Super-Integral Buddhism (Mahapurnayana)

 

Super-Integral Buddhism (Mahapurna)

By Master Maitreya Samyaksambuddha

The 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 any 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.

  1. Samasambuddha-yana
  2. Paccekabuddha-yana
  3. Sravakabuddha-yana

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:

  1. period of the Avatamsaka Sutra;
  2. period of the Agama Sutras (Hinayana);
  3. period of the Vaipulya Sutras (Mahayana);
  4. period of the Prajnaparamita Sutras (Hinayana-Mahayana unity);
  5. 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:

  1. Purisayana (Vehicle of humankind);
  2. Devayana (Vehicle of the gods);
  3. Sravakayana (Vehicle of the Disciple);
  4. Pratyekabuddhayana (Vehicle of the solitary Buddha);
  5. 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):

  1. Ren tian diyu yinyuan (teachings of the human being, of the sky, of hell and of causality);
  2. Hinayana;
  3. Mahayana;
  4. Zhangui Miecui (extinguishment of sin by repentance);
  5. 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:

  1. Purisayana and Devayana (Way of the humans and of the gods);
  2. Hinayana;
  3. Yogacara or Mahayana of phenomenological appearance (Faxsiang Jiao);
  4. Madhyamika or Mahayana of refutation to the phenomenological (Poxiang Jiao);
  5. 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, the 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):

  1. Shravakayana or pathway of apprentices;
  2. Pratyekabuddhayana or Pathway of the Solitary Self-Enlightened Beings;
  3. Bodhisattvayana or path of the Enlightened Beings who seek the Awakening of all beings;
  4. Kriyayoga (Kriyatantrayana);
  5. Charyayoga (Charya Tantra or Upayogatantrayana);
  6. Yoga Tantra (Yogatantrayana);
  7. Mahayoga (Mahayogatantra) or stage of development;
  8. Anuyoga (Anuyogatantrayana) or stage of completeness;
  9. 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:

  1. Buddhist Metapsychology;
  2. Buddhist Metaphilosophy;
  3. Buddhist Metapolitics.

At the same time, these theoretical ways have their correlate with 3 main practices:

  1. Analytical meditation,
  2. Existential meditation
  3. Libertarian meditation.

These practical and theoretical pathways form the Analytical-Existential-Libertarian Discourse of Integral Buddhism, 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 a model of Buddhist Civilization of the past through a scheme composed of 20 vehicles:

  1. Buddhist Psychology
  2. Buddhist Psychiatry
  3. Buddhist Medicine
  4. Buddhist Pedagogy
  5. Buddhist Psychotherapy
  6. Buddhist Philosophy
  7. Buddhist Ethics
  8. Buddhist Arts
  9. Buddhist Science
  10. Buddhist Ecology
  11. Buddhist Politics
  12. Buddhist Economy
  13. Buddhist Sociology
  14. Buddhist Law
  15. Buddhist Anthropology
  16. Buddhist History
  17. Buddhist Theology
  18. Buddhist Gnosis
  19. Buddhist Mysticism
  20. Buddhist Priesthood

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, as well 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) is an Analytical-Existential-Libertarian-Mystical Discourse which has four theoretical pathways:

  1. Buddhist Metapsychology
  2. Buddhist Metaphilosophy
  3. Buddhist Metapolitics
  4. Buddhist Metarreligion

Also, it has four practical pathways conforming the Analytical-Existential-Libertarian-Mystical Discourse of Maitriyana:

  1. Analytical meditation
  2. Existential meditation
  3. Libertarian meditation
  4. Mystical meditation

These four contemplative practices have four poisons to defeat: the Ego, Ideology, the State and Nihilism.

This model has, in turn, a counterpart into five distinct types of Samyaksambuddhas:

  • Analytical Buddha
  • Existential Buddha
  • Libertarian Buddha
  • Mystical Buddha
  • Integral Buddha or Synthesis Avatar

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 20 disciplines from West and East, creating a model of Future Buddhist Civilization composed of 20 vehicles:

  1. Buddhist Psychoanalysis
  2. Buddhist Humanism
  3. Buddhist Transpersonalism
  4. Buddhist Cognitivism
  5. Buddhist Integralism
  6. Buddhist Existentialism
  7. Buddhist Stoicism
  8. Buddhist Surrealism
  9. Buddhist Relativism
  10. Buddhist Environmentalism
  11. Buddhist Socialism
  12. Buddhist Cooperativism
  13. Buddhist Anarchism
  14. Buddhist Abolitionism
  15. Buddhist Shamanism
  16. Buddhist Christianity
  17. Buddhist Revisionism
  18. Buddhist Messianism
  19. Buddhist Sufism
  20. Buddhist Ecumenism

Finally, in correspondence with the model of Integral Buddhist Civilization, then the Maitriyana transmits the Five Noble Truths and the Noble Twentyfold Path of Buddhist Evolution.

First Noble Truth: Everything in the Universe is inherently unsatisfactory, impermanent, insubstantial and interdependent;

Second Noble Truth: The ordinary human being lives with attachment to suffering, repetition in the face of change, unconsciousness of Emptiness, and aversion to others;

Third Noble Truth: The Evolution of the human being is through Detachment, Serenity, Awakening and Mutual Support.

Fourth Noble Truth: Detachment, Serenity, Awakening and Mutual Support must be practiced through the Noble Twentyfold Path comprised of appropriate attention, appropriate peace, appropriate health, appropriate liberation, appropriate concentration, appropriate thought, appropriate knowledge, appropriate comprehension, appropriate truthfulness, appropriate harmony, appropriate speech, appropriate work, appropriate conduct, appropriate justice, appropriate effort, appropriate responsibility, appropriate love, appropriate intuition, appropriate unity and appropriate salvation;

Fifth Noble Truth: Individual Evolution is not the ultimate goal, but is only the righteous means for the True Purpose (Dharma) which is the Cosmic Evolution of all sentient beings in the Multiverse.

O the other hand, even the Maitriyana has a scheme of Super-Integral Spirituality (Mahapurna Sasana) that preserves and dialectically transcends all traditions by means of a practical and theoretical framework of 20 vehicles: Super-Integral Psychology, Super-Integral Psychiatry, Super-Integral Medicine, Super-Integral Pedagogy Super-Integral Psychotherapy, Super-Integral Philosophy, Super-Integral Ethics, Super Integral Arts, Super-Integral Science, Super-Integral Environmentalism, Super-Integral Politics, Super-Integral Economy, Super-Integral Sociology, Super-Integral Law, Super-Integral Anthropology, Super-Integral Theology, Super-Integral History, Super-Integral Gnosis, Super-Integral Mysticism and Super-Integral Priesthood. 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 whole 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, Chinul, Padmasambhava, Guifeng Zongmi, Hotei, Honen, Dogen, Nichiren, Wonhyo, Hakuin Ekaku and Ambedkar, at the same time Laozi, Confucius, Socrates, Pyrrho, Jesus of Nazareth, Mani, Jingjing, Francis of Asisi, Eckart, St John of the Cross and Baháulláh are also recognized 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 streams are found, this integrative and reconciling scheme is the supreme vehicle of Spirituality because it preserves the most fundamental principles of contemplation, wisdom, ethics and compassion. 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, psychotherapy, philosophy, ethics, art, science, environmentalism, politics, economics, sociology, law, anthropology 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 attained, to live and die for this Path is the best way to exist.

[1] Anguttara Nikaya, Pali Cannon.

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

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

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