user11674: 
“Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught”.
(Ājīvaka Sutta; AN 3:72)

Does this verse imply that the Theravadin tradition is sticking too much on traditional teaching, and are unwilling to accept other approaches as well? Rarely do I see monks for example, who acknowledge other approaches who aim at the removal of grees, hatred and delusion.
Of course the essence of Dhamma needs to be maintained & practised, but if we take for example M20, as follows:

He should attend to another theme, apart from that one, connected with what is skillful.
If evil, unskillful thoughts — imbued with desire, aversion, or delusion — still arise in the monk while he is attending to this other theme, connected with what is skillful, he should scrutinize the drawbacks of those thoughts
If evil, unskillful thoughts — imbued with desire, aversion or delusion — still arise in the monk while he is scrutinizing the drawbacks of those thoughts, he should pay no mind and pay no attention to those thoughts. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside.

With that said, it seems that there must not necessarily be a one-way approach, but rather, if 'x' fails do 'y' or 'z'. Am I misinterpreting something?
Regards

user8157: The Pali suttas say there is only one path to Nibbana. 

273. Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things
  passionlessness is the best: of men the Seeing One (the Buddha) is the
  best.
274. This is the only path; there is none other for the purification of insight.
Dhammapada


user2282: 
Does this verse imply that the Theravadin tradition is sticking too much on traditional teaching, and are unwilling to accept other approaches as well? Rarely do I see monks for example, who acknowledge other approaches who aim at the removal of grees, hatred and delusion.

Interestingly the adherence to traditional teaching is the factor that allows Theravadins to have an open mind. If one "sticks too much to traditional teaching", s/he'd have already studied and practiced the Buddha's teaching in AN 8.53:

Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may categorically hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'
"As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'"


11674: <blockquote>
<p>“Those who teach a Dhamma for the abandoning of passion, for the abandoning of aversion, for the abandoning of delusion — their Dhamma is well-taught”.
(Ājīvaka Sutta; AN 3:72)</p>
</blockquote>
<p>Does this verse imply that the Theravadin tradition is sticking too much on traditional teaching, and are unwilling to accept other approaches as well? Rarely do I see monks for example, who acknowledge other approaches who aim at the removal of grees, hatred and delusion.</p>
<p>Of course the essence of Dhamma needs to be maintained &amp; practised, but if we take for example M20, as follows:</p>
<blockquote>
<p>He should attend to another theme, apart from that one, connected with what is skillful.</p>
<p>If evil, unskillful thoughts — imbued with desire, aversion, or delusion — <strong>still</strong> arise in the monk while he is attending to this other theme, connected with what is skillful, <strong>he should scrutinize the drawbacks of those thoughts</strong></p>
<p>If evil, unskillful thoughts — imbued with desire, aversion or delusion — <strong>still</strong> arise in the monk while he is scrutinizing the drawbacks of those thoughts, he <strong>should pay no mind and pay no attention to those thoughts</strong>. As he is paying no mind and paying no attention to them, those evil, unskillful thoughts are abandoned and subside.</p>
</blockquote>
<p>With that said, it seems that there must not necessarily be a one-way approach, but rather, if 'x' fails do 'y' or 'z'. Am I misinterpreting something?</p>
<p>Regards</p>
 8157: <p>The Pali suttas say there is only one path to Nibbana. </p>

<blockquote>
  <p><em>273. Of all the paths the Eightfold Path is the best; of all the truths the Four Noble Truths are the best; of all things
  passionlessness is the best: of men the Seeing One (the Buddha) is the
  best.</em></p>
  
  <p><em>274. This is the only path; there is none other for the purification of insight.</em></p>
  
  <p><em>Dhammapada</em></p>
</blockquote>
 2282: <blockquote>
<p>Does this verse imply that the Theravadin tradition is sticking too much on traditional teaching, and are unwilling to accept other approaches as well? Rarely do I see monks for example, who acknowledge other approaches who aim at the removal of grees, hatred and delusion.</p>
</blockquote>
<p>Interestingly the adherence to traditional teaching is the factor that allows Theravadins to have an open mind. If one &quot;sticks too much to traditional teaching&quot;, s/he'd have already studied and practiced the Buddha's teaching in <a href="https://www.accesstoinsight.org/tipitaka/an/an08/an08.053.than.html" rel="nofollow noreferrer">AN 8.53</a>:</p>
<blockquote>
<p>Gotami, the qualities of which you may know, 'These qualities lead to passion, not to dispassion; to being fettered, not to being unfettered; to accumulating, not to shedding; to self-aggrandizement, not to modesty; to discontent, not to contentment; to entanglement, not to seclusion; to laziness, not to aroused persistence; to being burdensome, not to being unburdensome': You may categorically hold, 'This is not the Dhamma, this is not the Vinaya, this is not the Teacher's instruction.'</p>
<p>&quot;As for the qualities of which you may know, 'These qualities lead to dispassion, not to passion; to being unfettered, not to being fettered; to shedding, not to accumulating; to modesty, not to self-aggrandizement; to contentment, not to discontent; to seclusion, not to entanglement; to aroused persistence, not to laziness; to being unburdensome, not to being burdensome': You may categorically hold, 'This is the Dhamma, this is the Vinaya, this is the Teacher's instruction.'&quot;</p>
</blockquote>
