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

The various teachings I expound are of the same content, of the same taste. Those who emancipate themselves [from the bonds of existence,] from illusions, and from birth and death, will finally obtain the knowledge of the equality and differences of all things. But those who hear or keep my teachings or read or recite the sutras in which my teachings are expounded, or act according to my teachings, do not know the merits that they will be able to obtain by these practices.

The Dharma being of “a single mark,” li has no different “flavors” (rasa). Even though living beings are all identically soaked in the marsh of the Tao, they do not realize that this is so.

Why is that? It is because only I know their capacities, appearances, entities and natures. Only I know what teachings they have in memory, what teachings they have in mind, what teachings they practice, how they memorize the teachings, how they think of the teachings, how they practice the teachings, for what purpose they memorize the teachings, for what purpose they think of the teachings, for what purpose they practice the teachings, and for what purpose they keep what teachings.

What living beings “think back on” is not the same: it may be morality (śīla), or it may be almsgiving (dāna). Hence, it is said, “what things they think back on.” “[What things] they think ahead to” and “[what things] they cultivate” also are like this.

For the sake of attaining to the minds of the three vehicles, one is mindful of almsgiving. For the sake of attaining to the minds of men and gods, one is mindful of almsgiving. “[How they] think ahead” and “[how they] practice” also are like this.

In hopes of gaining the fruits of the three vehicles, one is mindful of almsgiving. Expecting the retribution of men and gods, one is mindful of almsgiving.

This sums up the three [statements] covered so far. By resort to what means “by means of what good deed as cause.” What dharma they gain means “what retribution they receive as effect.” Cause and effect all lead to the Buddha, but living beings do not realize it. All hold on to what they think is different; only the Buddha is aware that they all belong to the same [One].

“Kāśyapa, know this! I, the Tathāgata, am like the cloud. I appeared in this world just as the large cloud rose.

The Dharma-body fills up [the ultimate of nonbeing]; the shade of compassion is like a cloud.

I expounded the Dharma to gods, men and asuras of the world with a loud voice just as the large cloud covered all the one thousand million Sumeru-worlds.

li is broad and immeasurable: it is “great.” There is no being that does not hear and know about it: it “pervades.” It “pervades” and covers men and gods, so that they may be free of the heat (or passion) of depravities (kleśa).

I said {proclaimed} to the great multitude, ‘I am the Tathāgata, the Deserver of Offerings, the Perfectly Enlightened One, the Man of Wisdom and Practice, the Well-Gone, the Knower of the World, the Unsurpassed Man, the Controller of Men, the Teacher of Gods and Men, the Buddha, the World-Honored One. I will cause all living beings to cross [the ocean of birth and death] if they have not yet done so. I will cause them to emancipate themselves [from suffering] if they have not yet done so. I will cause them to have peace of mind if they have not yet done so. I will cause them to attain Nirvana if they have not yet done so. I know their present lives as they are, and also their future lives as they will be. I know all. I see all. I know the Way. I have opened the Way. I will expound the Way. Gods, men and asuras! Come and hear the Dharma!’

li becomes luminous: he “proclaims.” They should pay attention to it: thus, he talks about it. The Tao spreads in the world. When conditions are met, they are certain to hear it. This is, “all should come here in order to listen to the Dharma!”

forests, mountains, ravines and valleys

This phrase illustrates that the benefit of the Dharma extends everywhere, leaving no corner unreached.

all these plants being different in names and forms

Conditions (pratyaya) and physical forms are not identical.

were covered with a dark cloud

Cloud symbolizes the Dharma-body; rain represents the preaching of the Dharma. The Dharma-body pervades everywhere, fully and thickly, and the Dharma-sound permeates all over equally.

watered by a rainfall at the same time. {Everything rained on by the same cloud}

[The phrase] at the same time means that there is no [sequence of time], first or later. Raining down equally means that [rain] falls without any distinction between much and little. The Dharma rains of the four virtues with respect to li also are like that.

Rain “by the same cloud” implies that there is no water of a different taste. Although their genetic natures are varied, all [beings of different] appellations seek to sustain life. The same “rain” of the previous conversion [causes] the shoots of the Tao to issue forth: it is “the earth.” The present preaching helps them to attain understanding: it is the “rain.”

Kāśyapa! Suppose the various trees and grasses of the one thousand million Sumeru-worlds

Delusion arises when one deviates from li; delusions vary in a myriad of ways. By turning one’s back [to delusion] one becomes enlightened to li. li must be nondual; the Tao of the Thus Come One is one. Beings go against (the One), calling it three. The three originated in beings’ own disposition, but li has remained one always. It is like the fact that, though the clouds and rains fall equally [on all the medicinal trees], the medicinal trees themselves vary in a myriad of ways. It is the medicinal trees that are varied in a myriad of ways, not the clouds and rains. What he said in parable of the difference and similarity was meant to show how [the three] turn out to be unified. Kāśyapa comprehended this purport, achieving the ultimate “rarely” experienced by any. [The words] three thousand refer to the single domain of the Buddha’s transformative teaching in its entirety.

You spoke of my true merits very well. {Truly it is as he has said}

The Thus Come One’s wisdom and meritorious virtues enabled him to preach the path of the three first and the One later, and Kāśyapa himself has spoken of it by taking up a parable. What he has said shows that he has attained to the Sage’s meaning. Hence, in sanctioning it, [the Buddha says], “Truly it is as he has said.”

In reality, however, I have more merits. They are innumerable, asaṃkhya.

What has been said (by Mahākāśyapa and others) is “true” and real because it relates to the region of the One. Now this passage deals with the boundlessness of the region of the One. The boundlessness of the region of the One, unexhausted for many kalpas, broadly verifies [the theme] that the transformative teaching of the three is [identical with] that of the One; how, then, can there be any mistake?

I expound all teachings with expedients by my wisdom in order to lead all living beings to the stage of knowing all things. I know what region a living being will be taken to by what teaching, and what a living being has deep in his mind. I am not hindered by anything in knowing all this. I know all things clearly, and show my knowledge of all things to all living beings.

What is explicated here is how [the Buddha] has reached the state of All-Knowledge (sarvajñā): first, by investigating thoroughly the profound intent of the dharmas; and second, by knowing where living beings’ thoughts tend to go. Because he knew that medicines help regulate diseases, he took them, which led him to bring depravities and calamities to an end without fail, finally attaining to the All-Knowledge.
Tao-sheng Commentary on the Lotus Sutra, p242

Thereupon the World-Honored One said to Mahā-Kāśyapa and other great disciples: “Excellent, excellent! {well-done}

As four great voice hearers had achieved enlightenment by the first parable, subsequently they spoke of their faith and understanding, in order to express their enlightenment. Understanding had to be verified, [and it turned out that] they had comprehended in depth the Sage’s idea of first the three and later the One. Because they comprehended the purport of what the Sage was driving at, in this chapter the Buddha confirms the propriety of what they have said in order to perfect the meaning [of the doctrine]. Hence, he praised [them] saying, “well-done!” commending their rare achievement. [The Buddha] secretly guided them, undetected, making them equal with Kāśyapa [in understanding].

The title “Medicinal Herbs” conveys, the fact that in the past they had received and maintained the Sage’s teaching, and as the Sage’s teaching soaked their spirit, the disease of depravities (kleśa) was cured. Thus [the transmitter of the sūtra] used the [the words] medicinal herbs in titling the chapter.

At that time you caused us to think over all things and to clear away the dirt of fruitless discussions about them.

This is connected with the second [part of the] parable, intended for preaching the doctrine of the three vehicles. [The words] one day’s wages disparage the self-satisfied mind of the Lesser Vehicle. The merits they had accumulated when they were blind are equal to no more than those the bodhisattvas would accumulate in one day. They are so little and are short of [reaching] the ultimate.