The ultimate theory of the Three Vehicles and One Vehicles
Master Yan Pei
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Studying Buddhism is really not easy.Whether it is about history or doctrine, there are all kinds of problems, presented in front of us, waiting for us to solve them.Although these issues have been debated in Buddhism, we have never reached a consensus conclusion.Let’s talk about him now, but it seems that we can just repeat the old questions, and we may not get any satisfactory answers.Even if you think you are self-righteous and solve it, others may not be able to agree.Yes, this is true, but the problem cannot be solved.So now I want to talk about the issue of the ultimate of the Three Vehicles and the ultimate of the One Vehicle.
This question comes from the ultimate goal of Buddhism.Everyone knows that the ultimate goal of Buddhism is the ultimate liberation of the body and mind.But how should we work hard to achieve ideal liberation?It depends on how our quality is broken.Therefore, Buddhist scholars have specifically put forward a topic of the theory of species.There are different views among scholars about this topic: some establish differences in species, and the three vehicles are ultimately based on them;Some people say that regardless of the different natures, the theory that the main nature is achieved is ultimate.Not only does there be such different arguments in Hinayana, but there are such different arguments in Mahayana, and they are more enthusiastic than Hinayana scholars.It turns out that the mechanism is divided into two vehicles, three vehicles and five vehicles, which is a common saying in Buddhism.Because the practitioner's aptitude is different from sharp and dullness, corresponding to the teaching method, it is also possible to establish differences in shallowness, depth, and level.But this is just a pointing out that there is difficulty and speed in practicing the fruit of karma according to the root mechanism. It is not certain that the kind of root mechanism will be over here. You cannot seek progress any further. That kind of root mechanism can keep moving forward and achieve the ultimate goal.However, scholars, based on innate and acquired exploration, different different theories have occurred.When a man speaks of justice, he or she says that he or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she or she orIn fact, if you can start from good intentions, it is not difficult to find that it is consistent with the Buddha's true intention.
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The ultimate issue of the Three Vehicles or One Vehicles does not seem to be discussed in the Hinayana teachings, so most of the people who have always discussed this topic focus on the Mahayana aspect.However, in fact, we should pay attention to it (Hinayana )It is easy to find that the Hinayana school has two different explanations about this.Although there have always been as many as twenty schools in the Hinayana school, the main ones are not from the four major schools, namely the mass school, the separate system, all-affiliated system, and the calf school school.Among these four major schools, according to Vasari's theory of Buddha nature, they are the ultimate of the One Vehicle;Everything is in line, and it advocates the ultimate of the Three Vehicles.The reason why they have such disagreements is entirely based on different opinions.The one who speaks the distinctive saying is focused on the Dharma of emptiness. The Dharma of emptiness is everywhere and omnipresent, and all ordinary people and holy people come out of emptiness.In this way, we will naturally reach the conclusion of the ultimate one factor.Volume 1 of the Buddha Nature Treatise says: "If according to the Discrimination Sect, all ordinary and sage sentient beings take emptiness as their basis, so all ordinary and sage sentient beings emerge from emptiness, so emptiness is Buddha nature, and Buddha nature is the great Nirvana."All people have it, because they are more important than the nature of the seeds. There are three vehicles in the innate aspect. For example, the innate nature of becoming a Buddha can of course reach the highest Buddha position. If the innate nature of becoming a Buddha at all, the purpose of becoming a Buddha will naturally not be able to achieve the goal of becoming a Buddha.Starting from this idea, we will reach the conclusion of the ultimate Three Vehicles.Volume 1 of the Buddha Nature Treatise says: "If you follow the teachings of Vidharma Sapatha and other sects, then all sentient beings have no nature to obtain Buddha nature, but have cultivated Buddha nature.There are three kinds of sentient beings: 1. If you have no Buddha nature and never attain Nirvana, you are the one who violates the heavy prohibition;2. There is uncertain existence or non-existence. If you can obtain it when you practice it, you cannot obtain it without practice. This is because a virtuous person above the position of the common position;3. There is certain Buddha nature, that is, the three vehicles: one Śāvakas can attain Buddha nature from above suffering and endurance; two sages can attain Buddha nature from above worldly Dharma; three Bodhisattvas can attain Buddha nature from above ten dedications, and they can attain Buddha nature when they do not abdicate.In addition, in Abhidharmakosha, the three gatherings of sentient beings are also an expression of this idea.1. The concentration of correct nature is to designate sentient beings with Buddha nature and can become saints in the future.2. The gathering of evil nature refers to the sentient beings who have no Buddha nature, and no matter what, there is no possibility of becoming a Buddha.3. Uneven nature gathering refers to sentient beings whose nature is not determined. They can become saints or may not become saints. The question depends on the cause and condition they encounter: if they encounter the cause and condition of the Śrāvaka, they can become Śrāvaka, and if they encounter the cause and condition of the Śrāvaka, they can become Śrāvaka, and if they encounter the cause and condition of the Buddha, they can become Buddhas.The verse says: "Good and evil are not fixed, and the saints are coming to the limitless", which means this.Although we only talk about the different views on this major issue in terms of the separate and all who have different opinions on this, we can also see the disagreements held by the Hinayana schools on this.Due to the lack of materials, we cannot refer to exactly what school of thought and why, but in general, it is almost like all schools of thought that agree with the ultimate of the Three Vehicles;The school of thoughts that are close to the distinctive speakers can be said to be in favor of the ultimate One Vehicle.The Buddhist Nature Theory: Although Hinayana scholars see these and two theories, they have their own reasons and cannot determine who is right or wrong. Therefore, those who are inclined to this point will blame them, and those who are inclined to this point will blame them, and those who are inclined to this point will always be argued endlessly, so they know how this issue is valued by scholars.
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In Hinayana Buddhism, although there has been no big storm on the ultimate issue of the Three Vehicles and One Vehicles, Mahayana Buddhism has launched a fierce debate on it and has never had room for compromise.The ultimate direction of the Three Vehicles is the consciousness-only person;The ultimate one of the One Vehicles is the true and everlasting one.The basis of the former is that the sutras include the deep secret and Lanka. (？)All the Mahayana sutras include all the Yoga and the Extraordinary Consciousness-Only Treatises;The latter is based on the sutras include the Mahayana sutras such as Lotus Sutra, the supreme garland, and the Nirvana. The treatises include the true and permanent treatises such as Buddha nature, treasure nature, and indiscriminateness.The two sides set up obvious fronts, held high a clear banner, citing scriptures and classics from each other, and attacking each other. Although they did not reach a consensus conclusion, they did add a lot of color to the history of Buddhist thought.Now briefly describe their different arguments as follows, and then raise our views on this issue.
The Yogacara man said: According to the examination of the aptitude of sentient beings, there are originally five types of different natures, namely the five types of quasi-natured Śrāvakas, quasi-natured pratyekabuddhas, quasi-natured bodhisattvas, quasi-natured Bodhisattvas, quasi-natured natures, and quasi-natured sentient beings.Among these five types of sentient beings, except those with Bodhisattva nature, who can reach the highest Buddhahood, other types of sentient beings cannot reach the supreme Buddhahood, but also firmly advocate that there is no Buddha nature at all.Since all sentient beings are originally divided into five kinds of natures, we have to look at which kind of nature we belong to. If they belong to a certain kind of nature, the quality will be determined to be like this and cannot be changed slightly. Therefore, those with the two vehicles of nature will never be able to seek upward. Those with the non-natured sentient beings will not be able to attain the supreme Bodhi.This is a unique doctrine of the five natures of the consciousness-only person, and the true and permanent person must not sympathize with it.Therefore, since ancient times, most of the things that have been criticized by other sects have been concentrated on this point.
The reason why the consciousness-only person establishes the five natures and their separate statements is derived from the differences and existence of seeds without leakage.Everyone knows that in the Yogacara school, seeds occupy an extremely important position, because from the perspective of Yogacara school, all dharmas arise in the world and beyond are born from seeds, and without seeds, no dharma can be born.Therefore, when it comes to the distinction of species, it must be linked to the issue of seeds.According to the meaning of the Yogacara school: the sentient beings have no nature, because in the innate aspect, the seeds of the three vehicles without leakage are completely unavailable, so they can never eliminate the two obstacles of afflictions, but realize the holy fruit of the three vehicles and see the truth of the two emptiness of the self and dharma.Although you are in the Three Realms and Five Realms at any time, you may feel the consequences of being in the Three Realms or Five Realms, you will always revolve in the sea of life and death. Even if you sometimes practice diligently on the Five Precepts and Ten Virtues and other good deeds, you can only feel the wonderful results of human and heaven. In any case, you must no longer go beyond the realm of life and death.Since this kind of sentient being does not have all the seeds of non-leakage, it will certainly not be able to attain the liberation of non-leakage in the world. Therefore, it is called the sentient being without nature, or Yi Aangti.For sentient beings with no nature, the following four types are of species, namely, the Śrāvakas and Pratyekabuddhas. No matter which type, they have unobstructed seeds in the innate aspect, and achieve the wonderful fruits of the world.In this way, the sharia of the nature of the sharia have only the seeds of the wisdom of human emptiness and non-leakage. Therefore, the result of practicing Taoism is to eliminate afflictions, realize the truth of self emptiness, and reach the extreme level of self-vehicle. ｜Achieve the Arhat fruit;The same is true for the qualitative Pratyekabuddha, and he can only reach his own level of non-learning.What they are different: the roots of the Śrāvaka Vehicle are inferior, and they cannot automatically and spontaneously make a wish to practice and attain the fruit. They must receive the teachings of the Buddha or teachers and friends. Because they have heard the Buddha's teachings and started practicing Taoism, it is called the Śrāvaka species.The aid of the Pratyekabuddha Vehicle is slightly more special than that of the Śrāvakas, so it can automatically and spontaneously develop the mind, practice, and achieve the fruit without relying on the external power of Buddhas and others. Because it is a spontaneous and independent realization of the fruit, it is called the Pratyekabuddha Vehicle, or the Determined Pratyekabuddha Vehicle.Because the sentient beings with the nature of the Bodhisattva have the unobstructed wisdom of the two emptiness of self and dharma, the result of practicing Taoism is not only able to eliminate the obstacles of afflictions, but also to eliminate the obstacles of knowledge, but not only able to understand the principle of self-emptiness, but also to realize the principle of emptiness of dharma. Therefore, it is determined that one can reach the highest Buddhahood, so it is called the nature of the Bodhisattva, or the nature of the Mahayana.If we talk about cause and effect, the cause position is called the Bodhisattva Vehicle, and the fruit position is called the Buddha Vehicle.The uncertain nature has the uneven seeds of Bodhisattvas and the uneven seeds of the Śrāvakas and the uneven seeds of the Pratyekabuddhas.When such sentient beings start to practice according to Buddhism, they cannot decide what level they achieve. It depends on external conditions.If you encounter the fate of becoming a Buddha at the beginning, you will of course directly attain the supreme Bodhi. If not, you have to go around in circles and pass through the Śrāvakas and Pratyekabuddhas to attain the fruit, and then turn to the Bodhisattva Vehicle to reach the Buddha's position.However, when it comes to uncertain nature, it is not that simple. It has four types of differences: 1. The two natures of the Śrāvakas and Bodhisattvas are unstable;2. The two natures of Pratyekabuddha and Bodhisattva are unstable;3. The three natures of the Śrāvakas, Pratyekabuddhas, and Bodhisattvas are uncertain;4. The two natures of the Śrāvakas and Pratyekabuddhas are uncertain.The so-called "revealing of Buddhahood" through the Hinayana holy position is only mentioned in the first three categories. If it is the latter category, one cannot deviate from the Buddhahood.Therefore, we can know that the five natures of sentient beings mentioned by the Yogacara are truly able to reach the ultimate Buddhahood, but only the first three types of Bodhisattvas and uncertainties. In other words, they have Bodhisattvas and other natures, no matter what, they cannot reach the Buddhahood.Those who are indefinitely bodhisattva nature can later turn their minds toward greatness and become great bodhisattvas, and can certainly achieve Buddhahood. Even if the two vehicles are indefinitely, they cannot become Buddhas.Especially the person named the Two Vehicles of Determination and the Two Vehicles of Reciting the Mind: the former is called the Putragala of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the Shrine of the ShThe latter, the deep secret sutra is called dedication to the Bodhi Shūvakas, the nature of the Bodhi Shūvakas;Since the sentient beings are determined innately, then, if you are the decisive nature of the Shravaka Vehicle, of course, you will realize the ultimate fruit of the Shravaka Vehicle. If you are the decisive nature of the Pratyekabuddha Vehicle, of course, you will realize the ultimate fruit of the Pratyekabuddha Vehicle. If you are the decisive nature of the Bodhisattva Vehicle, of course, you will realize the ultimate fruit of the Bodhisattva Vehicle;Moreover, the ultimate result achieved by various kinds of nature is like this, and it is the ultimate, so the ultimate of the Three Vehicles.The sutra says the One Vehicle, and the Yogacara is not aware of it, but this is the Buddha's secret meaning, which is convenient.Because although there are three types of people who can do it, there is only one way to walk, and the path they are about is one, so the Buddha's secret meaning of the One Vehicle does not negate the true nature of the Three Vehicles. It can be seen that the One Vehicle is convenient. The deep and secret sutras have no self-nature and form, saying: "All the shravakas, the pratyekabuddhas, and the Bodhisattvas share this wonderful and pure path, and they are all ultimately pure, and there is no second."Based on this, I secretly say that there is only one vehicle, which is not in all sentient beings, and there are no sentient beings in the realm of all sentient beings.
Although the ultimate of the Three Vehicles is realized in both teaching and rational evidence, it cannot convince the ultimate of the One Vehicle.According to the holy teachings, the Mahayana sutras say that there are more than the ultimate one vehicle and few than the ultimate three vehicles. Therefore, we have to briefly talk about the thoughts and theories of the One Vehicle.Although all the Tathagata-garbha scriptures that start with the Mahayana Nirvana Sutra have tried their best to advocate that they all become Buddhas, they cannot explain them one by one here. They can only talk about the few common knowledge. The earliest and most vigorously advocate the ultimate of the One Vehicle is the Lotus Sutra;As the convenience of this sutra says: 'In the ten directions of Buddha lands, there is only one vehicle, neither two nor three, except for the convenience of Buddha's convenience';He also said: 'If anyone who hears the Dharma, all of them will become Buddhas'.From the saying of becoming a Buddha by listening to the Dharma, it can be imagined that although the Lotus Sutra is strongly said that everything belongs to the One Buddha Vehicle, as the basis of that thought, as the surface, it is because sentient beings have heard the Lotus Sutra between countless reincarnations in the past, and listen to the cause and condition of the Lotus Sutra. Therefore, when we decide to become a Buddha, this is a bit similar to the so-called new seed saying.Secondly, the Sutra of the Garland says: 'Why?Speaking of the path of the One Vehicle, the Tathagata’s Four Fearless Achievements Master Zihou said that if the Tathagata follows his wishes and speaks easily, it is the Mahayana, and there are no three vehicles. The three vehicles enter the One Vehicle;The first vehicle is the ultimate vehicle'.The Mahayana Nirvana Sutra, which most thoroughly advocates the ultimate of the One Vehicle, says: "I often preach that even the One Jamti and others also have Buddha nature."Although Yi Yatai and others have no good deeds, their Buddha nature is also good, because it exists in the future.Yi Yatai and others all have Buddha nature, so why?Yi Ayati and others will surely achieve Anuttara Samyaksambodhi.Since it is said that all sentient beings have Buddha nature, and once Ahmati and others finally have a time to become Buddhas, no matter what sentient beings, they will inevitably have the opportunity to develop that Buddha nature. Therefore, this is the complete and ultimate talk of the Buddha.The sutra says that there is an Ahmati who cannot become a Buddha, and the true permanence does not deny it. However, this is a statement that cannot be concluded. The ultimate meaning finally says that Ahmati also becomes a Buddha.Therefore, based on these holy scriptures, the true and convenient vehicles of the One Vehicle are recognized.The One Vehicle Teaching is the method of making all sentient beings become Buddhas. The Three Vehicle Teaching is an opportunity to lure the unripe opportunity, and to explain the different causes and effects of the Three Vehicles, which are low and close laws.The One Vehicle completely rejects the separate statements of the five natures and considers them to be convenient teachings.As Master Dabao, who is obsessed with the Abhidharmakosha, said: The theory of assassination is an unsolvable statement of Hinayana, and it is absolutely not allowed in Mahayana.The so-called Buddha nature is the true nature that all sentient beings originally possess. Buddha is the name of the fruit man, which is the meaning of the seed.Jingxi said in the Jinxi Theory: 'All sentient beings have the nature of fruitful human beings'.Even so, it is not easy to say that it is difficult to be enlightened.Metaphor is like a rough jade, which must be pondered for a considerable amount of time before it can emit bright colors.The same is true for sentient beings to possess Buddha nature. If they do not need to be cultivated, their virtues cannot be revealed.However, in the process of showing their virtues, some sentient beings are actually too dull in their aid and too deep in their karma, and cannot take responsibility at the moment. The Buddha had no choice but to speak the Three Vehicles of Dharma, which was the right way to make sentient beings feel softer, and finally understand that they can become Buddhas.The clearest thing in this thought is nothing more than the Lotus Sutra.The Lotus Sutra says according to the causal realm of the past: sentient beings who have developed the Bodhicitta in the past have not realized that they are Bodhisattvas due to the loss of time in the middle, so the Buddha guided them with convenience in teaching and transformation.From convenient education, they use self-certification of wisdom to achieve their own fruit. On the one hand, they know how far they have reached, and on the other hand, they seem to feel that they should have equal and blind fruit.For example, Shariputra said at the Lotus Sutra: "I am equally entering the same Dharma nature, how can the Tathagata use Hinayana Dharma to achieve the salvation?"Since they know that what they have attained is not ultimate, and they want to further seek a higher level of fruit, the Buddha pointed out them and said, "What you are doing is the Bodhisattva Path." Don't look down on yourself, don't think that the past time is in vain, and what you do is not contrary to the Bodhisattva Path. You will all reach my position in the future.The two vehicles of the same vehicle should eventually enter the ultimate One vehicle. The sutra also said this: "World-Honored One!"He (Two times )The land you have obtained first is not foolish in the Dharma, and you will not be able to obtain the Dharma because of others. You will also know that you have room for gain. You will definitely attain the Anuttara Samyaksambodhi.Why?The Śrāvakas and Pratyekabuddhas all enter the Mahayana;The Mahayana is the Buddha vehicle, so the three vehicles are the One Vehicle.Speaking of this, the ultimate thought and theory of the One Vehicle can be said to have reached its peak. Therefore, the true permanence advocates that the ultimate three vehicles of the One Vehicle are based entirely on these Mahayana Buddhist scriptures. Because of this, we will never give in at this point.
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The ultimate theory of the Three Vehicles and the ultimate theory of the One Vehicles described above each have their own basis for sutras and treatises. Although it is not easy to get along with each other, the differences in thoughts are from the doctrine after all.We know that the Yogacara school stands that the true nature is unmoving, and that it can only be the basis of all dharmas, but it must never be changed into all dharmas;However, from the perspective of the various dharmas, the vastness and the like are very different, so there is certainty, there is no place. There must be two vehicles, and there must be certainty, and there must be uncertain nature. Therefore, the five natures are different, which can be said to be inevitable.However, there is a saying that one nature is achieved. As in the Buddha's position, this is to reward sentient beings with uncertain nature and dedicate to the supreme Bodhi.As for the position of the true and constant.If you believe that the true nature can be used as circumstances and can be used as all dharmas, the essence of all dharmas is the true nature. Since all sentient beings have true nature, of course, they all have Buddha nature and Buddha nature, so they must become Buddhas.However, the difference in species is only a temporary difference for the person who is in trouble, not a permanent difference.In this way, although the two schools of thought have their own basis and cannot be harmonized, it seems that there is no room for integration from the perspective of sentient beings.You should know that the birth of the Great Compassion Buddha was entirely for the benefit of sentient beings. He felt that using the Three Vehicles could benefit sentient beings. The Buddha said the Three Vehicles Dharma, and felt that using the One Vehicle could benefit sentient beings. The Buddha said the One Vehicle Dharma. It can be seen that speaking the Three Vehicles to the One Vehicle is nothing more than for sentient beings. If you are free from sentient beings, it is difficult to understand the above two different systems.Regarding this, the Prajna Sutra of emptiness has given us a good revelation: When the Buddha preached Prajna, all the heavens came to the meeting to listen to Prajna, and the head of the heavens. After hearing the profoundness and vastness of Prajna, I couldn't help but praise the merits of Prajna, and persuaded those who have not developed the Bodhicitta to develop the Great Bodhicitta. As for the saints who have entered Nirvana, although they do not necessarily have to develop the Bodhicitta, if they can automatically develop the Bodhicitta, I will be extremely happy. The so-called master seeks the Dharma of the superior, which is the best.From this we can see that whether one can become a Buddha depends on whether one can develop the Bodhicitta. In the aspect of the two vehicles, it depends on whether one can dedicate one's heart, develop the Bodhicitta, and dedicate one's heart, all those who can become a Buddha.So from the perspective of emptiness of Prajna, I think the One Vehicle is the ultimate talk of the Buddha, and Nagarjuna Bodhisattva also focuses on this aspect.However, the emptiness of nature says the One Vehicle, which is the master of the acquired Buddha seeds, and the true permanence of the true and permanent Buddha nature, which is the master of the innate Buddha nature. We must know this difference.
