Chapter 15, page 249, Revelation of the Eternal Life of the Tathagata. In the chapter, this is chapter 16, in the chapter 15, Maitreya Bodhisattva reflected upon how Buddha Shakyamuni had educated a myriad bodhisattvas

[01:04]

coming from earth for 40 years when he was teaching his life. So, for 40 years, not good enough time to educate myriad monks and bodhisattvas. So, Maitreya Buddha had these questions, how did Buddha Shakyamuni teach myriad bodhisattvas before they come up from ground. So, now this chapter 16 will explain about Buddha, how do we understand Buddha Shakyamuni.

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That is this chapter. So, first of all, anyway, Buddha says, believe me, believe me and discern, believe and discern. First, here it says, the Buddha said to the bodhisattva in all great assembly, believe and discern, all you good sons, the valacious word of the Tathagata. Three times Buddha says, believe and discern, the valacious word of the Tathagata, three times. So, immediately Buddha says, believe and discern. This is one of the characteristics of Buddhism, discern and also believe.

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Believe and discern, not only believe, but you have to discern. Discern means understand, deep understanding. So, both connected very closely. Discern means not to understand intellectually, but you have to polish and deepen your understanding through intellect, through reasoning, but usual reasoning, by usual reasoning or intellect, you cannot reach a sort of deep understanding. So, by wisdom you can reach deep understanding, why you have to believe in.

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So, by intellect and reasoning, you have to reach completely at the end of human knowledge, which it simply cannot reach. At that time, you can believe very straightforwardly and directly you can believe. That's why we have to use intellect and reasoning in many ways, according to philosophy and psychology and so on. And then understanding comes from your heart, not from your head. Anyway, understanding comes from your heart. At that time, you can really believe and seeing very clearly what your intellect can reach.

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Now, what your intellect cannot reach, so you can know. That is a discern. So, discern is really coming from your heart. For this, you have to anyway study and also listen to and contemplate the Buddha's teaching and also study in many ways. So, that is belief and discern. So, Buddha says anyway first belief and discern, before he explains why Ambuddha Shakyamuni is not a human being, anyway Buddha. But how can you believe before your intellect and reasoning are completely different and

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polished and enhanced? Because, even though you don't understand why you have to believe like this and such and such, but something which you have to discern is already true, regardless of whether you understand or not. Anyway Buddha, Shakyamuni is a human being, but simultaneously he is not a human being, he is a Buddha. Regardless of whether you understand or not, this is anyway reality in Gautama Siddhartha's life. So, that's why discern, immediately he says discern. So, the problem is, our intellectual understanding cannot reach, that's all, now. But it is reality, it is true.

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So, all you have to do is, why don't you believe this discern? Means, you have to start to practice toward belief and discern. That's why he says belief and discern. It is completely not a matter of understanding intellectually, but a matter of belief and discern. So, three times he says this. Three times, repetition in a Buddhist sutra is an implication of making something impressive in your heart. If you say three times, it's better than one time. So, again and again, if you want to memorize, anyway you have to read loudly, anyway three

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times, more than three times anyway, then very naturally, consciously or unconsciously, anyway, statement can be left in your mind, so you can memorize. Even though intellectually you don't believe you memorize completely, but unconsciously you can memorize. So, that's why three times Buddha says like this. And also, Maitreya Buddha also, the answer, he can believe and discern three times. And also, usually Shravaka Buddha and also Brahmins and gods in the world understand

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the Buddha Shakyamuni, anyway, comes from, comes forth from the palace of Shakyamuni and seated at, look at the page 250, the top. Now, all the world of gods and men and asuras consider, now has Shakyamuni Buddha come forth from the palace of Shakyamuni and seated at the training place of enlightenment, means Bodhi tree, under the Bodhi tree, sat under the Bodhi tree. Nor from the city of Gaya has attained perfect enlightenment. So, most people anyway believe Shakyamuni Buddha come forth from, anyway, the palace of Shakyamuni

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and sit under the Bodhi tree and attain enlightenment. And Bodh Gaya and in Gaya, anyway, he died, he passed away. This is very common belief. So, Buddha says it is not right understanding. You don't, you shouldn't understand in that way. Then the Buddha says next, anyway, world is not small world. World is very uncalculable boundless huge world. Then next the Buddha says, Buddha explains what the, explains the world where he repeats his life,

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life and death, life and death, where he can repeat his life and death, life and death. That world is not usual world we can believe. So, he says, the fourth line in this page, from the top, But my good son, since I veritably become Buddha, there have passed the infinite boundless hundreds of thousands of millions of courtesans, nayuta of kalupas. For, well, you can't, if you can't measure this huge world. For instance, suppose there were 500,000 million courtesans of nayuta of ashantya, 3,000 great thousand four worlds.

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Let someone grind them to atoms. Pass each world through 500,000 million courtesans of nayuta of ashantya, asantya countries and then drop one of those atoms. Suppose he thus proceeded each world till he had finished those atoms. What do you think, my good son? Is it possible to imagine and calculate all those worlds so as to know their number? Maitreya Buddha and the others all said to the Buddha, World anna one, those worlds are infinite, boundless beyond the knowledge of reckoning

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and beyond the reach of thought. Not all the Shravaka and Pratikabuddhas with their fortress wisdom would be able to imagine and know the bounds of those numbers. To us also who are dwelling in the stage of abhivartaka, in the stage of abhivartaka, these matters are beyond apprehension. World anna one, all such worlds as these are measureless and boundless. So, anyway, Buddha lives in such a huge world. And also next the Buddha says,

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Thereupon the Buddha addressed all those bodhisattvas, Good son, now I must clearly announce and declare to you. Suppose you take as atomized all those worlds where an atom has been deposited or where it hasn't been deposited and count an atom as a kalpa, the time since I became Buddha still surpassed these by hundreds of thousands of millions of kotis of nayutas of asankhya kalpas. From that time forward, I have constantly been preaching and teaching in this Sakha world and benefiting all living beings in other places

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in hundreds of thousands of millions of kotis of nayutas of asankhya domains. So, anyway, the world where the Buddha lives is a huge, boundless, completely countless world. This is a real reality. Not only Buddha, human beings, trees, birds, all sentient beings live in a huge world. Recently, in the modern civilization, in the modern physics, biology, psychology, philosophy, and gradually, let us open our eyes to see the world in a universal perspective more than before.

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So, gradually, we understand much better than before how a huge world we live in. But in ancient times, we didn't understand because no particular science, particularly in India, they don't have. But through the meditation, anyway, Indian people believed in this kind of huge world. That was really amazing. And this is really true regardless of whether a scientific way of understanding gives a lot of information how huge, how vast the human world is. Anyway, we already live in this vastness of the world

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because of this presence. This central office teaches us repeatedly that we have vastness of the past, what you can know and what you cannot know, endless past, beginningless past, anyway. And also, endless futures, anyway, we have. That is, anyway, the huge world behind tiny sweets, so-called, your presence. Your presence and the presence of a tree, presence of a bird. At that time, you can really appreciate, anyway, your presence and also birds and trees' life.

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And when you appreciate, everything, anyway, helps you. If you appreciate your presence, that appreciation really supports you under all circumstances. But if you don't feel any gratitude from your presence, it's very difficult to help your life and help others. And you can't deepen and enhance your life. So, anyway, that is, that's why this is the point where we have to take responsibility for understanding that. So that's why Buddha emphasized at that time, if you appreciate your life and appreciate the trees, and the trees' presence, bird's presence, all becomes Buddha. That is called Buddha, anyway.

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And then, that is called the truth. If you can see that vastness of the world as an object, a little bit, that is called the truth. And then, technically, we say Buddha. Then that, if you realize you as you are in reality, exactly at that time, you are called Buddha, because you can experience this truth. So, that's why you are a human being, but simultaneously you are not a human being. You are Buddha. Trees is of trees, but trees is not merely trees. Trees is Buddha because trees and birds and the natures really help all sentient beings.

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So, from this point, how vast the world is, if you realize this world. Then, Buddha Shakyamuni, anyway, lives in the vastness of this world and also teaches his life with a mouth, with words, with his mind and with his body. So, whatever he says, with his mouth and the mind and the body, always his teaching is good. In the beginning, in the middle, in the end.

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From the beginning to end, his teaching is perfect. So, next, Buddha says, page 251, Good son, during this time I have ever taught, I have ever spoken of myself as the Buddha burning light and other Buddhas and also have taught of their entering into Nirvana. Thus have I tactfully described them all. Good son, whenever living beings come to me, I behold with the Buddha's eye all the faculties, King or Dao, of their faith and so on. And I explain to them in stage after stage,

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according to their capacity and degree of salvation, my different names and the length of my life. Different names means ten names in the previous chapters, various chapters. When Buddha predict his disciples and etc., which there will be Buddha in the future, that time he gave a name. This name and also other names. Do you remember? You don't remember? Okay. So that is different names. Different names and the length of lives, and that is according to Jataka tale. Anyway, there is the history of Buddha's personal history.

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Particularly the history of his previous life. You can imagine his previous life through the Jataka tale. That is a kind of tale, but it's not a tale very naturally. That is a very simple expression. Human religiously, Jataka tale is the implication of the religious expression of human emotion toward Buddha. Because people really paid homage from the bottom of their heart. So very naturally they want to express that religious emotion

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through literature. That is the Jataka story. In many ways we want to pay homage to him. Through the art, through the literature. The more you respect somebody deeply, the more you want to express this. So, the length of my life, and moreover plainly state that I must enter nirvana, I also in various tactful ways preach the wonderful law which is able to cause all the living to beget a joyful heart. Good son, beholding the propensities of all the living toward Lord things,

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so that they have little virtue and much vileness. To these men and to Dalai Lama declared, in my youth I left home and attained perfect enlightenment. But since I very early became Buddha, thus have I ever been, and thus have I made declaration only by my tactful methods to teach and transform all living beings so that they may enter the way of Buddha. Good son, all the sutra which the Tathagata preaches are for the deliverance of the living, whether speaking of himself or speaking of others, whether indicating himself or indicating others, and whether indicating his own affairs or the affairs of others.

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Whatever he says is all real and not empty air. Therefore, because the Tathagata knows and sees the character of the triple world as it really is, to him there is neither birth nor death, or going away or coming forward, neither living nor dead, neither reality nor unreality, neither thus nor otherwise. Then he says, unlike the way the triple world beholds the triple worlds, Tathagata clearly sees such as as these without mistake. So Buddha didn't see the triple world as triple world,

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but he always sees the triple world as the vastness of the universe. It's not triple, it's beyond. That is Buddha's right understanding. So in this world, anyway, he says to him, there is neither birth nor death, or going away or coming forward, neither living nor dead, neither reality nor unreality, neither thus nor otherwise. Then finally Buddha says, look at the third line from the bottom, this page, Thus it is, since I became Buddha, in the very far distance past, that my lifetime is of infinite,

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asankhya kalpas, forever existing, immortal, good son. So finally he says, anyway, where he lives, he explains to the Maitreya Buddhas and all Bodhisattvas, believe me, believe and discern, then don't think me as a human being, living in the small world, you believe, but I have been living in the vastness of the world, you cannot believe it. But this is really true. So, believe and discern. Then in this world, I have lived for many, many years, teaching and educating people. And whatever I say, anyway, the Buddha's saying is good, in the beginning, in the middle, in the end,

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helping and people, all sentient beings, because this is my life. So no birth, no death. He lives constantly like this, he does constantly like this, in the realm of the world, where there is no death, no life, no confusion, no misunderstanding, perfect world, no death, no life. That is what is called eternal Buddha. Finally, he said, I am eternal Buddha. In the next, page 252, talks, Bodhisattva Way is not even yet accomplished, but will still be twice the previous number of the couples. But now, in this unreal nirvana,

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I announce that I must enter the real nirvana. In this thoughtful way, the Tathagata teaches all living beings. Anyway, in this unreal nirvana, unreal nirvana in this case, maybe you may understand this nirvana, maybe his death, his death. So he is eternal Buddha, but simultaneously he has to die. So this is contradictory. So what is his death, so-called nirvana? So he says, but now in this unreal nirvana, I announce that I must enter nirvana, real nirvana. So nirvana takes place

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not in the realm of the nirvana, but in the unreal nirvana. Nirvana, his death, takes place in the realm of human world, samsara, so-called impermanence. But impermanence is not the idea of impermanence you can believe, because at that time, if you believe impermanence as impermanence, at that time impermanence becomes object. You can look at impermanence as object. But real impermanence is, you have to understand that impermanence is not impermanence. At that time impermanence comes to, comes closely to you, because your body and mind are completely impermanent. If so, where is impermanence?

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You cannot see any impermanence. You are just body and mind. That's why, how do I know impermanence? Just live. How do you know the impermanence of the trees? Just live. In the winter, in the spring, that's all. Always Zen teacher always said, just live, you know. But we don't understand it in that way. But it is really true. So that's why nirvana should be seen not in the nirvana. At that time nirvana becomes nirvana, which exists in the samsaric world. But nirvana is not nirvana, but nirvana is in the unreal nirvana. Because the death, human death, human life, anyway, takes place in the realm of samsaric world,

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so-called impermanence. But I told you before, if your eyes open closely, very closely and intimate, exactly impermanence itself, impermanence becomes the truth. So impermanence is not impermanence. Impermanence is truth forever. So whatever you pick up in the human world, books, tables, trees, your nose, your ears, anyway, all are in the realm of impermanence. But while you can say everything is impermanence, that is still impermanence in the dualistic world. Take and give and take. But real impermanence is complete truth. You cannot say impermanence.

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That's why it says in Buddhism, truth is, that's why Buddha... In Dogon Denny also says, Buddha nature is impermanence. You don't understand this one, but it is really true. Buddha is. Buddha is, anyway, Buddha, who exists in the realm of impermanence, just like us. But simultaneously, Buddha cannot be seen in the realm of impermanence, changing constantly. You cannot see the Buddha. Because what Buddha is, anyway, just like trees, birds, etc. But you have to see the Buddha while in the truth, which real impermanence turns into the truth.

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Impermanence turns into the truth that is real impermanence. So that's why there is impermanence and non-impermanence, both together. Then that is the total picture of the human world. Karagiri is impermanence. But actually, I cannot see the impermanence intellectually, because these guys are directly impermanent. So these five skandhas are immediately impermanent. Even though I use the word immediately, still there is a gap. So we are always looking at impermanence objectively. But you have to be exactly right on there. That time you don't know. That is shikhan. In Tathagata we say shikhan. If you do zazen exactly, well, you cannot know. You cannot perceive zazen. You cannot perceive you who practice perfectly

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zazen. But at that time, anyway, the flower of your life was bloomed right in the middle of zazen. But you cannot know, because it is truth. Zazen and you are completely true. So that is not impermanence. But not impermanence is truth. But truth is impermanence. Impermanence. That's why in Buddhism, if you explain absolute or truth, it's not something absolute which exists forever without change. So Buddhistic truth is not kind of absolute which exists forever. So that's pretty hard to understand for usual people. But it is very true.

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That's why he says, anyway, in the NBR, in this Unreal Nirvana, I announce that I must enter the Nirvana. Then why he has to Nirvana? Because he is eternal Buddha. Why he has to Nirvana? Why don't you live forever in so-called absolute or truth and help all sentient beings? Why you have to die? Then next he says, Therefore, if the Buddha abides long in the world, men of little virtue are who do not cultivate the roots of goodness and are spiritually poor men greedily attached to the five desires and are caught in the net

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of the wrong reflection and false views. If they see the Tathagata constantly present and not extinct, they will then become puffed up and lazy and unable to conceive the idea and it is hard to meet the Buddha or a mind of reverence for him. Therefore, the Tathagata tactfully teaches now and know because the appearance of Buddhas in the world is a rare occurrence. Therefore, in the course of countless hundreds of thousands of myriad cultures of culprits, some men of little virtue may happen to see a Buddha or none may see him.

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For this reason, I say because I, Tathagata, may rarely be seen. All these living beings hearing such a statement must certainly realize the thought of the difficulty of meeting a Buddha and cherish a longing and thirst for him. Then will they cultivate the root of goodness. Therefore, as he becomes extinct, the yid announces his extinction. Again, good son, the method of all Buddhist Tathagata is always like this. In order to save all the living, and it is altogether real and not false. So, in order to all living, all sentient beings, in order to save all sentient beings, anyway, he has to die.

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He has to die. If he doesn't die, anyway, if he exists forever without nirvana, anyway, many people who have a little virtue and are the lazy person and don't appreciate Buddha's existence. So, from this point, fortunately or unfortunately, we cannot have anything at all which exists forever, which you want. So, now the idea of Buddha,

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this is everything, tape recorder, trees, birds, everything doesn't exist forever, constantly fading away, die. That's why you can, all sentient beings, trees, birds, manifest, then the beautiful flower of their life was bloom. When the time comes, when the time is ripe, anyway, it's bloom. That's why it is beautiful. It's really beautiful. Not only trees, birds, but sports. The form of activity of sports, right in the middle of sports. Activity is nothing but the change,

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impermanence, constantly change. If activity is, if activity exists forever, you can well, manifest the beauty of the sports, beautiful spirit of the sports. Activities constantly change, and including the sportsman's body and mind, constantly. Nevertheless, if you use your whole body and mind, becoming one with impermanence, exactly, at that time, you can see beauty of the sports and sportsman, sportsmanship, behind impermanence. Performance, so for performance of dance, each form of dance are changing constantly. So that is nothing but impermanence. But behind this form of dance, performance of dance, obviously, there is a beauty of the

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dance, you know, which exists forever. This is, well, you have to see this one, whatever you do. Changing, right in the middle of impermanence, there is a truth. Because the impermanence is completely beyond discussion. The form of dance, your nose, your eyes, your body's five scandals, and all circumstances are completely impermanent. So all you have to do is to see nothing. So-called impermanence. Because you are impermanent. So all you have to do is how do I know impermanence? Well, do dance. Exactly. And then to dance with your whole otherness, at that time, dance, you totally manifest.

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So-called impermanence. But you don't know how impermanent it is. So impermanence becomes a truth. That is the blue of your life force. Then there is a truth. So, where is the truth? Truth is where is the absolute. Absolute, the truth, is the very number of impermanence. And then, that's why we are called Buddha. Anyway, this is a Buddha. So trees become Buddha. Dance becomes Buddha. Sports become Buddha. So, when you know this, when you know the form of dance, performance of dance in the realm of impermanence, you really appreciate dance. You really realize how beautiful dance is. How sportsman

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is beautiful. How beautiful sportsmanship is. You can realize. You can appreciate. But if everything exists as absolute and the truth, which never change, you never understand. You never see the beauty of human existence. Because, for instance, when you go to the heaven, okay, heaven and heaven, anyway, you can get anything if you if you feel, if you have instantly some desires. Immediately, something happens. Something comes in front of you, right in front of you. If you want wonderful French dishes, immediately it happens, you know, in front of you. If you want to go to the party, immediately you can go to the party.

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If you want to have if you want to have million money, millionaire, immediately you can be millionaire. So, at that time, if you live there, okay, satisfying your desires, constantly, do you think you need a desire? Do you? No desire? Because you can be there, constantly. In office, you can satisfy your desire. So, be one with the satisfaction of desire. Why do you? Why do you want a desire? No desire. So, when you become one with impermanence, completely no impermanence, that is the truth. That is the truth of living in a paradise if you live there. That's why,

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anyway, Buddha has to die. Anyway, Buddha has to die. And then, when he dies, that is really compassion, really compassion, to let the human beings know where he lives, where they live, and how they have to be grateful for their life, and to all sentient beings. That is, and he says like this, and also next, he says, because the Tathagata may really be seen all these living beings, second paragraph, no, first paragraph, two, four, six, eight,

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eight lines from the bottom of the first paragraph. All these living beings, hearing such a statement must certainly realize the thought of the difficulty of meeting Buddha and cherished longing and thirst for him. Then will they cultivate the roots of goodness. The roots, he says, therefore, then will they cultivate the roots of goodness. How to cultivate

[52:24]

the roots of goodness according to this? Anyway, first of all, we have to realize the thought of the difficulty of meeting of the Buddha. This is first point. How to cultivate root of the goodness? Because everything, why you have to cultivate root of goodness? Because everything changing, so nothing to grasp in your hand. But that impermanence, if you open your eyes to see this impermanence totally, you can be there. So called truth. So all you have to do is right in the middle of the impermanence, changing constantly, do something. But it is changing,

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so you cannot grasp. But changing, if you do something in the realm of change, with wholeheartedness, it turns into the truth. That's why it's called good roots. Root of goodness. The root of goodness is not any particular purpose. For what? We don't know, because changing. You say always for what? Do something for what? Attain enlightenment for what? Live with your best for what? Die immediately for what? If you die, you can go to heaven for what? Always think so. But strictly speaking, in the realm of changing, there is nothing to say so, nothing to discuss in that way. But you cannot ignore the impermanence,

[54:28]

this change. So you are already living there, so you have to do something there. So day by day, you have to do, study, anyway, read a book. Then for what? Nothing. But if you read with wholeheartedness, it turns into, anyway, truth, I told you anyway so far. So, reading is, anyway, impermanence, nothing to get, but if you do it with wholeheartedness, it turns into the truth. So that is what is called goodness. Plant the fruit. Cultivate goodness. That human behavior is very healthy. So, how to cultivate this, the root of goodness like this? So, first, anyway, first point is that you have

[55:28]

to realize the thought of the difficulty of meeting a Buddha. Anyway, it's pretty hard. I always constantly Buddha's dogma says, do the same with shikhan. That's enough. Don't expect anything. All you have to do is just do it. That is simultaneously Buddha. But we don't see the Buddha. It's pretty hard. So, first of all, anyway, realize the thought of the difficulty of meeting the Buddha. The second, it's not good enough. Just realize the thought of the difficulty of meeting the Buddha. It's not good enough. Because it is sort of a passive way of life. So you have to live in a positive way. So, next, anyway, he says, anyway, cherish our longing. And, cherish the longing.

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So, anyway, if you realize the thought of the difficulty of meeting the Buddha, next, you have to live in a positive way. How? Anyway, cherish. Cherish Buddha. Cherish for Cherish your longing. You have to long for Buddha. If you don't know, why don't you do it? Why don't you move toward it? So that is so-called belief. And also, if you return to the previous, first page, anyway, Buddha says belief and discern. That is a belief. Anyway, how difficult it is. And we believe. It is spiritual. How ignorant we are. But the next moment,

[57:32]

anyway, discern means, you know, why don't you move toward this? What is a belief? Why? You have to believe. Anyway, we have to long for the Buddha. Walking toward this. How to walk? Third point is anyway, thirst. A thirst for him. That's wonderful. Thirst for him is real energy. Your energy to let you, to reach you toward the Buddha's light in front of you. So, it's real thirst. So, thirst is a kind of human desire. But if you use it in a proper way, according to understanding human world in the universal perspective of that

[58:34]

time, the thirst the desire of thirst is great energy to reach you to walk toward Buddha. So, then at that time, it is called cultivate the root of goodness. Then the next, this is powerful here. If you have questions, next time I want to say, read this one a little bit. And also, next time I want to discuss about this. Particularly, he mentioned about

[59:35]

eternal Buddha's light spending a lot of pages. So, you should read this one. And then discuss. Life of totality here. So, long message here. Yes. From 185 to 256. You should read this one. Do you have some questions? So, from this, maybe you can see the idea of Buddha. I tried to say

[60:39]

something about this. Anyway, maybe you can see a little bit what is the idea of Buddha. So, Buddha is not so-called divinity itself. So, it's not exactly same as other religious term. Completely different. Buddha comes anywhere from very serious and deep inside of human existence. That time, naturally, Buddha comes up. Religious term means

[61:44]

usually religion uses always big term. God, God, and lots of divinity there. It's a symbol of the absolute and the truth. But Buddha is not something like this. So, immediately we think, if you use a big term, God, already you believe that God is the absolute which exists forever without change. Of course, it's without change. If you use the term absolute, absolute is completely independent from change or from impermanence. Completely. Change or not change, completely independent. That is meaning of the absolute, the truth. Buddhism is... Buddhism don't understand in that way.

[62:46]

Absolute is completely independent from human world, mundane world, but it's not something separate. It's completely one with it. With one piece of paper, with two eyes paired. So, always one piece of paper works. You cannot use just a front. If you want to use a piece of paper, you cannot use a front. You have to use a front with back, simultaneously. So, if you say the absolute, it is non-absolute. That is impermanence, human world. So, impermanence is impermanence, but impermanence is anyway truth. Simultaneously. No gap between. That is a little difficult point, but to understand.

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Well, to understand. No gap between.

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