Three (3) Yanas 

The three levels (vehicles) of the path are combined into a single essential point and are practiced together. They are not separate from one another and are not distinct from the path.  The precepts of Pratimoksha or Hinayana and the principles of Bodhisattva of Mahayana are the essential practice foundation for those individuals who wish to enter Vajrayana.  The Buddha taught the various dharma in accordance with the mental capacities and inclinations of sentient beings. This should be, however, understood to be the progression of the practice of an individual and not to refer to different types of dharma.

The purpose of all dharma is bodhicitta, and the essence of the dharma is to transform and purify the mind of self-grasping.  Bodhicitta is the preliminary and is the actual main part of the practice.  Depending on one’s past karma, fortune and merits from past lives, one has a certain mental capacity, inclination and aspiration to develop a state of mind and engage in the corresponding practice as it naturally arises as a result of virtue and merits accumulated.

According to the Pratimoksha or Hinayana path, one wants to be liberated from suffering, thus first recognize the faults of the afflictions, then must abandon the afflictions, and thereby strives to attain liberation for oneself.  This state of mind is somewhat limited, because all the Buddhas of the three times develop the mind of enlightenment – that is the altruistic mind thinking “I will benefit all sentient beings for as long as sentient beings exist until they all have attained enlightenment.”  This state of mind is called the mind generation of the Mahayana.  And based on this motivation, one comes to the bodhisattva path where one transforms the afflictions by cultivating love and compassion.  When one cultivates love and compassion deeper and deeper, then the afflictions will naturally become the six paramitas, on which basis one understands and enters the Vajrayana. In Vajrayana, afflictive emotions are taken as the path in which the afflictions are liberated naturally into the natural state of the mind, just like ice dissolving into water. One practices to simply see the empty nature of the afflictions without rejecting, avoiding or transforming them. The nature state of the mind dissolves and completely dissipates the afflictions.

Vajrayana method is just like to combine the mundane world and the spiritual system together in which ones does not need to abandon the worldly life but where one can still attain the state of liberation.  Essentially, Vajrayana is a path of pure perception where one perceives as pure not only oneself but also all others and all phenomena that appear.  An individual who really understands Vajrayana sees everything and everyone as pure – simply because all beings possess the very same Buddha nature. Whether or not one places ordinary habitual imprints of samsara into one’s mind, depends on whether or not a perception of self is present. When there is no self-grasping, then all of these habitual tendencies along with all karmas and suffering are dissipated. That is the essence of all Vajrayana practices!

In short, the ultimate result of the Pratimoksha or Hinayana, Bodhisattva and Vajrayana vehicles comes down to the practice of the view, meditation and conduct.

The Benefits of Alms Bowl – H.E. Garchen Rinpoche

For us as sangha—the Dharma robes that we wear and the alms bowl that we hold are distinctive. The meaning they hold are both deep and profound. For example, the Dharma robes that we wear are different. Whether red or yellow, we can think of it as the Buddha’s clothes. This is “recollecting the Buddha.”

For the livelihood of the sangha, one should think, “Where does my livelihood come from?” It is offered by people with their faith and devotion. Sentient beings should think that (the Three Jewels) are complete in a single sangha to whom we make offerings. Their body is the Sangha, speech the Dharma, and mind the Buddha. This is the devotion of sentient beings. One should also regard one’s own livelihood in this way—they are the faith, devotion, and accumulation of merits of all beings. So, we should think that this is the Buddha’s bowl. This is “ the Buddha”.

Next, what did the Buddha say? The Buddha discussed love and compassion. Having love and compassion for all sentient beings is “recollecting the Dharma.” In this way, if the concept of cause and effect enters the mind streams of all sentient beings, then they are the Sangha. This will lead them onto the path of liberation and all-knowingness. Hence with this bowl, we can truly understand what Lord Jigten Sumgon said, “As a follower of the Buddha, one should recollect the Buddha, the Dharma, and the Sangha.”

With this bowl, you should think, “Oh! This is the Buddha’s bowl” or “This is the Buddha’s alms bowl.” That is the thought we should have when thinking of the alms bowl. When seeing the bowl, think: “Oh! This is the Buddha’s bowl, I am a sangha.” In doing so your mind is not apart from the Three Jewels. In this way, the one that is offering the food accumulates countless merits, no different than offering the food to the Buddha directly. The one receiving the food is also free of the obscurations of misusing the offerings. There are such inconceivable benefits to thinking of the alms bowl in this way.

When this bowl is in front of you, think, “Oh! This is the Buddha’s bowl.” At that moment, you think of the Buddha. Each time you think of the Buddha, the five heinous crimes will be cleansed. In this way, recollecting the Dharma is love and compassion. Reflect that the Buddha talked about karma and effect. In this way, you can remember the Dharma. Through recollecting the Dharma, if you know the importance of love and compassion, your mind is the mind of the Sangha. Whoever has love and compassion is the Sangha.

Now these objects contain the blessings of the Buddha and the Three Jewels. This is very important and greatly beneficial. If you understand the ultimate virtue, the one making the offerings will accumulate great merits. It is the same as actually offering to the Buddha. If one enjoys the offerings with an altruistic mind, and recollects the Buddha and the Dharma, he or she would not have the obscurations of misusing the offerings. Such qualities are inconceivable.

This bowl is very important. If you place this bowl on the shrine, in the practitioner’s mind, making offerings to it is no different from making offerings to the Buddha. The merit is extremely vast. Therefore, all the sangha—regardless of religions, races, and genders, whoever it is, as long as you have faith in the Three Jewels, you may hold this bowl, and you will obtain merits. Especially now we are able to produce it in large quantities, making it better and more solid.

Previously, I have made it many times. The quality of some wood is not good, some were not solid, some were easy to break, some cracked and so on. Among all the bowls, this one is the best. It is solid, looks nice, and contains great blessings. You should think, “This is the Buddha’s bowl.” Please use the bowl.

Translated by the GDI translation group and edited by Greg Bell in Aug 2018.