In Chapter Two, “Expedients,” the Buddha revealed the three vehicles to be expedients – that is, provisional teachings. He clarified that the unity of the three in the One Buddha Vehicle is the true teaching. This is called “opening the provisional to reveal the truth,” or “opening the three to reveal the one,” or “the three teachings become one.”

The idea of unity of doctrine … should lead logically to the concept of unity of faith. Although the ultimate Truth is one in essence, human beings have various conflicting ideas about it. Nevertheless, we are able to advance toward a higher truth, overcoming conceptual conflicts, since we all believe firmly that the Truth is only one. Indeed, human progress is possible only because we are confident of the existence of a Universal Truth. After all, it is our confidence in the ultimate Truth that leads to the formation of our attitudes toward faith.

Sakyamuni had numerous followers and believers. Because their social and educational backgrounds were so diverse, he expounded the law in various ways according to each individual’s background. Furthermore, as the level of their understanding also differed, the Buddha adjusted his ways of preaching accordingly. This approach is called the expedient method of teaching. It resulted in a variety of sutras. The teachings in these sutras were not necessarily the same. They were presented as expedients for one single purpose: to lead people to aspire to the same enlightenment as that of the Buddha. Because all of these expedients came out of the Buddha’s wisdom and compassion, and were results of his desire to communicate the truth of his enlightenment, their fundamental idea must be one and the same despite their apparent differences.

The idea of the One Vehicle can be applied to the secular world as well. The diversification of world culture has created differences in ideas, or in the ways of thinking, among nations. Human culture has developed as a result of our search for the ultimate truth. In the process of cultural advancement through the pursuit of ultimate truth, conflicts often emerge due to our many theoretical differences. History tells us that these confrontations sometimes lead to bitter disputes or even war. Despite all differences in the process, however, these theories or ideas must eventually be unified, because they are all leading to the one single goal of the ultimate truth. The Lotus Sutra clarifies this concept through the teaching of the One Vehicle.

Chapter Two, “Expedients,” is one of the most important in the Lotus Sutra. It clarifies the fundamental ideas of the “provisional Imprinted Traces,” or first half of the sutra. What are these fundamental ideas?

It is widely known that the Lotus Sutra contains the authentic teaching of the Buddha, or the long-awaited final Dharma—the law which underlies all other laws. Prior to the emergence of the Lotus Sutra, a variety of sutras were preached as means or expedients to lead living beings to enlightenment. This chapter also begins with expedients, suggesting that such expedients and the true teaching cannot be separated from each other. They are closely related, and should be considered as parts of one whole.

Buddhism is a philosophical religion, and its core is the concept of the Buddha. Profound studies and observations of the Buddha have been conducted from many different perspectives. For instance, the teaching of Mahayana (the Great Vehicle) unfolds its dominant idea that the Buddha is the eternal, infinite truth itself, because he attained that truth, participates in it, and totally identifies himself with it. The Buddha, when regarded this way, is called the Dharma-body, Law-body, or Truth-body. Although the Buddha as Truth gives us some idea of the profundity of his existence (all existence, for that matter), this particular concept of the Buddha may seem somewhat distant from the world of our experience. Such a truth can be understood (as Chapter Two states) only by another Buddha. It is not easy for us ordinary people to awaken to transcendent reality. The Buddha as Truth is too abstract for ordinary people to grasp. We need a more concrete identity of the Buddha in order to feel his existence.

We can come to faith only by encountering the absolute Buddha and believing his words. This is an act beyond the working of our knowledge. In Chapter Two, the Buddha says, “Sariputra, know this! The Buddhas do not speak differently.” The Buddhas speak truth. We can recognize that truth even when it is beyond our full understanding.

On the other hand, this does not mean that we should believe blindly. There is a Japanese saying that “even the head of a sardine seems blessed if you have faith in it.” This is not what we mean by faith. We can maintain a belief that is inspired by the experience of something beyond our ordinary capacities. We can evaluate it by means of our intellect and reason, and form our own mental attitudes. The title of Chapter Four, “Understanding by Faith,” refers to this process of the formation of our own psychological attitudes.

The first half of the Lotus Sutra (Shakumon) expounds the teaching of the One Vehicle. The several schools of Buddhism, which are divided roughly into three types (Sravaka-Vehicle, Pratyekabuddha-Vehicle, and Bodhisattva-Vehicle), are unified in the one single teaching of the One Vehicle. Since the number three represents all the various Buddhist Teachings, “three” here implies “many” or “all.”

[W]e all live in a world of relativity. We cannot ignore the fact that different opinions and different understandings of the world have always existed. According to the Lotus Sutra, this diversity of opinions should be appreciated and understood as valid steps we are taking on the road to the human ideal of the ultimate truth and ultimate value. For example, we often see conflicting theories in scientific research programs. Since each theory has good reasons behind it, it may be called a truth at that particular stage. But these various hypotheses must lie within the process leading to that truth.

The teaching of the Lotus Sutra, which leads all beings without exception to Buddhahood, is the most highly exalted manifestation of the spirit of the Great Vehicle. It strives to benefit all living beings and leave behind no exceptions. This fundamental principle is clearly expounded in Chapter 2.