(3) A Discussion of The Three-vehicles and One-vehicle Practice

　　The concept of Three-vehicles practice and One- ehicle practice, has been the ground for much debate by Buddhist scholars. Is the practice of Three- ehicles an expedient path or the ultimate path

　　 Does the One- ehicle mean the practice of Mahayana (greater vehicle) in the Three Vehicles

　　 Does the One- vehicle practice take us further than the Three-vehicle practice

　　 It appears that researchers have not come to any conclusions.

　　Recently I read the Xiu Xing Dao Di Sutra translated by Dharmaraksa, who is known as Dun Huang Bodhisattva. This author has also translated the Lotus Sutra (Saddharma pundarika Sutra). I found that there is an ancient interpretation of the One-vehicle and the Three- ehicle practice. It is simple and clear, and so today I would like to introduce you to it.

　　From the view point of aspiration, there are people who are weary of life and death, while others possess the great Bodhicitta (Bodhi-mind). Thus, the former will enter Nirvana, while the latter, Buddhahood. However, since the sentient beings” spiritual foundations differ, the Buddha taught us many different paths. Consequently there are the paths of the Three-vehicles and the One-vehicle. There are people who practise the greater vehicle and then degrade to the smaller vehicle and vice versa.

　　The Sravakas

　　There are two types of Sravakas. The first type are the people who practice the path of the smaller-vehicle and who never cultivate any bodhicitta. They learn and practise the Dharma from the Buddha for their own salvation. They cannot put up with a life that seems meaningless and without ending. Their only pressing problem is to be free from suffering. As long as they are at peace, they do not bother about anyone else. This is the attitude they have towards others. When they hear the worlds of the three realms, they shiver and scare.

　　Practitioners of this character are weary of not being able to be free from rebirth, and not being able to attain ultimate liberation. For these people, the Buddha condemned the suffering of rebirth, and praised Nirvana. He showed them the abode of the Enlightened Ones and guided them to understand the Four Noble Truths. The Buddha hoped that they could be free from suffering. Practitioners of this character believe that they have reached the ultimate path. They do not automatically progress to cultivate the path of the greater vehicle. The Buddha will have to wait for the moment when they are about to enter into Nirvana to show them the path of the greater-vehicle. They will then realize that they have not attained the ultimate practice and be encouraged to develop their bodhicitta.

　　The second type are those who have compassion but find it difficult to practice. They practise giving, the precepts, meditation, wisdom, and aim at freeing themselves from rebirth. They vigorously meditate and contemplate so that they may attain eternal Nirvana. However, they know that the attainment of arahantship is not the ultimate goal. Thus they automatically want to follow the path of the Bodhisattva. They learn from the teachings of the Buddha and develop themselves to seek the greater path. They cultivate their great loving kindness and compassion and the Six Perfections, progressing towards the state of non attachment and emptiness. They may even choose to be reborn in order to teach and save sentient beings.

　　Pratyeka-Buddhas

　　Pratyeka-Buddhas are those who once developed themselves to cultivate their bodhicitta, but gave up the practice at a later stage. They had the bodhicitta, but forgot it and lost their aim. They may have also practised the Six Perfections, and meditated on the Buddha but became attached to the physical phenomena of the manifestations.

　　For…

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