The Greater and Lesser Vehicle: A Reflection on Buddhist Traditions
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Chapter 1: Understanding the Vehicles of Buddhism
In certain Buddhist communities, the Theravada tradition is sometimes disparaged as the "smaller vehicle," while its critics elevate their own practices as the "greater vehicle." This perspective strikes me as misguided. It seems contrary to the essence of enlightenment. Notably, the Buddha himself was an arahant, a fully enlightened being, yet some schools dismiss the arahant path.
People often suggest that I should focus on social engagement to contribute to a better world. If I were in a more fortunate position, perhaps I could. However, the essence of Buddhism is not about social reforms; it is about the profound realization of ending suffering. It revolves around extinguishing the flames of craving, greed, hatred, and delusion. To me, this is the most honorable pursuit.
Honestly, I find it challenging to determine how I can assist the world. My resources are limited, and my health is not optimal. Any actions I take may only serve as temporary solutions rather than addressing the root issues of human suffering. It seems far more beneficial for me to eliminate suffering within myself first; this way, I can genuinely guide others in their journey toward the same goal.
A concept that often puzzles me is the Bodhisattva vow in Mahayana Buddhism, which states: "Beings are numberless; I vow to free them." This raises the question: what does it truly mean?
For one, I cannot liberate any being; that is simply unattainable. Each individual must navigate their own path to salvation. A teacher can provide guidance, but they cannot carry out the work on behalf of the student. Ultimately, liberation is a personal journey.
Additionally, the vastness of beings in this universe is incalculable. To fulfill the Bodhisattva vow, I would need to delay my own enlightenment until every being reaches liberation, an impossible task that even the Buddha did not attempt. Upon his passing, he attained parinibbana, a state beyond existence, and did not take the Bodhisattva vow himself.
Lastly, how can I effectively assist others in attaining liberation if I have not achieved it myself? It seems more prudent to first address the greed, hatred, and delusion within my own mind before attempting to aid a world engulfed in craving.
Achieving this requires dedicated training, which often necessitates stepping back from worldly distractions. Just as a doctor must complete extensive training before practicing medicine, so too must one cultivate their mind before guiding others.
Section 1.1: The Journey of Self-Training
While solitary practice may seem daunting, it is a noble endeavor. If you have the opportunity to practice with a supportive community, that’s wonderful. However, for those like me who may not have access to such groups, practicing alone is perfectly valid.
The internet offers connections, but it cannot replicate the experience of being in the same physical space as fellow practitioners. I find myself unable to travel or afford retreats, so I continue my practice in solitude. I have learned to be my own teacher, drawing wisdom from online resources while primarily relying on self-directed learning.
If I someday reach an advanced stage in my practice and can effectively assist others, I will gladly do so. There are valuable Buddhist teachings that can benefit even those uninterested in enlightenment, and I will help them as well, when I feel prepared. However, I recognize that attempting to teach without adequate skill could potentially cause harm.
This mirrors the Buddha's own path. During his quest for enlightenment, he did not teach. The term "Bodhisattva" means "enlightenment seeker," indicating that every Buddhist, in essence, embodies this journey.
After attaining enlightenment, the Buddha contemplated whether his realizations would be comprehensible to others. Initially, he hesitated to teach, fearing it would be too challenging. However, a deva appeared, urging him to share his insights, suggesting that some people could grasp his wisdom. He ultimately agreed and began to share the Dhamma.
Section 1.2: The Misconception of Greater and Lesser Vehicles
I prefer not to criticize any Buddhist tradition; however, I strongly oppose the labeling of one school as the "lesser vehicle" (Hinayana) and another as the "greater vehicle" (Mahayana). Such distinctions are misleading and unproductive.
A true practitioner of Buddhism, regardless of tradition, embodies loving-kindness and compassion, striving to alleviate the suffering of others. The idea of a greater or lesser vehicle is fundamentally flawed.
I draw wisdom from both the Thai Forest Tradition (Theravada) and Zen (Mahayana). My interactions with Buddhists across the globe, facilitated by platforms like Zoom and discussion groups, have been enriching. The individuals I've met are compassionate and wise, and none claim superiority of their tradition over another.
This writing is my response to criticisms I've faced for pursuing the path of arahant. I acknowledge my limitations in articulating these thoughts effectively; I often feel inadequate. Nonetheless, I strive to express my perspective.
Chapter 2: The Buddha's Legacy and Teaching
I often ponder whether the Buddha experienced challenging days. The teachings we have are his most profound moments. Yet, did he ever have occasions where a Dhamma talk did not resonate as he hoped?
Ultimately, I am grateful that he chose to teach. If he had not, countless individuals, myself included, might never have encountered the Dhamma.
This video explores the essence of Mahayana Buddhism, highlighting the significance of the Great Vehicle and its teachings.
This video delves into the differences among the three major branches of Buddhism: Theravada, Mahayana, and Vajrayana, providing insight into their unique approaches.