Thereupon Many-Treasures Buddha in the stūpa of treasures offered a half of his seat to Śākyamuni Buddha, saying, “Śākyamuni Buddha, sit here!”

The purpose of presenting the dividing of the seat, in order to share [it with the Buddha], is to suggest that extinction [from the world] does not necessarily mean extinction and existence does not necessarily mean existence. The difference between existence and extinction originates in the various grades [of the capacities of beings]. How can the Sage be subject to them? Also by showing that [the Buddha will enter) nirvana not long hence, [the Buddha] makes them anxious to prepare for [receiving) the Dharma.

At that instant the Sahā-World was purified. The ground of the world became lapis lazuli. The world was adorned with jeweled trees. The eight roads were marked off by ropes of gold. The towns, villages, cities, oceans, rivers, mountains, forests and thickets were eliminated. The incense of great treasures was burned; mandārava flowers, strewn over the ground; and jeweled nets and curtains with jeweled bells, hung over the world. The gods and men were removed to other worlds except those who were in the congregation.

The purpose of showing all the dirt and evils removed, gods and men cast away, leading to the point when flowers and incense are offered, is to suggest indirectly that evil certainly can be destroyed and good cultivated.

Śākyamuni Buddha again purified two hundred billion nayuta more worlds of each of the eight quarters [neighboring the expanded world] to seat all the Buddhas of his replicas.

If he wanted to accommodate all the Buddhas, who were emanations of [that Buddha’s] body, he would appropriately prepare and purify the realms [immediately], making it suffice for beings to accept [the Buddha’s original thesis]. [But] why did he conjure them up gradually? The reason for doing this is as follows: [The Buddha] wants to give expression to the thesis that li cannot be reached at once; the coarse should be ground until it is fine; it must be decreased further and further, until it comes to the point of no decrease.

[The Sahā-World and] the four hundred billion nayuta worlds of each of the eight quarters[, which were amalgamated into one Buddha world,]

This is designed to express [the idea] that although there are causes, different in myriad ways, they result in one single effect.

Thereupon the four kinds of devotees [in the congregation], having seen the great stupa of treasures hanging in the sky, and having heard the voice from within the stupa, had delight in the Dharma, but wondered why these unprecedented things had happened. They rose from their seats, joined their hands together [towards the stupa] respectfully, retired, and stood to one side.

The fourfold assembly, seeing the stūpa issuing forth, did not know the reason. Then they “rose [from their seats],” and stood off [“to one side”]. They turned looking earnestly, wishing to hear about its meaning. This happening was beyond their comprehension, making them dare not to speak. [A bodhisattva-mahāsattva] named Great Joy in Preaching (Mahāpratibhāna) sharing doubts with the multitude, addressed the Buddha, asking him to reveal the motive behind the event he had conjured up.

When [the Buddha called Many-Treasures {Jewels}] was yet practicing the Way of Bodhisattvas, he made a great vow:

The fact that [a Buddha called] Many Jewels formerly had taken a vow and could fulfill it secretly drew the attention of the congregation at that time, and as a consequence all invariably wished to see this Buddha’s body. By making them see [the Buddha] appear, [the Buddha] unequivocally showed them the evidence.

The Buddha said to Great-Eloquence Bodhisattva-mahāsattvas: “Many-Treasures Buddha made another great vow: ‘If a Buddha wishes to show me to the four kinds of devotees when my stūpa of treasures appears before him in order that l may be able to hear the Sūtra of the Lotus Flower of the Wonderful Dharma [directly from him], he must call back all the Buddhas of his replicas who will be expounding the Dharma in the worlds of the ten quarters at that time.

No doubt [the Buddha] does not do this as an act of self-glorification. He wants to distinguish between the true and the false; therefore he finds it necessary to summon the Buddhas to gather. It was said earlier that in the ten directions there would be this teaching [of the sūtra]. It means that the present Buddha Śākyamuni is real. What the real Buddha has preached must be clear and proper. Through this many gain faith and are enlightened, fully and deeply. Therefore [the Buddha] uses the vow of Many Jewels as a pretext for gathering them in one place.

Thereupon a stupa of the seven treasures sprang up from underground and hung in the sky before the Buddha.

The purpose of manifesting the stūpa is to verify that the li underlying the Dharma Blossom is certainly clear and proper, first, through the evidence of the stūpa and, second, through the evidence of the voice that issues forth therefrom. Through the two events, beings come to bear faith to a full and deep extent. By extension it also shows that the ultimate fruit is subtly manifested, as it is ever existent.

Man’s emotions [tend to make him] dark about li. [The Buddha] cannot help but cause him to nurture faith by resorting to supernatural wonders. In an attempt to manifest and prove [his preaching] through this method, [the Buddha] shows the jeweled stūpa. Through this event he reveals his meaning, making it manifest and visible. It already was said that the three vehicles are the One. All living beings are [potentially] Buddhas and also are all in nirvāṇa. Nirvāṇa and Buddhas are set apart by as little as [the difference] between beginning and end. Also why should there be any difference [between beings and Buddhas]? Only because of the instigators of depravities is [Buddha-nature] concealed, like a stūpa lying hidden, sometimes underground, covered by earth. The endowment of great enlightenment cannot be left covered up. It is bound to be drawn out in due course, like the stūpa issuing forth. It cannot be stopped from coming out. It originally was existent in empty li, like the stūpa resting in midair. The sound of the voice issuing [from inside the stūpa], praising with the words, “How excellent! How excellent!” expresses a final affirmation. The words set about with sundry precious objects implicitly show that the ultimate fruit encompasses all kinds of good. Thus, its li becomes manifest by way of the event [conjured up by the Buddha]. Though it is difficult and unbelievable, it can be obtained.

To enter the room of the Tathāgata means to have great compassion towards all living beings.

Compassion can fully cover [the whole realm] like a room providing shelter. Room should be read with the sense of “to enter.”

To wear the robe of the Tathāgata means to be gentle and patient.

“The bearing of insult” and the “forbearing” of pleasure are like a cloak protecting the body. Cloak should be read with the sense of “to put on.”

To sit on the seat of the Tathāgata means to see the voidness of all things.

Being “empty,” one is given “security.” Attainment is likened to a “throne.” Throne should be read with the sense of “to sit.” Isn’t [the Buddha] thereby benefitting beings greatly?

Suppose a man on a plateau {high plain}felt thirsty and sought water.

Receiving and keeping the Dharma Blossom, while seeking enlightenment to the Path of the Buddha, at the apex of one’s desire, is likened to [the state of a man] “[hard pressed by] thirst and in need of water.” This analogy figuratively speaks of [the difference between] shallowness and depth, and gain and loss, in men keeping the Dharma Blossom. It was said earlier that there are those who “cannot contrive to see and hear” the Dharma Blossom. It refers not so much to those who have not obtained the rolls [of the sūtra] as to those who have not comprehended the idea of the One Vehicle.

In contrast to the three vehicles, the One Vehicle is “the hardest to believe.” Seeking understanding about the Dharma Blossom is like searching for water “on a high plain.” Receiving, keeping, reading, and reciting it are symbolized in “to dig.”

He dug a hole in order to get water. As long as he saw the dug-out lumps of earth were dry, he knew that water was still far off. He went on digging, and then found the dug-out lumps of earth wet. When he finally found mud, he was convinced that water was near.

Not seeing the gate to the profound [realm] is like “seeing dry earth.” Turning around to bring themselves to the deep [realm] is like seeing “mud.” They already know that the great awakening is not remote: they “know that water must be near.”

Anyone who copies, keeps, reads and recites this sūtra, makes offerings to it, and expounds it to others after my extinction, will be covered by my robe {garments}.

li is deep and covered completely. Through “garments,” [the Buddha] manifests it.

He will live with me.

When men feel intensely that they are entertaining doubtful thoughts, they are then on the way to wakening. Wakened, one becomes identified with the man of the Lotus Blossom. As they comprehend and partake of the profound ultimate, their experience of understanding becomes an integral part of their thought; thus, a place is provided. Providing a place is the meaning intended by dwelling together.

I will pat him on the head {heads caressed}.

One who will keep the Dharma Blossom will be initiated as a son of the Buddha. A deep love is expressed by means of caressing the heads.

Thereupon the Buddha said again to Medicine-King Bodhisattva mahāsattvas: “I have expounded many sūtras. I am now expounding this sūtra. I also will expound many sūtras in the future. The total number of the sūtras will amount to many thousands of billions. This Sūtra of the Lotus Flower of the Wonderful Dharma is the most difficult to believe and the most difficult to understand.

Whereas the preceding sections explicate the Dharma by way of man, the sections from here on explicate man by way of the Dharma. Because it is difficult to obtain the Dharma, it is difficult to find the men who receive and keep it also because it is difficult to believe and understand the Dharma.

Anyone who reads and recites the Sūtra of the Lotus Flower of the Wonderful Dharma, know this, will be adorned just as I am. I will shoulder him. {Borne about on the Thus Come One’s shoulders}

The Dharma is [the same as] the Buddha Master. One should respect the Dharma in order to receive the Dharma, and what [the expression] bearing about means really is that one “bears about” the Dharma but not men. However, the descriptive trace of speech as found here also is focused on man [as the agent of Dharma] in order to help strengthen learning.

An evil man who speaks ill of me in my presence with evil intent for as long as a kalpa is not as sinful as the person who reproaches laymen or monks with even a single word of abuse for their reading and reciting the Sūtra of the Lotus Flower of the Wonderful Dharma.

The Buddha is supreme among men and gods. To hate and “curse” him is but cursing the man, not cursing the Dharma. However, if a man who receives the Dharma Blossom “curses” it, this is tantamount to “cursing” the man and disgracing the Dharma as well. To “curse” men and disgrace the Dharma is identical with “slandering” the Dharma-body. The guilt of those who “slander” the Dharma-body is extremely “grave.” [This injunction by the Buddha] is designed to strengthen the learner’s drive, certainly with great effect.