The Distinctions Among Arhats, Pratyekabuddhas, and Bodhisattvas

Reasoning does not necessarily equate to realization. For instance, Pratyekabuddhas may deduce the twelve links of dependent origination or the ten links of dependent origination, tracing them back to the ālaya-vijñāna, yet they still fail to find and realize the eighth consciousness; they are not those who have genuinely realized the ālaya-vijñāna. Those who genuinely realize the ālaya-vijñāna are Mahayana Bodhisattvas, having attained the Mahayana path of insight. This necessarily requires the simultaneous presence of Mahayana roots of virtue, merit, causes and conditions, and the arising of the Bodhicitta resolve; none of these can be lacking. If it is said that non-Buddhists and Śrāvakas also possess the Bodhicitta resolve of Mahayana Bodhisattvas, then they must be Mahayana Bodhisattvas, because regardless of what Dharma a Bodhisattva studies, it is centered on the Mahayana, aimed at liberating sentient beings and accomplishing the Buddha Way. Without generating the Bodhisattva's vow, one's conduct and results are certainly not those of a Bodhisattva; one certainly cannot attain the path of insight, nor possess the fruition virtues of a Bodhisattva. Otherwise, even with the aspiration of non-Buddhist paths, one could become a Buddha. There would be no need for the Buddha to emphasize that sentient beings must generate the great mind and great vows, the pure great vows of a Bodhisattva that benefit self and others, in order to complete the cultivation and realization process of the Buddha Way and attain perfect Buddhahood.

Although Pratyekabuddhas trace the source of birth and death back to the ālaya-vijñāna, they ultimately proceed towards Nirvāṇa and Parinirvāṇa. After all, they do not practice the great path of the Bodhisattva to benefit and bring happiness to sentient beings. This sufficiently proves that Pratyekabuddhas are not Bodhisattvas and have not genuinely realized the ālaya-vijñāna. With improper seeds and improper roots, how can there be a proper fruition? It is like some people who, before realization, attribute all dharmas to the eighth consciousness, believing their source is all the eighth consciousness and their nature is all Buddha-nature. Although they hold this view, it is ultimately understanding, reasoning, and imagination; they have not genuinely realized the eighth consciousness and do not belong to the Bodhisattvas who have clarified the mind.

There is a kōan in Chan Buddhism for practitioners to investigate: "All phenomena return to One; where does the One return to?" Countless people have surmised that this "One" is the Tathāgatagarbha, that all phenomena return to the Tathāgatagarbha and originate from the Tathāgatagarbha. Yet, despite this, it still does not constitute Mahayana path of insight; it is not the breakthrough in meditation, nor is it the Bodhisattva of true meaning. This is because they still have not realized the Tathāgatagarbha; they do not know where the "One" returns to. Not knowing where, not having found where the Tathāgatagarbha resides, they remain in ignorance, with an unknown distance still separating them from realization. Provisional teachings are, after all, provisional teachings; they cannot replace the true Dharma. Without the merit and benefit of the true Dharma, merely talking about food cannot satisfy hunger.

Some say that Arhats and Pratyekabuddhas have both realized the eighth consciousness, the ālaya-vijñāna. If this were so, then they should all be called Bodhisattvas. Why then are they still called Arhats and Pratyekabuddhas? The Buddha Dharma need not be divided into the Śrāvaka Four Noble Truths, the Pratyekabuddha Twelve Links of Dependent Origination, and the Mahayana Bodhisattva Six Pāramitās. They could all be called the Bodhisattva Dharma, all fundamentally aimed at clarifying the mind, seeing the nature, and attaining Buddhahood. In reality, this is absolutely not the case; the distinctions between them are vast.