The opposite is to “turn” the scripture, so your mind becomes the center. Fa-ta thought he had mastered the Lotus Sutra, but actually it was the opposite. His mind was turned around by it. You could say he depended on it. As the Sixth Patriarch teaches, the Lotus Sutra doesn’t tell of many things, but just one thing, one great event, one great matter. It was considered to be the most profound scripture, and he taught that it expressed the transmission of immediate enlightenment. The great event consists of the Buddha’s enlightenment, divided into four phases: to open, to show, to let us understand, and to allow us to enter. Buddha’s appearance was to enlighten people, so he tried it, himself. In the same way, other Buddhas tried to open it, show it, understand and enter, and when they were enlightened, they were able to do it for others. Talk of one vehicle also tells about it. The Sixth Patriarch says, “There is only one Buddha Vehicle.” It is a kind of parable for one great matter, one great opportunity. It is why you were born, why I was born. At the end it says, To practice the Way of the Buddha is no different from being a Buddha. This is a very natural thing. One could say, “Buddha does Buddha’s thing… and it is happening. Rain falls, flower blooms. That is the flower doing it’s thing. Man is always enlightening. That is doing man’s thing.” (The word “buddha” with a small character, means enlightenment.) I would translate this passage, “That which is buddha-action, Buddha’s doing, is Buddha.” When something is blooming, it is a flower. When someone is stealing something from some place, moving something which doesn’t belong to him, this activity tells who he is. Our practice of zazen is doing zazen. You don’t care about becoming Buddha. You are not climbing, step by step, into a holy person’s world, like climbing a mountain from hell to heaven. A Rinzai master called it “zapping Buddha’s world.” Zazen doesn’t mean you go somewhere. The idea of three vehicles came from Mahayana thinking.