Great Master Chih-i extolled the teaching of the One Vehicle as the unifying principle of Buddhism, presenting it as the doctrine which “opens the Three to reveal the One (Vehicle)” or “encompasses the three with the One.” Since the Three Vehicles symbolize all the sects of Buddhism united through this principle, the One Vehicle could also mean the unity of all the religions of the world, non-Buddhist as well as Buddhist.

Why Sakyamuni did not prevent [the 5,000 monks and lay followers] from departing [in Chapter 2, Expedients] has been discussed since ancient times. The matter should not be interpreted as a lack of mercy on the part of Sakyamuni; quite the contrary, it shows his infinite patience and compassion. The teaching of the Lotus Sutra allows everyone to become a Buddha, even heretics who oppose the right teaching. Obviously at this point the five thousand arrogant monks were heretics. They were intentionally presented here to show that even a heretic can be saved by Sakyamuni’s mercy and become a Buddha sooner or later. The Buddha does not prevent them at this time so as not to hurt their feelings; he knows that eventually they will return. At root, all people are the same, as we saw in the tenth “Suchness.” This identity, which exists along with manifold differences—as seen in the first nine Suchnesses—is called the “Void” or “Emptiness” in Buddhist philosophy.

[In Chapter 2, Expedients, T]he Buddha confirmed the existence of the highest truth, which can be attained only by a Buddha. The next question is, how does Sakyamuni Buddha expound this highest truth to living beings? That is what Sariputra and the entire congregation wanted to know. Three times Sariputra asked for an explanation, but three times his request was denied. (This is called the “Three Requests and the Three Denials.”) Sakyamuni had good reason to refuse Sariputra’s requests. The audience, you may recall, was composed mostly of followers of the Lesser Vehicle. These people had spent long years of their lives in rigorous religious exercises and were convinced they had finally arrived at the truth. They were called arhats—perfect ones. Most of them would feel insulted to hear that they had been on the wrong track all this time. It is difficult to be told that one is wrong, especially after having worked so hard and accomplished so much.

Finally, however, Sakyamuni decided to accept the earnest pleas of Sariputra. Before he even began to speak, five thousand monks, nuns, laymen, and laywomen from the congregation stood up and walked out. They were sure that they already knew the highest truth, and saw no need to listen any more. Like religious fanatics everywhere, they were arrogant in their assurance and unwilling to be contradicted or be littled. The Buddha remained silent and made no move to prevent them from leaving. “Let the arrogant ones go!” he told Sariputra. “Listen carefully, and I will explain it to you.”

What is the significance of expedients? First of all, let us think about this question from the standpoint of Buddhism in general.

There is a legend that Sakyamuni, when he attained enlightenment under the Bodhi tree at Buddha Gaya, in north-eastern India, was so impressed by its profundity that he remained motionless for hours. Then the Heavenly King Brahman, the lord of our world, came to him and said, “Your state of enlightenment is, indeed, impressive. Nevertheless, no matter how wonderful it may be to you, what good is it to anyone else? How are you going to serve people if you remain silent? Now that you have attained the ultimate truth, Please expound it to the people of the world and deliver them, too, from suffering.” After considering this request, Sakyamuni nodded in agreement, rose from his seat, and set out for Sarnath, where he delivered his first sermon

This legend shows that the profound depth of the Buddha’s enlightenment is almost impossible to express in words. (Otherwise the Buddha would have taught it immediately.) Nevertheless, it must be presented in words and expressed somehow if it is to help people. Words, however, are not always the perfect means of representing facts; they can express only part of them. For instance, we often find it difficult to express our innermost thoughts or complicated physical problems in words. (Physicists generally must resort to mathematical formulae; musicians use music; artists paint, and so on.)

Toward the end of [Chapter 2], the Buddha expounds a well-known teaching called, “A small good deed leads a person to become a Buddha.” This teaching states that whenever someone shows sincere faith in the Buddha by performing a good deed, no matter how tiny it may be, this act sets him on the path to Buddhahood, and he or she is sure to become a Buddha eventually. Even though such a person is not yet a Buddha, he or she is on the way, and deserves respect as a future Buddha.

For example, even a person who has never performed any special practice can become a Buddha simply by making an offering, such as incense, flowers, or the wonderful sounds of music, in front of a Stupa (a round dome-shaped shrine) or an image of the Buddha. The sutra repeatedly maintains that such people “have already attained the enlightenment of the Buddha.” Furthermore, just entering a shrine only once and reciting, “Namo Buddhaya” (Homage to the Buddha!), or offering a single flower, is enough to enable anyone to become a Buddha. What is more, even a child at play, who pretends to build a Stupa by heaping up a pile of sand or dirt, “has already become a Buddha.” In the same way, if a child draws a picture of the Buddha on a wall with a stick or the back of his fingernail, and makes a gesture of praying to it, he or she has already become a Buddha (or, as the sutra says again, “has already attained the enlightenment of the Buddha”), (The Buddha is pure good: any act of good on our part, no matter how small or insignificant it may appear to be, puts us in his embrace from which nothing can ever separate us.)

The sutra presents various instances, one by one in order, to show that any small act of good will on our part enables us to become a Buddha. From these concrete examples, we can see that the One Vehicle is the teaching of the Buddha himself—boundless in bounty, pouring forth perfect life in limitless supply, lending a hand to everyone, and leading all of us to his own enlightenment. Finally, the sutra adds, “Anyone who even hears the Dharma (law/truth) will not fail to become a Buddha!”

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.”

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.

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.”