Human sentiment is [the source of] blindness and ignorance; pure faith is something quite hard [to attain]. [As such], [the Buddha] has found it necessary to [devise] a universal measure that is applicable to any circumstance; to resort to traces [instead of showing the reality itself]; and to corroborate [his theses] by means of worldly facts. [The process of] corroborating by means of the facts being shown, faith is then strengthened.

The bodhisattva Universally Worthy (Samantabhadra) made a vow in an earlier reincarnation, [saying] “if there is any place where people read and recite the Scripture of Dharma Blossom, I will go there and encourage them, showing them what is false and wrong.” [Hence], the chapter is entitled “Encouragements.” Beings were pleased with the [Buddha’s] response by way of the supernatural omen [in the previous chapter]. Thereupon [they have been made determined to] cultivate the sūtra with the utmost diligence and zeal.

The wondrous path of the Dharma Blossom is so deep and recondite. Furthermore, the Medicine King and others have become its propagators. Thus, man is lofty whereas li is recondite, separated from the mass [by the dimension of the] dark, [absolute realm]. Those of shallow intelligence have been slow in comprehending it and in fact have regressed. Though they have wanted to propagate the sūtra, they have not dared to try to put it into practice. For this reason [the Buddha] takes up the example of King Fine Adornment. King Fine Adornment had earlier been [a man] with “crooked views.” When his “crooked views” were rectified, he then became a propagator of the Dharma Blossom. Those with average intelligence thereupon resolved to propagate the sūtra. Expedient traces have been given [by the Buddha], with the result that those who are saved are many. Illustrated as well [in this chapter] is the significance of a good friend, implicitly revealing the beauty of learning lessons by way of observing another person. Thus introducing the earlier, past conditions are “the former affairs.”

Or who makes [sesame] oil without taking out worms [from the sesame],

Many heretics (tīrthikas) hold the view that all the grasses and plants bear life. The demons all believe this view. Therefore, they are afraid of committing a sin by pressing oil.

Anyone who does not keep our spells
But troubles the expounder of the Dharma
Shall have his head split into seven pieces
Just as the branches of the arjaka-tree [ are split].

When “a branch of the arjaka tree” falls to the ground it makes seven pieces without fail. Hence, the analogy taken from this, [to express “Then may his head split into seven parts.”

Anyone may step on our heads, but shall not trouble this teacher of the Dharma. Neither shall any yakṣa, rākṣasa, hungry spirit, pūtana, kṛtya, vetāda, kumbhāṇḍa, umāraka, apasmāraka, yakṣa-kṛtya or human kṛtya.

An apasmāraka demon enters into a man’s body, making the muscles of the hands and feet twisted, and making him expectorate from the mouth. It is a fever demon. If the demons assume these various forms, [it means that] they have penetrated the sick.