Comparison of the Two Vehicles and the Mahayana

Ruchun: Recently, I have gained some insights while contemplating the doctrine of the Twelve Links of Dependent Origination. For example: When the eye faculty sees (contact) a beautiful piece of clothing (form), wearing it feels very pleasant, and receiving admiration from others brings inner enjoyment (feeling). This leads to a desire for more (craving). To achieve this goal, one ceaselessly busies themselves with actions. On both material and mental levels, one nourishes themselves in various ways (clinging). All of this causes us to become increasingly immersed in these lowly worldly pursuits, with body and mind yearning for comprehensive expression. Yet, we fail to realize that these yearnings and expressions are like countless threads, tightly binding body and mind to the illusory realm of the six sense objects, preventing a return to reality. Simultaneously, these thoughts, like seeds, take root in the ground of consciousness, creating the conditions and foundation for the next rebirth (becoming). Carrying the various accumulated seeds of good and evil karma, we are reborn (birth).

After birth, driven by the habitual tendencies carried within the karmic seeds, we are compelled to indulge fully in wealth, sex, fame, food, and sleep. Helplessly and passively, we are propelled by the force of karma, gradually aging and dying (aging, death, sorrow, lamentation, pain). Laden with this thick ignorance, we begin another cycle of life. Thus, the eye faculty contacting form brings about the suffering of birth and death, and the six faculties contacting the six sense objects likewise bring about various sufferings of birth and death. If contact is severed, the subsequent chain reaction can be cut off. Simply put, one should not crave sights, sounds, smells, tastes, tangibles, or mental objects; one should not pursue form, feeling, perception, mental formations, or consciousness; one should not use these as a basis to initiate various physical and mental activities. Instead, one should maintain awareness, restrain body and mind, in order to reverse the course of destiny and cut off samsara.

Commentary: Ruchun has explained the doctrine of dependent origination and the chain of birth and death in a relatively concrete, straightforward, and thorough manner. This represents the initial practice of the Hinayana and Middle Vehicle, which are foundational teachings, paths leading to nirvana without remainder, and are not yet the ultimate teachings. The ultimate teaching is the Mahayana. The Mahayana is not bound by the superficial phenomena of dharmas; it seeks to deeply investigate and see through the true nature of dharmas. Having grasped this essence, the superficial aspects become irrelevant; one is unconcerned and unattached. Everything is acceptable, the mind does not cling. Existence is like non-existence, yet one does not eradicate existence. How wonderful this is! Without the foundation of the Hinayana and Middle Vehicle, this wonder cannot be realized; one would remain entirely in craving and attachment to existence, resulting once again in the cycle of birth and death.

Having realized the emptiness of the Hinayana, one then cultivates the emptiness of the Mahayana to be able to comprehend that the essence of existence is non-existence, that it is emptiness, and that existence is illusory existence. Since it is illusory existence, what is there to fear? If flowers adorn the body, let them adorn it; after all, they are not real flowers, there is not really a flower. The body is not a real body, there is not really a body. If flowers and body touch, let them touch; what worry or fear is there? If the eye sees form, let it see; it does not matter. Do not take form seriously, the mind does not cling, and there is no subsequent plan. The outcome is irrelevant. Thus, seeing is like not seeing, touching is like not touching. The mind is unaffected by form; what can form do to one? Amidst the verdant mountains, not a speck of dust obscures the eye. Wandering through the world, it is like floating in the sky. Is this not wonderful? Possessing both emptiness and existence, lacking nothing, why must one, like the followers of the Two Vehicles, sweep everything away and eradicate all? There is no need for such effort. Having everything yet being unobstructed—how has it ever hindered emptiness?