Understanding the Buddhist Paths: Theravāda, Mahāyāna, Vajrayāna

A contemplative guide to the Buddhist Teaching System

Introduction

I never planned to study every Buddhist tradition. I simply followed the thread of inner truth – first into overcoming my depression and suffering, then into boundless compassion, and finally into the sacred view that sees all things as part of the path. Only later did I recognize these movements as reflections of the Three Great Vehicles of the Dharma: Theravāda, Mahāyāna, and Vajrayāna.

This article is not a scholarly analysis, but a heartfelt reflection – offered as a bridge for those walking the path of inner transformation. While I use contemporary language to make these teachings accessible, I remain faithful to the ancient wisdom they represent. Drawing from both traditional teachings and lived experience, I offer this as a way to honor the deep unity behind these traditions while illuminating their distinct qualities.

A note on terminology: Throughout this guide, I primarily use Pāli terms when discussing Theravāda teachings (as these are preserved in the Pāli Canon) and Sanskrit terms for Mahāyāna and Vajrayāna concepts. When both forms exist, I occasionally provide both to honor the linguistic heritage of each tradition – for example, sutta (Pāli) and sutra (Sanskrit), both meaning “discourse.” In some cases, I use the more widely recognized Sanskrit form (such as “nirvāṇa” rather than “nibbāna”) to aid accessibility, while maintaining the Pāli preference where it serves clarity.

May it support you in clarifying your own direction and in recognizing that all true paths ultimately lead to the same truth: the freedom and love already dwelling in the heart.

Historical context: These three vehicles didn’t emerge in a strictly linear sequence, and their development is more complex than often portrayed. Theravāda preserves the earliest complete recorded teachings – as far as extant textual evidence shows – largely in the Pāli Canon, though it’s important to note that some core Mahāyāna concepts may have existed in early oral traditions alongside what became the canonical Theravāda texts. Early Mahāyāna texts began circulating orally by the 1st century BCE and were clearly present in written form by the 1st century CE. Vajrayāna arose within the Mahāyāna framework during the 6th – 7th centuries CE, flourishing in Tibet and the Himalayas.

Appreciating this historical complexity and overlap allows us to see how each tradition responded to different needs and contexts while remaining rooted in the same core insights.

I. Theravāda – The Path of Personal Liberation and Insight

Theravāda, or “The Teaching of the Elders,” represents the earliest preserved tradition of Buddhism and emphasizes personal liberation from sufferingthrough ethical discipline, meditative concentration, and wisdom. At its core is the heartfelt determination to be free from the cycle of rebirth in saṃsāra.

The inner journey – the spiritual quest – often begins with a deep sense of dissatisfaction, pain, or suffering. Suffering is the very reason and first motivation for one to search for truth and liberation. This is how the First Noble Truth– recognizing suffering (dukkha) – spoke directly to my heart, as it has for many seekers.

The practitioner begins with moral restraint (sīla), develops meditative absorption (samādhi), and gradually cultivates liberating insight (vipassanā). Through mindfulness and inner investigation, one comes to understand the three marks of existence: impermanence (anicca), suffering(dukkha), and non-self (anattā). This wisdom dissolves the delusions that bind consciousness to conditioned existence.

Central to this understanding is dependent origination (paṭiccasamuppāda) – the insight that all phenomena arise in dependence upon causes and conditions, with nothing existing independently or permanently.

While traditionally presented as a twelve-link chain showing how suffering arises through interconnected stages from ignorance to craving to rebirth, this principle extends more broadly to reveal the conditioned nature of all phenomena. This profound teaching shows how liberation comes through understanding and breaking the cycle of conditioned existence.

Liberation here is not found by changing external circumstances, but by abandoning the inner causes of suffering: craving (taṇhā), ignorance (avijjā), and attachment (upādāna) – the spirit of renunciation, understood here as recognizing the futility of seeking lasting happiness in what is inherently impermanent and unreliable.

When these mental afflictions are exhausted, the mind becomes peaceful and free. The result is nibbāna – a state beyond suffering and grasping.

In daily life, this path manifests through the Five Precepts, meditation, and mindfulness in everyday activities. Faced with stress or conflict, the Theravāda practitioner observes the impermanent nature of thoughts and emotions, letting goof compulsive grasping. Washing dishes or walking purifies the mind as one traces the breath or notes rising and falling sensations. Freedom begins when one trusts that lasting peace comes not from changing the world, but from transforming the way the heart meets it.

Theravāda lays a profound foundation for the path. It reminds us that freedom begins with inner honesty, simplicity, and the resolve to transcend worldly entanglement. This is the foundation upon which all higher realizations are built.

II. Mahāyāna – The Path of Great Compassion and Emptiness

Mahāyāna, the “Great Vehicle,” expands the focus from personal liberation to universal enlightenment. While the Theravādin seeks freedom from saṃsāra, the Mahāyāna practitioner aspires to become a Buddha for the benefit of all living beings. This vast intention is embodied in the bodhisattva vow.

This expansive aspiration often arises naturally when one is no longer imprisoned by personal suffering. As the heart becomes lighter, it becomes capable of embracing the suffering of others. At this stage, great compassion (mahākaruṇā) blossoms – the wish to protect all beings from suffering.

This compassion gives rise to bodhicitta: the spontaneous aspiration to attain full awakening for others’ sake.

With this awakened heart, the practitioner trains not only in ethics and meditation but also in profound wisdom. Central to Mahāyāna is also the emphasis on skillful means (upāya) – compassionate adaptability in guiding beings according to their needs.

Here, the realization of emptiness(śūnyatā) becomes essential. Through reasoning and meditation, one comes to see that all phenomena – including the self – lack inherent existence (svabhāva).

Appearances are empty of independent reality; what seems solid and separate is actually dependently arisen (pratītyasamutpāda), a manifestation of interdependence and fluidity. Emptiness does not denote mere nothingness – it reveals how all things arise in relationshipand mental imputation.

This wisdom, when joined with compassion, cuts the root of saṃsāra and plants the seed of Buddhahood. The Mahāyāna path is practiced through the six perfections (pāramitās) – generosity, moral discipline, patience, joyful effort, concentration, and wisdom – which gradually transform consciousness and purify mistaken appearances.

In this view, the Buddha is not an external deity but a reflection of our own pure potential. Because our mind is not inherently stained by delusion, we all possess Buddha-nature (tathāgatagarbha) – the seed of perfect awakening.

* Different Mahāyāna schools offer varying interpretations of this teaching: some understand Buddha-nature as an inherent essence representing our innate purity and potential; others see it as the capacity for awakening that must be cultivated through practice; still others view it as the empty nature of mind itself, free from inherent existence yet capable of all awakened qualities. These nuanced differences reflect varying philosophical emphases rather than fundamental contradictions – for example, while Yogācāra emphasizes the transformation of consciousness, Madhyamaka focuses on the empty nature that allows such transformation – and have given rise to rich contemplative traditions and scholarly discussions within Mahāyāna Buddhism.

In daily life, the Mahāyāna practitioner radically reorients their relational presence: extending loving-kindness not only to family members but to all beings, cultivating patience with delays and unwanted situations, offering forgiveness in conflict, and listening with genuine empathy. In every interaction – whether standing in line at a coffee shop or navigating a workplace disagreement – they soften self-centeredness and inwardly ask, “Can I be compassionate and kind to this person?” A simple word of encouragement, a quiet moment of presence, or a gesture of care becomes the action of a bodhisattva. Even social justice or ecological stewardship arises as an expression of boundless compassion – rooted not in ideology, but in how we choose to meet each moment.

III. Vajrayāna – The Path of Sacred Transformation and Swift Realization

Vajrayāna, or the “Diamond Vehicle,” is considered the pinnacle method within Mahāyāna Buddhism. It offers a swift path through tantra – especially Highest Yoga Tantra – yet demands mature spiritual foundations. This “swiftness” is relative to other paths and still requires extensive preparation, often involving years of preliminary practices before engaging with advanced tantric methods.

The path requires three essential realizations as foundational prerequisites:

• Renunciation (nges-’byung): a heartfelt release from saṃsāric attachment

• Great Compassion (mahākaruṇā): The vast, unbiased wish for all beings to be free from suffering

• Right View (śūnyatā): the insight that all phenomena are empty of inherent existence

Traditional commentaries, especially within Tibetan Buddhism, emphasize that without genuine renunciation, great compassion, and the wisdom realizing emptiness, tantric practices can be misleading – or even harmful. These three realizations form the absolutely necessary foundation of the Vajrayāna path:

Renunciation frees us from the pull of saṃsāric attachment and inspires pure motivation.

Great compassion gives rise to bodhicitta – the profound aspiration to attain full enlightenment in order to benefit all beings without limitation or exception.

Correct view – the realization that all phenomena are empty – protects us from falling into ordinary perception and ensures that tantric practices lead to liberation rather than increased ego-clinging.

Only when these three are stable in the heart does the tantric path become transformative and safe. A qualified spiritual guide (guru) is essential in Vajrayāna, as they transmit empowerments (abhisheka – formal initiations into tantric practice) and ensure practice aligns with ethical and mental clarity.

Vajrayāna does not reject phenomena but transforms perception through sacred view. Through deity yoga, mantra, mandala, and subtle-energy practices, one learns to see:

- oneself as the enlightened deity – recognizing one’s own mind as inseparable from the deity’s wisdom and compassion

- the environment as a pure land – a reflection of the purified mind, inseparable from awakened perception

- all appearances as the play of bliss and emptiness – spontaneous expressions of ultimate reality

Practiced with sincerity and correct view,this isn’t magical thinking or mere positive psychology. It’s a disciplined method for cultivating direct perception of reality’s sacred nature, grounded in the understanding of emptiness and supported by years of foundational practice. Nothing is rejected; everything is embraced and transmuted through wisdom.

In daily life, Vajrayāna practice weaves sacred awareness into every moment. A traffic jam becomes a mandala of interdependence. A crying child reflects the Buddha-nature of beings. Illness and loss reveal themselves as intimate dharma-teachers. Whether shaping ideas, washing dishes, or simply breathing, work, rest, and play… shimmer as currents of awakened presence. This is not naïve optimism but a disciplined clarity of heart – one that perceives the luminous essence quietly pulsing within every appearance.

This union of method and wisdom – bliss and emptiness, form and formless awareness – is the Vajrayāna path.

—-

Having explored these three profound approaches to awakening, it’s important to address some common misconceptions that can arise when studying these traditions.

Clarifying Common Misunderstandings About the Three Yānas

When exploring the three yānas, it’s easy to fall into conceptual hierarchies. Such views miss the deeper unity of the Dharma.

One common confusion is equating Śrāvakayāna with Theravāda. While Theravāda is the living tradition of early Buddhism, Śrāvakayāna – as referred to in Mahāyāna and Vajrayāna – specifically points to the path of personal liberation through hearing and practicing the Buddha’s teachings. Mahāyāna texts encourage expanding this motivation to include the liberation of all beings.

It’s also mistaken to view Mahāyāna or Vajrayāna as inherently “higher.” While their methods and scope may differ, all three yānas are complete paths suited to different dispositions and karmic needs.Vajrayāna, though often seen as esoteric, is practiced by both lay and ordained practitioners, always grounded in refuge, ethics, and bodhicitta.

Some traditions, like the Tibetan Lamrim, present the three yānas as stages – beginning with renunciation, deepening through compassion, and culminating in sacred vision. But this progression reflects unfolding skillful means, not a ranking of value.

Ultimately, all three yānas share the same destination: complete awakening. Like rivers flowing into the same ocean, their outer forms differ, but their inner essence is one.

Reflections Beyond Buddhism – The Single Essence in All True Teachings

While these three vehicles offer rich and distinct methods, I’ve come to feel that they are not separate paths in the deepest sense. They reflect movements of the same heart: the longing for truth, the unfolding of compassion, and the recognition of sacredness in all things. In this way, the three vehicles correspond to universal spiritual principles found in many traditions.

. Christian mysticism reveals a similar arc: desert asceticism and kenosis (Theravāda-like renunciation), the self-giving love of Christ (Mahāyāna-like compassion), and the luminous unity of theosis (Vajrayāna-like sacred vision).

. Advaita Vedānta distills non-dual insight through self-inquiry, echoing both Theravādin vipassanā and Mahāyāna śūnyatā, while Bhakti currents within Hinduism mirror the bodhisattva’s boundless love. Shaiva and Shakta tantras reflect Vajrayāna’s transformative embrace of form and energy.

. Sufism moves from the outer discipline of sharia (ethical restraint) through the path of love (tariqa) to the annihilation in Truth (fanaʼ) – a progression that rhymes with renunciation, compassion, and non-dual realization.

. Even in secular psychological growth, we often travel from mindful self-regulation (Theravāda), to empathic connection and service (Mahāyāna), to integrative peak states or “flow” where ordinary life feels sacred (Vajrayāna).

Rather than viewing the vehicles as separate or hierarchical, we can honor them as complementary facets of awakening.

Depending on temperament, karma, and stage of development, we may resonate more with one at a given time – or experience all three as one fluid, undivided movement toward truth.

The Single Taste of Dharma – Beyond Division, Beyond Clinging

Ultimately, all these teachings point to a single truth: that which is free from suffering, beyond ego, beyond dualistic grasping. Whether we walk the path of insight, the path of compassion, or the path of sacred transformation, we are being called back to the original purity of mind.

At the highest view, the three yānas dissolve into one taste: the taste of ultimate reality. They are different paths, different gateways – yet they all lead to the same vast horizon of awakening.

As the 14th Dalai Lama once said: “The paths are many, but the truth is one.”

In this light, doctrinal debate and sectarian pride fall away. What matters is not the label of our tradition, but the sincerity of our heart, the integrity of our practice, and the compassion we embody.

So whether you are drawn to the clear simplicity of Theravāda, the vast love of Mahāyāna, or the sacred power of Vajrayāna, remember: all are expressions of Dharma. All are ways home.

And in that home, there is no hierarchy, no comparison – only the radiant silence of the awakened heart.

—-

Appendix: Traditional Classifications & Lay Practices

The following section provides specific details about schools, regions, and practices within each tradition for readers seeking more concrete guidance and historical context.

Theravāda Traditions

Main regions: Sri Lanka, Thailand, Myanmar, Cambodia, Laos

Lineages and characteristics:

• Thai Forest Tradition – Emphasizes wilderness meditation, simplicity, and strict adherence to monastic discipline (vinaya – the code of conduct for monastics).

• Burmese Vipassanā – Modern insight traditions (e.g., Mahāsi Sayadaw, S. N. Goenka), focusing on mindful observation of bodily and mental phenomena.

• Sri Lankan Theravāda – Combines the historical Mahāvihāra scholastic tradition with devotional and contemplative practices.

Core lay practices:

• Ethical conduct (sīla) – Observing the Five Precepts (or Eight on special days); monastic adherence to the Vinaya.

• Mindfulness meditation (satipaṭṭhāna) – Contemplation of the body, feelings, mind, and mental phenomena.

• Breath awareness (ānāpānasati) – Using the breath as a primary object for developing calm and insight.

• Tranquility meditation (samatha) – Cultivating deep concentration leading to the jhānas (meditative absorptions).

• Divine Abodes (brahmavihāras) – Cultivating loving-kindness (mettā), compassion (karuṇā), empathetic joy (muditā), and equanimity (upekkhā).

• Insight (vipassanā) – Developing wisdom through contemplation of impermanence (anicca), non-self (anattā), suffering (dukkha), and dependent origination (paṭiccasamuppāda).

Mahāyāna Traditions

Main regions: China, Korea, Japan, Vietnam

Major schools and expressions:

• Zen / Chán (Sōtō, Rinzai, Seon) – Emphasizes silent sitting (zazen), direct experience, and, in some schools, kōan introspection.

• Pure Land – Centres on devotion to Amitābha Buddha and recitation of his name (nianfo / nembutsu) for rebirth in the Pure Land.

• Tiantai / Tendai, Huayan, Yogācāra, Madhyamaka – Philosophical schools emphasizing different pathways to understanding emptiness, consciousness, and the interdependent nature of reality.

Core lay practices:

• Cultivation of bodhicitta – The compassionate aspiration to attain Buddhahood for the benefit of all beings.

• The Four Immeasurables – Loving-kindness, compassion, joy, and equanimity as boundless states of mind.

• The Six Pāramitās (Perfections) – Generosity, discipline, patience, joyful effort, meditative concentration, and wisdom.

• Meditation on emptiness – Through Madhyamaka reasoning (dependent origination and the absence of inherent existence) or Yogācāra contemplation of the mind’s projections.

• Realization of Buddha-nature – Recognizing that all beings possess the innate potential for awakening.

• Pure Land devotion – Chanting the name of Amitābha Buddha with faith and mindfulness.

Vajrayāna Traditions

Main regions: Tibet, Bhutan, Mongolia, Himalayan regions

Main lineages: Nyingma, Kagyu, Sakya, Gelug (including the New Kadampa Tradition)

While rooted in Mahāyāna philosophy and the cultivation of bodhicitta, Vajrayāna adds tantric methods – symbolic, energetic, and meditative – that aim to accelerate the path to enlightenment through the skilful use of desire, form, and subtle-body transformation.

Core practices (for lay and monastic practitioners):

• Foundational commitments – Taking refuge, generating bodhicitta, receiving the Bodhisattva vows, and engaging in preliminary practices (ngöndro) to purify and prepare the mind.

• Deity yoga – Visualizing and identifying with enlightened forms (yidams), integrating wisdom and compassion through mantra, mudrā, and mandala visualization.

• Guru yoga – Devotional union with the teacher’s awakened mind, considered essential for blessings and realization.

• Generation and Completion Stages – In the generation stage, one creates vivid visualizations of the deity and mandala; in the completion stage, one works directly with the subtle energies of the body and mind.

• Subtle-body practices – Include inner heat (tummo), control of the vital winds (prāṇa – the subtle energy currents within the body), channels (nāḍī), and drops (bindu), leading toward deep realization and yogic control of the elements.

• Advanced meditative paths – Such as Mahāmudrā (Great Seal) and Dzogchen (Great Perfection), pointing directly to the luminous, empty nature of mind.

• Rare attainments – Some advanced adepts are said to attain the Rainbow Body, a phenomenon in which the physical body dissolves into light at death.

This appendix offers only a glimpse into the rich diversity of Buddhist traditions and practices, each adapted over time to meet the needs of people across cultures while pointing to the same universal awakening of compassion, wisdom, and freedom.

—-

Closing Blessing

May this overview help you find clarity, compassion, and confidence on your spiritual path.

May we honor all genuine teachings that point to the end of suffering.

May we walk with humility, sincerity, and devotion.

May we become a light for others through the truth of our own realization.

Wherever you are on your journey, know that the path is already unfolding beneath your feet. And the truth you seek is already alive within your heart.

—

Athena Nhan Ta

🙏🏻🙏🏻🙏🏻