As regards the topic, initiating a speech and beginning a discourse must be done gradually. As [the Buddha] is about to issue (ming) the subtle words, he thus manifests auspicious omens first. This [chapter] is organized as a general, organic introduction from which the rest of the chapters evolve; it is [like] the sun and moon of the Dharma Blossom (or Lotus). Here [the Buddha] also intends to shock the vision and hearing of the beings so as to solemnize the mood of those who wish to hear [his words].

What is meant by Wondrous?

If we talk of all sorts of speeches made by the Tathāgata and the teaching he promulgated, what sūtra would not be wondrous? The reason why this sūtra is specifically designated as wondrous is as follows: It is because the expedient three [vehicles] he (the Tathāgata) previously taught are not real, and now he declares that the three are nonexistent. As such, the words (of the sūtra) match li fully, and the falsity that appeared previously no longer remains. Hence, it is called wondrous.

What is Dharma?

In essence (t’i) there is nothing that is not Dharma; in truth there is no falsehood.

Lotus Blossom (Puṇḍarīka)

This is the term that praises the present sūtra. Indeed, of the worldly images none is more wondrous than that of the lotus blossom. The beauty of the lotus blossom is at its glory in the first opening of its bud. At the peak of the first budding, seeds fill inside and colors, fragrance, and taste become fully mature; then we call it puṇḍarīka. [The Buddha’s] proclamation that the three are existent no more resembles this. When empty talk is gone, what remains is the true speech. As the authentic speech spreads, the fruit of [the three] returning to the One becomes manifested in it.

What is Scripture (Ching/Sūtra)?

The warp (ching) and woof of the [conventional] world [etymologically] refers to uncolored silk. The warp and woof as referred to here would manifest their true illumination on those who cultivate this scripture.

“The Fine (or Wondrous) Dharma.”

The ultimate image is without form; the ultimate music is without sound. Being inaudible and subtle, and in the sphere beyond the reach of trace and speculation, how can [the Dharma] be expressed in terms of form? This is why the sūtras are variegated and doctrines are different. Yet, how can li [underlying the sūtras and doctrines] be of such nature? It is only because the fundamental ability (or subtle triggering-mechanism) (chi) and receptivity of ordinary people are not equal; there are a myriad of avenues of approach for prompting enlightenment. Hence, the Great Sage showed different styles of speech [for different groups of people] and manifested various teachings [for them].