Western/American Buddhists need to address justifications of their existence as a distinct group within Western/American culture. The cultural conditions of India were not the same as the cultural conditions of China, Korea, and Japan, and none of them are the same as the cultural conditions of the West. It is necessary for Western Buddhists to reach some form of accommodation with Western values and sociopolitical structures and functions in order for Buddha Dharma to take root and thrive in the Western cultural ground. In China, the two main streams of cultural conditions and values that Buddhism had to address were Confucianism and Daoism. In the West, the two main streams of cultural conditions and values that Buddhists must address are the Judeo-Christian God-based theologies and scientific materialism.
On the one hand, we in the West need to engage in the two-pronged hermeneutical process of first identifying the teaching of the Buddha Dharma and then correctly interpreting it. On the other hand, we need to make accommodations to Western languages and perspectives that allow for the transplantation of Buddhist ideas without corrupting their meaning. Already in the last 50 years, we have seen examples of both successful and corrupted accommodation strategies. In my view, one of the most promising bridges for transplanting Buddha Dharma to the West and making sense of the apparently confusing variety of Buddhist schools and practices is the One Vehicle.
Avalokitesvara bodhisattva again addressed the Buddha and declared, “World Honored One. it is such that the World Honored One articulates as if the Listener-disciple Vehicle and again as if the Great Vehicle are only the One Vehicle. What is the intimate idea of this?”
Buddha told Avalokitesvara bodhisattva saying, “Good Son, it is as if from within the Listener-disciple Vehicle, that I proclaim and articulate the own-nature of every kind of the various things (dharmas), and actually designate the five clusters (skandhas), or the internal six loci, or the external six loci, and such are the classifications. Then accordingly, from within the Great Vehicle, I articulate that Dharma that is identical with the One Dharma-realm and identical with the One Universal Principle.
"For that reason, I do not articulate that the nature of the vehicles is different, or from within them that there are such words by which the false meanings may give rise to discriminating one classification [of vehicle] as aggrandized and one classification as diminished. Or again, that from various vehicles, different principles of the Way are designated that oppose each other and thus are unfolded to convey and generate disputations. So within this is what is called the intimate idea.” (T16n0676_p0708a13 to a21)
[Note: The internal six loci are the six "places" of sensory reception, and the external six loci are the six "places" of sensory data, and together the six inner loci and six outer loci are the twelve loci, the twelve ayatanas (十二處) or locations within the field of the mind.]