Expedient Devices

Chapter 2

 

Sutra:

“Shariputra, what is meant by ‘All Buddhas, World Honored Ones, appear in the world only because of the causes and conditions of the one great matter?’ The Buddhas, the World Honored Ones, appear in the world because they wish to lead living beings to open the knowledge and vision of the Buddhas and gain purity. They appear in the world because they wish to demonstrate to all living beings the knowledge and vision of the Buddhas. They appear in the world because they wish to lead living beings to awaken to the knowledge and vision of the Buddhas. They appear in the world because they wish to lead living beings to enter into the Path of the knowledge and vision of the Buddhas.”

Outline:

L3. Rhetorical question.
L4. Actual explanation.
M1. The singularity of the noumenon.

Commentary:

Shakyamuni Buddha says, Shariputra, I will tell you something: What is meant by ‘All Buddhas, World Honored Ones, appear in the world only because of the causes and conditions of the one great matter?’ What does this mean? I will tell you: All the Buddhas, the World Honored Ones come into this Saha world because of the great matter of the birth and death of all living beings and because of the various types of karmic retributions living beings must undergo.

The Buddhas, the World Honored Ones, appear in the world because they wish to lead living beings to open the knowledge and vision of the Buddha. Their greatest wish is to lead living beings to attain the knowledge and vision of the Buddha. “Opening” the Buddha’s knowledge and vision is the opposite of “closing” the Buddha’s knowledge and vision. When was the door to the Buddha’s knowledge and vision shut? From the time of the first thought of ignorance. Ignorance shut the door to the Buddha’s knowledge and vision; now, we are opening it again.

What is the Buddha’s knowledge? The Buddha’s knowledge is the heart of every living being. The heart is complete with the Buddha’s wisdom and knowledge.

What is the Buddha’s vision? The Buddha’s vision is the Buddha Eye. If you open your Buddha Eye, you will clearly understand the Real Mark of all Dharmas.

And gain purity. Before we have opened our Buddha Eye, in all respects, we are impure and unclean. How are we unclean? Ignorance, affliction, coarse and subtle delusions, and various troubles cause our natures to become seemingly impure. It is as if we are impure, but basically we are pure. Because we have not opened the Buddha’s knowledge and vision, we have not yet rediscovered our fundamental purity. Shakyamuni Buddha wished to lead all living beings to return to the root and go back to the source, to open the knowledge and vision of the Buddha. That is why he appeared in the world. He appeared in the world and manifested the eight signs of accomplishing the Way:

1. He descended from the Tushita palace.
2. He entered his mother’s womb.
3. He dwelt in his mother’s womb.
4. He was born from his mother’s womb.
5. He left home.
6. He attained the Way.
7. He turned the Dharma-wheel.
8. He entered Nirvana.

They appear in the world because they wish to demonstrate to living beings the knowledge and vision of the Buddhas. The Buddha also wished to demonstrate the knowledge and vision of the Buddhas, to lead them to understand that the Buddha’s knowledge and vision is inherently their own. It is not gained from the outside. This is precisely the point where Buddhism differs from other religions. All living beings can become Buddhas. It is totally egalitarian in that regard. Anyone who cultivates can become a Buddha. If you do not cultivate, of course you will not become a Buddha. It is not to say, “I am the one and only Buddha. You are not Buddhas.” Nor is it to say, “You are a Buddha, and I am not.” All living beings have the Buddha-nature and all can become Buddhas. Those of other religions maintain that there is only one God, the Almighty. Well, in that case, where did God come from?

“He was always there,” they say. “You cannot ask that. It is a sin to ask where God came from.” How could such a question be a sin? Unless, of course, there was no God, in which case it would be a sin. If there was a God, it could not be a sin to ask. If you ask Him, he should clear the matter up for you. You cannot say that if you do not understand something and ask a question about it, you are committing a sin. That does not make any sense at all. It is unreasonable. And after all, God is just the ruler of the Heaven of the thirty-three Shakra.

Some religions say, “No, that is not out God. Our God is another one.”

If that is the case, then where are you going to fit the lord of the Heaven of the thirty-three? Unless you push him off the throne or persuade him to step down, he is still God. Actually, in Buddhism, god is a Dharma protector. But most people do not understand this doctrine. They also do not understand the doctrine of no beginning and no end. They merely know that which has a beginning and has no end. As they understand it, everything began with God. Heaven and earth were created by God. God is eternal; he has no end. He lives forever and never dies. This is just what they think, however.

As to the Buddha: In the heavens and below, only the Buddha is honored. But everyone can become a Buddha. It is not that just Shakyamuni could become a Buddha and no one else is allowed to do so. The Buddhas of the ten directions have the same path. They are all the same. They do not say, “I am the only one. Nobody else can be like me.” That is just being a dictator!

Now, the Buddha wants to demonstrate clearly that living beings are complete with the Buddha’s knowledge and vision. It is not only the Buddha who has realized Buddhahood and who possesses the knowledge and vision of the Buddha. All living beings have the Buddha’s knowledge and vision, but because they have not understood the principle or obtained the strength, the Buddha wants to demonstrate the Buddha’s knowledge and vision to them. That is why he has come into the Saha world.

They appear in the world because they wish to lead living beings to awaken to the knowledge and vision of the Buddhas. Once it has been demonstrated to you, you must awaken to it yourself. If you do not enlighten to it, but merely listen to others talk about it, it is of no use. The Buddha wants to cause all living beings to awaken to their inherent Buddha’s knowledge and vision.

They appear in the world because they wish to lead living beings to enter into the path of the knowledge and vision of the Buddhas. “Enter” means to certify to the attainment of the Buddha’s state. Having had it demonstrated to them, having genuinely awakened to it, they must now enter into the path of the Buddha’s knowledge and vision.

Opening, demonstrating, awakening and entering into the Buddha’s knowledge and vision, living beings will be able to end birth and death. They will have completed the great matter and have nothing more to do. That is why after the Buddha spoke this doctrine he entered Nirvana.

Sutra:

“Shariputra, these are the causes and conditions of the one great matter for which all the Buddhas appear in the world.”

The Buddha told Sharipura, “All the Buddhas, the Thus Come Ones, teach and transform only Bodhisattvas. All their actions are always for the one matter, and that is only to demonstrate and enlighten living beings to the Buddha’s knowledge and vision. Shariputra, in speaking Dharma to living beings, the Thus Come Ones use only the Buddha Vehicle. There are no other vehicles, whether two or three.

Shariputra, the Dharma of all the Buddhas of the ten directions is thus. Shariputra, the Buddhas of the past, by means of limitless, countless expedient devices, various causes and conditions, analogies and expressions, have proclaimed all the dharmas to living beings. These dharmas were all for the sake of the One Buddha Vehicle. All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of All Modes.”

Outline:

M2. The singularity of the cultivators.
M3. The singularity of the practice.
M4. The singularity of the teaching.
L5. General conclusion.

J2. Explanation of the teaching methods of the Buddhas of the three periods of time.

K1. The Buddhas of the past.

Commentary:

Shariputra, the opening, demonstrating, awakening and entering into the knowledge and vision of the Buddhas which I previously mentioned, causes living beings to end birth and be released from death, to separate from suffering and attain bliss. These are the causes and conditions of the one great matter for which all the Buddhas appear in the world.

The Buddha told Shariputra, “All the Buddhas, the Thus Come Ones, teach and transform only Bodhisattvas. All their actions are always for the one matter, and that is only to demonstrate and enlighten living beings to the Buddha’s knowledge and vision.Shariputra, in speaking Dharma to living beings, the Thus Come One uses only the Buddha Vehicle.

There are no other vehicles, whether two or three. Shariputra, you should understand that the Buddhas throughout the ten directions only use the Buddha Vehicle. There are no Great and Small Vehicles. There are no other different little vehicles. “Two” refers to the Great and Small Vehicles. “Three” refers to the Hearer Vehicle, the Conditioned Enlightened Vehicle, and the Bodhisattva Vehicle. There are not three vehicles either. What is left? Only the One Buddha Vehicle is left. There is only One Vehicle.

Shariputra, the Dharma of all the Buddhas of the ten directions is thus. They speak the Dharma in the same way. They also say that there is only the One Buddha Vehicle, and there are no other vehicles.

Shariputra, the Buddhas of the past, by means of limitless, countless expedient devices, various causes and conditions, all kinds of causes and conditions to teach living beings. They say, “If you plant good causes you will reap good fruit. If you plant evil causes you will reap evil fruit. Goodness brings good rewards; evil brings evil retribution. These various kinds of causes and conditions concerning the operations of cause and effect, along with analogies and expressions, were used to clarify the doctrine.

The Buddhas have proclaimed all the dharmas to living beings. These dharmas were all for the sake of the One Buddha Vehicle. Although he spoke of the Great and Small Vehicles and of the Three Vehicles, the Buddha’s ultimate wish, his primary intention, was only to speak the Buddha Vehicle and guide living beings to the quick realization of the Buddha Path.

All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of all Modes. There are three types of wisdom: First, there is All Wisdom, which belongs to emptiness and which is the principle of emptiness to which those of the Two Vehicles certify. Secondly, there is the Wisdom in the Path to which the Bodhisattvas of the Provisional Vehicle certify. This type of wisdom belongs to existence. The existence meant here is a false, temporary existence, not true existence. Those of the Two Vehicles certify to the attainment of the “empty” while the Bodhisattvas of the Provisional Vehicle certify to the attainment of the “existent.”

Thirdly, there is the Wisdom of All Modes. This type of wisdom belongs to the Middle Way. It leans neither to the extreme of emptiness nor to the extreme of existence. It is the wisdom of the Middle Way to which the Buddhas certify.

Sutra:

“Shariputra, when the Buddhas of the future shall come into the world, they will also by means of limitless, countless expedient devices, various causes and conditions, analogies and expressions, proclaim all the dharmas to living beings. These dharmas will all be for the sake of the One Buddha Vehicle. Hearing the Dharma from the Buddhas, all these living beings will ultimately attain to the Wisdom of all Modes.

Shariputra, presently, all the Buddhas, World Honored Ones, throughout the ten directions in limitless hundreds of thousands of myriads of millions of Buddhalands, greatly benefit living beings and bring them peace and happiness. These Buddhas also by means of limitless, countless expedient devices, various causes and conditions, analogies, and expressions, extensively proclaim all the dharmas to living beings. These dharmas are all for the sake of the One Buddha Vehicle. All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of All Modes.

Shariputra, all the Buddhas only teach and transform Bodhisattvas because they wish to demonstrate to living beings the Buddha’s knowledge and vision, because they wish to awaken living beings to the Buddha’s knowledge and vision, and because they wish to lead living beings to enter the Buddha’s knowledge and vision.”

Outline:

K2. The Buddhas of the future.
K3. The Buddhas of the present.

Commentary:

Shariputra, the Buddhas of the past spoke the Dharma in this way. What about the Buddhas of the future? It is the same way. When the Buddhas of the future shall come into the world, they will also by means of limitless, countless expedient devices, various causes and conditions, analogies and expressions, proclaim all the dharmas to living beings. They will expound upon all manners of wonderful Dharmas for the sake of all living being.

These dhamas will all be for the sake of the One Buddha Vehicle. There are no other vehicles. Hearing this Dharma from the Buddhas, all of these living beings will ultimately attain the Wisdom of All Modes. The final aim, the end goal, is to cause all living beings to gain the Wisdom of All Modes.

Shariputra, presently, all the Buddhas, World Honored Ones, throughout the ten directions, in limitless hundreds of thousands of myriads of millions of Buddhalands, greatly benefit living beings and bring them peace and happiness. They wish to benefit and profit all living beings and cause them to be serene and blissful.

These Buddhas also by means of limitless countless expedient devices, various causes and conditions, analogies and expressions, proclaim all the dharmas to living beings. These dharmas are all for the sake of the One Buddha Vehicle. Regardless of whether they are of the past, present, or future, all of the Buddhas in the ten directions speak the Dharmas only for the sake of the One Buddha Vehicle.

All these living beings, hearing the Dharma from the Buddhas, ultimately attain the Wisdom of All Modes. The ultimate goal is to lead living beings to gain the Wisdom of All Modes, to perfect Bodhi and to return to the state of non-attachment.

Shariputra, all the Buddhas only teach and transform Bodhisattvas because they wish to demonstrate to living beings the Buddha’s knowledge and vision. The Buddhas of the past, present, and future only wish to teach Bodhisattvas how to realize Buddhahood.

Because they wish to awaken living beings to the Buddha’s knowledge and vision, and because they wish to lead living beings to enter the Buddha’s knowledge and vision. They want to instruct all living beings in the knowledge and vision of the Buddha, to cause them to awaken to that knowledge and vision, to cause them to enter into that knowledge and vision. Because of the causes and conditions of the great matter, the Buddhas enter the world. The Buddhas of the three periods of time, for the sake of the One Buddha Vehicle, first spoke the clever, ingenious Dharma-doors of expedient means. Their final aim was to cause all beings to attain the Buddha’s knowledge and vision, the Buddha’s wisdom, the position of Buddhahood.

Sutra:

“Shariputra, I, now, too am also like this. Knowing that living beings have various desires to which their hearts are deeply attached, according to their basic dispositions, and by means of various causes and conditions, analogies, expressions, and the power of expedient devices, I speak the Dharma to them.”

Outline:

I2. Explanation regarding Shakyamuni Buddha.
J1. Opening the provisional.

Commentary:

Shariputra, I, Shakyamuni Buddha now, too, am also like this. I now presently teach and transform beings in just the same way. I use various kinds of causes and conditions, analogies, and expressions to speak the Dharma to living beings. Knowing that living beings have various desires to which their hearts are deeply attached, according to their basic dispositions, and by means of various causes and conditions, analogies, expressions, and the power of expedient devices.Their thoughts of desire were not created through the habit patterns of one lifetime only. They have been created through patterns formed throughout limitless eons, in successive lifetimes.

For this reason they are deeply implanted in the field of the eighth consciousness of living beings. Because they are firmly imbedded there, they are attached to them and cannot set them aside. The power of such attachments is extremely strong; it is not easy to gain release from one’s attachment. Knowing this, I follow along with the basic nature of each living being, with his habits, be they deep or shallow, and use the power of clever, expedient means. I speak the Dharma to them to set them free of their attachments.

Sutra:

“Shariputra, this is all done so that they may attain the One Buddha Vehicle and the Wisdom of All Modes.”

“Shariputra, in the worlds of the ten directions, there are not even two vehicles, how much the less three. Shariputra, all Buddhas appear in the world of the five evil turbidities, that is, the kalpa turbidity, the affliction turbidity, the living beings turbidity, the view turbidity, and the life turbidity. So, Shariputra, it is that in the time of the confusion of the kalpa turbidity, living beings are heavy-laden with impurities. Because they are stingy, greedy, envious, and jealous, they develop unwholesome roots. For this reason, all the Buddhas, by means of the power of expedient devices, within the One Buddha Vehicle, make discriminations and speak of three.

Shariputra, if a disciple of mine calls himself an Arhat or Pratyekabuddha, but does not hear or know of the fact that all the Buddhas, the Thus Come Ones, only teach and transform the Bodhisattvas, he is not a disciple of the Buddha nor is he an Arhat, nor is he a Pratyekabuddha.”

Outline:

J2. Revealing the actual.

J3. Brings up the five turbidities to show the necessity for provisional teachings.

K1. States the truth.
K2. Lists the five turbidities.
K3. Conclusion.
J4. Dispensing with the false in order to build faith in the one actual teaching.
K1. Selecting the false from the true.
L1. Not knowing or hearing, they are not true disciples.

Commentary:

Shariputra, says Shakyamuni Buddha, this is all done so that they may attain the One Buddha Vehicle. The Buddhas of the past, present, and future spoke the Dharma for the same reason; it was all so that the One Buddha Vehicle might be attained.

Shariputra, in the worlds of the ten directions there are not even two vehicles, how much the less three. Throughout the Buddha-worlds of the ten directions there are not even Two Vehicles. You could say the Two Vehicles were the Great and Small Vehicles. You could also say that they were the two vehicles of the Storehouse Teaching and the Pervasive Teaching. How much the less are there three? Three would refer to the addition of the Separate Teaching.

The Avatamsaka Sutra is the Sudden Teaching, a Dharma for teaching Bodhisattvas; however, it also contains the “non-sudden” teachings. Thus, the Avatamsaka Period was a Dharma for teaching Bodhisattvas. The Storehouse and Pervasive Teachings were for the Arhats and Pratyekabuddhas. The Separate Teaching was for those Hearers and Pratyekabuddhas who were about to turn from the Small and go towards the Great, to return to the Perfect Teaching.

You could say the three referred to the Hearers, Pratyekabuddhas and the Bodhisattvas. You could also say it was the Storehouse, Pervasive, and Separate Teachings because The Dharma Flower Sutra is purely perfect and solitarily wonderful. “Purely perfect” means that it is only the Perfect Teaching. “Solitarily wonderful” means that only The Dharma Flower Sutra is completely wonderful. It is the teaching doctrine that is purely perfect and solitarily wonderful ( 純圓獨妙 --chun yuan du miao).

The remaining teachings, the Storehouse, Pervasive, and Special, cannot compare to it. Only the Buddha Vehicle is called the Perfect Teaching. The Hearers, Pratyekabuddhas, and Bodhisattvas, those Three Vehicles, are all provisional teachings.

Shariputra all Buddhas appear in the world of the five evil turbidities, that is, the kalpa turbidity, the affliction turbidity, the living beings turbidity, the view turbidity and the life turbidity. The Buddhas of the ten directions appear in the world to save all living beings. They appear in the world that is evil and turbid in five ways. There are five evil turbidities.

1. The kalpa turbidity. What is a kalpa? It is a Sanskrit word interpreted as meaning “a division of time.” Basically, there is no such thing as time. The past, present, and future exist only because living beings discriminate. The kalpa is made turbid by the evil offenses of living beings.

2. The affliction turbidity. This refers to the Five Dull Servants: greed, hatred, stupidity, pride, and doubt. These five are the roots from which affliction is born.

3. The living beings turbidity. Living beings have all different kinds of good and evil causes and conditions as well as good and evil retributions. Everyone has his own special evil karma. Living beings are also turbid.

4. The view turbidity. The Five Sharp Servants belong here. They are: the view of a body, extreme views, deviant views, the view of prohibitive morality, and the view of grasping at views. They are also turbid.

5. The life turbidity. Living beings are allotted a certain amount of time in any given retribution body. This is called a life span. It is also turbid.

Our world is made impure by the turbidity of these five, like clear water is made murky by a handful of dirt. That’s why it’s known as the world of the five evil turbidities.

So Shariputra, it is that in the time of the confusion of the kalpa turbidity, living beings are heavy-laden with impurities, the filth of their offenses is extremely heavy. Because they are stingy…miserly. This means that they cannot part with their money. They hold on to a single penny so tightly that it turns into water. They cannot even let go of a single cent. They are unable to give.

Greedy: One who is stingy is unable to give, but one who is greedy is not only unable to give, he covets others’ goods. Greed is insatiable. People who are stingy and greedy will receive the retribution of being extremely poor. Because they were stingy and never gave, they have no blessings, no blessed retribution. Greedy people not only refuse to give, but they are greedy for other people’s wealth. Such greedy hearts!

There’s a little story, which illustrates what can happen to people who are just too greedy. Once there was a very greedy person who died and went to King Yama. King Yama asked him, “You are very intelligent. In your lifetime you never took any losses to speak of. Next life, as a person, would you rather eat other people’s food or your own food?”

He thought it over. “If I eat my own food, that is not as economical as eating other people’s food and saving mine.” He said to King Yama, “I would like to eat other people’s food. I do not want to eat my own food.”

“Fine” said King Yama. “You can go be a pig. Pigs eat nothing but things other people give them. They do not have any food of their own.” The person with the greedy heart then realized that he was wrong to want to eat other people’s food, but it was too late. King Yama would not alter his sentence, and the man had to go off to be a pig and eat other people’s food all day long. That is what can happen when you are just too greedy!

Envious: Envy means that you are displeased if you see anyone who surpasses you. You are jealous of people with talent. When someone is more gifted than you are, you cannot stand it. This includes being covetous of members of the opposite sex. Jealous people eventually fall. If you are jealous of others you may be reborn as an animal. Many of the animals you see were once jealous people.

They develop unwholesome roots. Because they were greedy, stingy and jealous, their accomplishments are worthless. They do many bad things and consequently they grow unwholesome roots, evil roots.

For this reason, all the Buddhas, by means of the power of expedient devices, within the One Buddha Vehicle, make discriminations and speak of three. Originally, there is only the One Buddha Vehicle. There are no other vehicles.

However, if you started right out by telling living beings to become Buddhas, none of them would believe you. That is why the Buddhas of the ten directions and Shakyamuni Buddha all first speak of the dharmas of the Small Vehicles to guide living beings from the small towards the great. They speak of the Hearer, the Pratyekabuddha, and the Bodhisattva Vehicles.

Shariputra, if a disciple of mine calls himself an Arhat, says that he has already attained the fruit of Arhatship. Or a Pratyekabuddha, but does not hear or know of the fact that all the Buddhas, the Thus Come Ones, only teach and transform the Bodhisattvas, he is not a disciple of the Buddha, nor is he an Arhat, nor is he a Pratyekabuddha. Why is he not? It is because, if he had attained any of those positions, he would certainly believe this wonderful Dharma which I speak. His basic disposition would form a solid foundation for that faith. If he does not believe then he has not certified to the fruit of Arhatship, Pratyekabuddhahood, or Provisional Vehicle Bodhisattvahood. He is nothing but a person of overweening pride.

Sutra:

“Furthermore, Shariputra, it should be known that those Bhikshus and Bhikshunis who claim to have attained Arhatship and to dwell in their final bodies before ultimate Nirvana, but who do not further resolve to seek anuttarasamyaksambodi, are people of overweening pride. Why is this? It is impossible that any Bhikshu who had actually attained Arhatship should not believe this Dharma, except in the case when the Buddha has passed into extinction and no Buddha is in existence. Why is this? After the Buddha has passed into extinction, those who accept, uphold, read, recite, and understand the meaning of Sutras such as this will be hard to find. If they encounter other Buddhas, they will then obtain thorough understanding of this Dharma.”

“Shariputra, all of you should, with one heart, believe, understand, accept and uphold the speech of the Buddha, for in the words of all the Buddhas there is nothing vain or false. There are no other vehicles; there is only the One Buddha Vehicle.”

Outline:

L2. Hearing but not faithfully accepting, they are persons with overweening pride.

K2 . Stating the exception and resolving the doubts.
L1. The exception.
L2. Resolving the doubts.
J5. Verifying the validity.

Commentary:

Furthermore, Shariputra, continued Shakyamuni Buddha, it should be known that those Bhikshus and Bhikshunis who say that they have already attained Arhatship, and to dwell in their final bodies before ultimate Nirvana. They say that they are presently inhabiting their very last retribution bodies. After this, they will undergo no further becoming. They say that they have already attained the four virtues of Nirvana: permanence, bliss, purity, and true self.

But who do not further resolve to seek anuttarasamyaksambodhi. They do not push upward, vowing to seek the position of unsurpassed proper and equal enlightenment. They are all people of overweening pride. They are all so intelligent that they have outsmarted themselves. They are proud, conceited, and self-satisfied; they have unmitigated arrogance, all of them.

Why is this? What is the reason for this? It is impossible that any Bhikshu who had actually attained Arhatship should not believe in this Dharma. There is simply no such thing as a Bhikshu who has already attained to Arhatship but who does not believe in The Wonderful Dharma Lotus Flower Sutra.

Except in the case when the Buddha has passed into extinction and no Buddha is in existence.Why is this? After the Buddha has passed into extinction, those who accept, uphold, read, recite, and understand the meaning of Sutras such as this will be hard to find. Those who can accept, uphold, read, recite and understand the doctrines of such Sutras as this will be rare indeed. It is by no means easy to find someone who can explain The Wonderful Dharma Lotus Flower Sutra. Since no one understands it, no one will be able to believe it.

If they encounter other Buddhas in other worlds, they will then obtain a thorough understanding of this Dharma, they will certainly comprehend this wonderful Dharma, the doctrine, which opens the provisional and reveals the real.

Shariputra, all of you should, with one heart, believe, understand, accept, and uphold the speech of the Buddha. All of you in the assembly, the Hearers and Bodhisattvas, should singlemindedly believe, understand, accept, and maintain this Sutra and Dharma spoken by the Buddha. For in the words of the Buddhas there is nothing vain or false. There are no other vehicles; there is only the One Buddha Vehicle. It was still to be feared that people would not believe and so he added, “Nothing the Buddha says is false; it is all true. There are not any other vehicles such as Two Vehicles or Three Vehicles. There is only the one, single Buddha Vehicle. So you should not have any doubts.

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