realise that we are not lords of our own situation. If we were, we could make life happen the way we want. We would have control over phenomena. But that isn’t the case. Every time we get what we want, it eventually dissolves. The meal at the fancy new restaurant gives us a stomachache. The cute baby becomes a surly adolescent. We suffer pain because we organise our life around the concept of an enduring self in a solid world, even though all of it is simply ideas and forms coming in and out of existence. That’s the truth of our situation.

As we continue to contemplate the conditioned nature of phenomena, we ask ourselves, “What do I think is real? Can I prove it is real? If that anger is real, it will be here tomorrow, the next day, and the day after that. If that building is real, it will be here today and in ten billion lifetimes.” Our assumptions of permanence melt in the glare of the truth. Nothing in the phenomenal world is permanent. If the body were permanent, there would be no birth and death. We would not need to eat because we would never be hungry. If feelings were permanent, we would not go from misery to elation in the course of an hour or a day. If the tranquility and steadiness we feel in meditation were permanent, we would never suffer the agitation of our mind bouncing around continuously, wanting more entertainment and stimulation.

We can contemplate the self in the same way. We regard ourselves as real; we nourish this belief in one another. When the five skandhas, or “heaps” — form, feeling, perception, formation, and consciousness — come together, we think that this body and mind are “me” and “mine.” We have layers and layers of opinions and preferences, and we mistake them for a self. If somebody tells us about selflessness or impermanence, we are immediately insulted: “How dare you question my being!” Without a second thought, we assume that we are who we think we are.

Selflessness is too subtle to see directly, so to get a glimpse, we look at what we can already see. The quietness of meditation offers an opportunity to witness how the entity of “me” comes into being. We produce thoughts, which hook together to solidify into an experience that we call real. But what we are experiencing is dependent on many causes and conditions. We experience one mood for a while, it dissolves, and then another mood arises. These different states of mind create the illusion of a single self. It’s the same on the outer level: we get dressed, put on our coat, and comb our hair, bringing together certain elements to create an image and an identity. When we get sick, we say, “I don’t feel like myself today.” So where did the self we usually feel like go?

Contemplation is a process of “bringing to mind.” Most of the time we are engaged in bringing to mind our desire for permanence, pleasure, and getting what we want. We wake up with that contemplation and it becomes our meditation — we hold it in our mind all day. But by changing our habit and bringing to mind the interdependence of phenomena, we begin to see the conditioned, impermanent, and selfless nature of everything. As these truths begin to penetrate us, our perspective gradually shifts. This is how we develop prajna, transcendental knowledge. What do we transcend? We transcend duality and mundane mind.

After practicing contemplation in the morning, we can use whatever happens to us throughout the day to reflect on how we are holding our mind. We may realise that we are continuing to gather things, believing that they’re going to stay together. Perhaps we are able to catch our mind falling into the samsaric pursuit of pleasure and getting what we want. We might notice how the aggression we feel is coming from belief in a self that needs to be protected. If we can flip our habitual mind and see the impermanence and unsteadiness of thoughts, emotions, relationships, and events, our actions will begin to change. Our priorities will begin to shift. Our faith in the teachings will increase, and we will be lighter hearted, because we have less fixation and less pain.

These are signs that the meaning of our contemplation has penetrated our being: we begin to see the truth and experience it. Contemplating impermanence brings freedom and appreciation for what we have, because it allows us to relax and enjoy the ebb and flow of life.

Swept away by the current of the four powerful rivers, tied by the tight bonds of karma, so hard to undo, caught in the iron net of self-grasping, completely enveloped by the total darkness of ignorance, endlessly reborn in cyclic existence, ceaselessly tormented by the three sufferings – thinking that all mothers are in such a condition, generate the supreme mind of enlightenment.

-- Lama Tsongkhapa

因果

太虚大师

     佛法的大要，就是最普遍、最简单的“因果”两字。因果的意义很广泛，无论何事、何物，他的成功叫作“果”，而其成功以前都有“因”。所以、因果不是凭空突然而来，必由积渐而底于成功此事、此物的。从万物、万事、之结果而观他的所以成功，即考察他的因，所谓“观果察因”。由现在之因，可以观察将来之果，所以佛经说：‘欲知前世因，现在受者是；欲知将来果，现在作者是’。佛之所以能知过去未来事，也就是从今生受报晓得前世之因；从今生所作晓得来世之果而已！

　　因果之理，很普遍而且很平等，不限于任何一部分的。非特人类有因果的关系，凡是一切有生命的，乃至于天地万物，都要受因果之支配。我们个人，是从各个之因造成各个之果；即做了不好的因，必要受不好的果。所以我们觉得现在种种皆是以前之因所造成，而欲将来得到好果，现在必须要造好因，此乃佛说之“因果”法则。就是国家大法，治、乱、安、危，也都是要根据他的。一般人眼前所受的苦乐，都是从前所作或善、或恶之所致，能明白此理，即可以离开人世间的一切苦恼。我们要造好因，凡是以前恶的行为，应该觉悟、忏悔、改过、迁善；一方面、能够消灭以前的恶因，一方面、可以造成将来的好果。要‘以前种种譬如昨日死，以后种种譬如今日生’，庶可离苦得乐。我们要澈底了解因果的道理，努力为善，其权悉操诸己。论语云：‘我欲仁，斯仁至矣’。所以、从善完全要靠自己。假如不明白这个道理，凭一己自私自利之心，去做破坏侵夺的工作，损人利己，这就是违反因果法则。这种行动，必为他人所不容许，即是恶因；亦为群众立法的国家所裁制，结果必受种种之困苦。比如我们走路口渴，遇人持有茶水，因而用强暴的行为将茶水夺取，如对方有力量，势必和我争斗或报复。又若有一物，为他人所急需，被我侵夺，他人因此而丧命，这就是利己为私的行为；良心、天理都不应该，即为世人所不容许。倘遇事商量，剖分食用，则互相调剂，自不至于攘夺、害命，而能和平、共享。所以人人要从心理改善，不要与人争斗，应存共生共存之心，互助互爱之念！则人人能得平安享乐，全世界成一安乐国了！

　　人们内心之思想，都由行为而表现，看其人之行为，即可以观察其人之善与不善。我们不好的思想、行为，应该要立刻去掉，好的要多多培养。明白了这个道理，应该自作主张，自己的命运，可以自己操持。假使不明白此理，一切不善的意、行，不去改过，那末自己的命运，即受他人之支配，永无自由之日。

　　佛经里说人的平常行为，大约有三部分：一、为身体的动作，二、为口发的言语，三、为心中的思想。这身、口、意三者，都有好与不好及连贯的关系。身体、语言之表现，皆由于内心，所以身体动作，要有规律、标准。譬如“杀盗淫”伤害他人，此由心之“贪嗔痴”而生，或由自私自利之念而起。世间事物，各有所有权，男女夫妇之间亦各有分际，不能互相混乱侵犯。身体的不好行为，我们应该除掉，非特不去侵害人家，而且要反转来帮助人家，要凭自己力量勤劳生产以救济别人，此即善的行为。夫妇男女之间，非特自己能守范围，并且去劝导别人，叫各人能守法则。其次、囗之言语，为诳语、詈人、播弄是非、绮言，亦为“贪嗔痴”心之表现。我们晓得现在之因即将来之果，一切身语意行动之错误，均要好好消灭，改过觉悟。假使统统能够改好，就由现在的好因，造成将来的好果。以上三种，即佛经所谓身、口、意三业。各位明白因果的道理，那末以前种种不好要赶快改去。而且、要明白现在身居的监狱，乃感化的制度，不是报复的制度；要你们有机会多耐劳、多吃苦，一切行为有规律、有法则，从内心改正以前种种不良的思想，从外身矫除其恶行，叫你们发现好的行为，造成将来的好的结果。所以各位心中，要把监狱看作学校，向来无技能或有恶行的，乘此机会学习改过。佛法因果之理，大略如此。

The understanding of Buddhadharma is acquired from threefold study: the first is learning from hearing or from reading. Without hearing from a teacher or reading from books we do not have the information, so that is the first stage. The second stage is analysing them by yourself, through an analytical and rational mind. The third stage is that you meditate upon it and have the direct perception. So these three stages are in sequence and depend on each other. Therefore reading and attending teachings is absolutely necessary for the understanding of Buddhadharma.

-- 5th Samdhong Rinpoche, Lobsang Tenzin

The 4 Noble Truths of Emotional Suffering

by Anyen Rinpoche

Most of us start to practice Buddhism because we feel dissatisfied and disillusioned with life, in a general way or for some specific reason. Indeed, it is rare to meet someone who has turned to the dharma simply out of curiosity and not because of a real need to alleviate some discomfort or a painful situation.

What else do we dharma practitioners have in common? The fact is that most of us have done everything we can to alleviate our unhappiness, but we have been unsuccessful at finding the happiness we thought possible. One reason is that we are often mistaken about the true cause of our unhappiness.

For example, we may think that our unhappiness stems from having to face a barrage of unwanted situations, even though we are making every effort to have the kind of life we want. Most of us know that at some level we can’t control the people around us or the unfolding of events in our lives. But even when armed with this knowledge, we still experience a lot of pain and unhappiness.

The Four Noble Truths of Emotions

In Buddhism we call this the first noble truth: the truth of suffering. I have met some Buddhists who want to avoid talking about the truth of suffering. They say it will discourage people from wanting to practice the dharma because it sounds depressing. They want to find some more uplifting way to describe the human experience.

But let’s call a spade a spade. All of us are suffering every day in a multitude of ways — physically, mentally, and emotionally. And while we may feel happy about something in the moment, we never know how long it will last. Next year, next month, next week, tomorrow, or even five minutes from now, the very same situation might bring us sadness, anger, jealousy, or resentment. Our emotions change from moment to moment and bring with them a cascade of moods, feelings, and thought patterns — many of which increase our unhappiness and some of which are self-destructive.

Our emotions can really be a lot to handle. Many of us recognise that our emotions are out of control — or in control of us. We long for close, intimate relationships with others, but our feelings are often so overpowering that we can’t find the way to open up to others and relate to their experience.

Because we are so focused on how we feel, we may become self-protective and defensive, constantly worried that others will hurt or take advantage of us. These feelings of self-protection can be part of an ongoing emotional cycle, feeding even stronger emotional reactions that cause chaos in our minds and in our interpersonal relationships.

In the Buddhist teachings, we call strong emotions like anger, attachment, jealousy, and arrogance “poisons.” They poison not just our own happiness but also our connections with loved ones, friends, coworkers, and our local community. Sound familiar? That’s because we are human beings, and the truth of suffering cannot be avoided.

When we actually take a look at all of the problems our emotions cause us, we might be surprised. We usually put the blame for our unhappiness on things outside of ourselves, such as when we are treated or spoken to in a way we don’t like. In that situation, our ordinary reaction is to resent the person we feel has wronged us.

But we should take some time to examine the truth of the matter. No matter how another person treats us, how difficult a situation might be, or which of our personal needs we feel wasn’t met, we actually have the power to transform our own state of mind from resentment to peace and contentment.

When we reflect in this way, we see that it is actually our own emotions that are the problem. They are what is causing us so much pain. This is the second noble truth: the origin of suffering. We suffer because we do not know how to deal with our emotions and emotional reactions. We don’t realise that blaming others for our own unhappiness can never bring us happiness, so we continue to deal with our problems in the same way we always have, which only brings more suffering.

We suffer because we continually choose to identify with and focus on how we feel. But identifying with our emotions is like throwing fuel on a fire. If we choose to identify with our anger, it will burn even hotter and take longer to die down. The same is true of the other poisons, such as attachment, jealousy, or arrogance. Identifying with our emotions is a sure recipe for even more unhappiness.

The truth of the origin of suffering can be freeing. We realise that at each and every moment, happiness is available to us if we choose to let go of our strong emotions and relax. This is the third noble truth: the truth of cessation. If we come to accept that our own emotions are the cause of our suffering, we can eradicate the attachment to and identification with them that causes us so much suffering.

Then we will be motivated to practice the dharma authentically and enthusiastically. This is the fourth noble truth: the truth of the path. All the masters of old tamed their emotions using the tools and techniques presented by the path of dharma. If we practice the path in the same manner they did, we can be sure that positive changes will come. And we can share those positive changes with the people in our lives.

You Are What You Feel: A Formula for Unhappiness

Our suffering may look different from the sufferings of others, but all human beings experience painful emotions and unwanted situations. We all face separation from loved ones, falling out with friends, and the death of family members.

This may raise the question, “Is everyone all over the world full of emotional turmoil?” Actually, based just on my upbringing in Tibet, I would answer this question in the negative. Of course, we Tibetans have emotions just like every other human being, but there are aspects of Tibetan culture that help Tibetan people handle their emotions in a way that makes them less dominating and demanding.

As a boy, whenever I was interacting with my family, my village, and my sangha, we always put our focus on others. The most important thing was not how each person felt individually, but how the group felt together. In Tibet, as well as many other Asian Buddhist cultures, there is much value placed on putting the happiness and well-being of the group above our own personal feelings. In that kind of cultural environment, it spoils the mood and the energy of the group whenever anyone focuses on themselves too much.

Many Americans comment on the joyful disposition of Tibetan people, especially when they travel to my home county. I believe this happy disposition comes from how we Tibetans enjoy our family and community connections and do not spend too much time focusing on our own personal emotions.

I did not realise that this was a unique aspect of Tibetan culture until I left Tibet. When I came to America more than ten years ago, I noticed the strong relationship Americans have with their emotions. People here focus on their emotions much more than we Tibetans do, and they are encouraged to do so. As a result of this, I have noticed that the way people do things here is quite the opposite of how we do things in Tibet. This culture places value on focusing on our own feelings more than the mood and energy of the people and situations happening around us.

What is the consequence of this way of relating to our emotions? First, it can cause us to be extremely sensitive. We react emotionally to almost everything and everyone around us. Emotions have become the core of American identity — almost literally, you are what you feel. Even the English language expresses this idea. We identify directly with the emotions, saying, “I am angry” rather than “I have anger,” as they do in other languages like Spanish. In the Tibetan language, we actually say, “Anger is present” and do not connect the emotion with “I” at all.

What is the problem with connecting our identity or ego — our very sense of self — with our emotional state of mind? In addition to all of the pain and suffering our emotions cause us when we focus on them, rehash them, and obsess about them, we also lose our ability to connect with others. We lose our compassion for others and have trouble understanding how they feel. We may express things that hurt the people we love without realising our words are hurtful.

Our personal identity takes up a lot of space. We may have trouble relating to communities because of the demand to compromise our needs for the needs of others. Or we withdraw because we need to feel we have enough space to breathe and do not want to be influenced by the ideas, words, actions, and energy of others. Many people feel isolated, misunderstood, and lonely as a result.

In the end, we have done just the opposite of what we set out to do. We thought that protecting ourselves and paying attention to our feelings would make us happier, but actually, our unhappiness increased. In the dharma we have a saying, “All people desire happiness, but instead they chase after suffering.” When we reflect on our relationship with our emotions, we can see just how true this is.

The Buddhist path has tools that help us train our mind so we don’t put so much energy into our emotional responses. By gradually reducing the focus we ordinarily place on our emotions, we begin to identify with them less. As we identify with our emotions less, we become more willing to let small situations go, and we begin to feel more relaxed. This starts a different kind of emotional cycle. As we start to see that letting small situations go actually brings us peace of mind and happiness, we become willing to let other situations go too. When we relax and let go, we identify with our emotions even less. When we identify with our emotions less, we are less self-protective, less emotionally reactive, and we feel happier.

Meditation Practice: Changing Your Relationship with Difficult Emotions

How do you transform the relationship you have with your emotions? I suggest a few different techniques, all of which fall into the category of lojong, or mind training.

First, I suggest working diligently to develop mindfulness toward your emotional reactions. I am not suggesting that you identify with your emotional reactions, but simply try to notice how changeable your moods and feelings are.

One way you can do this is to contemplate the impermanent nature of life. By cultivating mindfulness, you notice the energy of your mind changing from moment to moment. In one moment you feel calm and relaxed, in the next agitated or afraid. You might feel comfortable sitting outside in the sunshine, only to notice five minutes later that the same sunshine is now burning us.

Our minds might jump from the past to the future, from here to somewhere across the planet, all in a matter of moments. Our emotions are unpredictable, momentary, and fickle. You should ask yourself: why am I so willing to believe that every feeling I have is true?

After you watch your mind for some time, you start to notice that sometimes your emotions arise as a reaction to a certain situation, and other times they arise for no apparent reason at all. You might be sitting on a cushion in a quiet room, with no one around, and suddenly feel angry or sad.

One way we ordinarily react to this kind of emotional energy is to look for its cause — or for something to blame. However, as part of your lojong training, you can start to break the habit of linking your emotional feelings and reactions to outside causes. Rather than looking for a cause or someone to blame for how you feel, notice instead how prone you are to certain types of emotional reactions and how deep your emotional habits are. After all, you can have intense emotional feelings even when there is nothing present to trigger them.

As you begin to notice that you have certain dominant emotional habits and are prone to certain kinds of feelings, you begin to identify less with them. You can relax more and find more contentment in the moment.

All the masters of our Buddhist tradition have shown us that true happiness comes from pacifying our emotions and accepting the people and circumstances around us. When we feel relaxed, comfortable, and confident in ourselves, we no longer need to interpret unwanted circumstances as attacks on us. We can simply see the interplay of events, people, and circumstances around us and feel free to make the choices that suit us best. This is a step on the path to freedom.

Just as a filled pot that is overturned pours out all of its water, holding nothing back, even and exactly so should we give to those in need, whether inferior, equal, or superior to us, like the overturned pot, holding nothing back.

-- Buddha

《大悲六字真言急速加持祈請頌》 

如果您不知道，六字大明咒的神秘內涵，您一定要看完一遍！ 

如果您不了解，四臂觀音六字天音的觀修竅訣，您一定要細讀一遍！ 

如果您想要急速加持，契入大手印証鑰之理，您更不能錯失研讀這道歌！ 

蔣揚欽哲旺波將這個觀音法門廣布弘揚。在蔣揚欽哲旺波文集《大寶藏經》裡有這個修法，蔣揚欽哲旺波的化身蔣揚欽哲曲吉羅珠傳授《大寶藏經》給莫紮法王，此法加持殊勝，《大悲六字真言急速加持祈請頌》。如果能用這個六字真言的音樂，無論你是唱歌還是跳舞，都能得到殊勝加持，六字真言是見解脫、聽解脫、思解脫、觸解脫。

章嘉大師給我的嚴厲警告

淨空法師

早年章嘉大師對我說了很嚴厲的警告，告訴我，不要起誤會，以為自己在經教上學得不錯了，他說那是假的，你根本沒有得到經教裡面的真實義。為什麼？你沒做到，做到才叫真正得到。這個教訓好！現在你看多少人學了幾部經自以為是，一樣也沒做到。章嘉大師的標準，是做到了才是真的；沒有做到，學得再多都是假的，他不承認你真正懂得經義，就是願解如來真實義。願解如來真實義的標準，是把經典裡面的教誨統統落實了、做到了，這叫真正解如來真實義。

一部《無量壽經》，乃至於這套淨宗五經一論，實在說有一句懂了，真懂了，我相信你就真徹底放下了，徹底放下，你就全懂了。你看先懂一句，放下了，放下之後，徹底懂了，全明白了，你能不生淨土嗎？沒這個道理！決定往生。所以我們六根接觸外面六塵境界，起心動念、分別執著全放下，這一放下之後，經題上講的清淨平等覺就現前了，你自己清清楚楚、明明白白。你的佛號跟阿彌陀佛相應，一聲佛號一聲佛，聲聲佛號聲聲佛，跟阿彌陀佛全相應，什麼時候往生得大自在？隨時都可以去。所以我們知道這個方法最簡單、最穩當、最快速、最容易，成就又非常殊勝。還到哪裡去找？找不到了。遍法界虛空界一切諸佛剎土，只有這一門，沒有第二門。所以諸佛如來對阿彌陀佛尊重，大家都稱他為「光中極尊，佛中之王」。這兩句話是諸佛如來送給阿彌陀佛的尊稱，釋迦牟尼佛為我們轉述，我們才知道有這回事情。

世尊為我們介紹，為我們轉述諸佛如來這些事情，目的何在？是在增長我們的信心，增長我們的願心，讓我們真正能夠放下萬緣，死心塌地念這句佛號，下定決心我這一生決定往生淨土。能不能做到？能，決定能。為什麼決定能？因為阿彌陀佛是自性變的，極樂世界也離不開自性。經論上常說，「自性彌陀，唯心淨土」，那個性是我自性，那個心也是我的真心。這說明什麼？說明極樂世界阿彌陀佛跟我什麼關係，這搞清楚。我們同一個自性，都是自性變的，所以我們跟佛，我們跟極樂世界是一體，這個關係多密切！一體，一性、一體，哪有不能成就的道理！所以千萬不能懷疑，一懷疑，錯了。

有信心，真信就會真行，行是發願、是念佛，一定發願求生淨土。現前，無論在什麼時候，無論在什麼處所，這樣的人決定得阿彌陀佛本願威神加持。不管我們在什麼地方，阿彌陀佛的光照注，什麼樣的災難你都遇不到。阿彌陀佛照顧我們，一切諸佛都不例外；得阿彌陀佛一個人的加持，等於得十方三世一切諸佛如來的加持，這是真的。諸佛如來加持，龍天善神哪有不保佑的道理？你的清淨心現前了、平等心現前了、歡喜心現前了，你什麼憂慮都沒有了、什麼煩惱都沒有了、什麼事都沒有了，你的事情就是念佛。身雖然在這個世間，就是極樂世界的人，等於說是極樂世界通行證已經發給你了，護照給你了，保證書都給你了。這些東西是什麼？就是淨宗三經一論，一點都不懷疑。所以到極樂世界就像這一條裡所說的，我們喜歡的東西、愛好的東西、想學的東西，到極樂世界全都自然圓滿。在西方極樂世界快速成就，證得究竟圓滿菩提。

The nature of mind, just as the element of space, does not depend upon specific causes or conditions, nor does it depend on a gathering of these. It has neither arising, cessation, nor abiding. The clear and luminous nature of mind is as changeless as space. It is not afflicted by desire and other adventitious stains, which spring from wrong views and thoughts. It is not brought into existence by karma, and the afflicted emotions. Hence, it is also not consumed by the cruel fires of disease, aging, and death.

-- Maitreya