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.

The merits of the person who causes even a single man to go and hear the Dharma are so many. It is needless to speak of the merits of the person who hears [this sūtra] with all his heart, reads it, recites it, expounds it to the great multitude, and acts according to its teachings.

This refers to the forthcoming chapter. What has not been substantiated in the preceding, and what has so far been omitted, is how much merit there will be for those who rejoice appropriately, “explaining” by turns and propagating [the sūtra to others].

Anyone who[, while he is staying outside the place of the expounding of the Dharma,] says to another person, ‘Let us go and hear the sūtra called the Lotus Flower of the Wonderful Dharma which is being expounded [in that place],’ and cause him to hear it even for a moment, in his next life by his merit , will be able to live with the Bodhisattvas who obtain dharanis. He will be clever and wise. He will not be dumb throughout thousands of millions of his future existences.

Why is the recompense [“for having rejoiced at hearing”] the Dharma Blossom administered this way? [The Buddha] merely takes up what men feel like [having]. Hence, [the Buddha] says: “[the body into which he is reborn] shall acquire carriages, as well as palanquins fitted with precious gems.”

His breath will not be foul.

There is nothing that can be disliked.

The living beings [of the six regions] are of one or another of the four kinds of births:

What they seek is [merit], [but their pleasure is] “not like the appropriate joy the fiftieth person would get in hearing the Dharma Blossom.” The merits of the four fruitions, as mentioned earlier, are of limited measure [in comparison with this joy]. [In contrast,] the Dharma Blossom, on behalf of li, represents the complete penetration of the ultimate of nothingness. Men have appropriate joys, which means that they have accomplished the path of Thus Come One. The path has been accomplished because of these men, so their merits cannot be easily kept down [from arising]. Hence, it is said, “[the merit] does not equal one-hundredth part, not one-thousandth part.” How can this be an empty [statement]?

In this way this sūtra is heard by a fiftieth person.

The purpose of taking up the last person is [to say] that most of the people, in the beginning, hearing in person the wisdom preaching, tend to accept it with deep pleasure, but if it is transmitted to other people, especially when it comes to the last person, their pleasure will be attenuated, and those with attenuated pleasure likewise will have their merits lessened. [Yet,] this time, it turns out that this is not the case; it is suggested that his happiness and recompense are limitless. How much the more would be [the happiness and recompense of] those who were present in the very first audience sitting and hearing firsthand [the Buddha preaching the sūtra! It much also be deep!

In the beginning when the Sage arranged the teaching, he did not expect that those who would be benefited by it would be limited to contemporary beings; he desired strongly that the teaching be directed to the coming generations, admonishing and transforming numerous living beings. The thesis that the effect of the three makes that of the One, as has been explicated earlier, is roughly completed. This chapter is intended to deal with the topic of those who spread [the sūtra]. When a man wants to propagate the Dharma, it is essential that he hold joy and pleasure in his mind. If his mind is full of hatred and anger, he distances himself from [other] beings. How can the Tao be spread by one who distances oneself from [other] beings? Hence, the chapter is entitled “Appropriate Joy.”

Thereupon Maitreya Bodhisattva-mahāsattva said to the Buddha

Maitreya, who was formerly inclined to practice [the Dharma] with appropriate joy, now again asks the Buddha about its meaning.

World-Honored One! How many merits will be given to a good man or woman who rejoices at hearing this Sūtra of the Lotus Flower of the Wonderful Dharma?

He demonstrates how much or little [happiness they shall obtain], in order to make stronger the beings’ will to seek it.