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It is difficult to determine the precise historical relationship of The Question of Maitreya on the Eight Qualities with The Question of Maitreya (Toh 85), the longer sūtra that immediately precedes it. Their themes are obviously closely linked—in both, Maitreya questions the Buddha about the bodhisattvas’ qualities. However, their geographic settings differ: The Question of Maitreya on the Eight Qualities takes place on Vulture Peak Mountain near Rājagṛha, like many other Ratnakūṭa sūtras, while The Question of Maitreya is delivered in a relatively obscure location, Mount Śuśumāra in the country of the Bhargas.

The Blessed One [F.117.a] answered the bodhisattva mahāsattva Maitreya, “Maitreya, you may put to the Tathāgata, the Arhat, the perfectly enlightened Buddha whatever question you wish. What I shall say in response to your question will cause you to rejoice.”

This sūtra and the preceding one in the Ratnakūṭa section, both often simply called The Question of Maitreya, are not to be confused with a third sūtra of the same name in the General Sūtra (mdo sde) section, Toh 149, a short work (also set in Rajagṛha) in which Maitreya asks a quite different question.

Both the work translated here and the work that precedes it in the collection, The Question of Maitreya, focus on the important figure of the bodhisattva Maitreya, who is generally accepted as destined to be the future Buddha of this world-system.

In The Question of Maitreya on the Eight Qualities, Maitreya asks the Buddha what qualities bodhisattvas need in order to be sure of completing the path to buddhahood. In response, the Buddha briefly lists eight qualities. Starting with the excellent intention to become enlightened, they include loving kindness, as well as realization of the perfection of wisdom, which the Buddha explains in terms of reflection on the twelve links of dependent origination.

the Maitreya chapter

(9) to Maitreya, chapter 72;(5) to Maitreya, the first part of chapter 24;

“Maitreya, [F.351.b] the nirvāṇa of the bodhisattvas is profound, very profound,” replied the Blessed One to the bodhisattva Maitreya. The Blessed One replied to the bodhisattva Maitreya, “Maitreya, do you think that with respect to imagined physical forms, that insubstantiality is material or else is it not material?”The Blessed One replied to the bodhisattva Maitreya, “Maitreya, physical forms exist in terms of mundane symbols and conventional expressions, but not in ultimate reality. Maitreya, feelings, perceptions, formative predispositions, and consciousness, and [all the aforementioned phenomena], up to and including the qualities of the buddhas, exist in terms of mundane symbols and conventional expressions, but not in ultimate reality.” The Blessed One replied to the bodhisattva Maitreya, “Maitreya, do you think that physical forms are merely names, notions, symbols, imputations, and conventional expressions, or else do they arise and perish, or are they afflicted and purified?”“Maitreya, do you think that those physical forms that are real and distinguished as nonself of physical forms are material?”

“I have not realized those phenomena, just as I have explained them,” replied Maitreya.