Mahāyāna sūtras such as the Lotus Sūtra present a vision in which enlightenment is ultimately open to all beings, and they do so by reinterpreting the entire Buddhist path in universal terms. Central to this is the teaching of the “One Vehicle” (Ekayāna): what appear as different paths—the śrāvaka, pratyekabuddha, and bodhisattva vehicles—are portrayed as provisional forms of guidance that all converge in the single Buddha Vehicle. This means that even those who believe they are aiming only at personal liberation are, at a deeper level, being led toward full Buddhahood. The doctrine of skillful means (upāya) undergirds this vision: all earlier and varied teachings are framed as compassionate adaptations to the differing capacities of beings, rather than final or exclusive truths. In this way, no path is outside the scope of ultimate awakening; everything is folded into a larger salvific design.

The Lotus Sūtra further strengthens this universal horizon by portraying the Buddha as an eternal, cosmic presence who has been teaching across vast stretches of time. The Buddha is not confined to a single historical life but is continuously active, offering guidance so that no being is ever finally abandoned. This cosmic Buddha works in concert with the bodhisattva ideal, which the sūtra exalts as the highest form of practice. Bodhisattvas vow to attain enlightenment precisely in order to liberate all sentient beings, postponing final nirvāṇa until others are brought to awakening. The result is a universe populated by compassionate agents whose very raison d’être is the salvation of others, reinforcing the sense that universal liberation is not merely possible but the natural trajectory of reality.

Narratively and practically, the Lotus Sūtra also makes salvation accessible in very concrete ways. It emphasizes that even simple acts—hearing the sūtra, reciting or copying it, making offerings, or arousing a moment of genuine faith—generate immense merit that leads, sooner or later, to enlightenment. This merit can be dedicated for the benefit of all beings, so that individual practice becomes a vehicle for collective liberation. By presenting such practices as powerful and widely available, the text lowers the threshold for participation in the path while still orienting practitioners toward the highest goal. Taken together, these teachings and practices articulate a vision in which every being, through countless forms of guidance and support, is ultimately drawn into the orbit of Buddhahood.