Eight statements illustrate the accomplishment of the conditions for the Buddha’s great intention. The meaning of these eight statements should be known. What are they?

1. [The Tathāgata] wanted to expound the great Dharma.
2. He wanted to rain down the rain of the great Dharma.
3. He wanted to beat the drum of the great Dharma.
4. He wanted to raise the banner of the great Dharma.
5. He wanted to light the torch of the great Dharma.
6. He wanted to blow the conch of the great Dharma.
7. He wanted the drum of the great Dharma to incessantly beat.
8. He wanted to teach the great Dharma.

These eight statements show that the Tathāgata wanted to teach the great Dharma. Why are these called the eight great intentions? It is because they eliminate the doubts of skeptics, and also because they cause those who have already eliminated their doubts to nourish and fully develop their knowledge body. The Buddha teaches two subtle realms to those with fully developed faculties: The subtle realm of the disciples and the subtle realm of the bodhisattvas.

The two statements referring to the drum of the great Dharma show that it can be heard even at a distance. To enter a subtle realm is to advance to a higher pure truth; to have already advanced to the unsurpassed pure truth is to advance to omniscience and attain direct perception; to have [already] advanced to omniscience and attained direct perception is to establish the meaning of the words and passages for all the Dharma. To have established the meaning of the words and passages is to enter the inexpressible knowledge of realization and to see the wheel of the Dharma in motion.

Now why did the Buddha, the Blessed One, manifest this miraculous sign? He did so to explain the great Dharma; he manifested a great sign to explain the reason; he manifested a great sign to teach the Lotus Sutra. The Tathāgata manifested a great marvel in order to explain the words and passages of the incomprehensible meaning of the true Dharma (saddharma) that he had attained.

There are two explanations [for why the great assembly] esteemed and relied on Mañjuśrī. What are these two? 1) Because [Mañjuśrī] had [previously] witnessed these states (dharmas), and 2) because he was removed from the causes and conditions [that affected the great assembly] and had accomplished these states (dharmas) within his mind.

A variety of marvels were revealed in order to show various events. It should be well known that the marks of the events were [the marks of] origination, decay, subsistence, and impermanence. Since Mañjuśrī was able to recall these events, and since he had accomplished his task and the cause and the result were complete, he witnessed these states (dharmas).

There are two tasks that he had accomplished: 1) the accomplishment of merits and 2) the accomplishment of wisdom. “That the cause was complete” means he had accomplished omniscience. There is also another type of cause referred to as the condition. “That the condition was complete” means that the various signs had occurred. “That the result was complete” means that Mañjuśrī would explain the true Dharma (saddharma) [to the assembly]. It should be known that various different buddha lands were revealed in order to show the various differences and distinctions in those lands. “Pure land” means the dwelling place of living beings that have no defilements. Just as it says in the Lotus Sutra,

[The Buddha’s ray of light] illuminated all the eighteen thousand worlds in the east . . . and rendered visible the splendor of all those buddha worlds.

“The tathāgatas were foremost” since all the bodhisattvas and others take refuge in them, and since the tathāgatas are the ones who have attained self-mastery among those in the great assemblies of the [buddha] lands, just as it says in the Lotus Sutra, “And all the buddhas abiding in those lands were seen…”

This merit means that he reveals an unusual, incomprehensible event to the great assembly. Seeing it, the great assembly is struck with wonder. Delighted, they want to hear about it and think: “The Tathāgata should now explain something to us.” Therefore it is called the accomplishment of a basis to explain the motive. That is why the Tathāgata emits a great ray of light that reveals various events occurring in the worlds of another direction.

The Tathāgata first displays for the great assembly external events, such as the earth quaking in six ways. Then he reveals the profound and subtle truth (Dharma) within this religious discourse that he realized by himself. He also utilizes the physical and human worlds; a variety of types and dimensions; the different defilements and purities possessed; the different buddhas, doctrines (Dharmas), and disciples in order to illustrate the Three Jewels; the different vehicles; the worlds with buddhas and those without buddhas. He causes living beings to see practitioners who have not yet attained the result [of the path] as well as those who have gained the path and attained the result. Just as it says in the Lotus Sutra, “[A]ll who had achieved the path through practice…”

“A variety of types” means various sights. Briefly expressed, there are four: 1) nourishment, 2) listening to the Dharma, 3) practice, and 4) delight. Just as it says in the Lotus Sutra:

At that moment the Buddha emitted a ray of light from the tuft of white hair between his eyebrows [which totally illuminated all of the eighteen thousand worlds in the east, down as far as the lowest hell and up as far as the highest heaven. In those lands the beings of the six destinies were completely visible. Moreover the buddhas present in those lands were seen and the Dharma they were teaching was heard. Also seen there were the monks, nuns, laymen, and laywomen who had achieved the path through practice. Moreover, all the bodhisattvas, great beings, possessed of various inclinations, motives, and appearances, were seen practicing the bodhisattva path.

Furthermore all the buddhas in final nirvana (parinirvāṇa) were seen. Also seen were all the buddhas after their final nirvana], and their buddha-relic stupas made of the seven precious treasures.

It should be known that those practicing the bodhisattva path give guidance to living beings using the expedient means of the four methods of conversion. [The four methods of conversion] should be individually applied in accordance with what is taught in the Saddharmapuṇḍarīka-sūtra.

As for the merit, on what means does he rely to teach the Dharma? He utilizes three methods:

1. [He] utilizes the accomplishments of meditative trance. There are two types of accomplishments: The first is the power of self-mastery, since [in meditative trance] the body and mind remain imperturbable. The second is the elimination of all the obstructions, something that occurs along with the power of self-mastery. The power of self-mastery also has two types:The first type is for [the Tathāgata] to conform [the teaching] to living beings to illustrate the antidotes [and enable them to] attain the elements conducive to enlightenment. The second type functions as an antidote to the tenacious defilements that exist from beginningless time. Just as it says in the Lotus Sutra:

   The Buddha, having expounded this sutra, sat in the posture of meditation and entered the meditative trance called “the abode of the exposition of infinity” where he remained imperturbable in body and mind…

2. He utilizes the physical worlds.
3. He utilizes the human worlds.

That is why [the Tathāgata] caused the earth to quake and knew what had happened over the past countless world-ages (kalpas). Just as it says in the Lotus Sutra:

Then mandārava [and great mandārava, manjūsaka and great manjūsaka flowers fell like rain from the sky, scattering over the Buddha and the great assembly. And the entire buddha world quaked in six ways. Thereupon the entire assembly of monks, nuns, laymen, and laywomen in that gathering, the devas, nāgas, yakyas, gandharvas, asuras, garudas, kimnaras, mahorāgas, humans and nonhumans, kings and noble emperors, attained an unprecedented experience]. Joyfully, and with the palms of their hands pressed together in reverence, they gazed attentively at the Buddha.

That merit is accomplished when the Tathāgata wants to teach the Dharma means the Tathāgata explains the Sutra of the Great Vehicle to the bodhisattvas. It should be known that this [Lotus] Sutra of the Great Vehicle has seventeen titles that reveal its profound merit. What are these seventeen and what do they show?

1. [The Lotus Sutra] is called “The Infinite Meanings Sutra” because it completes the meaning of words, and because this religious discourse explains the subtle realm of their profound truth (Dharma). “The subtle realm of their profound truth” means the ultimate realm of all the buddhas, the tathāgatas.
2. It is called “The Most Excellent Sutra.” This shows that among the three divisions of the Buddhist scriptures, the most excellent division is well completed in this religious discourse.
3. It is called “The Greatly Expanded Sutra” since it well completes the foundation of all the vast discourses of the Great Vehicle in accordance with the faculties of living beings.
4. It is called “The Instruction for the Bodhisattvas,” since it well completes the instruction for those bodhisattvas with mature faculties in accordance with their capacities.
5. It is called “[The Sutra] that is Protected by the Buddhas,” since the buddhas, the tathāgatas, abide in this Dharma.
6. It is called “The Mysterious Dharma of All the Buddhas,” since the profundity of this Dharma is known only by the buddhas.
7. It is called “The Storehouse of All the Buddhas,” since the storehouse of all the meritorious meditative states of the tathāgatas is in this sutra.
8. It is called “The Mysterious Subject of All the Buddhas,” since it is not conferred on those who do not have the capacity [to understand it], such as living beings with immature faculties.
9. It is called “The Sutra that Produces All the Buddhas,” since the great enlightenment of all the buddhas can be produced by hearing this religious discourse.
10. It is called “The Seat of Enlightenment of All the Buddhas,” since the highest, complete enlightenment of all the buddhas can be produced through this religious discourse, and not through any of the other sutras.
11. It is called “The Wheel of the Dharma Set in Motion by All the Buddhas,” because all the obstructions can be destroyed through this religious discourse.
12. It is called “The Adamantine Relic of All the Buddhas,” since the true absolute body (dharmakāya) of all the tathāgatas [that is found] in this sutra does not decay.
13. It is called “The Sutra that is the Great Skillful Expedient Means of All the Buddhas,” since they rely on this religious discourse to develop great enlightenment and use it to explain all the good attributes of the heavenly beings (devas), disciples, and self-enlightened buddhas to living beings.
14. It is called “The Sutra that Teaches the One Vehicle,” since this religious discourse reveals the ultimate essence of the highest, complete enlightenment of the tathāgatas, whereas the way of the other two vehicles does not.
15. It is called “The Sutra that is the Abode of the Highest Meaning,” because this religious discourse is the ultimate abode of the dharmakāya of all the buddhas, the tathāgatas.
16. It is called “The Saddharmapuṇḍarīka-sūtra.” This title has two meanings. What are these two?
    The first meaning is [that of a lotus] emerging from water. This indicates that which cannot be destroyed emerges from the turbid water of the Small Vehicle. There is another significance, [that of the disciples who are] just like a lotus emerging from turbid water. When all the disciples obtain entry to the Tathāgata’s great assembly, they too, like all the bodhisattvas, are seated on lotuses. And while listening to the explanation about the pure realm of the Tathāgata’s unsurpassed knowledge, they directly apprehend this profound subject matter.

    The second meaning is [that of] a blossoming lotus. Because of the trepidation living beings have regarding the Great Vehicle, they are unable to produce faith in it. Therefore a blossoming lotus represents the pure dharmakāya of all the tathāgatas, which causes living beings to engender faith.

17. It is called “The Supreme Religious Discourse,” because of its accomplishment of verses. “The accomplishment of verses” means it includes countless words, phrases, syllables, and ten millions and hundreds of tens of millions of verses.

These seventeen statements about the religious discourse are general, while all others are particular. Just as it says in the Lotus Sutra, “[Buddha Candrasūryaprabhā] taught the sutra of the Great Vehicle called “[The Sutra] of Infinite Meanings” to the bodhisattvas. . .”

As for “all of them were arhats,” the term “arhat” means “one who is worthy.” The fifteen meanings of one who is worthy should be known. What are these fifteen?

1) One who is worthy receives food and bedding, honor, and reverence; 2) one who is worthy leads the great assembly in giving guidance to all [living beings]; 3) one who is worthy enters such places as cities and villages; 4) one who is worthy overcomes all heretical systems; 5) one who is worthy quickly surveys all phenomena (dharmas) with wisdom; 6) one who is worthy teaches the Dharma untiringly and in good physical condition in accordance with the truth (Dharma); 7) one who is worthy sits tranquilly in a secluded forest, does not accumulate or gather food, clothing, or possessions, and is satisfied with little; 8) one who is worthy intently practices good conduct and does not become attached to any meditation; 9) one who is worthy carries out the noble practice of emptiness; 10) one who is worthy carries out the noble practice of signlessness; 11) one who is worthy carries out the noble practice of wishlessness; 12) one who is worthy suppresses [their desire for] the tranquility of worldly meditation; 13) one who is worthy has produced the superior qualities of all the supernatural powers; 14) one who is worthy has realized the superior merits of the supreme meaning; and 15) with their knowledge of true reality, one who is worthy [knows] the merits that those of the same group have attained in order to benefit all living beings.

The Commentary [on Chapter One, Introductory] says: The gateway to this sutra begins with an introduction that reveals the accomplishment of seven types of merit. 1) [The merit] accomplished in the opening statement; 2) [the merit] accomplished with the gathering of the great assembly; 3) [the merit] accomplished when the Tathāgata wants to teach the Dharma; 4) [the merit] accomplished when the comportment by which [the Tathāgata] teaches the Dharma accords with his station; 5) [the merit] accomplished when he establishes the ground to teach; 6) [the merit] accomplished when the assembly wants to hear about the event; 7) [the merit] accomplished by Bodhisattva Mañjuśrī.