The teachings of the Buddha can be understood on various levels of meaning. Over the centuries, a number of a concepts, involving comparison and contrast have been introduced to sort this out.

One of these is the Three Vehicles or Triyana 三乘 versus the One Vehicle or Ekayana 一乘. These concepts are developed in several Mahayana Sutras, especially the Lotus Sutra. The One Vehicle is also known as the Buddha Vehicle or Buddhayana 佛乘.

Acquired Awakening 始覺 (shikaku) versus Original Awakening 本覺 (hongaku) is another, closely related concept. There are no literal precedents for these exact terms in Sanskrit of Pali, so the concept was likely developed in China. They are a main theme of the Awakening of Faith in the Mahayana, a commentary attributed to Ashvagosha.

The concept of the Three Vehicles has a solid foundation in the Nikaya teachings of the Pali Canon. There, Shakyamuni Buddha, the real historical person known as Gotama Buddha, is identified as the Sammasambuddha (Samyak-sambuddha in Sanskrit). His awakening is referred to as Anuttara-samma-sambodhi (Anuttara-samyak-saṃbodhi) 阿耨多羅三藐三菩提; the Unsurpassed Complete Awakening.

According to the Nikayas, in a previous life, Gotama entered the Dharma Stream, the first of the four stages of awakening, by himself, with no formal Dharma instruction; with no teacher other than the Dharma itself, and sought not only his own awakening, but also the salvation of all beings.

In his last previous lifetime, Shakyamuni is said to have met and made in vow in front of Kassapa Buddha. He then received a prophecy from Kassapa, that he would be reborn as the Sammasambuddha in a future life. Note also, that after his Stream Entry, but prior to his becoming the Sammasambuddha, Gotama was called the Bodhisatta (Bodhisattva) 菩薩, or Buddha-to-be. After receiving his prophecy, he ascended to the Tushita Heaven until all traces of the previous Dharma Dispensation had vanished.

The suttas also mention Metteya (Maitreya) 弥勒, who is said to have to been a real person that lived during the same time as Shakyamuni Buddha. He met Gotama Buddha in person, made a vow in his presence, and received a prediction that he would be reborn as the next Sammasambuddha, in the distant future. The suttas do not actually refer to Metteya as a Bodhisatta, but that is inferred since Shakyamuni was called the Bodhisatta in his previous lives.

The Sammasambuddha has a special to power to Preach the Dharma; to provide Dharma Instruction for others. This power is also attained by some of his disciples; who are said to speak with the Buddha’s Voice. There is only one Sammabuddha and Dharma Disspenation in the world at a time. There is also only one Bodhisatta at a time. He awaits in the Tushita Heaven, until he can appear as the next Sammsambuddha; which can happen only after all traces of the previous Sammsambuddha’s Dharma Dispensation or Buddha-Sasana have vanished.

The rationale behind “one Buddha at a time” is explained in detail in “The Debate of King Milinda” by Nagasena. Moreover, the concept was supported by Nichiren Shonin:

“in what sutra is it mentioned that such a Buddha would appear in the world to expound his teaching during the 5,670 million years between the passing of Shakyamuni Buddha and the appearance of Maitreya, the Compassionate Honored One? If there are no passages of proof, then who would put faith in such an assertion?” — Kito Sho

Also,

“there cannot be two Buddhas in a single world, just as there cannot be two rulers in a single nation — this is a principle established by the sacred teachings of the Buddha. One has only to look at the thirty fifth volume of the Nirvana Sutra to see this.” — WND Vol II

Of course, that is only a conventional truth; a provisional teaching or practical matter if you will. From the standpoint of the ultimate teaching; we all attain the same Awakening. There is no particular person whose Awakening is superior to the others. Shakyamuni is simply the first person in our history to wake up and teach others. He had no Dharma teacher, other than the Dharma itself.

The suttas also mention two other kinds of Buddha. There are the Paccekabuddhas (pratyekabuddhas) 縁覚 / 独覚 / 辟支仏 or Solitary Buddhas. Their awakening is known as paccekabodhi (pratyekabodhi). They are similar to the sammasambuddha, in that they awaken without Dharma Instruction, with no teacher other than the Dharma Itself. The difference is they sought only their salvation, not that of others. As such, after Awakening, they might teach other things of value, but do not have the power to Preach Dharma to others. The Saints and Sages of reculsive sects, such as the Jains, are sometimes considered to be Solitary Buddhas.

The term Anubuddha also appears in the Suttas. Shakyamuni used it to denote those who attained Awakening after receiving Dharma Instruction from a Sammsambuddha. The Pali commentaries also use the word Savakabuddha (shravaka) 聲聞 and this is presently more or less used as a synonym for Anubuddha. The word savaka literally means “those who hear the voice.” It refers to the Buddha’s disciples, those who hear his Dharma preached. Like the Sammasambuddha, the Anubuddhas or Shavakabuddhas also attain the power to preach Dharma; to provide Dharma Instruction for others.

The Provisional Triyana or Three Vehicles of Mahayana - Bodhisattva, Pratyeka, and Shravaka — are derived from these earlier concepts. They are taught as mutually exclusive paths. Once one enters the Dharma Stream, there is no changing vehicles in mid-stream. Thus, their four stages; Stream Entry, Once Returner, Non-returner, and Arhat, unfold differently. However, the Awakening Itself, the Nirvana, is the same for all three.

Note that the term Anuttara-samma-sambodhi means something like unprecedented and complete awakening. Anutarra means unsurpassed, supreme, without precedent, incomparable, or un-excelled, Samma (samyak) is a cognate of the Latin summa, from which we derive such words as sum, summary, or summation. Depending on context, samma can mean right, proper, complete, perfect, or correct. Sam is the same as the Latin cum ( the preposition ‘with’), and the English prefix com-, meaning with or together with. Bodhi means awakened or awakening.

Over time, Sammasambodhi was conflated with Awakening Itself. This led to the notion that the Nirvana or Awakening attained by the Pacceka and Savaka is somehow lesser, incomplete, partial, or imperfect. Ironically, according to this view, the Sammasambuddha has effectively prevented his disciples from attaining Complete Awakening, by providing them with Instruction. Also, according to the Suttas, the Sammasambuddha is always a man. From this came the bizarre notion that women can never attain Awakening in this lifetime. These dilemmas are dramatized in the Vimalakirti Sutra and parts of the Lotus Sutra.

Mahayana developed various ways of resolving these dilemmas. One was the notion that a Pratyeka or a Shravaka could renounce personal Nirvana and become a Bodhissatva. The Pratyeka and Savaka are often ridiculed. Some even see the Nikayas as mere provisional teachings that should be abandoned entirely in favor of the True Teachings of Mahayana or a particular Mahayana Sect.

Acquired Awakening 始覺 (shikaku) versus Original Awakening 本覺 (hongaku), Buddha Nature, Buddha-dhatu, or Buddha Gotra 仏性, The Four Virtues or Catvara Guna 四德, the Three Vehicles or Triyana 三乘 versus the One Vehicle or Ekayana 一乘, and Mutual Inclusion of the Ten Realms 十界互具 are more sophisticated concepts that resolve the dilemmas without abandoning the fundamental teachings of the Nikayas.

I shall explore these topics more in a future post.