In the preceding it has been explicated that the li of cause and that of effect are one, that there is no difference in purport. As the ultimate within became manifest, their understanding and discernment came to have [a distinct] presence. [The theme of] the section following this chapter, concerning the men of three [vehicles] becoming the men of One [Vehicle], clarified that the children of two vehicles cannot help but become identical with those of the Greater [Vehicle]. Having finished preaching the sūtra, [the Buddha] now takes examples of those who propagated the sūtra. Earlier there were some examples of those who testimonially practiced [the teaching of] the sūtra. In the present chapter he marks out several people, showing the traces of their conduct in order to help verify [the effect of] the Dharma Blossom. These people were then in other realms, propagating this canon. Now again in this realm, they transmit and keep this sūtra, enabling the teaching of the Path (Tao) to benefit [beings] in the present time, and the fragrance of its virtues (te) to spread and be known for a thousand years to come, so that those who advance to the destination proper, when they are in compliance with it, may reach it.

Earlier when [the Buddha] preached about the cause, the entrustment [of the sūtra] was made as well. Because the theme has not yet been wound up, there has been no separate chapter [for entrustment]. Here [the Buddha] now enunciates that both cause (Chapters 1-13) and effect (Chapters 14-21) have come to an end and that the preaching of li has been completed. As such, the great wisdom of the Thus Come One. Here he entrusts them to keep this sūtra, while striking [incalculable bodhisattva-mahāsattvas] on the crown of the head, to show that li is so deep and the worldly facts (shih) [involved as descriptive tools] are so sublime. This chapter is established for this purpose.

Then they strewed various flowers, various kinds of incense, various necklaces, streamers, canopies, personal ornaments, treasures, and other wonderful things to the Sahā-World from afar.

Although these living beings are ignorant of the One yet they, thanks to favorable conditions, can have a glimpse of it “from afar.” That they made offerings from afar with various kinds of treasures stands for giving the ultimate. The purpose of showing this unreal appearance is to convey that the path [of the One] is not separate from [the path of the three].

At that time the worlds of the ten quarters became passable through each other without hindrance as if they had been a single Buddha-world.

As their feelings become congealed within and reach, their epitome, their sensing [of the endowment for enlightenment] appears without.

The strewn things came from the worlds of the ten quarters like gathering clouds and changed into a jeweled awning over the Sahā-World. The awning extended over the Buddhas staying in this world.

What this and the subsequent segment stating that [the world spheres] in all ten quarters become one [Buddha-land] indicates is this; unless they have not sincerely exerted themselves and sensed the ultimate no one can do it. What this implicitly signifies is that even though the causes are diverse in a myriad of ways, they finally return to the effect of the One.

Then they pulled back their tongues, coughed at the same time, and snapped their fingers. These two sounds [of coughing and snapping] reverberated over the Buddha-worlds of the ten quarters, and the ground of those worlds quaked in the six ways.

Earlier it is shown that their tongues emitted rays of light, with the implication that their speeches were not false; wisdom illuminates [all] without leaving anything [in the dark]. [The Buddha’s] Path (Tao) being such, it is clear therefrom that li spread down to the golden mean. That li spread down to the golden mean finds expression in cough. Yet the voice reaching down to the golden mean must have a reason when it is mentioned, again finding expression in snapping fingers. li has been propagated all over under the heaven; hence, the statement, “These two sounds reached throughout [the world-spheres of the Buddhas] in all ten quarters.” Living beings in ten quarters began to sense their [innate] endowment o! enlightenment: thus “[the earth] trembles in six different ways.”

It is described here that [both] cause and effect have come to an end, which means that li is perfected, and the related worldly facts (shih) [used as explanatory tools, analogies, and parables] have fulfilled [their assigned roles]. The words of the Tao and virtuous acts are completely propagated all over under (the heaven?). However, lights illuminating the dark world [encounter] many opposing elements whereas profound voices [meet] adversities. [Likewise], when it comes to inspiring faith in the corrupt and final [age], [the Buddha] finds it hard to temporarily entrust them from then on with the Dharma Blossom. Thus he displays first supernatural powers that surpass any others of the kind, making the multitude overjoyed and awed. Envoys from afar in the ten quarters, saying namah, vow to devote their lives to the Buddha. Thereupon [beings] become intensely faithful.

He stretched out his broad and long tongue upwards until the tip of it reached the World of Brahman.

This implies that [the Buddha’s] speeches are not empty.

Then he emitted rays of light with an immeasurable variety of colors from his pores.

This indicates that the (light?) of the One ultimate leaves nothing not illuminated by it.

As regards the respectful scripture of the Dharma Blossom, it is the source of many goodnesses and the luminous part of the ultimate wisdom. By going against it, one will see one’s sins piled up like a mountain; by following it, one will reach the state of happiness [as great] as the ocean. Although he has talked about it, [the Buddha] has not yet illustrated with concrete examples of men. Thus he draws from the past and proves the present, so that [the number of] believers may increase. If one slanders and goes against it, the guilt will be like that of Bhadrapāla and the others. If one complies with it, one’s fortune will be like that of the bodhisattva Never Disparaging (Sadāparibhūta). Having wanted to give testimonial to the sūtra, he thus set up this part, pointing out those who committed guilt and those who received happiness, in order to help dispose of their doubts and slanders about it. [The Buddha] demonstrates that the fruit of the bodhisattva’s attainment was the purification of his six faculties with a view to explaining that he had pure faith. Also expressed is the idea that guilt and fortune [entail each other like] shadow and echo; there cannot be any discrepancy as far as the underlying li is concerned. This is what a disciple [of the antinomian school, which] adheres [just] to the learning of how to cleanse [oneself], should be careful about. The retributions for their guilt are like those mentioned in [the parable of] the burning house (Chapter 3).

Anything which tastes good, bad, delicious, distasteful, bitter or astringent, will become as delicious as the nectar of heaven and not distasteful when it is put on their tongues
Innate endowment benefits and enriches us, enabling us to obtain the taste of the “sweet dew” present in us. Yet the rewards we receive are originally not “bitter and astringent.” How then can there be changes? But [the Buddha] says that there are, in order to draw them into a feeling of intimacy. The same is true when it comes to the rewards in connection with “sounds” and “scents.” How can they be spoken of as “ugly”? Yet, worldly sounds and scents [can be distinguished as] good or bad. When the bodhisattvas hear it, what harm is there then?

twelve hundred merits

“One thousand two hundred” meritorious virtues are based on the ten kinds of goodness. They are as follows: Self-practice, converting [others] through teaching, praise, and appropriate joy. Each has ten kinds of goodness, making a total of forty. One goodness in turn can be combined with the ten goodnesses. Forty goodnesses, all combined with the same, make the total of four hundred goodnesses. Four hundred goodnesses have [three grades] each: superior, mediocre, and inferior, making twelve hundred. The three faculties, unlike [the other three], consist of two grades, mediocre and inferior, to produce eight hundred goodnesses. The rest of the faculties have a superior [grade], and so they consist of twelve hundred [virtues].

The earlier chapter (10) concerning “preachers of Dharma” was aimed at preaching that the cause of three is that of the One. This chapter is aimed at making it widely known that the effect of the three is that of the One, and also at distinguishing the merit and reward of the Dharma as well.

The good men or women who keep, read, recite, expound or copy this Sūtra of the Lotus Flower of the Wonderful Dharma

This refers to the Dharma preacher. It is said in the (previous?) chapter and in the great multitude [he] explains them others.” Here this statement is now substantiated.

will be able to obtain eight hundred merits of the eye, twelve hundred merits of the ear, eight hundred merits of the nose, twelve hundred merits of the tongue, eight hundred merits of the body, and twelve hundred merits of the mind.

As for the reward for those who practice the Dharma Blossom as they preach it, it is the great enlightenment wisdom. This wisdom is capable of clairvoyance and omniscience. If beings are to be given ultimate wisdom, it will be imparted to them imperceptibly. This is why it becomes present in men gradually, as if the joy could [only] be attained step by step. The rewards are explained in terms of the six senses, in order to attract learners. Hearing it, learners will be willing to practice the sūtra and accumulate the acts [as exhorted by the sūtra], working to achieve that by which they abide. As regards the statement that [the Buddha] resorts to the six senses [as teaching aids], [the faculty of] seeing the forms (rūpa) naturally is present in the eyes, and [the faculty of] perceiving the Dharma naturally is present in the mind. As already suggested, attainment through learning cannot make [one acquire] omniscience. Hence, the ever-penetrating eyes stop at seeing “the three thousand” [chiliocosms or great worlds]. On (this?) basis it is possible to speak of the physical body.

The physical body exists close to [reality] in a coarse form and so we can say that it is still short of the Dharma-body. In the final analysis, [however,] the three thousand [chiliocosms] being such, how can they be different from the ten quarters [in their largeness]? They represent [the range of] the ultimate illumination by the substance (t’i) of the Dharma body. The three faculties are illustrated [with respect to] the [eight hundred] virtues in reading and preaching [the sūtra]. Thus, the numbers shown are not identical [with that of the other three]. What they represent in totality is the One; separately, they represent the immeasurable. They are all merely approximate numbers. He who searches independently for the meaning of the chapter must grasp it beyond the words.