As regards this topic, as the task is achieved, then its effect is completed; this is the calendrical order [li-shu] of self-soness [tzu-jan]. That the four great voice hearers already had their roots planted in the distant past is shown in the present prophecy. What the Buddha has stated so far completes his preaching. What he has preached must be in compliance with li. When li is complied with, the [natural] factors, as they converge, come to bear fruits. Therefore, the Buddha arranged for them (the disciples) to receive his prophecy. This bestowal of prophecy [is like] the blossom of the Dharma. Fetters cause the creation of all things and images [or phenomena], but when the Sage is united with li, these fetters are completely destroyed. These fetters having been destroyed, it is illogical to claim the existence of a “land.” Whereas it can be said that there is no “land,” this does not [necessarily] imply the nonexistence of a “land.” [For, although] there is neither body nor name, yet body and name both exist more really than ever (before). Therefore it should be understood that what the “lands,” the titles, and the bestowal of prophecy mean is that [the Buddha] merely devised such things as a way of responding to beings, in order to guide them to [feeling] unsatisfied [with themselves].

Thereupon Great Maudgalyāyana, Subhūti and Mahā-Kātyāyana {all greatly agitated,} trembled, joined their hands together with all their hearts, looked up at the World-Honored One with unblenching eyes, and sang in gāthās in unison:

The way these men sought the prophecy [as it is described here] suggests that they entertained inwardly a wondrous understanding of Ii, making them deserve to receive the prophecy, with the result that they came to the point of seeking it themselves. [The Buddha] secretly guided those unawakened, urging them [to drive themselves] toward awakening and understanding. Because their will to acquire understanding was so intense, [their will] to obtain the prophecy was also the same.

His right teachings will be preserved for twenty small kalpas. The counterfeit of his right teachings will be preserved also for twenty small kalpas.

It is shown that there is [a distinction between] superior and inferior realms, and that there is [a difference] between long life and short life. Why is this? The Sage certainly has not made this so. [The difference in individuals of] the subtle triggering-mechanism accounts for it. Hence, [the Buddha] explains the difference.

My sons [, that is, the Bodhisattvas]
Who seek
The enlightenment of the Buddha exclusively,
Who believe that they will become Buddhas definitely,
And who have compassion towards others,
May be likened to the short {small} trees.

By this [the Buddha] intends to explain that the bodhisattva path is the superior one, comparing it again to trees. “Trees” are meant for shade and covering. The Greater Vehicle has the connotation of “covering [in this sense] it is similar to trees. [Those who are in] the seventh stage (bhūmi) and [those who are] below are referred to as small trees whereas [those who are in] the eighth or above are spoken of as great trees.

The cloud covered the sun,
And cooled the earth.
It hung down
As low as if we could reach it.

This symbolizes that through the transformation body (nirmāṇakāya) [the Buddha] makes contact with beings, so that he appears approachable [to them] step by step.
Tao-sheng Commentary on the Lotus Sutra, p245