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.

The good men or women who expound even a phrase of the Sūtra of the Lotus Flower of the Wonderful Dharma even to one person even in secret after my extinction,

What has been mentioned is the abundance of merits one obtains when one receives [the sūtra] for oneself. Now [the Buddha] talks about preaching it to another person, which represents an altruistic act, benefitting others. When one’s Path (Tao) embraces [others] as well, one’s merits and rewards will be endless.

know this, are my messengers.

The mind of Great Benevolence always cherishes the idea of propagating the Dharma. If a man is a practitioner of the Dharma, he is then “an emissary of the Thus Come One.”

They are dispatched by me.

This explains that what they understand comes from the Buddha’s understanding. I say “[their understanding] comes from the Buddha’s,” because certainly the Thus Come One is the source of understanding, and they act in compliance with him. The Thus Come One from the beginning takes propagating the Dharma to be his business. And he who can do so is said to be “doing the Thus Come One’s business.”

Thereupon the World-Honored One said to Medicine-King Bodhisattva in the presence of the eighty thousand great men:

The reason why [the Buddha] addressed them through Medicine King is because he could burn his own body [as he did in his former incarnation in order to propagate the Dharma.]’ [The Buddha says that if] one rejoices over one single gāthā [of the sūtra, then one will be granted a prophecy]. If this is so with a few [gāthās], how much more so if one rejoices over many! So deep is the meaning here. If one harbors anger in the heart, one then separates oneself from other beings. When one [as a propagator] is separated from others, [one does] not then cause [others] to trod the path [also]. Therefore, [the Buddha] praises one who “rejoices”; rejoicing means that the Dharma Blossom is propagated.

[Concerning Chapter 9, The Assurance of Future Buddhahood of the Śrāvakas Who Have Something More to Learn and the Śrāvakas Who Have Nothing More to Learn,] the five hundred arhats are those who had “the virtues filled inside and their names flowing outside.” Thus, they received their prophecies earlier. These learners and adepts are advanced very little in “name and actuality” (ming-shih); hence, they receive their prophecies later. All that is dealt with throughout this one segment is [the Buddha’s] bestowal of the prophecies upon them.

“World-Honored One! Suppose a man visited {arrives at the house} his good friend.

The five hundred arhats, after their subtle triggering-mechanism was awakened, were delighted and reproached themselves. Insofar as they reproached themselves, their pleasure also was not a shallow one. Although the speeches the Thus Come One has made are so multifarious, with no set pattern, the li underlying them is by no means different. However, these five hundred people went astray from the [Buddha’s] words, failing to grasp his import through their own extreme fault. Thus they themselves draw an analogy in order to express this idea.

Friend refers to the sixteen princes. House means the residence accommodating the teaching of the Greater [Vehicle]. Although these five hundred people in the beginning heard equally [the doctrine], their innate dispositions (chih) varied [in absorbing the Buddha’s speeches, like] white silk, which is dyed differently from one part to another. That is what arrives at the house of a [close] friend means.

He was treated to drink, and fell asleep drunk.

What the friend’s words of advice mean is that beings’ innate [nature], sufficiently [existent in them] has now become completely lacking (submerged). Although still unable to forget the [Buddha’s] words, they have become deluded in thought. The deluded thought has turned passionate. They are intoxicated with the five desires and birth and death (saṃsāra), like the man “getting drunk and lying down.”

His friend had to go out on official business. He fastened a priceless gem inside the garment of the man as a gift to him, and went out.

Although it was said that they were in confusion and delusion, wouldn’t they rather begin to have subtle understanding? Their understanding being truly subtle, the great enlightenment will arise from it; so, speaking of a cause in terms of its effect, one can say it is “priceless.” It is covered with delusion like [the jewel] present in the interior of [the man’s] garment. Because of “the friend,” [the Buddha] has come; he “leaves” [it with them]. Li is never to be lost; it also is what that “friend” “sews.” It was sewed secretly [into all] without discrimination; it cannot be overlooked. The import of the statement about the Greater Vehicle is concealed, leaving them ignorant of this meaning; thus, they are “unaware of anything.” After [“unawareness”] ends they can be transformed. The [Sage’s] stimulus (kan) to teach is stopped temporarily, which is implicit in “having official business, [he] is on the point of going away.”

The drunken man did not notice what his friend had given him. After a while he got up, and went to another country. He had great difficulty in getting food and clothing. He satisfied himself with what little he had earned.

Their previous understanding was activated, enabling them to oppose illusion: they “recovered” from lying down. “Recovering,” they then listened to the teaching. But what they were following was not the original [path]; it is said: they “set out on their travels.” The nirvāṇa of the two vehicles did not “belong to the original”: thus they “reached another country” to lead the pleasure-seeking life. Going astray from the path of the Greater [Vehicle], they suffered hardship in [reaching] li. The joy they found there was less than that found in the Greater Vehicle, but it was something “to be content with” in comparison with that of the world.

Some time later the good friend happened to see him.

Following the teaching [of the three] is what they had grasped, still short of meeting their old friend. Now [the Buddha] has preached that the three are the One: Just now they have “encountered” it. It was not what they themselves had sought: they “encountered it by chance.”

He said, ‘Alas, man! Why have you had such difficulty in getting food and clothing? I fastened a priceless gem inside your garment on a certain day of a certain month of a certain year so that you might live peacefully and satisfy your five desires. The gem is still there, and you do not notice it. You are working hard, and worrying about your livelihood. What a fool you are! Trade that gem for what you want! You will not be short of anything you want.’

“Once when I” was in the place of [the Buddha] Victorious through Great Penetrating Knowledge, “I sewed a priceless jewel” of Dharma “into the inside of your” hearts. To show that they had obtained the One, [they] made up this story. As cause changes into effect, there is no pleasure that cannot be obtained; there cannot be any “want” in anything whatsoever.

We thought that we had attained extinction when we attained Arhatship because we forgot that we had been taught to aspire for the knowledge of all things

When formerly they received the transformative teaching, they had the subtle understanding “sewn” in. “Later” they were attached to the trappings (or disguised aspect) of the transformative teaching, or to the idea [itself] (or deluded thought): They “forgot.”

As regards the topic, [the disciples] can respond to the teaching of the Sage, reflecting his trace like shadow and echo [that follow real form and sound]. This certainly is a case of exigency. Those superior men, thrice hearing it, were enlightened. The trace did not reach them earlier, and so they receive the prophecy later. Those who receive the prophecy later appear to be the truly dull receptacles. Now because [the Buddha] has disclosed that they are exigencies, the Path (Tao) is not available to dull enlightenment anymore.

Thereupon Pūrṇa, the son of Maitrāyanī having heard from the Buddha the Dharma expounded with expedients by the wisdom [of the Buddha] according to the capacities of all living beings, and having heard that [the Buddha] had assured the great disciples of their future attainment of Anuttara-samyak-saṃbodhi, and also having heard of the previous life of the Buddha, and also having heard of the great, unhindered, supernatural powers of the Buddhas, had the greatest joy that he had ever had, became pure in heart, and felt like dancing [with joy].

Having heard from the Buddha the Dharma expounded with expedients by the wisdom [of the Buddha]

This refers to [the part], from Chapter [2]: “Expedient Devices” to [Chapter 4:] “Belief and Understanding”

having heard of the great, unhindered, supernatural powers of the Buddhas

They witnessed the story of what had occurred to [the Buddha] Victorious through Great Penetrating Knowledge as if it had happened today.

Had the greatest joy that he had ever had {In the face of the Buddha’s merits, we have not the words with which to express ourselves} , became pure in heart, and felt like dancing [with joy].

They have expressed that they have entertained inside their minds wondrous understanding. Their understanding has come from the Buddha; they have achieved the task thanks to the Buddha. Hence, [Pūrṇa said,] “In the face of the Buddha’s merits, we have not the words with which to express ourselves.”

Only the Buddha, only the World-Honored One, knows the wishes we have deep in our minds.’

They wished in the depth of their hearts for the Buddha to show the trace of his path, proclaiming [the doctrine] that is not of the Lesser Vehicle. Therefore, it is said: “only the Buddha, [the World-Honored One], is able to know [the vows we once took] with deep thought.”

I will tell you a parable. Once upon a time there was a dangerous, bad road five hundred yojanas long.

After [having given to them] the feeling of approximation and a low level of knowledge [about his meaning], [the Buddha now] intends to show that when he previously preached the doctrine of the three vehicles [it] was designed to manifest the One. [However], beings seek to hold on to the three. Because of this he again points them to their past conditions, improvising the parable of the conjured city. This parable suggests that the two vehicles are not real, eventually returning to the Path of the One. The Path of the One is very difficult to get to because of the workings of illusion. However, the three spheres are muddy and hilly, and the road of the two vehicles is dangerous. This [road], five hundred [yojanas long], is the path that bodhisattvas are required to take and [is] very hard to traverse.

It was so fearful {a frightful place} that no men lived in the neighborhood.

Five hundred [yojanas] represent a very great distance: thus, “empty.” They are determined to work out their solitary enlighteninent [just for their own sake]: [thus], “devoid of human beings”. They have long endured hardships and suffering, subject to dangers that may come from anywhere, anytime: it is “a frightful place.”

Now many people wished to pass through this road in order to reach a place of treasures.

The endowment of great enlightenment [innate in every being] issues forth: they “wish to traverse” the steep “road.” [Those who] wish to traverse are not few; thus, “a great multitude.” Traversing it, they will obtain all kinds of pleasure; thus, “a cache of precious jewels.”

They were led by a man, clever, wise, and well informed of the conditions of the dangerous road.

Meeting with li is what is meant by passable; going astray from it is what is meant by impassable. When it comes to “knowing well” the “features,” there is just one person [who does]. By teaching the multitude to follow the “passable,” [the Buddha] makes [himself] the master “who leads” them.

He took them along this dangerous road, but halfway the people got tired of walking {get disgusted}. They said to him, ‘We are tired out. We are also afraid of the danger of this road. We cannot go a step farther. Our destination is still far off. We wish to go back.’

They are confused about where they are heading, obviously far away from the Path of the Buddha. They have long endured hardships and suffering, suffering [the cycle of] birth and death. Those of the Lesser Vehicle tend to be content with substitutes [for suffering] and easily fall prey to being pleased with them: they “get disgusted.” Despite this delusion, however, the original understanding is never lost: they “wish to turn back.” They turn back to the Dharma of the “guide,” which means that they proceed with the “guide,” but they obtain no “comfort” from him. They then intend to make an “entreaty” to convey this [need].

The leader, who knew many expedients, thought, ‘What a pity! They wish to go back without getting great treasures.’ Having thought this, he expediently made a city by magic {conjures up} at a distance of three hundred yojanas from the starting-point of this dangerous road.

Proceeding with him but finding no comfort as they follow the “guide,” they make their entreaty. The “guide,” listening to their entreaty, sympathetically realizes that they are in a pitiful state. Thus, as a device, he invents the transformative teaching of the two vehicles, telling them that they will attain nirvāṇa. A city is originally designed to protect [its people] from evils; [likewise] only in nirvāṇa is there no calamity. This [nature of nirvāṇa] is analogized in the designation [i.e., “city”]. What [the Buddha] exigently shows is unreal: he “conjures up.”

He said to them, ‘Do not be afraid! Do not go back! You can stay in that great city, and do anything you like. If you enter that city, you will be peaceful.

The teaching of the two vehicles is the meaning implied here. [The Buddha] talks of it through a made-up story.

If you go on afterwards and reach the place of treasures, then you can go home.’

The intent here is the teaching of the two vehicles, designed to enable them to obtain Buddhahood; but [the Buddha] does not reveal this, showing this also by way of a made-up story.

They felt peaceful, thinking that they had already passed [through the bad road].

They have advanced to attain the result; that is, what they say to themselves [they have obtained], nirvāṇa.

Seeing that they had already had a rest and relieved their fatigue, the leader caused the city to disappear, and said to them, ‘Now the place of treasures is near. I made this city by magic in order to give you a rest.’

This again refers to nirvāṇa, which they say they have obtained: they “stop.” They prepare themselves to advance further: they “rest.” Because they have realized it, [the Buddha] preaches that the three are [in reality] the One: thus “dissolves the conjured city.” And he says that [the two vehicles] are made-up statements.

The sixteen princes were young boys at that time. They renounced the world and became śramaṇeras.

Until now he has preached the doctrine of the two vehicles. Now for the princes he preaches the Dharma Blossom.

The Buddha assented to the appeal of the śramaṇeras, but it was twenty thousand kalpas afterwards that he expounded to the four kinds of devotees the sūtra of the Great Vehicle called the ‘Lotus Flower of the Wonderful Dharma, the Dharma for Bodhisattvas, the Dharma Upheld by the Buddhas.’

This illustrates that li is so deep and the Tao is so recondite that they require meticulous scrutiny. This also makes beings admire and respect them.

Having completed the expounding of this sūtra, the Buddha entered a quiet room and practiced dhyāna-concentration for eighty-four thousand kalpas.

[By this the Buddha] wishes to manifest the virtues of the śramaṇeras.