A History of Indian Literature v2.c19.s6.t4.11

v2.c19.s6.t4.11

The doctrine of this Buddha differs just as greatly from that of the Hīnayāna, as his personality differs from that of the Buddha of the old texts. Though it is true that he, too, desires to lead the beings to the "Buddha knowledge," to enlightenment, he gives them a single "vehicle," the "Buddha vehicle," which carries them to their goal. Everyone who has merely heard the Buddha's preaching, who has performed any kind of meritorious actions, who has led a moral life, can become a Buddha. Moreover, even those who worship relics, erect Stūpas, construct any kind of images of Buddha, whether jewelled, marble or wooden statues or frescoes, even children who in play make Stūpas of sand, or scribble figures of Buddha on the wall, those who offer flowers or perfumes at Stūpas or make music before them, even those who only by chance, have on some occasion thought of the Buddha with the thought "honour to the Buddha,"—all these will attain to the highest enlightenment.¹ It is only in appearance that there are three "vehicles," namely that of the disciples, that of the Pratyeka-Buddhas, and that of the Bodhisattvas, by means of which Nirvāṇa can be attained. In reality it is only by the mercy of the Buddha that all of them alike attain to enlightenment and become Buddhas. This is illustrated by one of those beautiful parables which are not rare in the Saddharma-Puṇḍarīka: