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There are three main "schools" (traditions) in Buddhism: Theravada (commonly called Hinayana or "The Lesser Vehicle"), Mahayana ("The Greater Vehicle"), and Vajrayana (Esoteric, Tantric or "The Diamond Vehicle" which some categorize as a subset of Mahayana). There are many variations within each tradition; for example, Ch'an, Zen, Pure Land, etc. (please see http://uucfl.org/buddhist/b12.htm for a more complete listing and explanation of each).
While it is correct that there are differences in each tradition, they all agree in basic principles (see http://www.onmarkproductions.com/html/schools-three-vehicles.shtml and http://www.serve.com/cmtan/buddhism/panel.html for an explanation of each main tradition).
The Tibetan master Geshe Lhundub Sopa explains in "Steps on the Path to Enlightenment: A Commentary on Tsongkhapa's Lamrim Chenmo (Volume 1: The Foundation Practices): "Whatever teachings look like on the surface -- whether they are Hinayana, Mahayana, Sutrayana, or Tantrayana, whatever subjects they explain -- they are all the same in that they lead beings to the achievement of buddhahood. They may superficially appear to be inconsistent because the Buddha taught different things at different times depending on what was suitable for a particular person; however, because all these different teachings are for the purpose of leading someone to enlightenment, there is no contradiction between them....All the streams of the teachings are nothing other than methods to lead disciples, in accordance with their capacities and needs, to the state of buddhahood....Some people maintain that because bodhisattvas are Mahayana practitioners they should not have to train in the Hinayana path. This is a great mistake. It clearly contradicts the quotation from the Buddha's teaching... [in "The Mother of the Buddhas," the Eighteen-Thousand-Verse Perfection of Wisdom Sutra: 'Bodhisattvas should generate and understand all of the paths, whatever constitutes the path of the sravaka, the path of the pratyekabuddha, and the path of the buddha. Furthermore, they should fully accomplish and perform the activities of those paths.']....Thus you have to know and practice all the teachings from the Hinayana and Mahayana. The only exception is if you are seeking the peace and emancipation for yourself alone. Those having such a motivation can restrict themselves to the practices described in the Hinayana scriptures....Therefore all the teachings of the Buddha are included in the various parts of the Mahayana path leading to perfect buddhahood. This is why the bodhisattva has to study and practice all the teachings included in both the Hinayana and Mahayana scriptures."
As I understand, in Tibetan Buddhism there is no conflict between the various traditions. In fact, in my readings they are described as stepping stones -- each leading to the next in a continuum. The Hinayana Buddhist tradition is primarily concerned with personal enlightenment. The Mahayana tradition is concerned with bringing enlightenment to all. The dedication to bring all to enlightenment is one of the precepts one takes in the bodhisattva vows in Tibetan Buddhism when Taking Refuge (see http://www.khandro.net/Bud_bodhisattva_vow.htm ). But one cannot try to bring others to enlightenment until he or she seeks enlightenment for him- herself first. So the latter concept (Mahayana) is contingent upon the former (Hinayana).
In Tibetan Buddhism the bodhisattva Avalokiteshvara (Chenrezig in Tibetan Buddhism, Quan Yin in Chinese Buddhism, Kannon in Japanese Buddhism) represents the actual historical figure who was a disciple of the Buddha as mentioned in "The Heart Sutra." You hold the popular misconception that Buddhists pray to the Buddha, deities, and bodhisattvas. We use them as visible representations of qualities to which all of us should aspire. The prayers, meditations, and visualizations are merely aides in reminding us of these qualities we need to incorporate in our life.
Quan Yin is the deity of compassion who holds a vase containing unlimited compassion for all who request it. Isn't that something you would want all humans to perform? As Chenrezig in Tibetan iconology he is frequently depicted as having four arms and hands. The four arms signify the four immeasurables: immeasurable loving-kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity. Again, qualities we aspire to practice on our fellow sentient beings.
In a similar manner one needs to interpret the physical representations of the other deities, bodhisattvas, and Buddhas. They are representations of qualities we should each aspire to incorporate in our life, qualities which we each possess in our natural Buddha-nature but have been hidden by the desire of the self.
As to the belief in a supreme creator, personally that has no impact on my practice. If God in fact exists, I'm sure my practice and the qualities of Buddhism would fall within such a being's expectation. But Buddhists rely neither upon the possibility of receiving a future heavenly reward nor the wrath and punishment of an eternal hell for living a good and virtuous life. One's performance in this life is reward or punishment in and of itself. We each make our own heaven or our own hell.
I hope this is of some help.
May all be at peace.
John
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How far has Mahayana Buddhism split from the original teachings?
