A person meeting the Buddhist teachings for the first time will notice a difference in emphasis in Traditions. In the Theravada, the main focus is on individual liberation, and the in the Mahayana practice is for the sake of all our family, for all beings…

 

From the outside, there seems to be conflict between these two perspectives, and historically, unfortunately, too often there has been uniformed criticism. Basically, some Mahayanists with a more narrow perspective say the Theravadins are selfish, while some orthodox and critical Theravadins claim the Mahayana is not what the Buddha taught.

We can still have a few doctrinal differences, of course, but if these can be worked through so that they don’t get in the way of our learning and practice, then it would be of tremendous benefit to us all.

I recall a teaching on the Lotus Sutra, where Thich Nhat Hanh said: ‘There is only one vehicle – the Buddhayana’, the vehicle of Awakening, and His Holiness the Dalai Lama expresses this very same thought in the book Tantra in Tibet. He explains that, in teaching, the Buddha set forth a path appropriate to trainees’ abilities.  ‘

The Buddha spoke in terms the situation, and everything that he spoke was a means of eventually attaining the highest enlightenment…  Since the purpose of a Buddha’s is others’ realization of the wisdom of Buddhahood, the methods for actualizing this wisdom are one vehicle, not two. A Buddha does not lead beings by a vehicle that does not lead to Buddhahood; he establishes beings in his own level.’

For me, this idea allows us to hold all Buddhist teachings and wisdom traditions as not only non-contradictory, but as existing in a great harmony with each other. Depending on where we are in our lives, and on our character and inclinations, these different teachings and practices can help us to accomplish our aims.

This is how I have come to understand the different emphasis in the Mahayana and Theravada:

First, at times I can see the continuity between practice and life in the world in relation to others. I’ve found that:

One’s own individual liberation, the purification of mind,
is the necessary basis that allows for there to be empathy,
more extensive seeing, the ability to live fully, and to work…

We have to talk about this first, otherwise words such as empathy, love and compassion don’t make any sense. They are mostly concepts. What we call compassion, or the dedication to helping others, is the natural response of a liberated mind.

Sometimes it’s said that ‘at a certain point, the Buddhas awaken the Theravada Arhats and encourage them to enter the Mahayana path.’ This can be taken as a metaphor – a poetic way of saying that at a certain point the heart awakens – the Buddha nature within us awakens in response to the suffering of living beings. Then, quite naturally, a person finds himself or herself dedicated to helping others.

Just witness the lives of the saints in South East Buddhist countries: Ajahn Mun, Ajahn Lee, Ajahn Mahaboowa, Ajahn Chah, Buddhadasa Bhikkhu, Mahaghosanada, Dipa Ma, Phra Payutto, and so many others, all exemplary lives of wisdom and compassionate activity.

Another way of speaking about the relationship between practice and our attitudes and actions could be to say that:

The same life that brings us to birth,
the love, compassion and understanding within us,
brings us to reach for the birth
of all those we see in this world…

So it is that necessary and appropriate self-interest, even what we may think of at the time as egoistic action, when it produces wisdom always leads beyond itself. There is more to individual liberation than individual liberation alone. There is understanding and the freedom it brings, leading to compassion, and to action.

Then, also, at times when it is necessary for us to focus on ‘untying the knot of ego’ and resolving afflicted emotions in order to move forward and act in this world, we can say:

The same life that brings us to reach
for the birth of all those we see in this world,
also brings us to birth…

It is just here that we can see how true it is- in taking care of yourself, you are taking care of all of us. For everyone this is essential work, and that this too is definitely one form of compassion-in-action.

I remember Thich Nhat Hahn said:

Everything you do, you do for everyone. That is the meaning of Mahayana.

In actual practice there is an organic, seamless continuity- having some freedom naturally leads to sympathy and mercy, and this feeling encourages a person to further wisdom and emancipation.

As Lama Je Tsong Khapa said:

Upon realization, all teachings prove to be non-contradictory

Practicing the One Vehicle – the Vehicle of Awakening

The appearance of two separate paths, those of liberation and compassionate action, actually contain each other. We could even go so far as to say they are one, because practicing any one approach, with time, necessarily brings out the other factors as well. We find ourselves on the same road. From wherever we are, practicing the Buddha’s teaching leads us to the wholeness of being a free and loving person acting in this world.

Everyone benefits from any practice that we do, but sometimes we have to wait to see this:

Sometimes we have to wait
until the fruit grows
before we know what kind of a tree we have
When an apple grows
we’ve had an apple tree all along

Isn’t it so?

In this process, of course, each stage is as necessary, and as valuable as every other.

What we need here is a definition of self that in some way includes others, and a definition of others that in some way includes our own self. Then individual liberation and compassionate service are known to be one action. {The meaning of the name of my teacher, Thich Nhat Hanh}. Actually, going beyond concepts and labels leads us to the same place.

In reality, we are not separate. This is why we do what we do

At times I hear myself thinking:

O, my world,
how quiet you are in me…

Keeping the most valuable and well developed teachings from each tradition we meet, we should recognize their true nature.

In the Lotus Sutra, the Buddha teaches that Liberation is not the end of the path; that the purpose of our practice is to benefit all beings. I can see now why Thay referred to this sutra as ‘A sutra of reconciliation’. By its very nature, practice is for all – there is no separation. This is how things are.

In every step, the greater world is there
so everything that we do is for everyone
The whole world suffers in us,
we heal the whole world in ourselves
This is known as the interdependence of causes
the interdependence of effects

And, phrasing it in terms of our responding to living in this world:

With the thought to awaken the life
that is of the most benefit to others,
consider each activity, including taking care of yourself
as the actual practice of benefiting others.
Generate a parent’s love.

A great many are with you now, this moment,
and the entirety of this vast field
will be reached, both now and in the future
by the life you live today

For all the uncontrollable suffering,
have mercy
generate a life that can heal every sorrow
and end, at last, the trains of hurt that have
been passed on…

We all know that love is essential, and individual liberation is an integral part of the path of truly benefiting all beings. The buddhayana, then, is what is known as an inclusive path.

This is the one vehicle, complete in its expression.

Long may it flourish!

May I clearly see that what I and all others need
is ultimate liberation of mind, perfect peace and freedom,
and that in taking care of myself, I am taking care of all of us
With an understanding of the Noble Truths,
may my love and compassion become the dedication to helping others through my realization of this path