The Ten Suchlikes, which are like Indra’s net, are integrated into the ten realms of existence yet are distinct. The threefold truth is like a crystal in which the three thousand realms are contained and colorfully reflected. This is the objective realm illumined by the Tathāgata’s true wisdom, the ultimate goal of the jeweled vehicle in the Lotus Sutra. From the first aspiration to the stage just before Buddhahood it is necessary to rely on this [teaching of the Lotus Sutra] and not on any other way. This is the meaning of “arousing [an understanding of] subtle objective reality.”

Q: Is the doctrine of the One Vehicle in this Lotus Sutra and the doctrine of the One Vehicle in the Avataṃsaka Sūtra, the Śrimālādevi Sūtra, and so forth, the same or different?

A: The term is the same but the meaning is different.

Q: What do you mean [when you say] that the meaning is different?

A: The doctrine of the One Vehicle in the Avataṃsaka Sūtra, the Śrimālādevi Sūtra, and so forth, contains expedient means; but the doctrine of the One Vehicle in the Lotus Sutra rejects all expedient means. Therefore one can perceive that the meaning is different.
Q: What is the meaning of “containing expedient means” and “rejecting expedient means”?
A: In one the three [vehicles] exist outside [the One Vehicle]; therefore it contains expedient means. In the other the three do not exist outside, therefore it is said to reject [expedient means].

Q: As you say, the subtle Dharma [of the Lotus Sutra] should be expounded quickly by the Buddha. Why did he not expound it for more than thirty years after he attained Buddhahood?

A: Because people were not ready and the time was not right. In the thirty-odd years after his attainment of Buddhahood he made distinctions in the One Buddha-vehicle and expounded three.

Q: For what reason did he now expound the real truth for the first time?

A: Because people were ready and the time was right, he expounded only the unique, subtle, One Vehicle.

Q: The meaning of the One Vehicle is established on the basis of what Sutra passages?

A: The Lotus Sutra says, “All Buddhas, the World Honored
Ones, appear in this world for one great deed as cause and condition.”

Q: What is the meaning of “one great deed as cause and condition”?

A: “One” refers to the one true reality that there are not three, five, seven, or nine vehicles. Therefore it is “one.” It is called “great” because its nature is vast and expansive. It is called “deed” because it is the activity of all Buddhas who appear in this world. It is called “cause” because sentient beings who have the capability thus approach the Buddha. It is called “condition” because the Buddha responds in accordance with their capabilities.

Q: Although you have quoted this text, the meaning is still not clear. Are there other passages?

A: There are truly many passages. The Lotus Sutra says, “The words of all Buddhas and Tathāgatas are not vain delusions. There is no other vehicle but the one Buddha-vehicle.” It also says, “In the Buddha-lands in the ten directions there is only one Buddha dharma, not two and not three.” It also says, “The appearance of all Buddhas in this world is only one true deed.” It also says, “All the World Honored Ones expound the Path of the One Vehicle.” It also says, “The words of all the Buddhas are not different. There is only one and not two vehicles.” It also says, “It is widely said to the great multitude that all Bodhisattvas and Śrāvaka disciples are taught and transformed only with the way of the One Vehicle.”

Also, the chapter on “Expedient Means” [in the Lotus Sutra] contains sections on five kinds of Buddhas. The first section on “All Buddhas” says, “All Buddhas preach the Dharma in accordance with what is appropriate.” This [illustrates that] the three tentative [teachings: Tripiṭaka, Shared, and Distinct] are the exposition of expedient means. The Sutra says, “This Dharma cannot be understood through conceptualization or discrimination.” This [illustrates] the One True [Perfect Teaching], which manifests true reality. Next, the section on the Buddhas of the past says, “All Buddhas utilize innumerable and incalculable expedient means and various stories, parables, and words to expound all Dharmas for the sake of all sentient beings.” This clarifies the exposition of the tentative. The Sutra says, “These Dharmas are all those of the One Buddha-vehicle.” This clarifies the manifestation of the real. Next, the section on future Buddhas says, “Śāriputra, all future Buddhas should, upon appearing in this world, utilize innumerable and incalculable expedient means and various stories, parables, and words to expound all Dharmas for the sake of all sentient beings.” This clarifies the exposition of the tentative. The Sutra says, “All of these Dharmas correspond to the One Buddha-vehicle. Therefore all sentient beings hear the Dharma from the Buddha and everyone ultimately attains universal wisdom.” This clarifies the manifestation of the real. Next, the section on present Buddhas says, “Śāriputra, at the present time, in the immeasurable hundred thousand million billion Buddha-lands in the ten directions, in the many places where all Buddhas, World Honored Ones, benefit and pacify sentient beings, all of these Buddhas also utilize innumerable and incalculable expedient means and various stories, parables, and words to expound all Dharmas for the sake of sentient beings.” This clarifies the exposition of the tentative. The Sutra says, “All of these Dharmas correspond to the One Buddha-vehicle. Therefore all sentient beings hear the Dharma from the Buddha and everyone ultimately attains universal wisdom.” This clarifies the manifestation of the real. Next, in the section on the Buddha Śākyamuni it says, “Śāriputra, I also now do the same. Knowing that all sentient beings have various desires and profound attachments, I therefore utilize various stories, parables, words, and the power of expedient means in order to preach the Dharma, in accordance with their inherent natures.” This clarifies the exposition of the tentative. The Sutra says, “Śāriputra, in this way all attain the One Buddha vehicle and universal wisdom.” This clarifies the manifestation of the real.

Q: What is the essence of the One Vehicle?

A: There are two: the common essence and the distinctive essence.

Q: What are the meanings of “common essence” and “distinctive essence”?

A: The common essence is the true aspect of reality. The distinctive essences are the four categories of oneness.

Q: The common essence is understood, but what is meant by “the four categories of oneness” of the distinctive essences?

A: Oneness of reality, oneness of teaching, oneness of practice, and oneness of persons.

Q: What is the meaning of “the oneness of reality,” and so forth?

A: Exposing the reality of the three vehicles as manifested in the reality of the One Vehicle is called “the oneness of reality.” Exposing the teaching of the three vehicles as manifested in the teaching of the One Vehicle is called “the oneness of teaching.” The practice of the three vehicles is brought in harmony with the practice of the One Vehicle; this is called “the oneness of practice.” The people in the three vehicles are brought in harmony with those in the One Vehicle; this is called “the oneness of persons.”

Q: Why is it said that the reality of the three vehicles is brought into harmony with the reality of the One Vehicle, and so forth?

A: Because the three vehicles are not the fundamental intent of the Buddha. The One Vehicle is the fundamental import of the Buddha.

Question: What is the meaning of the term “One Vehicle”?

Answer: “One” means non-dual and “vehicle” refers to a means of transportation.

Q: What are the meanings of “non-dual” and “a means of transportation”?

A: It is called “non-dual” because there are not two or three vehicles, and because it [the One Vehicle] transcends the relativity of two or three [vehicles]. It is called “a means of transportation” because practitioners ride on it to attain omniscience.

All Buddhas appear in the world for one great purpose. Though distinctions are made as to the three vehicles, ultimately [they all] rely on One Vehicle. Therefore Śākyamuni descended to this world to be born in a royal palace, left home, and attained the Path according to his capability. He preached many different sermons; some were at first direct and later gradual, some were at first gradual and later direct, but all were taught as inducements to the Lotus Sūtra. This is the meaning of the Sūtra where it says, “The teachings of expedient means are exposed [like the opening of a gate] and the aspects of true reality revealed.”

Q: The teachings of the Buddha’s life include all of the Four Teachings. Why are the Five Flavors also established?

A: The Four Teachings are given in reference to the depth or shallowness of capabilities, and the Five Flavors clarify the order of the teaching. The purpose of interpreting all meaning and truth with the Four Teachings and the Five Flavors is to manifest the Lotus Sutra as the climax of the Buddha’s life teachings.

Q: The Mahāparinirvāṇa Sūtra says that “the Mahāparinirvāṇa Sūtra emerges from the Prajn͂ā-pāramitā Sūtras.” Why does it not mention the Lotus Sutra? Why is the Lotus Sutra analogous to ghee?

A: The Mahāparinirvāṇa Sūtra is called “ghee,” and the Lotus Sutra is called “a meal fit for the great King.”

Q: Although you quote the phrase “a meal fit for the great King,” this is evidence for the meaning but not the text.

A: The Saddharma-puṇḍarīka-sūtra Upadeśa says [in reference to the Lotus Sutra], “Of these Five Flavors, ghee is supreme.” Therefore we know that the two Sūtras are both analogous to ghee. Also, the Buddha Dīpa [Moon and Sun Glow] expounded the Lotus Sutra and then proclaimed that at midnight he would enter Nirvāṇa. In the same way this Buddha [Śākyamuni] also first expounded the Avataṃsaka Sūtra and later expounded the Lotus Sutra. When the Buddha was Kāśyapa he also did the same thing; in all cases he did not explain the Mahāparinirvāṇa Sūtra. In all these cases the Lotus Sutra is the last teaching and the last flavor. Now the Buddha utilizes the Lotus Sūtra as ghee in order to bring to maturity those who are ready. He then [in the Mahāparinirvāṇa Sūtra] leads the remaining [sentient beings] to maturity through repeating [teachings concerning] prajña-wisdom and leads those [of the fourth Prajn͂ā-pāramitā period] to enter Nirvāṇa. Thus the Mahāparinirvāṇa Sūtra is used as the last teaching and last flavor. Also, the Mahāparinirvāṇa Sūtra says, “By receiving an assurance of Buddhahood in the Lotus Sūtra, one perceives one’s potential for enlightenment, attains the great fruit [of Buddhahood], and undertakes no more action, as when the autumn harvest is done and placed in winter storage.”