There are three entrances to the Dharma showing the power of preserving it. These are extensively explained in the chapter “The Disciples,” the chapter “Ease in Practice,” and other chapters.

The power of [preserving] the doctrine should be understood according to the [following passage from the Lotus] Sutra: “With determination he knows that the water is certainly near.” This means that by accepting and preserving this sutra [living beings] will acquire the water of buddha-nature and achieve highest, complete enlightenment.

The power of practice is illustrated by five entrances: l) the power from teaching, 2) the power from the practice of undertaking hardships, 3) the power from protecting living beings from difficulties, 4) the power from the excellence of merits, and 5) the power from protecting the Dharma.

1. The power from teaching has three entrances to the Dharma that are shown in the chapter “Supernatural Powers”: [the buddhas] extend their long, broad tongues in order to cause [those present] to remember; [they] coughed [before] speaking the verses in order to cause [those present to listen, and after having made them listen they caused them not to abandon the true practice; [they] snapped their fingers to enlighten living beings and to cause those who were practicing the path to attain enlightenment.
2. The power from the practice of undertaking hardships is illustrated in the chapter “Bodhisattva Bhaiṣajyarāja” [Medicine King]. The chapter “Bodhisattva Gadgadasvara” [Wonderful Voice] also illustrates the power from the practice of undertaking hardships [in regard to] giving guidance to living beings.
3. The power from protecting living beings from difficulties is shown in the chapter “Bodhisattva Avalokiteśvara” and the chapter “Magical Spells.”
4. The power from the excellence of merits is shown in the chapter “King Śubhavyūha.” The two boys have such power through the roots of good merit [they had planted] in past lives.
5. The power from protecting the Dharma is shown in the chapter “Bodhisattva Samantabhadra” and in later chapters.

[I]t is said, “He who accepts and upholds the name of Bodhisattva Avalokiteśvara, and he who accepts and upholds the names of all the buddhas as numerous as the sands of sixty-two koṭis of Ganges Rivers, will each produce equal merit.” This has two meanings: 1) the power of faith and 2) complete knowledge.

The power of faith has two types: l) complete faith that one’s body is no different from the body of Avalokiteśvara, and 2) reverence felt toward Avalokiteśvara, so that one also believes one can completely attain such qualities as his.

Complete knowledge means the ability to be determined and to know the element of reality (dharmadhātu). “The element of reality” is referred to as the nature of reality (dharmatā). This “nature of reality” is referred to as the universal absolute body of all the buddhas and the bodhisattvas. “The universal body” is the true absolute body.

Bodhisattvas in the first stage are able to penetrate it. Therefore, one who accepts and upholds the names of all the buddhas as numerous as the sands of sixty-two koṭis of Ganges Rivers and one who accepts and upholds the name of Bodhisattva Avalokiteśvara will both produce merit without any difference.

[I]t says in the Lotus Sutra, “O Śāriputra! All the buddhas, the Blessed Ones, appear in the world for just one great purpose and reason.” The four meanings of “one great purpose” should be well understood. What are these four?

1. The meaning of that which is unsurpassed indicates [that the tathāgatas appear in the world to show that] there is nothing else [to achieve] but the omniscient knowledge solely of the tathāgatas. Just as it says in the Lotus Sutra, “[The tathāgatas] appear in the world because they want to reveal the insight of the buddhas in order to purify the knowledge of living beings.” “The insight of the buddhas” means the tathāgatas are able to realize the profound truth with their knowledge of true reality.
2. The meaning of sameness indicates [that the tathāgatas appear in the world to manifest] the equality of the absolute body of the disciples, the self-enlightened buddhas, and the buddhas. Just as it says in the Lotus Sutra, “[The tathāgatas] appear in the world because they want to manifest the insight of the buddhas to living beings.” “Equality of the absolute body” means that the absolute body and the buddha-nature are undifferentiated.
3. The meaning of what is not known indicates [that the tathāgatas appear in the world to manifest what is not known] to all the disciples, self-enlightened buddhas, and others who are not able to know the real basis [of the tathāgatas]. “Not able to know the real basis” means they do not understand that there is only the ultimate, unique buddha vehicle. Just as it says in the Lotus Sutra, “[The tathāgatas] appear in the world because they want to enlighten living beings about the insight of the buddhas.”
4. The meaning of wanting to cause [living beings] to realize an irreversible stage indicates that [the tathāgatas appear in the world because they] want to give countless acts of knowledge. Just as it says in the Lotus Sutra, “[The tathāgatas] appear in the world because they want to make living beings enter the insight of the buddhas.”

Furthermore, “to make manifest” means that [the tathāgatas] want to cause all those bodhisattvas with doubts to know a practice in accordance with the truth. Also, “to make enlightened” means to cause those who have not yet produced the thought of enlightenment to produce it, and to cause those who have already produced it to enter the truth (Dharma). Moreover, “to cause to realize” means to cause those who are following heretical systems to produce realization. Also, “to cause to enter” means to cause living beings who have attained the fruits of the Small Vehicle of the disciples to enter enlightenment.

Hereafter is shown an explanation of four things [regarding the Tathāgata]. It should be known that these [four] are: 1) [the Tathāgata’s] fixed resolve, 2) the reason for the prediction, 3) taking the prediction, and 4) giving the prediction.

The Tathāgata’s Determination

For what purpose is [the Tathāgata’s] “fixed resolve”? It eliminates the dread of those who have produced the feeling of dread. Thus it is used to benefit the two types of people. This is why the Tathāgata has “fixed resolve.” The five types of dread should be known:

1. The “dread of loss” refers to those of the Small Vehicle who take what they have heard as the truth, criticizing [and denying the existence of] the Great Vehicle. They think, “The Tathāgata has said the fruit of arhatship is the ultimate nirvana. I have completely apprehended such a nirvana.” Thus, this is the dread that the arhats have not entered nirvana.
2. The “dread of excessive toil” refers to those of the Great Vehicle who upon hearing about the extreme duration, which extends through numbers of world-ages, and the various difficult practices of the bodhisattva path, produce this thought: “The path of the buddhas is extremely long. For countless, immeasurable world-ages I will be carrying out the bodhisattva practice and undergoing great hardship for a long time.” Thinking of this, they feel dread. Therefore they produce the thought of taking up a different vehicle.
3. The “dread of biased views” refers to [the fear of] consciousness that discriminates the various forms of “I” and “mine,” that the body and self are real, and that [wholesome] factors are unwholesome.
4. The “dread of regret” refers to [those like] Venerable Śāriputra who gave rise to the thought “I should not have practiced or realized the way of the Small Vehicle.” Having recognized the compulsion for this regret, there is the feeling of dread.

5. The “dread of being deceived” refers to the arrogant disciples who think, “Why has the Tathāgata deceived us?” It is such a dread as this. Regarding the reason for the prediction, it says in the Lotus Sutra:

   Stop, Śāriputra, I will speak no further. If I explain this, all those in the world—the living beings, the heavenly beings, and others—will become frightened.

The elucidation of his reason [for not giving an explanation] – that all beings will become frightened – has three purposes: 1) [the Tathāgata] wants to make those in the great assembly think about and seek his profound and subtle realm; 2) [the Tathāgata] wants to make those in the great assembly feel respectful and completely wish to hear what he will explain; 3) [the Tathāgata] wants to cause the arrogant disciples to depart from the religious gathering.

Hereafter is shown the meaning of three things [concerning the great assembly]. It should be known that these [three] are: 1) the meaning of fixedness, 2) the meaning of doubt, and 3) the meaning of doubt that is based on a certain event.

Regarding “the meaning of fixedness,” there are disciples who through the expedient means [of the tathāgatas] have obtained a profound Dharma to be realized, and they have become fixed in resolve. And there are those in the path of the disciples who have attained the realization of an expedient nirvana. These two types of Dharma as realization illustrate the Dharma as conditioned and as unconditioned. Just as it says in the Lotus Sutra:

At that time in the great assembly there were disciples, arhats [who were free of depravities, beginning with Ājñāta-Kauṇḍinya, twelve thousand in all, monks, nuns, laymen, and laywomen who had set out to become disciples or self-enlightened buddhas. Each of them thought, “Why has the Buddha so wholeheartedly praised expedient means and said, ‘The Dharma that the buddhas have attained is profound and difficult to comprehend. The import of what they say is difficult to understand. None of the disciples or self-enlightened buddhas are capable of knowing it.’ As long as the Buddha taught the meaning of one emancipation, I thought I had also] attained that Dharma and reached nirvana.”

“The meaning of doubt” refers to all the disciples, self-enlightened buddhas, and so on who became doubtful because they could not understand. Just as it says in the Lotus Sutra, “now we do not understand the import of this meaning.”

“The meaning of doubt that is based on a certain event” means [those in the assembly] became doubtful when they heard the Tathāgata say, “The emancipation of the disciples is neither different nor distinct from my emancipation.” The skeptics became doubtful about the reason [for this statement], saying “What is this all about?” Since the Tathāgata uses various [means] to explain his profound realm, the profundity of what he explains in the beginning is different from the profundity of what he explains in the end. This is why they became doubtful. Just as it says in the Lotus Sutra:

At that time Śāriputra, being aware of the doubt in the minds of those in the fourfold assembly, [and being in doubt himself, addressed the Buddha saying, “O Blessed one! What is the cause and what is the reason for your wholehearted praise of the foremost expedient means of the buddhas and their profound and subtle Dharma that is difficult to understand? Never before have I heard the Buddha say anything like this. Now the fourfold assembly is in doubt. Please, O Blessed One, explain this matter. O Blessed One! Why have you so wholeheartedly praised this profound and subtle Dharma that is difficult to understand?” Thereupon, Śāriputra, wanting to further explain what he meant,] spoke these verses.

Just as it says in the Lotus Sutra:

O Śāriputra! Since I became a buddha I have broadly expounded the teachings. Through innumerable expedient means I have attracted living beings and caused them to attain emancipation from all attachments.

Furthermore, as for “innumerable expedient means,” [the tathāgatas use them] to cause [living beings] to enter beneficial teachings. They also use expedient means to cut off all doubts and to cause [living beings] to enter the highest knowledge. Furthermore, [they use] expedient means, based on the four methods of conversion, to influence living beings and to cause them to attain emancipation. “All attachments” means the attachment to objects – that is, the attachment to the spheres, stages, positions, or vehicles. “Attachment to the realms” means [being attached to] the realms of desire, form, or formlessness. “Attachment to the stages” means being attached to [the stages of contemplation in] the [three] realms. According to the meditative trance, it means taking up the stages of contemplation, namely, the stage of the first contemplation to the stage of [the contemplation called] “neither perception nor nonperception” and the stage of the contemplation [called] the “cessation [of consciousness and feeling].” “Attachment to positions” means being attached to the position of either a lay Buddhist or a renunciant. “Attachment to the position of a lay Buddhist” means being attached to one’s relatives and producing various actions, false views, and so on. “Attachment to the position of a renunciant” means being attached to fame, gain, enlightenment, and various defilements, and so on. “Attachment to the vehicles” means being attached to either the vehicle of the disciples or the bodhisattva vehicle. “Attachment to the vehicle of the disciples” means to take delight in upholding the precepts of the Small Vehicle and seek [to become] a stream-winner (srota-āpanna), once-returner (sakṛdāgāmin), never-returner (anāgāmin), or arhat. “Attachment to the Great Vehicle” means being attached to gain, honor, veneration, and so on, and also to be attached to distinctions, the marks of various things (dharmas), and the stage of buddhahood.

It says in the Lotus Sutra, “Why is this, Śāriputra? Because all the buddhas, the tathāgatas, are accomplished in explaining that which has its own cause.” Since the tathāgatas have accomplished four types of merit they are able to emancipate living beings. What are these four?

1. The accomplishment of being established. Just as it says in the Lotus Sutra, “The tathāgatas have perfected various expedient means, [various insights, various interpretations, and various explanations].” [The perfection of] “various expedient means” indicates [a tathāgata’s] descent from Tusita Heaven until he reveals his entrance into [final] nirvana.
2. The accomplishment of teaching that converts [living beings]. Just as it says in the Lotus Sutra, “various insights…” [The perfection of] “various insights” shows [the tathāgatas can reveal] the causes of defilement and purity.
3. The accomplishment of distinctions. Just as it says in the Lotus Sutra, “various interpretations…” [The perfection of] “various interpretations” means that he is able to achieve results by how he preaches in accordance with the Dharma.
4. The accomplishment of teaching. Just as it says in the Lotus Sutra, “various explanations…” [The perfection of] “various explanations” means [the tathāgatas] use the four analytical knowledges to teach [the Dharma] through whichever names, words, or letters [are required] according to whatever capacity a living being has to accept it.

[The Tathāgata says] “The wisdom of all the buddhas is profound and vast,” causing those in the great assembly to feel respect and openly want to hear what the Tathāgata teaches. It should be known that two kinds of profundity are included in the meaning of the word “profound.” What are these two? 1) The profundity of realization that is expressed as “the wisdom of all the buddhas is profound and vast” and 2) the profundity of the scripture that is expressed as “the gateway to their wisdom is profound and vast.” “Profundity” is the generic characteristic for the former and the individual characteristic for the latter.

The profundity of realization has five types: l) the profundity of the meaning means the profundity that is based on a certain meaning, 2) the profundity of the essence of true reality, 3) the profundity of inner realization, 4) the profundity of the basis, and 5) the profundity of the unsurpassable. What is “profound” is great enlightenment. “Great enlightenment” means the highest, complete enlightenment realized by the tathāgatas. Why is it profound? It is profound because “none of the disciples or self-enlightened buddhas are capable of knowing it.” “Wisdom” means all-encompassing omniscience. Just as it says in the Lotus Sutra:

The wisdom of all the buddhas is profound and vast. The gateway to their wisdom is difficult to ascertain, difficult to apprehend, difficult to know, difficult to understand, and difficult to enter. None of the disciples or self-enlightened buddhas are capable of knowing it.

Why did he address only Venerable Śāriputra and none of the other disciples? It is because [Śāriputra’s] deep wisdom was in accordance with the Tathāgata.

There are five explanations of why [the Tathāgata] did not address the bodhisattvas: 1) [he wanted] to make the disciples do what had to be done; 2) [he wanted] to make the disciples change their minds and strive for great enlightenment; 3) [he wanted] to protect the disciples from fears and trepidation; 4) he wanted to make the others [gathered there have] good intentions; and 5) he wanted all the disciples not to give rise to the thought of having completed their task.