Differences in the Practice of Mindfulness in the Three Vehicles

[The following is taken from the website of Kagyu Samye Dzong Finland and is offered for reference only as it has not been reviewed by H.H. Dorje Chang Buddha III.]

Points of difference in the basic Buddhist view (Hinayana) of mindfulness and the Mahayana view:
- In the Mahayana the antidote is to overcome the clinging to a self of a person and phenomena. In the Hinayana path the antidote overcomes only clinging to a self of a person.
- In the Hinayana path one enters alone, in the Mahayana state we do not enter alone but we enter with all sentient beings.
- Through practising the basic mindfulness practice in the Hinayana, the attainment is cessation, the nirvana which is complete state of thoughtlessness, complete state of mindfulness. In the Mahayana the result is the state of enlightenment beyond simple cessation and the notion of nirvana as being peace.
- In the Mahayana path mindfulness is practised in accordance with what is appropriate for all sentient beings and what is appropriate for the whole environment, rather than practising it for the sake of oneself alone.
- In the Mahayana the body is understood as illusory body, feelings are dream-like, mind is like space and phenomena are understood to arise suddenly like clouds.
- The Hinayana arhats leap out of samsara, leave it behind completely. In the Mahayana sense, we attain the power of transcending our emotions even though we constantly come back to the samsaric world to benefit sentient beings. We have attained the power of not being attached to samsaric world even though we live in it. We live with emotions and use them as a path without being attached to our own emotions and without being attacked by them.
- The qualities of a Mahayana practitioner outshine all achievements of any other realisation by the simple seed of bodhicitta. Even though we have done very little practice and as a result our achievement is small, because of the power of courageous heart, love and compassion and the method of being skilful, there is greatness in the achievement.
- The result of the Mahayana path is the ten bhumis or stages of a bodhisattva. We progress through the ten stages and attain Buddhahood at the end of the tenth bhumi. This takes a very long time.

Vajrayana (tantrayana or mantrayana) offers many methods to attain enlightenment more swiftly. Vajrayana practitioners become siddhas instead of arhats or bodhisattvas. The great Indian mahasiddhas are famous for their unconventional behaviour and special methods through which they have liberated beings effectively. Tantric teachings are especially meant for the Dark Age, when other methods are ineffective. In the mantrayana one does not need to deliberately accomplish the ten good actions. The practice of good actions will occur spontaneously from the realization that comes from meditation. Similarly, the ten unvirtuous actions will be spontaneously avoided without any need to deliberately control one’s actions. With the realization of the nature of mind one does not need to have contrived conduct. There will also be no need to deliberately contrive remedial actions, to engender realization through effort. If one rests relaxed in the natural state of the mind, the realization of clarity and emptiness will naturally arise. This should be practised under a qualified guru only.

1. Mindfulness/contemplation of the body (skandha of form)
- Ordinarily, in worldly terms we regard the body as pure and we have fixation on the body as being true or real.
- In the mahayana (sutrayana or bodhisattvayana), the body is regarded as impure.
- Instead of struggling between the purity and impurity of the body, vajrayana (tantra) presents the body as a manifestation of emptiness.

2. Mindfulness/contemplation of feelings (skandha of feeling)
- Ordinarily, we regard our feelings as pleasant.
- In the sutrayana the feelings are regarded as unpleasant, as suffering.
- In the tantrayana it is not necessary to reject feelings as suffering, yet you should not cling to them by thinking they are pleasant. Instead you should make your feelings into a tool to give birth or enrich your wisdom. For example if one understands that suffering is fear of being afraid one can look at the fear instead of being paranoid about it.

3. Contemplation of the mind (skandha of consciousness)
- Ordinarily we believe our minds are permanent.
- The contemplation of the 37 dharmas of the bodhisattvas involves reflecting on the truth that mental events are impermanent.
- According to the Vajrayana (tantra), the mind is the wisdom of self-realization; therefore it is unnecessary to struggle between permanence and impermanence of the mind.

4. Mindfulness.contemplation of phenomena / dharmas (skandhas of perception and concept)
- In our ordinary, or mundane, viewpoint, we regard all phenomena as real or solid; therefore we believe in the existence of self.
- In accordance with the 37 dharmas, phenomena have no concrete, solid identity and they are selfless.
- In the Vajrayana (tantra), all phenomena are presented as being the union of skilful means and wisdom, and this understanding goes beyond the struggle between substantiality or insubstantiality, or having or lacking a self.

Sources:
Gems of Dharma, Jewels of Freedom. The classic handbook of Buddhism by Jé Gampopa, translated by Ken and Katia Holmes. Teachings of Dzogchen Ponlop Rinpoche , Khenchen Thrangu Rinpoche and Khenpo Karthar Rinpoche.