If one wants to understand the sublime intentions of the Great Vehicle, one only need to look into why it is called the Mahayana. ‘Maha’ is Great, and ‘Yana’ is Vehicle. Now the meaning of this is twofold: firstly, it means a religious movement that is interested in distinguishing itself from the conservatives of old, a religion that is composed of a younger, more liberal, more energetic leadership body. If there was no need for this, there would be no ‘Mahayana’, and there would be no ‘Theravada’. There would be no elders to say, ‘We believe our tradition is the more authentic form of Buddhism, hence we shall call it Theravada’. The distinctions of names – Mahayana, Hinayana/Theravada – are essentially a conflict of doctrine. To deny this is to deny the existence of Mahayana and Theravada.
But at the same time, the elucidation of doctrine should not lead to a restrictive spirituality. Why? If we excluded other forms of spirituality, or taught with a narrow vision of who and who does not deserve compassion, WE COULD NEVER BE THE GREAT VEHICLE! WE WOULD BE A SMALL VEHICLE, A HYPOCRITICAL IMITATION OF THE INSTITUTIONS WE ORIGINALLY REBELLED AGAINST! Who wants to ride a rickshaw when there is a luxury cruise ship offered? Yet how can we steer a cruise ship if we act like rickshaw drivers? Likewise, we do not distinguish ourselves by just doctrine, but by our inclusiveness, our ability to adapt and to use ‘expedient means’, and to accommodate the inclinations of all sentient beings.
This then, is the twofold meaning of ‘Mahayana’, or the Great Vehicle. The first is a doctrinal distinction from the Teaching of the Elders. The second is a distinction between Mahayana doctrine and its purpose. They serve each other, to ensure that all beings are led to liberation. One must be willing to accommodate different methods of understanding religion and practicing in the world to truly live the spirit of the Buddha.
Do not disappoint the Buddha’s servants! Preserve the future of the Dharma.
