The explication of the idea that the cause of three turns out to be the cause of One is to be completed here. In the chapter preceding the present one, it has been explained that the great beings (mahāsattvas) will propagate this sūtra and that the ranks of voice hearers also will propagate this Dharma “in other lands.” Among these are those who wish to transmit this sūtra but do not know how to do it. [The Buddha] therefore sets up this chapter to teach them the practical modus operandi.

“A Bodhisattva-mahāsattvas who wishes to expound this sūtra in the evil world after [my extinction] should practice four sets of things {dwell securely in four dharmas}.

If one is able to “dwell securely in four dharmas,” then the body becomes tranquil and the spirit is settled. When the spirit is settled and the body tranquil, then external suffering does not interfere with them (the four dharmas). When external suffering does not interfere with them, one can be said to be “comfortable.” Because they are then able to preach the Dharma tirelessly, beings receive its benefits, “The four dharmas” are as follows: The first dharma consists of the acts of dwelling and the acts of the two kinds of places “that [the bodhisattva-mahāsattva] approaches with familiarity.” “The place that he approaches with familiarity” enables them to keep a distance from evils and remain close to li. As the mind rests on li, body and mouth do not commit any faults. Body and mouth not committing any faults constitute the second dharma. The third one is the state of feeling no jealousy. The fourth one is the state of feeling Great Compassion. As the three kinds of acts are purified, compassionate thought also pervades their minds. Is not the propagation of the Dharma in this way also great?

Thereupon Medicine-King Bodhisattva-mahāsattva and Great-Eloquence Bodhisattva-mahāsattva, together with their twenty-thousand attendants who were also Bodhisattvas, vowed to the Buddha:
“World-Honored One, do not worry! We will keep, read, recite and expound this sūtra after your extinction.

So far [the Buddha] has broadly drawn parables and explanations, speaking of those who kept this sūtra. What is said here is about the great beings (mahāsattvas), including Medicine King, who take vows to keep this sūtra and propagate it in the evil age.

At that time there were five hundred Arhats in this congregation. They had already been assured of their future attainment [of Anuttara-samyak-saṃbodhi]. They said to the Buddha, “World-Honored One! We also vow to expound this sūtra [but we will expound it] in some other worlds [rather than in this Sahā-World].”

The people of this land are so evil-minded that arhats will not be able to transform them. Hence, they are “in other lands.” [What appears to be a tacit] affirmation [by the Buddha, as he keeps silent about their vow to propagate the sūtra in “other lands”], of the impossibility of their mission should not be taken as real. [The Buddha’s silence should be interpreted] merely as words of stern [warning] for serious application to their mission.

When Tao-sheng wrote his commentary in 432 CE, the Kumārajīva translation of the Lotus Sūtra did not include Chapter 12, Devadatta. This wouldn’t be added until the 6th century. As a result, Tao-sheng’s commentary covers only 27 chapters.

Śākyamuni Buddha raised them up to the sky by his supernatural powers

Why did he touch them? Wanting to express [the idea] that living beings are endowed with the capacity for great enlightenment and that all [are geared to] achieve Buddhahood, [the Buddha] showed this scene.

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?