Maitriyana Buddhist Community

Seventh Buddhist Council

Action Committee for the Seventh Buddhist Council



Seventh Buddhist Council

First Mahayana-Theravada Council

First Maitriyana Council






India – Argentina


Main Organizer

World Association of Buddhism (WBA)



Maitriyana Buddhist University

Zen University

Super-Integral University

Amitabha Buddhist Society

Lord Buddha Trust

Maitriyana Buddhist Temple of New Delhi


Number of Buddhist individual participants



Steering Committee of the Seventh Buddhist Council

President: Master Maitreya Buddha

Vice-president: Master Yan Maitri-Shi

Executive Secretary: Amar Mane

Treasurer: Venerable Tep Vuthy

Assistant Secretary: Amar Visharat

Assistant Secretary: Sekkha Dhamma (Jose Gabriel Mercado Rangel)




Historical Precedents of the Buddhist Councils

Since the death of Siddhartha Gautama Buddha there have been six Buddhist Councils in order to maintain and transmit the original teachings under the form of a sacred Canon. However, almost all the Buddhist Councils of the last 2600 years have been partial and have never tried to incorporate the whole of the Buddhist teaching, maintaining the Canon of the Theravada tradition and excluding the teachings of the Mahayana tradition by considering them spurious, mere inventions or products of the religious imagination. At the same time, the reform groups which gave rise to the Mahayana tradition have also conducted their own Councils, as the Mahasanghika movement from the time of Ashoka and the Sarvastivada tradition in Kashmir of the first century AD. These historical precedents are a proof that it is possible and necessary to perform Councils outside the Buddhist Theravada tradition.

The Six previous Buddhist Councils have produced many achievements, such as sending Buddhist missionaries throughout Asia and even the Middle East and Europe during the third Council under the auspices by King Ashoka. There have also been traditional recitations, it has made a version of the Tipitaka to be printed and it has agreed the English translation for spreading the Buddhist Spirituality to everyone. But these previous Buddhist Councils have also perpetuated sectarian views, excluding Mahayana Sutras and not listening to the objections raised against the Vinaya monastic code.

At present, the Pali Canon of the Theravada movement is composed of the following Three Baskets (Tipitaka): Sutta, Vinaya and Abhidhamma.



Khuddaka- patha


















There is the case where a bhikkhu says this: ‘In the Blessed One’s presence have I heard this, in the Blessed One’s presence have I received this: This is the Dhamma, this is the Vinaya, this is the Teacher’s instruction.’ His statement is neither to be approved nor scorned. Without approval or scorn, take careful note of his words and make them stand against the Suttas (discourses) and tally them against the Vinaya (monastic rules). If, on making them stand against the Suttas and tallying them against the Vinaya, you find that they don’t stand with the Suttas or tally with the Vinaya, you may conclude: ‘This is not the word of the Blessed One; this bhikkhu has misunderstood it’ — and you should reject it. But if… they stand with the Suttas and tally with the Vinaya, you may conclude: ‘This is the word of the Blessed One; this bhikkhu has understood it rightly.

Mahaparinibbana Sutta (Digha Nikaya)



Seventh Buddhist Council

As from December 21, 2012, the World Association of Buddhism (WBA), presided by the Master Maitreya Buddha, has had the Foundational Purpose of organizing a Seventh Buddhist Council in order to make a New Buddhist Canon of vanguard. This Seventh Buddhist Council is unique in the history of Spirituality, because it is the First Mahayana-Theravada Council, since it brings together Buddhists of all traditions in order to revalidate the teachings that have been excluded from the Councils of the past, by creating a Fourth Basket named Bodhi-pitaka. At the same time, the translation in English and Spanish will be encouraged from this New Buddhist Canon. In this way, the Seventh Buddhist Council will not only perform an evolution of the old idea of Bodhisattvapitaka created by Master Asanga, but also a postmodern updating of the Storehouse of Major Scriptures (Ta-ts’ang-ching) drawn up in Chinese. The modern edition of the Chinese canon, known as Taisho Tripitaka, was written in Japan from1924-1929, reaching to make about 100 volumes with thousands of texts. This edition can be considered as a great contribution to the Seventh Buddhist Council, because it includes translations of texts and commentaries of the Agamas, Jatakas, Mahayana Sutras, Tantras, Vinaya, Abhidharma, Madhyamika and Yogacara Sastras, works of Chinese schools and even some texts found in Dunhuang. While many of these works are considered apocryphal and spurious, the Seventh Buddhist Council grants spiritual acknowledgment to some of them, which means they are the legitimate word of a Awakened One (Buddhavacana). Some of these texts have the same historical validity as the Pali Canon of Theravada, plus there is an evident spiritual connection between them. The Seventh Buddhist Council is the First Theravada-Mahayana Council, not only because Buddhists of all traditions are participating, but also because it will allow the Theravada monks to submit comments to the translations of the Mahayana Sutras in order to certify that their contents are the True Dharma. Thereby the future generations will have no doubt whatsoever that these Sutras come from the spiritual teachings of the Master Gautama Buddha. However, the Seventh Buddhist Council not only initiates a process of spiritual fusion and reconciliation between Theravada and Mahayana, but by creating a Fourth Basket called Bodhi-pitaka it is also left open the possibility for incorporating texts by other Awakened Ones (Buddhas).





Resolution 1:

The Steering Committee of the Seventh Buddhist Council respects and appreciates the enormous work of the previous Six Councils conducted in the past. For that reason, no text compiled in the Buddhist Canon will be removed, but that it shall be corrected and expanded. Thus, the Steering Committee of the Seventh Buddhist Council declares its commitment to an ongoing process of correction and revision of the Ancient Tipitaka which shall be continued in later councils. By starting a new turn of the Dharma Wheel, the first doctrinaire purification step that the Committee initiates is the correction of the eight conditions for a Sammasambuddha which are manifested in the Khuddaka Nikaya, Buddhavamsa:

  1. Manussatta: human condition.
  2. Lingasampatti: having male sex.
  3. Hetu: cause.
  4. Sattharadassana: the sight of the Master.
  5. Pabbajja: life without a home.
  6. Gunasampatti: the achievement of special qualities.
  7. Adhikara: extreme devotion.
  8. Chandata: the strong Desire.

Thus, the following is proclaimed:

  1. To become a Sammasambuddha one must have an existence but not necessarily human because the seed of Awakening is present in all living beings.
  2. To become a Sammasambuddha it is not necessary to be a man, because one may be a woman or having another condition of sexual identity, such as Master Dipa Ma taught.
  3. To become a Sammasambuddha one must have extraordinary spiritual conditions of compassionate wisdom which internally and externally cause this purpose of Self-Enlightment.
  4. To become a Sammasambuddha one must have a mystical encounter with a previous Sammasambuddha.
  5. To become a Sammasambuddha one must be detached from the ordinary family life, but not necessarily being ascetic and abandoning society, having a spiritual family of companions of Way.
  6. To become a Sammasambuddha one must abandon any magical or parapsychological power, only developing the intuition and the analytical existential look that emerge with the practice of meditation levels.
  7. To become a Sammasambuddha one must be willing to sacrifice his/her own life on behalf of the Spiritual Path.
  8. To become a Sammasambuddha one must have the greatest of all Desires: The Desire of Saving the World.


Resolution 2:

The Steering Committee of the Seventh Buddhist Council recommends that the ordinations of monks in the Theravada and Mahayana are empty from sexist, discriminating and ascetic contents, which means finding a dialectical transcendence between the ordinary life of the layman and the reclusive life of the monk. This should be based on the ethics of the Middle Way, producing every necessary change in Monastic Code (Vinaya) in order to allow the transmission of the Buddhist Spirituality in the contemporary world.


Resolution 3:

The Steering Committee of the Seventh Buddhist Council announces the creation of a Theravada-Mahayana Buddhist Canon, which may be called Catupitaka, Cattaripitaka or Catvaripitaka because in the Pali Canon there will be a Fourth Basket called Bodhi-pitaka with sutras and texts coming from different languages such as Sanskrit, Chinese, Tibetan and English. This Fourth Basket is not only consistent with the Bodhisattvapitaka of Master Asanga, but is also consistent with the five periods of the writing of sutras of Siddharta Gautama Buddha according to Master Zhiyi:

Even before the masters Zhiyi (Chih-i) and Nichiren many Buddhist created various systems of teachings periods of Gautama Buddha in order to organize and reconcile all the lessons that might seem different or contradictory. These differences were not only caused by chronological matters within the 50 years of teaching of Gautama Buddha, but were also caused because the Great Master taught according to the needs and abilities of each person. Therefore, within these five periods, four types of teaching methods may be distinguished along with different kinds of contents of teachings. The four types of methods are the abrupt method, the gradual method, the esoteric method and the undetermined method. The four types of content are the shortened content, the common content, the special content and the full and integrative content.


Resolution 4:

The Steering Committee of the Seventh Buddhist Council confirms that this new Bodhi-pitaka will be added with texts coming from the Yogacara, Zen and Maitriyana, by including the Treaties of Asanga, the Altar Sutra of Hui Neng and the model of Purna Buddhism by Master Maitreya. The spiritual precedent for this progressive decision is the Third Buddhist Council.


Resolution 5:

The Steering Committee of the Seventh Buddhist Council establishes the following Buddhist Canon of Theravada-Mahayana Unity.

Avatamsaka Sutra

Agama Sutras (Sravaka Pitaka)

  1. a) Dirgha Agama
  2. b) Madhyama Agama
  3. c) Samyukta Agama
  4. d) Ekottara Agama
  5. e) Ksudraka Agama

Vaipulya Sutras

  1. a) Vimalakirti Sutra
  2. b) Pure Land Sutras
  3. c) Mahavairocana Sutra
  4. d) Susiddhikara Sutra
  5. e) Tathagatagarbha Sutras
  6. f) Lankavatara Sutra
  7. g) Sandhinirmocana Sutra

Prajnaparamita Sutras

Lotus Sutra and Mahaparinirvana Sutra

Five Treatises of Asanga

Altar Sutra by Hui Neng

Purna Buddhism


Resolution 6:

The Steering Committee of the Seventh Buddhist Council provides spiritual support to translations in English and Spanish for this New Buddhist Canon. These translations should have comments by experts in the Theravada and Mahayana traditions.


Resolution 7:

The Steering Committee of the Seventh Buddhist Council assumes the Supreme Compromise to frequently carry out Buddhist Councils which promulgate the evolution of Buddhist Spirituality. In this way, the World Association of Buddhism (WBA) will support and will become involved in the co-organization of new Buddhist Councils which work on the basis of the accomplishments of the Seventh as, for example, the Eighth Buddhist Council which will be performed in 2015. This Eight Buddhist Council will be the Second Maitriyana Council and the First Buddhist Ecumenical Council, having the task of discussing and agreeing whether there were Awakened Ones (Buddhas) in other spiritual traditions. The premise of this Council shall be the words of Siddhartha Gautama Buddha: “If there is Noble Eightfold Path in other spiritual traditions there will also be Enlightened Beings into them.”


Resolution 8:

The Steering Committee of the Seventh Buddhist Council supports the interreligious and interspiritual dialogue as a skilful means (upaya) for the creation and maintenance of the World Peace, so that a respectful dialogue between Buddhists with other traditions such as Judaism, Christianity and Islam is encouraged.


Resolution 9:

The Steering Committee of the Seventh Buddhist Council provides spiritual support to Peace Projects, especially for Buddhist countries like Tibet and Burma. Therefore it presents a Peace Project for Tibet, which is composed of a series of pragmatic measures that are in favour of both the people of China and the people of Tibet in order to achieve harmony and Reconciliation between the two:

Burma Peace Project:


Resolution 10:

The Steering Committee of the Seventh Buddhist Council acknowledges India as the cradle and spiritual centre of the world Buddhism, reason why the Maitriyana tradition has granted the rank of Awakened One (Buddha) to many spiritual masters of India, as Gautama, Garab Dorje, Nagarjuna, Asanga, Bodhidharma, Padmasambhava and Ambedkar. Therefore, it is recommended that every Buddhist, at least once in a lifetime, should visit the ancient spiritual sites of India, such as, for example, the Ancient Buddhist Cave in Betwa Deogarh, Lalitpur UP, India.


Resolution 11:

The Steering Committee of the Seventh Buddhist Council encourages the use of Buddhist symbols that have been usurped by the western culture for a misuse, such as the Swastika and the name of Maitreya. They must be used by Buddhists with the due honour they deserve, not feeling any shame, as they are a symbol of hope for building a Pure Land in the world.


Resolution 12:

The Steering Committee of the Seventh Buddhist Council creates an International Buddhist Ethics Committee, which will be headed by experts in Law and Spirituality with the Purpose (Dharma) to analyze cases of infringements and offenses against Buddhism, which are perpetrated by supposed Buddhists throughout the world. The organization shall operate in a similar way to the Ethics Committee created by Gautama Buddha in order to deal with these cases.


Resolution 13:

The Steering Committee of the Seventh Buddhist Council supports the Maitriyana Commandments as a way to achieve the Theravada-Mahayana Unity as well as the evolution of Buddhist Spirituality:


Resolution 14:

The Steering Committee of the Seventh Buddhist Council is a founding member of the World Association of Theravada as well as of the World Association of Zen, institutions to which it supports in order to achieve the Unity of Buddhism. The website of World Association of Theravada is and the website of the World Association of Zen is


Resolution 15:

The Steering Committee of the Seventh Buddhist Council approves the submission of a Buddhist Project facing the global warming and climate change to be presented to every country in the world in 2015. Simultaneously, it is supported the Declaration of the Rights of Mother Earth created by the World Conference of the Peoples Regarding Climate Change and Mother Earth Rights, which was held in April 2010 in Cochabamba, Bolivia. This spiritual support has an environmental purpose, because according to the metapolitical vision of Maitriyana the contamination is one of the major problems in the world along with war, social injustice and ignorance; but, in addition, this spiritual support is also a tribute to Mother Earth as Witness of the Awakening of Gautama Buddha.






Closing Discourse

Dear Steering Committee of the World Association of Buddhism,

Dear comrades of Way.

I immensely thank you for your spiritual support in organizing the Seventh Buddhist Council. Without you this would not have been possible to accomplish. We have managed to bring together much spiritual support in order to position this Council of Theravada-Mahayana Unity in the world. Performing this historical Council is not only essential to reach Unity in Buddhism, but also to clarify its Purpose (Dharma) in life, which is building a Pure Land or Kingdom of Rectitude. This involves performing a process of spiritual purification that is critical of the deviations and attacks against Buddhist ethics which usually are performed by some institutions, instructors and supporters, who tend to take advantage of the lack of spiritual unity in the modern world.

Since the foundation of the World Association of Buddhism a few people have discriminated against us for various superficial reasons: because we are not famous, because of our South American origin, because we do not have purchasing power, because we are revolutionary, due to our number of members, and even because of our spiritual names. Yet, despite the indifference of a number of institutions and despite the discourtesy of some people who have not appreciated our absence of profit and our spiritual endeavour, we have moved on and we have been supported by many Buddhists from India and very many other countries for establishing headquarters all around the world. Furthermore, we have carried out dozens of international projects that show how to evolve Buddhism through a New Way in the here and now, providing a psychological, philosophical, scientific, political and religious cutting edge vision for all humanity. Thus, we have not only announced the creation of the Maitriyana as an Integrative or Reconciling Buddhism, but, in addition, we have created the Seventh Buddhist Council, Zen Psychoanalysis, the Philosophical Dialogue with Zizek, the Ecumenical Dialogue about Zen Christianity, the theory of the Future of Chan, the International Association of Maitriyana, the World Association of Buddhist Universities, the model of Purna Buddhism, the Artistic Dialogue with Barenboim, the Buddhas Project, the theory of Perennial Buddhism, the Interreligious Dialogue with Pope Francis I, the Spiritual Dialogue with the Dalai Lama, the project of the Eighth Buddhist Council, the Gautama Peace Prize, the Tribute to Mandela, the Peace Projects (Syria, India, Israel, Iraq, Ukraine, Tibet and Burma), the International Association of Buddhist Socialism, the Political Dialogue with UN, the Revolutionary Dialogue with Cuba, the Cultural Dialogue with China, the Legal Dialogue with the International Court of Justice, the Educational Dialogue with UNESCO.

We have done all this practically penniless, since only two members paid their memberships during our first year. Seeing this, therefore, we have removed membership fees and we are surviving only with the economical support of our University: the Maitreya Buddhist University, which also maintains a completely free University. This lesson of humility proves that changing the world does not need money or being allied with the governmental Power, unlike what many famous institutions do. In fact, there have been important institutions which rather than forming an alliance with us and work jointly they decided to just copy some of our projects and works. There were even famous thinkers who, in order to have more fame or to sell more books, have simply plagiarized our New Buddhist Way of reconciliation and integration (Maitriyana). The cause of this is we are living in a world of pure superficiality, vanity and aggressiveness, where the only thing that exists or matters seems to be what appears in social networks and Internet. Many people believe that their learning process has finished and they are continuously closed to the Awakening of their minds, whilst others are simply mentally sick or they pretend to be Buddhists. Some people only have an academic knowledge of Buddhism but without having contemplative practice, whilst some others have meditation practice but without having wisdom and compassion. Thus the World Association of Buddhism does not exist to be famous or to get money or worldly Power, but rather it exists for transmitting Compassionate Wisdom, because Spirituality is the only thing that can save the world.

In the past we have received physical attacks against our integrity, but we will continue being revolutionary because we have the bravery to propose that which few dare to say. Believe me, if we remain united we will be the most inspiring force of Peace and Reconciliation in the history of humanity, being able to overcome the difficulties with love and commitment. The Seventh Buddhist Council has been a proof of this.

Always with very much Maitri, Master Maitreya Buddha, President of the World Association of Buddhism