..续本文上一页 sentient beings with spiritual foundation as such, the Buddha taught them the path of the Three-vehicles. The fact that there was Buddha born in the world, these practitioners would lead a life of the hermit, live in a remote mountain cave or hut by themselves, contemplate and observe the existence of the myriad beings. They would realize that all existences are subject to causes and conditions and subsequently gain enlightenment.

　　The two types of practitioners above, have similar characteristics. They have initiated their bodhicitta, but did not progress further into its deeper context. They attach themselves too much to the well-being of the physical manifestations of the Buddha. However, eventually they may come back to seek the greater path. When they have ended rebirth and entered Nirvana, the Buddha will show them "the path of Mahayana which integrates the Three-vehicle", and they will detach themselves from the realms of existence and Nirvana, and progress along the path of the great vehicle.

　　The Path of the Bodhisattvas

　　Bodhisattvas are practitioners who have cultivated their bodhicitta. Apart from those who later degenerate to become pratyeka-buddhas, we can further pide such practitioners into two groups.

　　1. There are those who will follow a gradual and progressive path. They realize that the three realms of existence are merely illusions and that all phenomena are void. They practice the Six Perfections vigorously and accumulate boundless merits. One step after another, they go forward. Eventually they possess skilful means, and gain enlightenment via expedient path. They attain the stage of no rebirth, and their position never recedes.

　　2. Then there are those who find instant attainment. They gain the stage of no rebirth, and do not recede as soon as they cultivate their bodhicitta. They immediately understand the immaterial personality and voidness of all myriad beings. They realize that all manifestations are void and are non-obtainable and non-distinguishable

　　The Awakened Mind Clings To Nothing

　　Does mental defilement pollute and constrain our mind

　　 Because of our ignorance, we attach to our ego and possessions. We are constrained by them. If we are free from attachments, and do not cling to any belongings, then we will be free from suffering. This is the ancient patriarch”s teaching in guiding practitioners to the stage of no rebirth.

　　The teaching continues; "The wise ones observe the three realms of existence. They realize that the Five Skhandas are illusions. When they realize that there is no external object to cling to, they attain the state of no rebirth." There is no fast track nor short cut to the path of Bodhi. When the mind understands that the source of all is void, it”s like suddenly seeing the light at the end of a tunnel. We do not feel in a state of gain or loss, past or present, when we attain this wisdom. The awakened mind clings to nothing. It understands the absolute truth and the void nature of all things.

　　It attains understanding of voidness, equality, and great wisdom. It does not attach itself any longer to the three realms of existence nor Nirvana. Nor will it attach itself to the fact that it is ferrying the suffering sentient beings over to the other shore of Nirvana. Neither will it attach itself to attaining Buddhahood. It will work vigorously to cultivate the Six Perfections. The awakened mind will utilize the expedient path to help all beings. These are the ones who have the Bodhisattva spiritual foundation. (According to the Nagarjuna Bodhisattva, this spiritual foundation can be further pided into three different levels.)

　　The aim of returning to one path allows us to concentrate on attaining the universal wisdom of understanding the truth of voidness. Generally speaking, cultivating the path of the greater-vehicle is equivalent to practising the One-vehicle. But the teachings of Buddha-Dharma propagate according to the minds and the conditions of the time and space. The classification of the Three Vehicle or One Vehicle depends on the practitioner”s mind and aspiration. It is rather common for practitioners to classify which sutra or teaching is the greater vehicle, and which is the smaller vehicle. In fact, this is not the right way of classification. There are people who practice the Mahayana path, but who do not attain the Mahayana goal. Sometimes they may even deteriorate to follow other beliefs. This commonly happens.

　　The point is, practitioners should always examine their motivation of practice — is it for the sake of freeing themselves from rebirth

　　 Or to ferry all sentient beings to attaining enlightenment

　　 How do we practise the Dharma

　　 Are we practising the path of relieving ourselves, or the path of the Six Perfections

　　 What do we realize

　　 Do we attach ourselves to phenomena and existence

　　 Have our minds realized voidness and thus attained the stage of no rebirth

　　 Eventually all sentient beings will become Buddhas and realize the great wisdom of the One-vehicle. But before we come to that stage, we cannot classify ourselves as the practitioners of One-vehicle simply because we are reading the One-vehicle sutra or learning the One-vehicle Dharma!

　　(Translated by Lim Yang, edited by Ke Rong, proofread by Shi Neng Rong. (6- 7-96)

《A Discussion of The Three-vehicles and One-vehicle Practice》全文阅读结束。