法華宗要

To explain this scripture, one should briefly open six gates of distinction.

First is to recount the general purport of the Lotus Sutra of the Wonderful Dharma, extending even to the general purport of all Buddhas throughout the ten directions and the three periods of time appearing in the world. The beings of the nine paths and all four modes of birth enter the single path; thus the gate is opened. Its phrases are skillfully fashioned, and its meaning is profound.

Its profundity and subtlety are inexhaustible; its words and principles are wondrous. No Dharma therein is doubtful. Its phrases are wondrous and beautiful, like flower buds.

Its principles are profound and subtle, encompassing both the real and the provisional. That wondrous, subtle principle is nondual and without discrimination. Those excellent and skillful words open the provisional and reveal the real.

To open the provisional is to open the outer gate of the three carts; this is the provisional. The jeweled city along the way is a transformation. His attainment of the Way beneath the tree was not the first beginning.

His passage into extinction in the Twin Grove was not the final end. To reveal the real is to manifest birth together with us. All those of the Two Vehicles will become Buddhas.

The lifespans of this body are beyond reckoning. The fire at the end of a kalpa cannot consume this abiding place; this meaning is conveyed through wondrous phrases. There are no two teachings.

It is solely for the sake of one great matter: regarding the Buddha's knowledge and vision, to open, reveal, awaken to, and enter it—unsurpassed and undifferentiated—causing beings clearly to know and clearly to realize it.

To say that there is no difference means that there are three kinds of equality. All Vehicles and all bodies are entirely one. Samsara and nirvana forever transcend the two extremes.

This is precisely the profound and wondrous principle. Beyond this, in its wondrous words and profound principles, no meaning is superfluous. It transcends the coarse and is therefore called the Wonderful Dharma.

The provisional is like the flower opening and the fruit becoming complete. Undefiled and wondrously beautiful, it is therefore likened to the lotus flower; the Wonderful Dharma itself is supremely wondrous. What are the three, and what is the one?

Whether the passage is long or the place is dark, who knows what is short, and who knows what is long? It is by no means easy for all to enter. It is truly difficult to bring the heedless children out.

Therefore, the Tathagata wished to employ provisional means to lead them out with precious carts. In the Deer Park, he manifested the form of a deer. On Vulture Peak, the white-ox cart appeared, revealing his immeasurable and enduring lifespan.

He went so far as to use the one to demolish the three, and then to remove the three and relinquish the one. What is provisional is regarded as short; that shortness itself is the intended meaning. This Dharma cannot be demonstrated.

The characteristics of words are quiescent and extinct. Vast and boundless, it is neither abandoned nor departed from. Not knowing what expression could adequately describe it, it is therefore called the Lotus Sutra of the Wonderful Dharma.

Through the arrangement of seats, the listeners were enabled to obtain the seats of the Wheel-Turning King, Shakra, and Brahma. Whoever hears even a single phrase and retains it in mind will attain unsurpassed bodhi. How much greater, then, is the merit of one who receives, upholds, expounds, and proclaims it!

How could this ever be fathomed? Here the general purport is set forth as the title. Therefore, it is called the Lotus Sutra of the Wonderful Dharma.

The second section explains the central tenet of the Sutra.

This Sutra principally takes the vast and profound true characteristic of the One Vehicle as the clear exposition of its central tenet. This is the general statement. Within it, the true characteristic of the One Vehicle may briefly be distinguished into two aspects: the persons who ride the Vehicle and the Dharma that is ridden.

This Sutra speaks of the persons of the One Vehicle. These include practitioners of the Three Vehicles, the four kinds of shravakas, and the four kinds of sentient beings within the three realms. All these persons can ascend the One Buddha Vehicle.

All become children of the Buddha; naturally, they are bodhisattvas. All possess Buddha-nature and will attain Buddhahood. Even sentient beings lacking an innate disposition will likewise all become Buddhas.

As the Jeweled Cloud Sutra states: A bodhisattva who gives rise to the aspiration immediately thinks thus: “Throughout all worlds, sentient beings have little wisdom; they are foolish, ignorant, and benighted, and have no share in nirvana because they do not give rise to faith. Yet a bodhisattva does not abandon them. I shall tame all such sentient beings until they sit at the bodhimanda and attain anuttara-bodhi.” When this aspiration arises, the palaces of Mara tremble.

It also says: “When a bodhisattva becomes a Buddha, all vows are fulfilled.” The Skillful Means Chapter says: “The Buddhas of the three periods of time always teach and transform bodhisattvas.” The Parable Chapter says: “All sentient beings are my children.” It also says: “From the beginning, all dharmas have constantly borne the characteristic of quiescent extinction. Having practiced the Way, the children of the Buddha will become Buddhas in future lives.” There is not a single sentient being who is not a child of the Buddha.

Therefore, by extension, it is said that the realm of sentient beings is itself the realm of nirvana. Hence its profundity.

As the Treatise also says: “The characteristic of the three realms is that the realm of sentient beings is itself the realm of nirvana. Apart from the realm of sentient beings, the tathagatagarbha cannot be attained.” This means that these persons can ascend the One Buddha Vehicle. The persons of the One Vehicle ride upon the Dharma, which may briefly be described in four kinds: the principle of the One Vehicle and the teaching of the One Vehicle; the One Vehicle as cause and the One Vehicle as result.

The principle of the One Vehicle means the one dharmadhatu, also called the Dharma-body and also called the tathagatagarbha. As the Sutra of Satyaka Nirgrantha states, Manjushri addressed the Buddha, saying: “If there is no difference among the natures of the Three Vehicles, why does the Tathagata teach the Dharma of the Three Vehicles?”

The Buddha replied: “The Buddhas, the Tathagatas, teach the Three Vehicles to indicate differences in stages; they do not speak of different Vehicles, but of different persons. Because the Vehicles are not different, the Buddhas, the Tathagatas, teach the Three Vehicles in order to enable those of little merit to understand those of great merit. Yet within the Buddhadharma, there is no difference among the Vehicles. Why is this? Because the Dharma of the dharmadhatu admits no distinction.”

The Golden Light Sutra says: “Because the dharmadhatu is free from discrimination, there are no different Vehicles. For the sake of liberating sentient beings, the Three Vehicles are taught by way of distinction.”

This Sutra also explains that the Buddhas, the Tathagatas, are able fully to know the ultimate true characteristic of that Dharma. The Treatise explains this as follows: “The true characteristic means the tathagatagarbha, the essence of the Dharma-body, whose characteristic is immutable.” The passages below likewise state this. They reveal that the nature of the Dharma-body of the Tathagatas is the same as that of ordinary beings, shravakas, and pratyekabuddhas.

The Dharma-body is equal and without difference. This reveals the Dharma-body of the Tathagata and the nature of the tathagatagarbha. All sentient beings possess it equally, and all can be led to return to their fundamental source.

Thus, in principle, there is no distinction among the Vehicles. Therefore, this Dharma-body is said to be the nature of the One Vehicle. This is called the principle of the One Vehicle.

From the time all Buddhas throughout the ten directions and the three periods of time first attain the Way until they enter nirvana, every instruction they give during that interval invariably leads beings to the ground of omniscience. Therefore, all such teachings are called the teaching of the One Vehicle.

As the Skillful Means Chapter says: “The Buddhas again employ immeasurable and innumerable skillful means, various causes and conditions, parables, and expressions to expound all dharmas for sentient beings. All these dharmas are for the sake of the One Buddha Vehicle. Sentient beings who hear the Dharma from the Buddha will ultimately attain wisdom of all modes.” These teachings pervade the ten directions and the three realms and are immeasurable and boundless; therefore, they are called vast. Every phrase and every word is entirely for the sake of the Buddha Vehicle. They possess one characteristic and one flavor; therefore, they are profound. This is called the teaching of the One Vehicle.

The Causes of the One Vehicle may broadly be said to be of two kinds. The first is the inherent cause; the second is the active cause. The inherent cause means that all sentient beings possess Buddha-nature, which serves as the cause producing the fruition of the three bodies.

Thus, in the chapter on Bodhisattva Never Disparaging, it is said: “I do not disparage you; all of you will become Buddhas.” The Treatise explains this as revealing that all sentient beings possess Buddha-nature. It also says that the two kinds of sravakas—those of fixed disposition and those of overweening pride—whose roots of goodness have not yet matured are not given predictions by the Buddha, whereas bodhisattvas receive predictions.

Bodhisattvas are given predictions as an expedient means to cause them to arouse the aspiration. Clearly, according to the purport upon which this sutra is based, even sentient beings of the Two Vehicles who incline toward quiescence and those said to lack the nature all possess Buddha-nature and will certainly become Buddhas.

The active cause means that, whether noble or ordinary, following an inner path or an external path, all roots of goodness—whether conducive to the path or conducive to merit—are never without a common accord leading ultimately to unsurpassed bodhi. As the passage below says: “If some pay homage, or merely join their palms, or even raise a single hand, or slightly bow their heads; or if, with distracted minds, they enter a stupa or shrine and utter only, ‘Namo Buddha,’ all will attain the Buddha Way.” And so forth, as extensively stated.

The Sutra of the Fundamental Vehicle says: “All the good of ordinary beings and noble ones does not bring about a conditioned fruition; it brings about only the eternally abiding fruition.” The Sutra of Great Compassion says: “The Buddha told Ananda: If people delight in the recompense of the three realms and, in the Buddha as a field of merit, perform acts of giving and cultivate roots of goodness, I vow not to enter nirvana throughout lifetime after lifetime so long as those possessing these roots of goodness have not entered nirvana. There is no circumstance in which such people will not delight in seeking nirvana. Having planted roots of goodness in relation to the Buddha, I declare that they will certainly enter nirvana.”

In the chapter on the One Vehicle in the Nirgrantha Sutra, it is said: “The Buddha told Manjusri: In my Buddha-land there are members of the Sangha who are Nirgranthas. All of them rely upon the sustaining power of the Tathagata; therefore, through expedient means, they manifest as these followers of external paths. Good men, although you practice the various and differing forms of training, they all accord with the Buddha Dharma and constitute a single bridge of deliverance; apart from this, there is no deliverance.” It is further explained that, relying upon this passage, one should clearly understand that the Five Vehicles within the Buddha Dharma are all wholesome, together with the many distinct kinds of goodness found among external paths.

All these are the One Vehicle. All rely upon Buddha-nature and are not different in essence.

Thus, the Treatise on the Lotus Sutra elucidates this meaning. What is meant by the essence of that Dharma? It is the principle of the nonduality of essence.

The nonduality of essence means that the immeasurable vehicles are all the One Vehicle. As the passage below says: “All that you practice is the bodhisattva path.” This means that, after arousing the aspiration for bodhi and then falling back, one subsequently arouses the aspiration again; the roots of goodness cultivated before are not lost and, together with later cultivation, will bring about the fruition. This reveals the meaning of the unsurpassed seed.

Speaking of those who have aroused a wholesome aspiration, it is not the case that other wholesome deeds cannot bring about the fruit of Buddhahood. Therefore, the passage cited above was transmitted incorrectly. Accordingly, whether ordinary or noble, all sentient beings, followers of inner or external paths, and all roots of goodness manifest Buddha-nature and return together to the one source.

Thus, from beginning to end, only Buddhahood is the ultimate destination. The extensive exposition of this meaning is truly profound and subtle. This is called the Cause of the One Vehicle.

The fruition of the One Vehicle may here be briefly described as having two kinds: the originally existent fruition and the initially attained fruition. The originally existent fruition is the Buddha Dharma of bodhi. As the chapter on the Tathagata’s Lifespan says: “The Tathagata perceives the characteristics of the three realms exactly as they truly are: there is neither birth nor death, neither retreat nor emergence. Nor is there existence in the world or entry into extinction. It is neither real nor false, neither thus nor otherwise.”

In explaining this passage, within the single Dharma-realm it reveals the single essence of fruition. Because it does not possess an existent essence, it is not real. Because it is not without essence, it is not false. Because it is not the ultimate truth, it is not “thus”; because it is not conventional truth, it is not “otherwise.” As the Sutra of the Fundamental Vehicle says: “The essence of fruition is complete: there is no virtue and no deficiency; no principle and no pervasiveness; no name and no characteristic. There is no Dharma that can be attained, and there is no essence that is impossible.” And so forth, as extensively stated.

It further says: “Apart from the two essences, there separately abides nonduality.” This elucidates the Buddha Dharma, the essence of the fruition of bodhi. The initially attained fruition means nothing other than the two bodies. As the Treatise states: “The bodhi of the Reward Buddha is the completion of the practices of the Ten Grounds and the realization of eternally abiding nirvana.” As the sutra says: “In truth, since I attained Buddhahood, immeasurable and boundless hundreds of thousands of myriads of kotis of nayutas of kalpas have passed.” As for transformation bodhi, it is manifested in accordance with what is perceived.

This refers to leaving the palace of the Sakya clan, sitting beneath the tree, and attaining the Way, together with the emanated Buddhas of the ten directions, as clearly explained in the chapter on the Jeweled Stupa. In summary, all sentient beings cultivate the myriad practices and all attain this same fruition of bodhi. This is precisely the One Vehicle, the Fruition of the One Vehicle.

In the chapter on Expedient Means, it is said: “Sariputra, you should know! I originally established a vow, wishing to cause all sentient beings to become no different from me. The vow I made long ago has now been completely fulfilled: I have transformed all sentient beings and caused them all to enter the Buddha Way.” It is further explained that this passage directly elucidates the fulfillment of the Tathagata’s vow. Thus, he transforms all sentient beings throughout the three times according to his aspiration, causing them all to enter the Buddha Way.

As the Jeweled Cloud Sutra says: “It is like a bowl already filled with oil: if more is poured into it, in the end no more can be added. When a bodhisattva becomes a Buddha, all his vows are fulfilled in the same way. Not even the slightest vow remains unfulfilled.” The Sutra of the Treasury of the Great Cloud’s Secret Treasury says: “Bodhisattva Great Cloud Secret Treasury addressed the Blessed One: ‘I pray that the Tathagata, for sentient beings of scant merit in the future age, will expound the profound teaching that enables them to enter the great ocean, the samadhi of the tides.’ The Buddha replied: ‘Good man!

Do not say this. Why? The appearance of a Buddha in the world is difficult, and hearing this Great Cloud Sutra is equally difficult.

Why trouble yourself over the future? I shall universally cause the sentient beings of the three realms to enter the gateway of discernment.’” The Avatamsaka Sutra says: “The Tathagata turns the Dharma wheel throughout the three times, reaching everywhere without exception.” Relying upon this passage, one can clearly understand that, when Buddhas first attain perfect awakening, in a single supreme thought they transform all sentient beings throughout the three times; there is not a single sentient being who does not attain unsurpassed bodhi.

Thus are their former vows fulfilled. If even one person did not attain bodhi in accordance with their former vows, those vows would not be fulfilled. In truth, although all are delivered, there is no boundary or limit.

Although there is truly no boundary or limit, there is nowhere their deliverance does not reach. With the power of limitless wisdom, they deliver immeasurable sentient beings, as this sutra states:

“The lifespan I attained through originally practicing the bodhisattva path has even now not been exhausted, but exceeds the stated number twofold.” The Treatise explains this as follows: “My original practice of the bodhisattva path has even now not been completed. According to that original vow, so long as the realm of sentient beings has not been exhausted, that vow has likewise not reached its culmination. Therefore, it is said not to have been completed.”

This does not mean that bodhi is incomplete. The lifespan attained is again far greater than this number. In order to demonstrate this, the Tathagata constantly employs skillful means, revealing exceedingly many manifestations whose number cannot be fully known. The intent of this treatise is this: it seeks to clarify that the aspirations concerning sentient beings have not yet been exhausted; if so, then at that time the original vow has also not yet been fulfilled. This does not mean that bodhi will only later become complete. If this original vow has not yet been fulfilled, it is not that the original vow itself is deficient; rather, it is said that the Buddha-Dharma is already complete.

As the Avatamsaka Sutra says: So long as all sentient beings have not attained bodhi, the Buddha-Dharma is not yet complete and the original vow is not yet fulfilled. Therefore, one should clearly understand that the vow and bodhi have not yet been fulfilled. When these are fulfilled, everything is fulfilled. This is called the Fruit of the One Vehicle. Speaking of them collectively, Principle, Teaching, Cause, and Fruit—these four dharmas mutually support one another and together convey each person to sarvajnana, the wisdom of omniscience. Therefore, these four are called the Dharma of the One Vehicle. It is like four horses together pulling a carriage; therefore, those four horses are spoken of as one vehicle. One should know that the principle within the Path is likewise so.

Question: That Principle, Teaching, and Cause together convey sentient beings to omniscience may indeed be so. But the Fruit has already reached the ultimate destination; why, then, does it join the other three in conveying sentient beings?

Explanation: This has four meanings. First, through the power of the future fruit of Buddhahood, ignorant sentient beings are caused to give rise to wholesome minds. In this way, they are gradually brought to the stage of Buddhahood.

As the Nirvana Sutra says: present-life afflictions can serve as causes and conditions for severing roots of goodness, while the causal power of the future Buddha-nature will cause roots of goodness to arise again. Second, there will be the fruition whereby the Buddha manifests transformation bodies and response bodies, causing sentient beings to advance. As the Fundamental Vehicle Sutra says: Having seen for oneself, the body will become the fruit.

The Buddhas stroke one’s head and expound the Dharma; the distinct activities of body and mind are inconceivable. Third, according to this sutra, predictions are bestowed in six places, predicting that those recipients will attain anuttara-samyak-sambodhi. By receiving these predictions, their minds are encouraged to advance in cultivation; that fruit will belong to them, and they will be conveyed to it.

A passage below says: “He gives each of his children a great carriage.” Fourth, this sutra teaches the wisdom of all modes. Nothing remains unexhausted; no virtue is lacking and nothing remains. All sentient beings alike reach this fruit.

By taking this as their condition, sentient beings can thoroughly understand the place from which the aspiration arises. Advancing supremely through all forty stages of mind, they sport in spiritual powers and liberate the four kinds of beings. Therefore, sentient beings are said to mount the Vehicle of the Fruit.

Having mounted the carriage, they can convey sentient beings at the causal stage. As the verse below says: “At that time, the children joyfully and delightedly mounted these jeweled carriages and traveled throughout the four directions.” Through these four meanings, it becomes clear that the Fruit Vehicle, together with the other three dharmas, conveys each individual. For every person, the causes and conditions of these four dharmas unite harmoniously, remain apart from all extremes, and cannot be destroyed.

Beyond this there is nothing further, nor is anything added. This is called the vast, profound, ultimate, true characteristic of the One Vehicle. Thus, the commentary has briefly explained it as above.

The third section clarifies its extensive function, as stated in the “Dharma Teacher” chapter: “The anuttara-samyak-sambodhi of all bodhisattvas belongs to this sutra. It opens the gate of skillful means and reveals the true characteristic.” This passage specifically clarifies the supreme function of this sutra. This function is of two kinds: opening and revealing.

“Opening” means opening the gate of the skillful means of the Three Vehicles. “Revealing” means revealing the true characteristic of the One Vehicle. This is the general explanation.

Within it there are again three parts. The first concerns opening; the second, revealing; and the third combines them to clarify the function of opening and revealing. First, the meaning of opening is clarified; this is of two kinds: the gate that is opened and that which is able to open it.

The gate that is opened is the teaching of the Three Vehicles. It is called a skillful means, having, in brief, four meanings.

First, it is taught through the Buddha’s wisdom of skillful means. Being established and named on the basis of this principal factor, it is called a teaching of skillful means. Second, the teaching of the Three Vehicles skillfully accords with the three capacities.

Since those vehicles give rise to this designation, it is called a teaching of skillful means. Third, the teaching of the Three Vehicles serves as a preliminary skillful means for the teaching of the One Vehicle. Through it, the true teaching of the One Vehicle is later proclaimed.

In contrast to that subsequent true teaching, it is called a skillful means. Fourth, with regard to the provisional aspect of the principle of the One Vehicle, skillful means are taught rather than reality. Since these skillful means are contrasted with the teaching of reality, they are called skillful means.

On the basis of these four meanings, they are called skillful means. This is called a gate, which has two meanings. First is the meaning of going out: the children rely upon it to leave the three realms.

Second is the meaning of entering: they again rely upon this instruction to enter the One Vehicle. A gate may itself be designated in two ways. One may speak of a Buddha gate or a human gate, meaning a gate belonging to a Buddha or a person.

If one speaks of a gate made of wooden boards or bamboo, then the gate itself consists of boards or bamboo. Here, the teaching of the Three Vehicles is called the gate of skillful means, just as a gate may be made of boards or bamboo. The gate itself is skillful means; therefore, it is called the gate of skillful means.

As for opening the gate of skillful means, “skillful means” has two meanings. From the standpoint of wishing to depart, when the Three Vehicles were taught, the gate was open and not closed. From the standpoint of wishing to enter, however, it was closed and not open.

Although beings had left the three realms, they had not yet entered the One Vehicle. Now the One Vehicle is taught, and it is explained that those three are skillful means. The gate of skillful means is now opened, enabling beings to enter the One Vehicle.

As the passage below says:

“One should clearly understand that, through the power of skillful means, the Buddhas distinguish and teach three within the single Buddha Vehicle.” These words specifically open the gate of skillful means. Other expressions that use analogies for this can be understood accordingly.

Next, the manner in which revelation is employed is clarified. Within this there are again two parts. The first clarifies what is revealed; the second clarifies that which is able to reveal it.

What is revealed is the true characteristic. This means the dharma of the cause of the One Vehicle explained previously: its characteristic abides constantly, its principle is ultimate, and heavenly maras and non-Buddhist paths cannot destroy it. The Buddhas of the three times do not alter it.

Because this is its meaning, it is called the true characteristic. Yet it is neither three nor one, with neither person nor dharma; in both respects there is nothing to be attained. Such is right seeing, also called the true and ultimate One Vehicle.

Therefore, it is so. In these matters there is no path, no fruit, no motion, and no emergence. Thus, as explained previously, one clearly understands that it is not three but one.

That which mounts, that which is mounted, and the characteristics of person and dharma do not transcend the four propositions. Here, something is attained.

Why, then, is this characteristic called the true characteristic?

Explanation: To speak in this way is incorrect. Why is that? If one says that it is not three but one, this does not transcend the four propositions; therefore, something is attained, and it is not ultimate.

This itself is attainment, rather than non-attainment; it again falls within the four propositions. Therefore, something is attained, and this is also not right contemplation. If, in accordance with those words, one says that there is nothing to be attained, it is nevertheless not as though one grasps at non-attainment.

Therefore, this non-attainment does not fall within those four propositions. Likewise, the One Vehicle is provisionally spoken of, but it is not taught so that one might cling to the One Vehicle as expressed in words. Therefore, the One Vehicle also transcends the four propositions.

Thus, one should clearly understand that, according to these words, all is wholly empty. It is not as spoken and grasped; these two ways of speaking are not different.

Question: If one does not cling to the words, and all are true, would the teachings of the Three Vehicles also be true?

Answer: In the ordinary sense, they may all be so; but there is also another meaning. The teachings of the Three Vehicles are employed as explained below. Neither of these possesses the three principles of the teaching of the One Vehicle; yet what is below is not without the one principle. The three are provisional; the One Vehicle is real. Although they are not other than one, neither are they one. Therefore, once again, there is nothing to be attained.

The true aspect that is revealed is thus. This revelation may be used to indicate both of these kinds. First is revelation through opening: as stated previously, when the three were opened and expedient means were practiced, it was thereby made clear that the One Vehicle is the truth. It is like opening a door and thereby seeing the object inside. Second is revelation through a different manner of opening. Unlike the previous opening of the three, the One Vehicle is taught separately. Upon hearing it, one awakens to the meaning of the One Vehicle and thereby sees the object inside. As the passage below states:

The Buddhas appear in the world solely because of one great matter of causes and conditions. Such a statement reveals and manifests the true aspect.

The third section combines these points to clarify the function of opening and revealing. Within the synthesis of opening and revealing, there are four meanings. First, the preceding three are employed as the function of the one.

The previous teachings of the Three Vehicles are themselves the teaching of the One Vehicle. Second, the three are brought to the one. Those belonging to the Three Vehicles all reach the fruit of the One Vehicle.

Third, the three are brought back to the one. In former times, the causes and fruits of the Three Vehicles were taught, and they then returned to the source, the principle of the One Vehicle. Fourth, the three are refuted and the one established.

The attachment to the distinct destinations of the Three Vehicles is refuted in order to establish the meaning that all return together to the One Vehicle. This sutra fully contains these four kinds of supreme function. Therefore it speaks of opening the gate of expedient means and revealing the true aspect.

Question: The meaning of employing the three as the one is that the three will reach the one, but the second point is not yet clear. What evidence establishes it?

Answer: The Skillful Means Chapter states: “The Buddha employs innumerable expedient means to expound the various dharmas. All these dharmas are the One Buddha Vehicle.” This passage directly proves that the three are employed as the one. It also states: “These sentient beings, having heard the Dharma from the Buddha, ultimately attain liberation. All attain the Wisdom of All Modes.” This directly states that the three will be brought back to the one; it is the proof.

Question: Taking the causes and fruits of the three as returning to the one as their source, is it because everything within the three is not yet real, while that to which they return—the one—is real? Or is it because only the other two are unreal and therefore return to the real one? If it is as stated latterly, why does the sutra say: “I possess the power of expedient means and open forth the Dharma of the Three Vehicles”? If it is as stated formerly, why does it repeat: “There is only the one truth; apart from it, the other two are not true”?

Answer: One interpretation says that all three are unreal, as stated in the preceding passage, while it is said that one is real and two are unreal. The one among the three, together with the one that is not among the three, is fully included. That is the Buddha Vehicle, which is always said to be real.

The other two are not separately opened and declared unreal. For this reason, the two passages—the two ways of speaking—are not contradictory. Another interpretation says that only the other two are unreal, as stated in the latter passage, while the Three Vehicles are all described as expedient means.

Within the one reality, two unreal vehicles are added, and together they are called three. Therefore, the three are unreal; there are not truly three fruits. According to the treatise, the one fruit is real and the other two are expedient means.

There is only one fruit. As the Treatise on the Great Prajnaparamita states: “Within the One Buddha Vehicle, distinctions are opened to form three divisions.” It is like a person dividing one measure of rice into three portions and then saying that those three return to one. It is also said that the other two are included therein.

The three returning to two exemplifies this one meaning, without difference. Another interpretation says that the two passages, the former and the latter, each have a different intent and cannot be conflated. Thus, the teaching of the Three Vehicles is of two kinds: first, the distinct teaching; and second, the common teaching.

In the distinct teaching of the Three Vehicles, all three are unreal; all are expedient means. That teaching says that over three asamkhyeya kalpas one cultivates only the four paramitas; during one hundred kalpas one cultivates the karma producing the excellent marks; and in the final body one cultivates concentration and wisdom, attaining unsurpassed awakening beneath the Bodhi tree. Such causes and fruits belong only to the Buddha Vehicle.

Therefore, the Buddha Vehicle is also described as an expedient means. With respect to the common teaching, however, it is called the Three Vehicles.

The Buddha Vehicle is real. Apart from concentration, the other two are unreal. The later teaching states that throughout the Ten Bhumi one cultivates the six paramitas and myriad practices, bringing their practice to fulfillment and reaching omniscience. The fruit of this omniscience is not compounded with the three times. Such ultimate and true causes and fruits constitute the Buddha Vehicle. How could they be expedient means? Therefore, one should clearly understand that the two passages have different intents. “I possess the power of expedient means to open and reveal the Dharma of the Three Vehicles” indicates the distinct teaching; therefore it speaks of the Three Vehicles. “There is only the one truth; apart from it, the other two are not real.”

Question: If the causes and fruits of all Three Vehicles in the distinct teaching are said to be expedient means and to return to the one, do they return to the cause of the one or to the fruit of the one?

Answer: Within the One Buddha Vehicle, distinctions are made and it is taught as three. According to their basis, they return either to the cause or to the fruit. This means that the causes and fruits of the sravakas and pratyekabuddhas were all distinguished into two within the one cause.

As the sutra states: “Whether the wisdom or the cessation of the sravakas and pratyekabuddhas, all are the bodhisattva’s patient acceptance of the non-arising of dharmas.” One should therefore understand that both of these return entirely to the one cause. Because they return to the one cause, they ultimately lead to the one fruit. That teaching says that within the Buddha Vehicle, causes and fruits are distinguished, and that on the stage of Buddhahood, transformation bodies are more or less numerous.

As the sutra states: “Since I attained Buddhahood, hundreds of thousands of myriads of kotis of nayutas of kalpas have passed.” One should therefore understand that what is taught there as the causes and fruits of the Buddha Vehicle all returns to the inner fruit of this One Vehicle. If bodhisattvas rely upon that teaching and therefore aspire to arouse the mind and cultivate beneath the tree, then such practices and vows return to the one cause.

The other two vehicles have not yet reached the fruit. Generally speaking, four propositions should be established. First, expedient causes return to the true cause—namely, the bodhisattva cause and the causes of the Three Vehicles.

Second, expedient fruits return to the true fruit—namely, the attainment of unsurpassed awakening beneath the tree. Third, expedient causes return to the true fruit—namely, the cultivation of bodhisattva practices beneath the tree before attaining Buddhahood. Fourth, expedient fruits return to the true cause—namely, those of the Two Vehicles who take the state beyond training as their fruit.

These four propositions comprehensively explain how the three return to the one.

Question: Among the expedient means are the human and deva vehicles. Why are these two not included, while only those three are mentioned?

Answer: It is said that the three are taken to encompass both of these. Therefore, it is stated in this way. The Lotus Sutra teaches that the Three Vehicles are presented in two ways.

First, the three carts serve as a parable, appearing in the Parable chapter. Second, the three kinds of grasses serve as an illustration. In the Medicinal Herbs chapter, this meaning is explained as follows: humans, devas, and the Two Vehicles are grouped together as the Lesser Vehicle, like small herbs.

These are the shravakas and pratyekabuddhas; this is called the Middle Vehicle. Those who rely upon that Separate Teaching to arouse the bodhisattva mind are called the Great Vehicle. Like the large medicinal herbs and trees, these three vehicles together encompass the Five Vehicles.

As for humans and devas, they encounter the cause but do not encounter the fruit. That fruit is indeterminate and does not itself produce another cause. That cause of wholesome dharmas has two functions.

The function of the retributive cause may cease to be encountered again, for there is a point at which its experience is exhausted. The cause of homogeneous continuity, however, brings about further encounters and is never exhausted. The meaning of encountering this cause is included within a single statement.

Question: The meaning of gathering the three and returning them to the One has already been revealed. How, then, is the meaning of refuting the three and establishing the One to be understood?

Answer: To clarify this meaning, there is both an extensive and a concise explanation. Briefly stated, four kinds of attachment to the three are refuted. First is attachment to the three teachings as fixed and not merely expedient means. Second is attachment to the three kinds of persons as fixed and separately situated. Third is attachment to three distinct causes producing distinct responses. Fourth is attachment to three distinct fruits as separately ultimate. The characteristics to which these four kinds of attachment cling are refuted, causing the objects perceived by these four kinds of attachment to be relinquished. Therefore, the true One Vehicle is established. Establishing the one teaching refutes the three teachings.

Establishing the one kind of person thus refutes the three kinds of persons. Establishing the one cause refutes the three causes. Establishing the one fruit refutes the three fruits. Establishing the one principle and nature constantly refutes the four sets of three. Through the four kinds of oneness, all are brought into accord with the principle of the One Vehicle. This is the concise explanation.

In the extensive explanation, ten kinds of attachments held by ordinary beings and sages are refuted. Seven kinds of parables and three kinds of equality are explained. This meaning will be explained later, in the sixth section on the gates.

The third section illuminates and explains the sphere of application. The fourth section explains the title of the sutra, which is entirely a Sanskrit expression: Saddharma Puṇḍarīka Sūtra. This means the Sutra of the Lotus Flower of the Wondrous Dharma.

The expression “Wondrous Dharma” has, briefly, four meanings: first, skillfully wondrous; second, supremely wondrous; third, subtly wondrous; and fourth, inconceivably wondrous. “Skillfully wondrous” means that this sutra skillfully opens the gate of expedient means, skillfully eliminates attachment to the view of the three, skillfully reveals the characteristic of reality, and skillfully gives rise to this one wisdom.

These are the four meanings by which the path of reality is established.

Regarding “Wondrous Dharma,” “supremely wondrous” means that this sutra is able to proclaim all the Buddha-Dharmas, manifest all spiritual powers, reveal all hidden mysteries, and explain all profound matters. Because these four meanings constitute its supreme wondrousness, it is called the Wondrous Dharma. As stated in the Supernatural Powers chapter: “To state the essential point: all dharmas possessed by the Tathagata, all the Tathagata’s sovereign spiritual powers, all the Tathagata’s secret treasuries, and all the Tathagata’s most profound matters are proclaimed, revealed, manifested, and explained in this sutra.” Therefore, it is called the Wondrous Dharma.

It is also called “subtly wondrous” because this sutra explains the fruit of the One Vehicle. There is no wondrous virtue that is not perfected, no defilement that is not purified, no doctrinal principle that is not fully exhausted, and no world that is not delivered. Because of these four meanings, it is called the Subtly Wondrous Dharma.

As stated in the Parable chapter: “This subtly wondrous Vehicle, pure and foremost, transcends the world, with nothing above it.” Therefore, it is called the Wondrous Dharma. It is called “inconceivably wondrous” because this sutra explains the characteristics of the Dharma of the One Vehicle, which are vast and profound, transcending words and thought. Because of these four meanings, it is called the Inconceivably Wondrous Dharma.

The Expedient Means chapter states: “This Dharma cannot be expressed in words; its characteristic is quiescent cessation. Apart from those beings, other sentient beings are incapable of fully comprehending it.” Of these four meanings, the Skillfully Wondrous and the Supremely Wondrous may be used for extensive explanation and designation. The meanings of the Subtly Wondrous and the Inconceivably Wondrous form the subject and essential purport of this extensive explanation.

Taken together, all these meanings are included. The skillfully, supremely, and subtly wondrous comprise ten and six kinds of supremely wondrous meanings; throughout the ten directions and the three times, there is no second. Because of this principal meaning, it is called the Wondrous Dharma.

“Wondrous Dharma” is the abbreviated designation explained in this way. The analogy of the lotus flower has both a specific and a general meaning. In general, this flower necessarily possesses four components: petals, stamens, receptacle, and seeds.

Together, they form something exceptionally beautiful and wondrous. This illustrates that this sutra fully possesses the meanings of the four kinds of wondrousness, which combine to form a single sutra; therefore, it is called the Wondrous Dharma. Put another way, it has four meanings.

First, the lotus has four distinctive qualities. Among lotuses is the white Puṇḍarīka lotus, fresh, pure white, and pleasing to behold when in bloom; it is truly wondrous. This illustrates how this sutra is lucid and radiant, opening the provisional and revealing the real, and is therefore infinitely skillful and wondrous.

Second, this flower also has three names. Before it blooms, it is called Kumuda. When its petals have fallen, it is called Kamala.

While it has not yet withered and is in full bloom, it is called Puṇḍarīka. This illustrates how, when the great occasion for this sutra formally arose, it was then proclaimed, revealed, and displayed; therefore, it is called Supremely Wondrous. Third, this flower does not depart from the mire, yet it emits fragrance and is perfectly full and wondrously beautiful.

This illustrates how this sutra expounds the Buddha Vehicle, transcending the impurities of afflictions, leaving the ocean of birth and death, and perfecting all virtues; therefore, it is subtly wondrous. Fourth, this flower is not a lotus buried deep in the mud, nor does it adhere to the mud; thus it is unstained by dust and defilement. This illustrates how the Dharma gate of the One Vehicle expounded in this sutra is vast and profound in principle, transcending words and thought; therefore, it is called Inconceivably Wondrous.

Because all four of these meanings are present in the lotus flower, this analogy is used as the title of the sutra.

What does this Lotus Sutra teach, and what does it encompass? Is it a definitive teaching or a non-definitive teaching? Some say that this sutra is a non-definitive teaching.

If this is so, then, in general, the Buddha taught three Dharma wheels. First is the Dharma wheel of characteristics, intended solely for those proceeding toward the Shravaka Vehicle. Relying upon the characteristics of the Four Truths, it turns the Dharma wheel, as in the Agama sutras and so forth.

Second is the Dharma wheel without characteristics, intended solely for those proceeding toward the Bodhisattva Vehicle. Relying upon the absence of inherent nature in dharmas, it turns the Dharma wheel, as in the Prajnaparamita sutras and so forth. Third is the unsurpassed Dharma wheel without characteristics, also intended for those proceeding toward the Three Vehicles.

Relying upon the emptiness and absence of inherent nature of all dharmas, it turns the unsurpassed and unobstructed Dharma wheel.

The Saṃdhinirmocana Sūtra holds that, among these, the first two portions are of provisional meaning, while the third turning of the Dharma wheel is of truly definitive meaning. This meaning is fully explained at length in that treatise. This Lotus Sūtra belongs to the second category. As the verse says:

All dharmas, from the very beginning,
Have always borne the mark of quiescent extinction.
When disciples of the Buddha have practiced the path,
In a future life they shall attain Buddhahood.

(All dharmas, from ancient times until now, have always borne the mark of quiescent extinction. When disciples of the Buddha have completed this practice, in a future life they shall become Buddhas.) Therefore, it should be clearly understood that it is included within the second turning of the Dharma wheel, the teaching of signlessness; that is, it belongs to the second category. This is a teaching of provisional meaning.

This position takes two scriptural passages as evidence. First, the Saṃdhinirmocana Sūtra says: Persons (pudgalas) possessing the śrāvaka lineage who are exclusively inclined toward quiescence are spiritually obscured. Therefore, although the Buddhas employ all manner of vigorous deeds and skillful means to teach and transform them, ultimately they cannot be made to sit at the place of enlightenment and realize unsurpassed, perfect enlightenment.

Why is this? Because, from the very beginning, their disposition has been weak: in one respect their compassion is feeble, and in another they fear the suffering of sentient beings. And so forth, as explained at length.

Second, the treatise says: This accords with the inclinations of sentient beings. Such an inclination is the joyful aspiration by which those of indeterminate lineage abandon their weakness. Thus the great śrāvakas are given predictions that they shall become Buddhas.

It also teaches the One Vehicle and declares that there are not two.

The subsequent explanation states: That sūtra teaches the ultimate truth of definitive meaning. It says that śrāvakas will never become Buddhas, whereas the Lotus Sūtra clearly states that all śrāvakas shall become Buddhas. This latter statement is a skillful means and is therefore of provisional meaning.

Thus the Abhidharma says that this teaching accords with the inclinations of sentient beings and does not directly express the true principle. The Sūtras are superior in the excellence of their words, whereas the Abhidharma is superior in the excellence of its reasoning. These two points are therefore presented as evidence.

It should be understood, however, that the Lotus Sūtra’s explicit revelation of the One Vehicle teaches the ultimate definitive meaning. It may also be said that the Lotus Sūtra itself is the ultimate definitive teaching. Thus, all the teachings expounded by the Tathagata throughout his lifetime may, in brief, be included within three kinds of Dharma wheels.

Why are there three? The first is the fundamental Dharma wheel; the second is the derivative Dharma wheel; and the third is the Dharma wheel that gathers the derivatives and returns them to the fundamental. The fundamental Dharma wheel refers to the time when the Buddha had first attained enlightenment and, in the Avataṃsaka assembly, broadly opened for the bodhisattvas the Dharma gate of one cause and one fruition.

This is called the fundamental teaching. Yet those of meager merit and dull faculties, who had long drifted in saṃsāra, were unable to hear the teaching of one cause and one fruition. Therefore, within the One Buddha Vehicle, distinctions were made and it was taught as three.

This is called the derivative teaching. For more than forty years, the three vehicles were taught in order to train their minds. When the Lotus Sūtra assembly was reached, the three were finally gathered and returned to the one.

This is called the teaching that gathers the derivatives and returns them to the fundamental. As the chapter “Faith and Understanding” clearly states, the wealthy elder sat upon a lion throne, surrounded by his retinue, with precious objects arrayed everywhere. This indicates the fundamental teaching of the Avataṃsaka.

He called to his son but could not bring him back; therefore, he secretly dispatched two men, removed his jewels and ornaments, and put on coarse, soiled clothing. This signifies concealing the one and teaching the three derivative vehicles. The wealthy elder clearly knew the man’s inferior disposition, yet, in order to discipline his mind, he had to employ great wisdom.

This signifies the teaching that gathers the derivatives and returns them to the fundamental. Passages expressing this meaning are found throughout the various Dharma gates. From them it may be known that the teachings at the beginning and at the end alike proclaim the ultimate definitive meaning.

The teaching of the second period, which spoke of three within the one, was entirely a skillful means and a teaching of provisional meaning. To establish this principle, two further kinds of evidence are presented: first, the Sūtras; and second, the Abhidharma treatises. Three passages are briefly cited from the Sūtras.

First, as the chapter “Peaceful Practices” says: This Lotus Sūtra can enable sentient beings to attain omniscience. Yet throughout the world it arouses much resentment and is difficult to believe. It was never taught before, but is taught now.

It is foremost among the teachings proclaimed by the Tathagatas and is the most profound of all their discourses. It is bestowed at the very end, just as a mighty king bestows his precious jewel. Second, as the chapter “The Conjured City” says: The Buddhas employ skillful means to distinguish and teach three vehicles.

There is only the One Buddha Vehicle, yet it is spoken of as two. Third, the Śrīmālādevī Sūtra says: Arhats and pratyekabuddhas, possessing the four kinds of knowledge, attain a place of repose. These teachings were also spoken by the Tathagata as expedient teachings that retain a remainder and are of provisional meaning.

Passages such as these are too numerous to explain fully.

Three passages are briefly cited from the Abhidharma treatises. First, the Treatise on the Lotus Sūtra says: There are two kinds of śrāvakas—those of fixed disposition and those of overweening pride. Because their faculties are not yet mature, the Buddha does not confer predictions upon them, while predictions are conferred upon the bodhisattvas. Predictions are conferred upon bodhisattvas as a skillful means to inspire them to generate the aspiration for enlightenment. Second, the Treatise on the Great Perfection of Wisdom says:

Question: The body assumed by an arhat in a former life through causes and conditions will necessarily perish. Where, then, can such a person perfect the path to Buddhahood?

Answer: When one realizes arhatship, the outflows and causal conditions pertaining to the three realms are exhausted, and one is no longer reborn within the three realms. There are pure Buddha lands; therefore, one aspires to transcend the three realms. There, even the name “affliction” no longer exists. In that established realm, one hears the Lotus Sūtra and perfects the path to Buddhahood.

Third, the Ratnagotravibhāga states: Icchantikas lack the nature of nirvana and therefore never enter nirvana. What does this mean? It is intended to reveal the cause constituted by slandering the Mahāyāna.

What does this clearly signify? It is intended to transform the mind that slanders the Mahāyāna and the mind that does not seek the Mahāyāna; therefore, this is said with reference to an immeasurably long period of time. In truth, such beings possess an intrinsically pure nature; it is on this basis that these passages are taught.

It should therefore be understood that teachings asserting the existence of two vehicles whose followers are definitely incapable of becoming Buddhas, and teachings speaking of sentient beings devoid of the nature for enlightenment, and so forth, are all skillful teachings of provisional meaning. Sūtras that teach the One Vehicle, deny that there are two, and declare that all sentient beings shall become Buddhas are scriptures of truly definitive meaning.

Question: If the first master established this position, for what purpose did the subsequent master cite passages as evidence?

Answer: That master regularly explained that all passages teaching the One Vehicle were intended to aid those of indeterminate lineage. They are all skillful means, and therefore there is no contradiction. The passage in the Treatise on the Lotus Sūtra is the same in meaning as that of the Ratnagotravibhāga. It also recounts the intention underlying subsequent expedient teachings. The passage in the Treatise on the Great Perfection of Wisdom says that arhats are born in a Pure Land. This refers to śrāvakas of indeterminate lineage. Therefore, the principle is likewise free from contradiction.

Question: If the latter master established this position, how can the passages cited by the former master be interpreted so that they are coherent?

That master regularly taught: The Saṃdhinirmocana Sūtra says that, ultimately, they cannot be made to sit at the place of enlightenment and realize unsurpassed, perfect enlightenment. This clearly means that they will definitely enter nirvana without remainder and cannot be made to refrain from entering nirvana without remainder and instead directly realize unsurpassed, perfect enlightenment. Therefore, they are said to be exclusively inclined toward quiescence. Yet after those śrāvakas enter nirvana without remainder, they remain there for eighty thousand kalpas, or sixty thousand, forty thousand, or twenty thousand kalpas. Afterward, they arouse the aspiration, enter the Mahāyāna, are born in a Pure Land, and perfect the path to Buddhahood.

If we discuss persons of indeterminate lineage, then although they abide in the Nirvana with Remainder, they nevertheless rely upon the Grounds to enter the Great Vehicle. This is stated very clearly in the Yogācārabhūmi Treatise. Therefore, that scripture likewise contains no discrepancy.

In contrast with the Dharma, the passage in the treatise says that the teaching of the One Vehicle is an expedient means. This recounts the intent of the provisional teaching of the Three Vehicles and does not speak of the ultimate principle of the Path. Because those people cling to the Three Vehicles, it is therefore said: “The fifteen contaminated phenomena are karmically indeterminate.” This is stated from the perspective of the coarse characteristics of objects and realms.

It is not the ultimate, true principle. Thus, one should know that the Abhidharma treatise may repeat certain passages in order to teach expedient means. Hence, there is no discrepancy in principle.

Question: Both masters explain these two matters by attributing error to one place; then who is correct, and which interpretation is superior?

Answer: Among all these scriptures and treatises, what is not true? Therefore, it is as follows. If the intention is to support those who are exclusively destined for cessation, then the first master’s explanation is true.

If the intention is to support persons of indeterminate lineage, then what the latter master says is likewise true. All of these interpretations harmonize thoroughly with the capacities of beings. If one judges their relative superiority according to principle, the former master’s meaning is narrow, though not concise.

That scripture says that the Buddha does not transform everyone, and it also speaks of two kinds of ultimate cessation. The second master presents a meaning that is broad and extensive. In contrast, the former is concise and narrow.

This meaning may be clarified as follows: when that concise and narrow interpretation is joined to the broad and extensive passage, the passage still suffers from a defect; but when the broad and extensive interpretation encompasses the concise and narrow passage, although the passage is narrow, its meaning suffers no harm, and the two readily accord. For this reason, the latter interpretation is ultimately said to be superior.

Therefore, one should know that the intent of this Lotus Sutra is to teach the ultimate, definitive meaning. Now, relying upon this meaning to elucidate its passages, all seemingly erroneous passages can be properly understood. Thus, it internally teaches the ultimate and definitive meaning; it is not an expedient teaching that expresses an incomplete meaning.

The Saṃdhinirmocana Sutra states: “All śrāvakas, pratyekabuddhas, and bodhisattvas are one upon this subtle and pure path. All equally attain such ultimate purity.” Therefore, that scripture takes this principle as its central doctrine. Although that scripture is indeed of true and definitive meaning, it also says that śrāvakas destined for cessation can ultimately never sit at the place of enlightenment.

Such passages all express expedient means. Their intent is to safeguard the resolve of those of the Two Vehicles. Thus, they are spoken as expedient teachings of incomplete meaning.

Accordingly, this principle was stated in the introductory remarks as pertaining to the nature of those persons and was thereby described as being of incomplete meaning. In this way, the two passages do not differ from one another. Furthermore, this Lotus Sutra says that a conjured treasure city was created for this reason: beings first stopped at that point and were ultimately led onward to Buddhahood.

The One Vehicle is taught on the basis of this principle. Therefore, this sutra is of ultimate and definitive meaning. Yet this sutra also contains words of incomplete meaning.

It directly declares that there are neither two nor three vehicles and takes this passage as the standard for affirming that those of the Two Vehicles are not destined for cessation; but in truth, it is not intended to establish that those of the Two Vehicles are not destined for cessation. Therefore, it is said that these are not words of expedient means. For this reason, when the Abhidharma treatise says that it is an expedient means, that too accords with the principle.

The Essential Doctrine of the Lotus School