Theory of Purna Buddhism

Theory of Purna Buddhism

Historical Foundations of Maitriyana Spirituality as a Integrative and Reconciliatory Way

Master Maitreya Samyaksambuddha

 

In the world of the ten directions there are not two vehicles, much less three.”

Siddharta Gautama

 

 

In order to be able of posing the existence of a New Way or a Buddhist Vehicle, it is not only necessary to be a genuine spiritual master but also it is necessary to have an Integrative and Complete Knowledge of Buddhism. This comprehensive study is the theory of Purna Buddhism (Purnayana) that the  Maitriyana Spirituality performs as a Way of Reconciliation, because before establishing a Unity between Buddhist Spirituality and Western Wisdom, the Unity it must first be clarified within the Buddhism itself, which was characterized for having multiple ways of understanding their Pathways. The full understanding of the various Buddhist pathways is Purna Buddhism.

 

The Maitriyana, called Cicheng in Chinese and Jijo in Japanese, may be considered as the most evolved form of Buddhist Spirituality, by reconciling the Theravada, Mahayana and the Western Wisdom under a so called Third Way. This is because anciently there have been around twenty subdivisions of Buddhism, which were the origin of the division between the Hinayana and Mahayana, whose modalities of the past were led by the Sthaviravada (focused on monks converted into ascetics) and the Mahasánguika (focused on the common people). At the same time, the contemporary Mahayana has their own internal divisions, since there have been schools such as Madhyamika, Yogacara, Chan, Avatamsaka, Pure Land, Tien-tai, Tendai, Nichiren, Vajrayana and many others. These divisions do not necessarily involve conflict, but oftentimes they were the result of new developments. The problem obviously emerges when there is mutual disparagement among schools and lineages.

However, to pose the existence of a Third Way is something introductory and superficial, because it actually is not consistent with the true Buddhist teachings, whose classification of teachings (panjiao) was much more complex than the illusory academic division between Hinayana, Mahayana and Vajrayana. Therefore, during the earliest period corresponding to the first teaching of Siddharta Gautama there were multiple paths which do not correspond with the vulgarly known academic and social classification. One of the irrefutable proofs of the existence of multiple Pathways or Vehicles (Yanas) emerges from the very Pali Canon, while in texts such as the Anguttara Nikaya Siddhartha Gautama implicitly stated that there are three Ways:

  1. Samasambuddha-yana (Samyaksambuddha-yana)
  2. Paccekabuddha-yana (Pratyekabuddha-yana)
  3. Savakabuddha-yana (Sravakabuddha-yana)

Despite the fact that it was never performed a systematization of these three Ways within the Pali Canon, the profound study of this work clearly demonstrates that the first Way is the Vehicle of the Self-enlightened ones (Samasambuddhas), who are socially engaged in teach to others their Truth, spiritually guiding their disciples towards the Cure (Nirvana); the second Way is the Vehicle of the Self-enlightened ones who are the Solitary Enlightened Beings (Paccekabuddhas) that do not teach others, guiding only through their good and proper conduct (abhisamacarikasikkha), as they have no mastery on the spiritual fruits (phalesu vasibhavam); the third Way is the Vehicle of the enlightened disciples (Arahants).

This esoteric division of spiritual levels was the first model of Purna Buddhism. According to this primal perspective, it is illusory the division amongst those who seek the Awakening (Bodhi) for themselves and those who seek it in the guidance of a spiritual master. Therefore, Siddharta Gautama later said in the Lotus Sutra that there are not two ways much less three but only One Vehicle (Ekayana), which is clearly the Way of the Samasambuddha. In fact, this first reconciliatory Way is the integration of the paccekabuddhayana with the arahantyana, being the oldest and most important historical antecedent of the Maitriyana.

 

With respect to the vision of the Mahayana, the Unity of Maitriyana starts from one of the most essential principles of Buddhism taught by Siddhartha Gautama and other later spiritual masters. This principle of Unity and Reconciliation is found under a paradoxical dialectic logic; therefore it is called Non-Two. In this sense, the Maitriyana may be called the Way (Dao) of Non-Two. A precursor of Maitriyana as Non-Two is the Heart Sutra, which affirms that form and emptiness are not different, so that Maya and Samsara are not different entities with respect to the Absolute and Nirvana. Another precursor is the Vimalakirti Sutra, saying that the dharmic gate of the Non-Duality is the experience of an Absolute Vacuity which transcends the opposite poles of mundanity, like good and evil, truth and falsehood, right and wrong, pleasure and pain, what is abstract and what is concrete. The ultimate aim of Buddhist Spirituality is to achieve the unification of the polarities, experiencing the empty substratum of Being wherein all dualities emerge or dissolve. Therefore, without the experience of Vacuity (Sunyata) the Free and Enlightened Beings (Arhats-Bodhisattvas) might not achieve the union between what is finite and the infinite in the inter-existence of all beings. The literature of the prajñaparamita emphasizes that the self-realisation of Vacuity is what allows the development of spontaneity and the endless compassion of the spiritual master. The uniqueness of the gaze of the Free and Enlightened Being (Arhat-Bodhisattva) lies in the Detachment from dualism, which is the profound insight inherent in the integration of the Being, Void and form. Regarding the Chinese Spirituality, this has also a precursor of the idea of ​​Non-Two in the fusion between Li and Shih, which is expressed in the principle of the mind as Tality and Change. In the spiritual master, the vision of the existence and nonexistence are in a harmonious way, so that the interdependence between what is hidden and what is discovered is revealed. Here, the Being and Emptiness are Non-Two, fusing themselves completely into a Unity within which what is Real and what is illusory are reflect and penetrate mutually.

From this dialectical paradoxical logic, the precursor second scheme of the Maitriyana was the Ekayana Buddhism (the One Vehicle) appearing on some Sutras of the Mahayana Canon. In the first and second centuries A.D. the debates and conflicts between the conservative and progressive Buddhist schools reached a significant level, so that the Ekayana Buddhism (the One Vehicle) that Siddhartha Gautama taught became popularized at the end of his life starting from the idea of Sammasambuddhayana, being this Vehicle proposed as a Way that can be followed by everyone, since it is recognized that all Buddhist schools belong to the Reconciliatory Way (Maitriyana) which is the experience of the Awakening (Bodhi), so that they are preserved as different methods or strategies in order to achieve one and the same Purpose (Dharma); therefore their use depends on both the personal abilities of the apprentice and the sociocultural circumstances where the subject is found. Therefore, in the same way as the Maitriyana, Ekayana Buddhism (the One Vehicle) is an inclusive Way that embraces all the studies and spiritual practices, by reaffirming the dignity of all Buddhist schools without showing any favoritism. This reconciling idea has influenced enormously to canonical texts of Mahayana such as the Lankavatara Sutra, the Avatamsaka Sutra, the Lotus Sutra, the Shurangama Sutra, the Srimaladevi Simhanada Sutra, the Sraddhotpanna Sutra, the Mahayana Mahaparinirvana Sutra, the Vajrasamadhi Sutra, the Mahābherīhāraka-Parivarta and the Samdhinirmocana Sutra. Starting from the study of these Sutras, Ekayana Buddhism (the One Vehicle) is revealed as a clear precursor of Maitriyana, by developing its prospects for Metapsychology, Metaphilosophy and Metapolitics respectively from the incisive analysis of the Lankavatara Sutra, the phenomenological greatness of the Avatamsaka Sutra and the revolutionary depth of the Lotus Sutra. Ekayana Buddhism (the One Vehicle) seeks the spiritual development of the Buddha nature (Buddha-dhatu) or luminous mind (citta pabhassara) which is the seed of the Awakening (Tathagata-garbha) which potentially is found in all human beings and that it must be cultivated or updated through the ethical discipline and the contemplative practice. In accordance with Maitriyana, the Ekayana Buddhism (the One Vehicle) is the synthesis of the teachings about the awakened mind (bodhicitta): by being an organic totality that produces the reconciliation (maitri) of any opposition or contradiction between Hinayana and Mahayana. The realisation of this Unity can not be reached by an intellectual pursuit, but rather by a spiritual practice that does not perceive any fundamental difference between a monk and a layman, since in both subjects the potential for the Cure (Nirvana) is  found in the same manner. Beyond that the Mahayana has developed different inner schools, such as the Madhyamika and the Yogacara, Ekayana Buddhism perceives that these sacred texts seek to uniting and channeling the various spiritual teachings within one Supreme Dharma. However, this process of unification does not pose One Vehicle in practice and theory, since actually is stated that the Vehicle of the experience of the Awakening (Bodhi) – o Samasambudhayana– is really the only Way. Therefore, in Japan the Master Nichiren concluded that the maximum teaching of Gautama Buddha is the Lotus Sutra precisely because it is in this body of wisdom in which the Ekayana Buddhism more faithfully is expressed; this considers that each of the Buddhist Pathways are no more than different ways of reaching a same purpose which is the Cure (Nirvana), guiding people according to their kind of cultura and their own level of understanding. To lead humanity towards the supreme understanding, Siddhartha Gautama taught all the distinct Yanas.

By preserving the basic teachings of the Lotus Sutra in its interior, the Maitriyana is the set of the most profound ideals, by conceiving the spiritual practice in a perfectly integrated manner in order to be able to reveal the reconciling essence of the Truth to all the peoples of the world. This Supreme Spirituality is capable of leading humanity from the division, discord and conflict towards unity, harmony and peace. The Maitriyana is a spiritual movement in direct lineage with Siddharta Gautama and other spiritual masters founders of schools, always working for world peace, social justice, education and ecology. The Free and Enlightened Being (Arhat-Bodhisattva) shared his teachings to all, guiding peoples towards the Salvation. The Way of the Maitriyana is  integrative and comprehensive, by embracing multiple studies and practices by acknowledging the interconnectivity which underlies all the diversity. Maitriyana carries the flame of the Samasambudhayana and the Ekayana (the One Vehicle) Buddhism, since it studies and practices the teachings of all the spiritual traditions, recognizing them as different means to achieve the Cure (Nirvana). Although the core of Maitriyana is the Buddhist Spirituality, certainly the concepts of wisdom from other spiritual paths are combined. This means that an Ecumenism is established as a way of making profound connections with all humanity, recognizing the Buddha nature which is present in the others. The spiritual master teaches the apprentice to perceive the Cosmic and Perennial Truth within the daily life, by providing the opportunity to practice a lifestyle supported by the great Free and Enlightened Beings (Arhats-Bodhisattvas). Here the subject can only feel gratitude towards the existence, because his mind has been purified, sublimated and put at the service of the common good, going through a Way that is connected to the Universal Truth.

In accordance with the Lotus Sutra, it can be stated that the Maitriyana possesses the most difficult to believe and the most difficult to understand preached Sutras, turning all the earlier revealed and proclaimed teachings into One. As with the Lotus Sutra, the Maitriyana Spirituality is an infinite ocean within which many rivers and streams are found, being an inclusive and reconciling diagram of the life Force underlying all beings in the Cosmos. The Maitriyana incorporates within itself all the Buddhist Sutras, so it is a Supreme Vehicle (Saijojo), being characterized as the most evolved expression of Buddha-Dharma-Sangha and not being able to be compared to any other School or Way because it reunifies the deepest and most fundamental principles of Spirituality. The Maitriyana emanates a high supremacy coming from posses the Sense of Purpose (Dharma) of wishing to lead the humanity for thousands of years, since the most extraordinary result of their meditative practices is the Salvation both of the apprentice and the entire society. Obviously, this often implies suffering small difficulties and tribulations, such as for example accusations that this spiritual movement is not the Real Dharma, but the Truth of Maitriyana is concordant with the teachings of the Awakened Beings (Buddhas) both from the past and the future.

Avatamsaka Sutra: “If you want to truly understand all the Buddhas of past, present and future, then you should perceive the nature of the entire Universe as being created by the mind.”

Ultimately the Maitriyana is nothing more than the Perennial Buddhism which every spiritual master has incarnated within himself and that definitely possesses all living being in a latent form, so its Truth is applicable to any place, time and person. In fact, Maitriyana is also thought and felt as an eternal energy of pure consciousness which permeates throughout the whole Universe, holding to all beings as an Originating Life Force. As from a proper meditation and lifestyle, any subject can experience this all-embracing Cosmic Wisdom. As with the Lotus Sutra, the Maitriyana may be followed by billions of people, not only for containing the core and the culmination of the Buddhist teachings, but also for showing how all human beings can obtain the Awakening (Bodhi) by expressing a higher and amplified state of consciousness (H-ASC) which is in harmony with the eternal buddhic energy that exists in the past, present and future, by supporting and guiding all living beings of the Universe towards the Vacuity and Unity. The Maitriyana integrates the Cosmos with the inner world, by promoting a daily life in harmony with the Eternal and Universal Truth. This implies a Sublimation (Nirodh) of the mind, practicing and studying a Way that brings to bloom the compassionate wisdom (karuna-prajña) as the only requirement for the true Liberty. This new and ancient spiritual perspective teaches to experiencing the Cure (Nirvana) of suffering in the here and now, recognising the Buddha nature in neighbour as a way to have the connection of mind to mind and from heart to heart that the world so needs. Therefore, the Maitriyana is the Evolution of Ekayana Buddhism (the One Vehicle), by integrating and unifying to all the spiritual paths as different forms of going to the same goal Awakening (Bodhi), so that it develops a creative and flexible scheme.

After the study of the Lotus Sutra it can be stated that in the last years of his spiritual teaching Siddhartha Gautama perfected his model of the traditional three Vehicles (Yanas), stating that the Buddha-Dharma-Sangha has actually five Vehicles:

  1. Purisayana
  2. Devayana
  3. Sravakayana
  4. Pratyekabuddhayana
  5. Bodhisattvayana

In this second model of Purna Buddhism (Complete Buddhism), the first Way is the Vehicle of humanity, which is the Way for the ordinary beings with no training in the Spiritual Path, the second Way is the Vehicle of the gods, which is a metaphysical and religious Path, the third Way is the Vehicle of the disciple, which is the Path of those who wish to become a Free Being (Arhat), the fourth Way is the Vehicle of the solitary or silent Buddha, which is the Path of those who seek to achieve the Awakening (Bodhi) only for themselves, the fifth Way is the Vehicle of the Enlightened Being, which is the Path of those who wish to attain the Cure (Nirvana) of all the others.

This is the second model of Purna Buddhism. In the model of the Lotus Sutra, the Ekayana Buddhism (the One Vehicle) is a Way that unifies and transcends these five vehicles, being a spiritual doctrine based solely on the experience of the Awakening (Bodhi), which enables that human being evolves from its infantile state towards a spiritual maturity. Although here the Ekayana Buddhism (the One Vehicle) it can be considered a Sixth Vehicle, it would actually be a Way 0, since it would continue with the Samyaksambuddhayana. It is at this level where the Maitriyana is inserted as an Original Vehicle.

A third possible model of Purna Buddhism is found in the Chujia Gongde Jing (Abhiniskramana Sutra or Sutra of the Great Renunciation), translated by the monk Dharmaratna who carried Buddhism for the first time to China, where the existence of Five Yanas it posed:

  1. Ren tian diyu yinyuan (teachings of human being, of heaven, of hell and of causality)
  2. Hinayana
  3. Mahayana
  4. Zhangui Miecui (extinction of sin by repentance)
  5. Chujia Gongde (merit of renunciation)

In this model Maitriyana would be a Sixth Vehicle.

 

The model of Ekayana Buddhism (the One Vehicle) may have disappeared in the ancient India along with the rest of the Buddhist schools, but this perspective was essential in the assimilation of China towards the heart of Buddhist Spirituality, by surviving under a new name and thanks to the understanding of the great Free and Enlightened Beings (Arhats-Bodhisattvas) who developed the doctrines and practices of Tiantai (Tendai), Huayan (Kegon) and Chan (Zen) as a synthesis of the diversity of Buddhist schools.

For example, the Zhiyi Master, founder of the Tiantai School, said that the teaching of Siddhartha Gautama was divided by five stages: 1. Avatamsaka Period; 2. Agamas Period (Hinayana); 3. Vaipulya Period (introductory Mahayana); 4. Prajnaparamita Period (advanced Mahayana); 5. Mahaparinirvana and Lotus Period (One Buddha Way).

In this sense, another great precursor of the Maitriyana was Chan Buddhism, focusing its metapsychological practice on the contemplative method of the Lankavatara Sutra, by orienting its metaphilosophical practice into the transcendental vision of the Avatamsaka Sutra and recognizing its metapolitical practice in the utopian aspect of the Lotus Sutra. Therefore, the Master Pai-chang has suggested that the Chan Buddhism would be a Third Way (Chan-yana) which transcends both the Hinayana and the Mahayana, while Master Dogen said that the authentic Zen must deviate from both distinctions. As regards the Master Bodhidharma, he is not only considered the founder or the first patriarch of the School of Chan Buddhism in China, but also it has stated that he brought the School of Ekayana Buddhism from South India by transmitting it along with the Lankavatara Sutra to his successor the Master Huike, who established a lineage that was known as the masters of the Lankavatara.

Furthermore, the Master Guifeng Zongmi (Kuei-feng Tsung-mi or Keisho Shumitsu), who was fifth patriarch of the Huayan school and also a patriarch of the Chan lineage Heze (Ho-Tse), he has proved to be a genuine precursor of the Maitriyana, by recognising clear and explicitly to the Ekayana as a Way which is higher than the Mahayana for being the most profound kind of spiritual teaching that directly performed the Buddha nature or the intrinsic Enlightenment of Being. Master Guifeng Zongmi corrected the scheme of five Vehicles of the Lotus Sutra and of the Sutra of the Great Renunciation to propose his own model for the classification of the five Buddhist Ways, ranging from the superficial level to the deepest level:

  1. Purisayana y Devayana (the Way of the humans and the gods)
  2. Hinayana
  3. Mahayana of the phenomenal appearances (Faxsiang Jiao)
  4. Mahayana of the refutation of the phenomenal appearances (Poxiang Jiao)
  5. Ekayana

In this fourth model of Purna Buddhism, Yogacara is the third Way while the Madhyamika is the fourth. Here, the articulation of Huayan-Chan lies within the last level, which is a Way that reveals the nature (Xianxing Jiao) of the Intrinsic Liberation. It is here where the Reconciling Way of the Maitriyana is positioned.

In addition the Master Guifeng Zongmi was also the creator of a framework of practical and theoretical unity between Buddhism, Daoism and Confucianism, considering that their founders had the same spiritual value as Awakened Beings (Buddhas). The result of this was a framework of Chan Buddhism as broad as the Maitriyana, being able to be considered a fifth model of Purna Buddhism. In his work called Ch’an-yuan chu-ch’uan-chi, the Master Guifeng Zongmi said that Chan Buddhism has five internal pathways respectively:

  1. Bompu Zen
  2. Gedo Zen
  3. Shojo Zen
  4. Daijo Zen
  5. Saijojo Zen

First, the Bompu Zen, called as Bon-pu Chan, which is an ordinary or usual practice of personal enrichment for the common people, it is based on the use of ritual ceremonies, arts or therapies which produce health, happiness, calm or welfare; second, the Gedo Zen named as Chan Wai-dao, which is the non-Buddhist Spirituality is the external Way of the Daoism, Confucianism, transcendental meditation, Yoga, Sufism, Mystical Christianity and Esotericism, which both seek getting out of the personal life through a religious practice; third, Shojo Zen, called Xiaocheng Chan, which is the Hinayana and its search for personal enlightenment through the recognition of the three features of the existence, it is an experience of Salvation or Cure (Nirvana) from the personal suffering; the Daijo Zen called Dacheng Chan, which is the Mahayana and its sudden or gradual search for the peak experience of the self-realisation or Awakening (Bodhi) of all beings, it is an insight about the Emptiness and the inseparable Totality of the inter-existence of all beings; the Saijojo Zen, called Tsui-shang sheng Chan, which is the Major Supreme Vehicle of the unconcealment of Buddha-nature or seed of the Awakening within the daily life, it is a practice where Way and Goal are fused through a meditation on the here and now in the daily life, so that it is the highest wisdom of the pure and absolute existence. Actually, it is about the Ekayana (the One Vehicle), but that it was characterized so by the Master Hung-jen (Daman Hongren) in his Treatise on the Supreme Vehicle (in Chinese Tsui-shang sheng lun, in Japanese Saijojo-ron). In turn, the Saijojo Zen (Tsui-shang sheng Chan), that is the Way practiced by all the Awakened or evolved Beings (Buddhas) who consider to the life itself as a spiritual practice, it is composed of three types of styles: Theoretical Zen, which is the intellectual understanding or peak vision; the Tathagata Zen (Nyorai Zen), which is an emptying and Unity of the subject with the Cosmos by means of meditation; and the Patriarchal Zen (Soshi Zen), which goes directly towards the True Self in the experience of the here and now, in order to be able of living and acting as an Awakened Being (Buddha). It is at this Supreme level where the Maitriyana is inserted as a Superior Vehicle.

Although all the five types of Zen (Chan) help to understand the mind, some are superficial and others are deeper. This model of Purna Buddhism has been validated by many spiritual masters of the contemporary Zen such as Master Seung Sahn Soen-sa.

 

The sixth model of Purna Buddhism or Purnayana was undertaken by the Nyingma School that belongs to the Vajrayana. This School has a system whose creation has been influenced by the Buddhist tantras of India, the Daoism, the Chan Buddhism of Zongmi, the Shamanism, the Eastern Christianity and the Shivaism. However, its tradition says that the origin of its teachings is atemporal and mythological, not only because it was taught by symbolic figures in ancient times, but also because this system is cosmic, by appearing in every space and time of the Universe, since it is based on the energy of the primordial and eternal Buddha, -or immutable light (samantabhadra)- that transcends all duality. The tantric scheme of Nyingma proposed nine Vehicles (Yanas) of Buddhist Spirituality:

  1. Shravakayana
  2. Pratyekabuddhayana
  3. Bodhisattvayana
  4. Kriyayoga (Kriyatantrayana)
  5. Charyayoga (Charya Tantra or Upayogatantrayana)
  6. Yoga Tantra (Yogatantrayana)
  7. Mahayoga (Mahayogatantra)
  8. Anuyoga (Anuyogatantrayana)
  9. Atiyoga o Zogqen (Atiyogatantrayana)

In this sixth model of Purna Buddhism, the first Way is the Vehicle of the apprentices or disciples who follow a monastic life in pursuit of the personal salvation; the second Way is the Vehicle of the Solitary Awakened Beings who have reached that state by themselves and that they do not have apprentices. Here the first and the second Way form the Hinayana. The third way is the Vehicle of the Enlightened Beings who seek the Salvation of all beings since in all of them lies a Buddha-nature (Tathagatagarbha). Here the third Vehicle is the Mahayana, which obviously starts first from a self discipline or a previous personal development in order to work for the neighbour, thus showing that the distinction between Hinayana and Mahayana is not applied to the spiritual practice. The conjunction of these first three Ways is the Path of Renunciation, also called Sutrayana or Hetuyana (Causal Vehicle). As regards the fourth, fifth and sixth Ways, these are external Tantras that conform the Path of Purification, which is characterized by being more exoteric, gradual and ritualistic, by using chants and visualizations to produce the union between body and mind and the comprehension of form and Vacuity. With respect to the seventh and eighth Ways, the stage of development and the stage of completeness respectively, these are the internal Tantras that conform the Path of the transformation, which develops the mandala, the breath, the realisation of the luminous Vacuity, the Tummo and the sacred sexual union. Here, the Path of purification and the Path of transformation conform the Vehicle of the Fruits (Phalayana) which characterises to the Tantrayana or Mantrayana. However, the final stage is the ninth Way, which is the Primordial Yoga or Path of spontaneous Liberation that is beyond what is causal and the fruits. This latter Vehicle is the stage of perfection called Dzogpa chenpo or Mahasandhiyoga, being not only the Essence of Mahamudra but also the same spiritual state of the Saijojo Zen, establishing that everything is originally pure through its vision, practice and action, since this is the unifying principle of all the nine Vehicles. In fact, the ninth Vehicle of the Atiyoga has the same three subdivisions than the Saijojo Zen: Semde, Longde and Mengagde, which lead to the self-liberation and the integration of the awakened mind (bodhicitta). The Semde, sometimes considered as a tenth way, is similar to Theoretical Zen, stating that everything is mind and by awakening to the transcendent and Luminous Vacuity. The Dzogchen vision of the Semde is the basis of Atiyogatantrayana, recognizing the very true Buddha nature through the direct transmission from the spiritual master to the apprentice, which is a nondual primordial knowledge (ye-shes) of the immediate intrinsic Awakening (rig pa ‘i rtsal). The Longde, sometimes considered as an eleventh way, is similar to the Tathagata Zen, stating that the totality of the existence is originally free from dualistic visions. The Dzogchen meditation of Longde is the way of Atiyogatantrayana, by choosing the state of presence (rig pa) of Being in the here and now by means of the understanding that there is nothing more than this present, which is a state that goes beyond doubt and dualism by stabilizing the wise vision of the luminous vacuity of mind. The Mengagde, sometimes considered as a twelfth way, is similar to the Patriarchal Zen, asserting that the compassionate wisdom of the original Awakening of Emptiness is omnipresent and eternal, as it transcends the dualistic spatiotemporal framework. The Dzogchen conduct of the Mengagde is the result of the Atiyogatantrayana, continuing with the confidence (gdeng) in the self-liberation (rang grol) and the total integration (bsre ba) of Buddha-nature in the daily life, which is the being-in-action as a wise and compassionate practice of the subject in the world who is in his Path towards the Liberation (grol ba), which is nothing less than the understanding of that he was always essentially liberated (ta drol). As with the Patriarchal Zen of Saijojo Zen, the Mengagde of Dzogchen is a transmission heart-mind to heart-mind between spiritual master and apprentice that does not depend on writings, being the supreme teaching of the Atiyoga Vehicle, by posing a return to the ineffable original purity, which is nothing less than the intrinsic Awakening or the inherent and innate Liberty of the human being. The culmination of all this Way is the activity of the continuous Salvation by means of the practices of traversing (thregchod) the illusions and also the direct approach (thödgal) that unifies Void and form at all times. This system is known as the Great Perfection and the Great Love not only because it states that all that exists is empty and non-dual, but also because it proposes to Detachment, compassion and unselfishness as a form of right and spontaneous conduct. Being based on the meditation of the source, the spiritual practice is positioned as an activity of loving (brtse-ba), by deploying to the compassionate wisdom as a form of service to others. Therefore, the Free and Enlightened Being (Arhat-Bodhisattva) teaches that True Love is a sufficient practice. It is in this last Vehicle, stage or spiritual level where Maitriyana is positioned within the model of the Purna Buddhism of the Nyingma tradition. The nine vehicles (Yanas) of the Nyingma system that culminate with the three divisions of Dzogchen, are valued all equally because each one provides guidance and Salvation according to the mental and spiritual level of each human being, because actually each vehicle is considered as different levels and degrees in a same process at the School of Life. This Path through Stages (Phatakrama) is the unification of all the Ways of the Nyingma system, forming a harmonious, unified and congruent teaching system. This pedagogical system is based on a unifying principle which comprises the different Vehicles as a sequential apprenticeship order on the same spiritual reality. That is why actually the set of all the nine Vehicles of the Nyingma tradition is not distinct from the One Vehicle (Ekayana) that is the Awakening (Bodhi), which is a complete system of conversion and spiritual Salvation in order that the human being evolves and becomes an Awakened Being (Buddha).

 

All these models demonstrate that the division amongst Hinayana, Mahayana and Vajrayana is academic, incorrect, commercial and superficial, since the differences between these supposed three movements are intellectual constructions very different from the true practices. Therefore, any model that is positioned as a Fourth Way regarding these three it is undoubtedly false, for it ignores the depth of all the Buddhist Pathways. On the traditional schemes about Purna Buddhism (Purnayana or Complete Buddhism) it is demonstrated that Maitriyana can be considered respectively as a Third, Fourth, Fifth, Sixth, Ninth or even as a Twelfth Way. However, actually the Maitriyana is the One and Supreme Vehicle which Gautama Buddha and many other Awakened Beings (Buddhas) followed before and after him. By going beyond the mundane differences between the Ekayana, Saijojo or the Atiyogatantrayana, the Maitriyana is the First original Way of Buddhism (Sammasambuddhayana), by unifying Hinayana, Mahayana and the Western Wisdom. The Maitriyana emerges as a New integrative and reconciliatory Vehicle amongst all the schools of Buddhism, at the same time that a conversion or a spiritual conquest of West is done, postulating new disciplines as from the dialectic performed by Buddhism with Western movements of the twentieth century, such as it has happened in the past with all the eastern disciplines. The scheme of Purna Buddhism demonstrates that the Maitriyana is composed of a reformulation of the Buddha-Dharma-Sangha as a complex practical and theoretical corpus of Metapsychology, Metaphilosophy and Metapolitics. As it happens with the internal branches of Saijojo Zen and Atiyoga, each one of these 3 disciplines must never be taken alone as a New Way, because it would be vanity and a profoundly incorrect fact to believe that only one of them can be a New Buddhism. In fact, actually, Maitriyana is the Buddhist conversion of the Western disciplines, and not inversely. This dharmic conquest promotes to Maitriyana as the most revolutionary Buddhist movement of the history of humanity, since it allows that all humanity can be converted to the Spiritual Path that Gautama followed.

The Reconciliatory Spirituality which emerges as a new Way of Buddhism incorporates all the great wisdom traditions of the world, by transmitting the teachings of the spiritual masters within a Supreme Vehicle. Therefore, Maitriyana is the Perennial Buddhism, whose fundamental process is the result of an emerging global reforming within the psychology, philosophy, politics and religion, by positioning a transcultural movement capable of leading the future generations towards a new civilization and a new humanity. Those who study the Maitriyana receive teachings to understand perfectly the universal harmony of all systems and paths of Spirituality.

The Maitriyana is the culmination of 2600 years of Spirituality, so this movement is differentiated from any diluted and bourgeois version of Spirituality. The capitalist civilization represents a terrible menace to Spirituality, trying to destroy it, degrade it or vulgarise it by means of Materialism. Spirituality must be kept intact against movements both from materialism and metaphysics that do nothing more than reinforce the Ego. The creators of Buddhist Schools or Pathways must never seek a mundane interest or a personal prestige, being genuine spiritual masters living according to the principles of the Buddhist theory and practice, whose Purpose (Dharma) is nothing less tan Cure and Save the World. Because the Life Force is always on the side of those who fulfill with its Sense, the Maitriyana positions itself as a lighthouse of hope for the coming generations. Although there is the possibility that an Awakened Being (Buddha) never reaches to see the success of his Way, or even though he may fail from the mundane point of view, living according to the supreme duty (Dharma) is the best way to exist.

 

 

 

Super-Integral Buddhism (Mahapurna)

By Master Maitreya Samyaksambuddha

Maitriyana, as a Pathway of Reconciliation (Cicheng in Chinese and Jijo in Japanese), has an integrative knowledge of Spirituality, so it has not only created a pathway of Integral Buddhism (Purnayana) that synthesizes all Buddhist schools and traditions, surpassing the illusory academic scheme that classifies or separates the traditions in Hinayana, Mahayana and Vajrayana, but also expands this model with the creation of Super Integral Buddhism (Mahapurna). In order to have a correct classification of teachings (panjiao) the Maitriyana affirms that during the history of Buddhist Spirituality there have been several integral models, all of which are compiled within the Integral Buddhism (Purna) created by Maitriyana, which also has a Model of Super Integral Pathway (Mahapurnayana) that corrects and surpasses all type of Integral Buddhism (Purna).

The first model of Integral Buddhism (Purna) was created by Siddharta Gautama himself,[1] who raised the existence of three Spiritual Vehicles (Yanas) in Buddhism. In the first place, Samasambuddha-yana (Samyaksambuddha-yana) is the Vehicle of the Self-enlightened ones (Samasambuddhas) who are socially committed to teaching the Truth to others, spiritually guiding the apprentices toward the Cure (Nirvana) of suffering. In the second place, the Paccekabuddha-yana (Pratyekabuddha-yana) is the Vehicle of Solitary Awakened Beings (Paccekabuddhas) who are committed not to teach others but only to guide themselves through their good and appropriate conduct (abhisamacarikasikkha ), because they have no mastery over the spiritual fruits (phalesu vasibhavam). In the third place, Sravakabuddha-yana is the Vehicle of the enlightened disciples (Arahants) that are those who have awakened through the teaching of another awakened spiritual master. In this primeval model of Integral Buddhism (Purna), both those who find Awakening (Bodhi) by themselves, and those who find it through a spiritual master, all of them would be members of Buddhist Spirituality, which is the One Vehicle (Ekayana) taught by Gautama. This first three-way model could come to be regarded as the Theravada view of Integral Buddhism (Purna). However, Buddhism has lost this categorization, since most of the people generally consider only Siddhartha Gautama as an Awakened Being (Buddha), forgetting that there have been many others who have reached for themselves this same spiritual level. Therefore, the Theravada recalls that there are three types of Self-enlightened (Sammasambuddhas): Self-enlightened with greater wisdom (prajñādhika), Self-enlightened with greater effort (vīryādhika) and Self-enlightened with greater faith (śraddhādhika). In this original model of Integral Buddhism (Purna), Siddharta Gautama was considered to be a Self-enlightened one through greater wisdom (Sammasambuddha Prajñādhika).

At the same time, demonstrating an integrative and non-sectarian spirit, the Theravada also recognizes that Siddharta Gautama is part of a meta-lineage of 28 Sammasambuddhas:[2] the first of the list was Buddha Tanhamkara, continuing with Medhamkara Buddha, Saranamkara Buddha, Dipankara Buddha, Kondañña Buddha, Mangala Buddha, Sumana Buddha, Revata Buddha, Sobhita Buddha, Anomadassa Buddha, Paduma Buddha, Narada Buddha, Padumuttara Buddha, Sumedha Buddha, Sujata Buddha, Piyadassi Buddha, Atthadassi Buddha, Dhammadassi Buddha, Siddhattha Buddha, Tissa Buddha, Phussa Buddha, Vipassi Buddha, Sikhi Buddha, Vessabhu Buddha, Kakusandha Buddha, Konagamana Buddha,  Kassapa Buddha and Gautama Buddha. In addition, according to Sinhalese sources,[3] after Siddhartha Gautama there would come the next ten Sammasambuddhas, beginning with Metteyya Buddha to continue with Rama Buddha, Dhammaraja Buddha, Dhammassami Buddha, Narada Buddha, Ramsimuni Buddha, Devadeva Buddha, Narasiha Buddha, Tissa Buddha and Sumangala Buddha. Therefore, the Theravada model of Integral Buddhism (Purna) considers that Siddharta Gautama was neither the first nor the last Sammasambuddha of history.

The second scheme of Integral Buddhism (Purna) was the One Way (Ekayana) developed in Sutras of Mahayana Buddhism, as for example the Lotus Sutra, recovering an old teaching of Gautama that allowed integrating Hinayana with Mahayana. The One Way (Ekayana) is revealed as a clear model of Integral Buddhism (Purna), not only for synthesizing Hinayana with Mahayana, but also for developing analytical, phenomenological and revolutionary perspectives, respectively from the teachings of the Lankavatara Sutra, Avatamsaka Sutra and Lotus Sutra. This model of the Ekayana not only points to the Awakening of the intrinsic Buddhic nature of each human being, but it would do so through different ways that are adapted to the mentality of each person. This second scheme would be the Mahayana model of Integral Buddhism (Purna). Thus, through the Tiantai Buddhist School of Master Zhiyi, it is not only realized the synthesis between Hinayana and Mahayana, but also a model of Integral Buddhism (Purna) composed by the five periods of writing of Sutras carried out by Siddharta Gautama: First, the period of the Avatamsaka Sutra; Second, the period of the Agama Sutras (Hinayana); Third, the period of the Vaipulya Sutras (Mahayana); Fourth, the period of the Prajnaparamita Sutras (Hinayana-Mahayana unit); Fifth, the period of the Lotus Sutra and the Mahaparinirvana Sutra (Ekayana).

The third scheme of Integral Buddhism (Purna) is posed by means of the Lotus Sutra, proposing the existence of five Buddhist vehicles: First, the Purisayana (Vehicle of humankind); Second, the Devayana (Vehicle of the gods); Third, Sravakayana (Vehicle of the Disciple); Fourth, Pratyekabuddhayana (Vehicle of the solitary Buddha); Fifth, the Bodhisattvayana (Vehicle of the Enlightened Being that teaches others).

The fourth scheme of Integral Buddhism (Purna) is posed by means of the Abhiniskramana-sutra or Sutra of the Great Renunciation (Chujia Gongde Jing), where it is confirmed the existence of five vehicles (yanas): first, the Ren tian diyu yinyuan (teachings of the human being, of the sky, of hell and of causality); Second, the Hinayana; Third, the Mahayana; Fourth, the Zhangui Miecui (extinguishment of sin by repentance); Fifth, the Chujia Gongde (merit of renunciation).

Although the Theravada tradition of the 28 Samasambuddhas has been lost within Mahayana Buddhism, it has certainly been symbolically preserved in Chan School with the lineage of the 28 Indian patriarchs: Mahakashyapa, Ananda, Shanavasa, Upagupta, Dhritaka, Mikkaka, Vasumitra, Buddhananda, Buddhamitra, Parshva, Punyayashas, Ashvaghosha, Kapimala, Nagarjuna, Aryadeva, Rahulata, Samghanandi, Samgayashas, Kumarata, Jayata, Vasubandhu, Manorhita, Haklena, Aryasimha, Vasiasita, Punyamitra, Prajnatara and Bodhidharma. This lineage demonstrates the integral spirit of Chan Buddhism.

The fifth scheme of Integral Buddhism (Purna) is posed in Chan (Zen) Buddhism, being confirmed that Master Bodhidharma was the one who introduced Ekayana Buddhist School of South India into China. In this sense, Master Zongmi confirmed that the Ekayana was a superior way in comparison with that of Mahayana, correcting the previous schemes of five vehicles, to propose a new scheme composed of the following five pathways: First, Purisayana and Devayana (Way of the humans and of the gods); Second, the Hinayana; Third, the Yogacara or Mahayana of phenomenological appearance (Faxsiang Jiao); Fourth, the Madhyamika or Mahayana of refutation to the phenomenological (Poxiang Jiao); Fifth, the Huayan-Chan or Ekayana as natural way (Xianxing Jiao).

Accordingly, Master Zongmi was also the creator of what could be considered as the first outline of Super-Integral Buddhism (Mahapurna). Because Chan (Zen) Buddhism is the result of a dialectical synthesis between Ekayana Buddhism, Taoism and Confucianism, Master Zongmi considered that both Confucius and Laozi were Awakened Beings (Buddhas). In the possible scheme of Super-Integral Buddhism (Mahapurna) of Master Guifeng Zongmi, Zen (Chan) Buddhism has five pathways: First, Bompu Zen (Bon-pu Chan) is the ordinary practice of personal enrichment for common people seeking health or wellness; Second, Gedo Zen (Wai-dao Chan) is the non-Buddhist Spirituality where practices such as Taoism, Confucianism and other Contemplative Practices are found; Third, the Shojo Zen (Xiaocheng Chan) or Hinayana as a search for personal Awakening; Fourth, the Daijo Zen (Dacheng Chan) or Mahayana as a sudden or gradual quest for the Awakening of Emptiness and Wholeness; Fifth, the Saijojo Zen (Zui shang cheng Chan) which is the Great Supreme Vehicle as path and goal, considering daily life as a spiritual practice. At the same time, Saijojo Zen is composed of three internal sub-pathways: First, Theoretical Zen, which is the peak intellectual understanding; Second, the Tathagata Zen, which is an emptying and contemplative Unity of the subject with the Cosmos; Third, the Patriarchal Zen, which goes directly to the experience of the here and now in order to be able to live and act as an Awakened Being (Buddha).

On the other hand, during the time of Master Zongmi, the prophets Aluoben and Jingjing in China also created a powerful model of Zen Christianity or Super-Integral Christianity that synthesized Christianity with Buddhism, Taoism and Confucianism, creating one of the most extraordinary movements of history.

As for the sixth scheme of Integral Buddhism (Purna), this one is raised in the Nyingma School belonging to the Vajrayana, creating a model composed of four vehicles: First, the Path of the Renunciation, called Sutrayana or Hetuyana (Causal Vehicle), being Composed of the Hinayana and Mahayana; Second, the Path of Purification, being exoteric, gradual and ritualistic; Third, the Path of transformation, being the practice of mandala, breathing, the realization of luminous Emptiness, the Tummo and the sacred sexual union, forming part of the Vehicle of the Fruits (Phalayana); Fourth, the Path of Spontaneous Liberation or Primordial Yoga, being beyond the causes and fruits. This vehicle is the stage of perfection called Dzogpa chenpo or Mahasandhiyoga, associated with the Essence of Mahamudra and also with the Saijojo Zen, by establishing through its vision, practice and action that everything is originally pure.

The seventh scheme of Integral Buddhism (Purna) is raised in the Nyingma School, being based on the energy of the primordial and eternal Buddha or immutable light (samantabhadra). This Path by Stages (Phatakrama) is the unification of all Pathways of the Nyingma system, forming a harmonious, unified and congruent system that transcends all duality within the Buddhist schools, which is why the Nyingma proposes a scheme of Integral Buddhism (Purna) composed of nine vehicles (yanas): First, the Shravakayana or pathway of apprentices; Second, the Pratyekabuddhayana or Pathway of the Solitary Self-Enlightened Beings; Third, the Bodhisattvayana or path of the Enlightened Beings who seek the Awakening of all beings; Fourth, the Kriyayoga (Kriyatantrayana); Fifth, the Charyayoga (Charya Tantra or Upayogatantrayana); Sixth, Yoga Tantra (Yogatantrayana); Seventh, Mahayoga (Mahayogatantra) or stage of development; Eighth, Anuyoga (Anuyogatantrayana) or stage of completeness; Ninth, the Atiyoga or Dzogchen (Atiyogatantrayana). Like the Saijojo Zen, the ninth vehicle of the Atiyoga has three concordant subdivisions: First, the Semde, it is about the primordial knowledge (ye-shes) or immediate intrinsic Awakening (rig pa’i rtsal) of the Luminous Emptiness; Second, the Longde, which is the state of presence in the here and now beyond dualism; Third, the Mengagde, being the conduct of self-liberation (rang grol) and integration (bsre ba) of the Buddhic nature in daily life by means of detached love and righteous conduct. On the other hand, just like Saijojo Zen, Dzogchen could be considered as the second outline of Super-Integral Buddhism (Mahapurna), because it is a synthesis of Buddhism with two other disciplines: Shamanism and Yoga.

As for the eighth scheme of Integral Buddhism (Purna), it is raised in Socially Engaged Buddhism, raising the existence of four pathways: Hinayana, Mahayana, Vajrayana and Navayana.

 

Finally, the Maitriyana has a model of Integral Buddhism (Purna) and a model of Super Integral Buddhism (Mahapurna). In this way, the ninth scheme of Integral Buddhism (Purna) is posed in Maitriyana from the tripartite definition of Buddhism as Buddha-Dharma-Sangha or Dhyana-Prajna-Sila, which is clearly associated with the structure of the Pali Canon (Abhidhamma-Sutta-Vinaya). Thus, the Maitriyana poses the existence of three main theoretical pathways: First, Buddhist Metapsychology; Second, Buddhist Metaphilosophy; Third, Buddhist Metapolitics. At the same time, these theoretical ways have their correlate with 3 main practices: analytical meditation, existential meditation and libertarian meditation. These practical and theoretical pathways form the Maitriyana’s Analytical-Existential-Libertarian Discourse, which is based on the Four Noble Truths and Noble Eightfold Path created by Siddhartha Gautama: first, life is intrinsically unsatisfactory (dukkha); second, the cause of dissatisfaction (dukkha) is avidity; third, the Cure for dissatisfaction is detachment; fourth, detachment must be followed through the Noble Path composed of righteous understanding, righteous thinking, righteous speech, righteous conduct, righteous livelihood, righteous effort, righteous attention and righteous concentration.

In addition, the Maitriyana has a tenth model of Integral Buddhism (Purna), developing the Metapsychology-Metaphilosophy-Metapolitics model by means of a more developed scheme composed of 13 vehicles: Buddhist Psychology, Buddhist Psychiatry, Buddhist Medicine, Buddhist Pedagogy, Buddhist Philosophy , Buddhist Ethics, Buddhist Art, Buddhist Science, Buddhist Environmentalism, Buddhist Politics, Buddhist Sociology, Buddhist Law and Buddhist Theology.

With regard to the definitive model of Super-Integral Buddhism (Mahapurna) created by the Maitriyana, there are two schemes. The introductory scheme is composed of the evolution of Buddhism through the incorporation of a fourth principle that transcends and includes its previous elements. Thus, Buddhism is redefined as Buddha-Dharma-Sangha-Maitri, and also as Dhyana-Prajna-Sila-Karuna. The same happens with the incorporation of a fourth basket within the Buddhist Canon (Abhidhamma-Sutta-Vinaya-Bodhi), but also with the incorporation of new practical and theoretical elements. In this way, the first model of Super-Integral Buddhism (Mahapurna) has four theoretical pathways (Buddhist Metapsychology, Buddhist Metaphilosophy, Buddhist Metapolitics and Buddhist Metarreligion) and four practical pathways (analytical meditation, existential meditation, libertarian meditation and mystical meditation) thus conforming the Analytical-Existential-Libertarian-Mystical Discourse of Maitriyana.

On the other hand, while the Super Integral Buddhism (Mahapurna) of Master Zongmi synthesized Ekayana Buddhism with two disciplines of China, which were Taoism and Confucianism, the Maitriyana, on its part, developed the more extraordinary Super-Integral Buddhism (Mahapurna) of history when synthesizing Buddhism with 16 disciplines from West and East, creating the second scheme of Super-Integral Buddhism (Mahapurna) composed of 16 vehicles: First, Buddhist Psychoanalysis; Second, Buddhist Humanism; Third, Buddhist Transpersonalism, Fourth Buddhist Cognitivism; Fifth, Buddhist Existentialism; Sixth, Buddhist Stoicism; Seventh, Buddhist Surrealism; Eighth, Buddhist Relativism; Ninth, Buddhist Ecologism; Tenth, Buddhist Socialism; Eleventh, Buddhist Anarchism; Twelfth, Buddhist Abolitionism; Thirteenth, Buddhist Ecumenism; Fourteenth, Buddhist Messianism; Fifteenth, Buddhist Gnosticism; Sixteenth, Buddhist Mysticism. At the same time, these latter three meta-religious pathways are composed of three internal sub-pathways that have the Purpose (Dharma) of realizing the Buddhization of the world: First, Buddhist Judaism; Second, Buddhist Christianity; Third, Buddhist Islamism. Also, the Super-Integral Buddhism (Mahapurna) is based on the evolution of the Noble Truths and the Noble Path recreated by the Maitriyana: first, life is intrinsically unsatisfactory, impermanent and insubstantial; second, the cause of dissatisfaction is avidity, aversion, and unconsciousness; third, the Cure of dissatisfaction is detachment; fourth, detachment must be followed through the Noble Thirteenth Path composed of righteous understanding, righteous thinking, righteous speech, righteous behavior, righteous livelihood, righteous effort, righteous attention, righteous concentration, righteous knowledge, righteous liberation, righteous peace, righteous justice, and righteous Spirituality; fifth, individual Awakening is not the ultimate goal, but it is only the adequate means for the true ultimate goal that is the Liberation of all sentient beings of the Multiverse.

In this sense, even Maitriyana has a scheme of Super-Integral Spirituality (Mahapurna Sasana) that dialectically transcends all traditions by means of a practical and theoretical framework of 16 vehicles: Super-Integral Psychology, Super-Integral Psychiatry, Super-Integral Medicine, Super-Integral Pedagogy, Super-Integral Philosophy, Super-Integral Ethics, Super Integral Arts, Super-Integral Science, Super-Integral Environmentalism, Super-Integral Politics, Super-Integral Sociology, Super-Integral Law, Super-Integral Theology, Super-Integral Messianism, Super-Integral Gnosticism and Super-Integral Mysticism. In this way, Super-Integral Spirituality (Mahapurna Sasana) would not be a mere discipline but rather the set of peak knowledge and compassionate wisdom of the entire humankind.

In addition, Maitriyana’s Super Integral Buddhism (Mahapurna) includes within its meta-lineage the Awakened Beings (Buddhas) of multiple Buddhist and non-Buddhist traditions, because Free and Enlightened Beings (Arhats-Bodhisattvas) always emerge when humans follow the Path of generosity (dana), ethics (sila), detachment (nekkhama), wisdom (panna), tenacity (viriya), patience (khanti), veracity (saccha), commitment (adhitthana) spiritual love (metta) and equanimity (upekkha). Thus, while the Theravada has a meta-lineage of 28 Sammasambuddhas and the Ekayana has a lineage of 28 Sravakabuddhas, on its part the Maitriyana pays tribute to the past by making a list in which 28 Buddhas are recognized that have appeared along the whole history, even though some of them have not been Buddhists, demonstrating the revolutionary and reconciling nature of Maitriyana’s Super-integral Buddhism (Mahapurna). While this meta-lineage includes Buddhists such as Siddharta Gautama, Garab Dorje, Nagarjuna, Asanga, Bodhidharma, Zhiyi, Hui Neng, Padmasambhava, Guifeng Zongmi, Hotei, Honen, Dogen, Nichiren, Hakuin Ekaku, Xu Yun, Ambedkar and Buddhadasa, at the same time it is also recognized Laozi, Confucius, Zhuangzi, Socrates, Pyrrho, Jesus of Nazareth, Francis of Assisi, Eckart, St. John of the Cross and Teilhard de Chardin as Awakened Ones (Buddhas).

The Maitriyana’s Super Integral Buddhism (Mahapurna) not only shows the Path to unity and harmony of Buddhist teachings and spiritual traditions, but is also a direct Path to world peace, social justice, advanced education, and ecological health of the entire humanity. This pathway not only teaches how to save the world, but also how to realize the appropriate evolution of the human being, so that this comprehensive and integrative approach is based on the essential pathway of compassionate wisdom. Therefore, the Maitriyana teaches the lifestyle of Perennial Spirituality in the here and now. Although the Maitriyana’s Super Integral Buddhism (Mahapurna) is hard to understand because it is an ocean within which many aspects are found, this integrative and reconciling scheme is the supreme vehicle of Spirituality because it preserves the most fundamental principles of contemplation, wisdom and ethics. The supremacy of Maitriyana comes precisely from showing how to appropriately liberate the inner and outer world, always paying tribute to the Truth of the past, present and future. In this way Maitriyana’s Super Integral Buddhism (Mahapurna) is the core and culmination of Universal Spirituality, unifying the Buddhist Spirituality and going beyond it by uniting all wisdom of East and West. In this sense, Maitriyana compiles all the different types of Integral Buddhism (Purna) within a supreme vehicle of Super Integral Buddhism (Mahapurna) that allows to buddhizate or to spiritually convert the main disciplines of history’s thought. This dharmic conquest promoted by the Maitriyana may be considered as powerful as the Buddhist missions that King Ashoka sent to different continents of the world. On this occasion, far from trying to influence societies, it is sought the spiritualization of psychology, psychiatry, medicine, pedagogy, philosophy, ethics, art, science, environmentalism, politics, sociology, law and theology, since only through the transformation of these disciplines the Super-Integral Spirituality (Mahapurna Sasana) of the Maitriyana will be able to create a better civilization and a healthy and awakened humankind. Even if that Purpose (Dharma) is never reached, to live and die for this Path is the best way to exist.

 

[1] Anguttara Nikaya, Canon Pali.

[2] Buddhavamsa, Khuddaka Nikaya (Sutta Pitaka, Canon Pali)

[3] Dasabodhisattuppattikatha (The Birth Stories of the Ten Bodhisattas)

 

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