12th Devadatta, and English version translated from Sanskrit doesn't have this chapter Devadatta. So this chapter is a little bit different feeling, but this is a very interesting chapter because in the Chinese version this chapter was added to what the Sattama Kundalika Sutra in the English version, Sanskrit version, that's interesting. So in this chapter I think Buddha predict Devadatta and also woman to become Buddha in the future.

[01:16]

As you know pre-war Devadatta was the Buddha Shakyamuni's cousin or elder brother of Ananda. Ananda is also one of the Buddha Shakyamuni's cousin. He became Buddha's disciple, but later he really resisted Buddha's teaching. So he did a lot of things to Buddha Shakyamuni to destroy or interrupt Buddha's teaching. But nevertheless the Buddha here in the chapter 12, Buddha predict Devadatta to become Buddha in the future.

[02:21]

So this is really interesting point. So at the page 207, at that time the Buddha addressed the Bodhisattvas, the celestial beings and the four groups saying Through innumerable culprits of the past, I have tirelessly sought the Law of Flowers Sutra. During many culprits I was long a king and bowed to six supreme bodies, my mind never faltering, desiring to fulfill the six parameters, I earnestly bestowed alms with the unsparing mind, elephants, horses, the real seven countries, cities, wives, children, male and female, slaves, servants and followers,

[03:29]

head, eyes, mouth, brain, the flesh of my body, hands and feet, and the spilling of body and life. At that time people's lifetime was beyond measure. For the sake of the law, I gave up the throne of my domain, deputed my government to the crown prince, and with beating drum and open proclamation, sought everywhere for the truth. So Buddha used to be the king and anyway he finally disputed his government to the crown prince in order to seek the Dharma. Whoever is able to tell me a great vehicle, I will all my life provide for him and be his footman.

[04:40]

At that time Pasupin Hermit came to me, the king, and said, I have a great vehicle named Wonderful Law Flower Sutra. If you will not disobey me, I will explain it to you. The king, hearing what the hermit said, became ecstatic with joy and instantly followed him, providing for his needs, gathering fruit, drawing water, collecting fuel, laying his foot, even turning my body into his seat and bed, yet never feeling fatigue of body or mind. While I thus served a millennium past, and for the sake of the law, I zealously waited on him, that he should lack nothing.

[05:49]

In the next version, the sage's name was Ajita, in the version you can find. And also next page, 209, that's when finally Buddha commented to these stories. The Buddha said to all the vehicles, the former king was myself, former king was Guru Shakyamuni himself, and sage at the junction was the present Devadatta himself. So sage Ajita was, anyway, the present Devadatta himself. Through the good friendship of Devadatta, I was enabled to become perfect in the six parameters, in kindness, compassion, joy, and indifference.

[06:55]

In the 32 signs, the 80 kinds of excellence, the deep golden huge skin, the 10 powers, the 4 kinds of fearlessness, the 4 social laws, the 18 special unique characteristics, the transcendent powers of the way, the attainment of the perfect enlightenment, and the widespread saving of the living. All this is due to the good friendship of Devadatta. So due to the, thanks to Devadatta's kindfulness, he became my Buddha. Shakyamuni Buddha was born in this world to be, anyway, Buddha. This is interesting. I declare to all youthful groups, Devadatta, after this departure and innumerable kalpas have passed,

[08:04]

will become a Buddha whose title will be King of the Gods, Tathagata. Wonderful, all-wise, perfectly enlightened in conduct, well-departed, understander of the world, fearless leader, controller, teacher of gods and men, Buddha, world-honored one, in whose world will be named Divine Way. At that time, the Buddha, King of Gods, shall dwell in the world for 20 intermediate kalpas. He shall widely preach the wonderful law for all the living. And living beings, numerous as the sons of the Ganges, awarding arhatship. Innumerable beings will devote themselves to practical Buddhahood.

[09:05]

And living beings, numerous as the sons of the Ganges, devoting themselves to the Supreme Way, will attain to the assurance of no rebirth and reach the stage of never falling back into moral life. Then, after the parinirvana of the Buddha, King of Gods, Righteous Law will dwell in his world during 20 intermediate kalpas. For his complete body will relic a stupa of the Precious Seven, shall be erected 60 yajanas in height and 40 yajanas in length and width. All the gods and people, with various flowers, scented powders, incense for burning, perfumes, unwent garments, garlands, banners, flags, jewels, canopies, music and songs,

[10:16]

shall respectfully salute and pay homage to the wonderful stupa of the Precious Seven. Innumerable living beings will attain to arhatship. Inconceivable living creatures will awaken to practical Buddhahood. And inconceivable numbers of living will be aroused to body and reach the stage of never falling back into morality. The Buddha said to the bhikshus, If there be in the future world any good son or good daughter to hear this Devadatta chapter of the wonderful Law Flower Sutra, with pure heart and believing reverence and is free from doubt, such one shall not fall into the hell and become a hungry spirit or animal,

[11:19]

but shall be born into the presence of the Buddhas of the universe. Wherever he be born, he will always hear this sutra, and if he be born amongst men or gods, he will enjoy marvelous delight. As to the Buddha, into whose presence he is born, his birth shall be by emanation from a rose flower. Thereupon... Two more. Yeah, that's all. There are a few points I would like to say. Because Devadatta used to be not a good person.

[12:22]

He had unwholesome doings, very often injuring Buddha's body and destroying and interrupting Sanghas of Buddha Shakyamuni. So, nevertheless, Buddha anyway predicted him to be Buddha in the future. This is a very interesting point, because in Buddhism, in Buddhism, sin is not something we can control, we can handle. But in Buddhism, sin is unwholesome karmic life,

[13:31]

unwholesome karmic life coming from a beginningless past. So it is completely beyond human control. You can't do anything at all for this. Completely beyond. So, how should we do? Only the Buddha can handle this. So, in the Dighanikaya, there are almost the same stories about Ajatashatru. Ajatashatru was one of the sons of Bimbisara, King Bimbisara. Devadatta tempted him to kill King Bimbisara in order to let him take the seat of the throne of the king.

[14:43]

So, Ajatashatru put his father surrounded by seven layers, you know, seven layers of sort of a jail. Seven layers, so you can't... do you understand? So, it is said that King Bimbisara died in this jail. So, but later in the Dighanikaya Sutra, Ajatashatru made a repentance in front of the Buddha and became his disciple.

[15:45]

From that time, there are two important points. One point is, he asked Buddha Shakyamuni, Please accept my sin, what I did so far. Then from the Buddha, I can accept, receive your sin, what you have done in the past, through repentance in a proper way. So, repentance in a proper way. And the first, anyway, acceptance, being accepted by Buddha. At that time, there is no other way to be saved from this sin than being accepted by Buddha.

[16:52]

So, completely he opened and asked him, please accept me. That is a very important point. First point, acceptance, total acceptance by Buddha. Second, how to know the total acceptance by Buddha. Third, that is repentance in a proper way. So, total acceptance means you have to offer yourself to Buddha. In other words, you have to be Buddha. So, completely you offer your body and mind to Buddha Shakyamuni, opening yourself. That is total offering yourself. At that time, Buddha accepts you, means you become Buddha.

[17:57]

That is why Buddha accepts you. When you completely offer yourself to Buddha. And this is so called, repentance in suchness. Repentance in suchness, or formless repentance we say. Formless repentance. Completely offer yourself in front of the Buddha. That means in front of the Buddha. You have to completely offer or throw away yourself to Buddha. That is so called formless repentance. In the sutra anyway, acceptance, total acceptance by Buddha. If you practice, if you have formless repentance, that means without opening your mind, your heart, you cannot offer yourself.

[18:59]

You cannot offer yourself to the Buddha. So, that is formless repentance. Just practice. That's why in Zen, ceremony or rituals are very important. Ritual is a place, an opportunity, you can manifest yourself, you can manifest your spiritual aspect of your life. So that is a ritual. So, ritual means gassho and bow, chanting and walking itself. So when you really open yourself, if you want to open yourself, anyway you have to completely throw away yourself to Buddha. So that is at that time, it is called total acceptance by Buddha. Total acceptance by Buddha. And then ha, this is next, that is repentance in the presence of Buddha.

[20:05]

Two kinds of repentance. I told you maybe in January, in relation with lay ordination, I explained about this. So, the Ajatashatru really asked him to accept his sin which he had committed. So, the Buddha said, if you do, if you make repentance in proper way, I can see you, I can accept you completely. Then, in the sutra at that time, Ajatashatru felt relief.

[21:06]

Relief. That is an explanation of repentance of Ajatashatru which occurs in the Dighamkhaya Sutra. So, the repentance in the presence of Buddha means Buddha is here and then we make repentance. We make repentance. This is dualistic sense. In front of the Buddha, we make repentance. But, in the ceremony, in the ritual, in the process of ritual, you must be and you will completely offer yourself. That is formless repentance. So, repentance in the presence of Buddha is simultaneously backed by formless repentance.

[22:11]

Formless repentance must be manifested by repentance in the presence of Buddha. Both simultaneously. Simultaneously. So, So, So, in this case, the Devadatta, So, Devadatta was a person whom the Buddha Shakyamuni really appreciated. Appreciated because whatever he did, anyway, Buddha Shakyamuni saw his unwholesome doings coming from the beginningless past.

[23:14]

So, that is his karmic life. Karmic life is complete beyond human control. So, how can we be, how can we be free from that karmic life coming from anywhere in the beginningless past? We cannot do anything. But, only in the process of the practice, so-called repentance, so-called zazen, so-called anywhere gassho, within this, right in the middle of the process of practice, there is, anyway, a wonderful world to let you be free from karmic life. So, that is always, this process of practice is based on two aspects. One is complete, perfect offering yourself. Open yourself. And, offering, throw yourself, so-called shikamuni.

[24:17]

Shikamuni means wholeheartedness. Completely you throw away yourself. To what? Nothing. To no object, so-called Buddha. But, aha, this is next, ritual. Through the ritual, gassho, zazen, kihin, through this ritual, you can do this one. But, from moment to moment, the process of practice is moving constantly. You must be alive in the process of practice, from moment to moment. So, strictly speaking, you simply cannot perceive whether you are saved or not. Whether your karmic life is cut off or not, you simply cannot perceive. But, you can do it. That's why it is mystical. But, it's not mystical.

[25:19]

If you practice zazen in this way, you can really understand. It's very clear. It's exactly clear. No mystical. Nothing mystical. But, when you are there, you don't know. That's why we say mystical, but it's not mystical. So, Buddha knows pretty well, only Buddha knows, only Buddha can handle this. Devadatta's karmic life and Ajatashastra's karmic life. That's why he accepts him. So, then, thanks to Devadatta, Buddha Shakyamuni became a Buddha. And, to accomplish, anyway, four boundless minds, and also for his so-called kindness, compassion, joy, and indifference,

[26:30]

or six parameters, and 32 signs, 80 kinds of excellence, the deep golden, huge, thin, ten powers, the four kinds of fearlessness, the four social roles, the 18 special unique characteristics, the transcendent powers of the way, attainment of perfect enlightenment, and the widespread saving of the living. All this is due to good friendship of Devadatta. I declare now to all youth, all youthful groups, Devadatta, after his departure and innumerable kalpas have passed, will become a Buddha. So, his name, his title will be King of the Gods, Devadatta. And his land, his land where the King of the Gods, Devadatta, lives, is named the Divine Way, page 210.

[27:45]

Okay, and then, the next, there was Bodhisattva named Wisdom Accumulation, Wisdom Accumulation, Bodhisattva. As a attendant of the World Honored One Abundant Treasures catalogue, Abundant Treasures. So, this Bodhisattva said to the Buddha, Abundant Treasures, let's go back to our own land.

[28:50]

Shall we go back, because now the Buddha predicted, and Devadatta to be Buddha in the future, so we understand completely. So, in this situation, the Abundant Treasures catalogue, and also his attendants, many of his attendants there. So, one of his attendants is Bodhisattva named Wisdom Accumulation. So, it's finished, it's over, so let's go back to our land, country. And then Buddha says, wait a minute, so here is Manjushri Bodhisattva, let's talk with Manjushri Bodhisattva worldwide, and then you can go on. So, that is Buddha's suggestion. So, Manjushri said, wait a while, he asked Bodhisattva Manjushri, first meet and discuss with him the wonderful law, and then return to your own land.

[30:04]

Anyway, let's discuss about the Lotus Sutra with him. There upon Manjushri sitting on a thousand petal lotus flower, as large as carriage wheel, with the Bodhisattvas who accompanied him also sitting on jewels lotus flower, unedited, sprung up from the great ocean out of the palace of the Sagara Dragon King. Well, anyway, taking up his place in the sky, he advanced to the divine Vajra Peak, arised from his lotus flowers, went before the Buddha, and reverently made obeisance at the feet of the two World Honored Ones. When he had expressed his reference, he went over to Wisdom Accumulation, and after they had asked after each other's welfare, they withdrew and sat to one side.

[31:15]

Then the Bodhisattva Wisdom Accumulation asked Manjushri, Vajra Sir, since you went to the Dragon Palace, how many beings have you converted? While Manjushri lived in the ocean teaching the Lotus Sutra, so that's why the Wisdom Accumulation Bodhisattva asked, how many people or sentient beings have you saved? Or, how much have you been successful in teaching? Then Manjushri answered, their numbers are innumerable, immeasurable, I can't measure. But they cannot be calculated because countless numbers, countless numbers, nor expressed in words, nor fathomed by the mind.

[32:23]

But, just to wait a minute, just to wait a minute, moment, one must bring the proof. And then, before he had finished speaking, numerous Bodhisattvas sitting on the jewels, lotus flowers sprung up from the sea. From the sea anyway, many Bodhisattvas sitting on the jewels, lotus flowers coming up, beautiful sceneries coming up. Because this is a religious activity, if you want to really save or help, you cannot measure how much you are successful in doing, how much you can progress, making progress in your teaching, in your practice.

[33:24]

You cannot do it. How much you are successful in deepening or learning yourself, you don't. If you understand, if you measure, it's not real understanding, understanding the depth of human life or enhancing human life, that is your measurement. So, the real depth of human life is measured by Buddha. Only Buddha knows, so you cannot know. So, all you have to do is, completely day by day, first you open yourself, offer yourself to the Buddha, and through the religious ritual, practice, walking, daily living, etc. And then, that is great in a way, teaching, spreading the teaching, not only to one person, all sentient beings, all sentient beings.

[34:33]

That's why, in this practice, right in the middle of this practice, you can cut off the end of the time clock. This is day by day you have to do. That is called shikan, shikan cut off. But, we always measure how much, how do you feel, do you like it or you don't like it. Always you measure. This is not Buddha's way. Buddha's way. So, you cannot do it. But, anyway, when you really teach, offering yourself, through the ritual, then you can teach one, and simultaneously you can teach all sentient beings. But, you don't know. That's why all sentient beings come up from the ocean, coming up. But, those all sentient beings are not merely sentient beings. They are already beings who have accepted. Anyway, Buddha's teaching. Mentioned by you, mentioned by Buddha. So, that's why they are sitting on the jewels, jewels, jewels, jewels.

[35:45]

Then coming up. You don't know. But, it's coming up. So, that is really helping you. That is religious practice. But, our practice, educational practice, or technical practice, scientific practice, always measuring. So, the world is limited. But, Buddha's way is not like that. So, that's why Manjushri said in that way. And, also, this way is mentioned by lotus flowers. Lotus, lotus, lotus, lotus flower sutras. That's why it is very important for us. Finally, this wisdom accumulation, asked, extolled Manjushri, and also asked him, asked him.

[36:49]

This sutra, look at the page, the bottom of the page 211. This sutra is very profound and subtle. The pearl of that all the sutras are real things in the world. Is there any being who diligently and zealously practicing this sutra can attend a speedily, Buddha-first, Manjushri replied, and then Manjushri replied, Manjushri replied about the daughter of the dragon, King Sagara. King Sagara's dragon. Just 8 years old. She was 8 years old, but she was very sharp, understanding everything, and teaching the lotus flower sutra, and helping all sentient beings.

[38:01]

So, wise, just 8 years old, wise, and of keen faculties, well-acquainted with the karma arising from the roots of action, all creatures. So, she knows, she knows everybody's karma rooted in their life. Who has attained Dharani has been able to receive and keep all the most profound mystical treasures revealed by Buddhas, and has deeply entered into meditation and penetrated into all laws. In a moment of time, she resolved on body and attained a non-relapse into morality. She has unembarrassed powers of argument and a compassionate mind for all the living beings as if they were her children.

[39:14]

Her merits are complete, and thoughts of her mind and the explanation of her mouth are both subtle to great. Kind and compassionate, virtuous and modest, gentle and beautiful in her position. She has been able to attain Bodhi. So, whatever her behaviors in the mouth, in the body, in the mind, all are really subtle and great. Kind, compassionate, virtuous, and modest, gentle, beautiful. The Bodhisattva Wisdom Accumulation said, I have seen how Shakyamuni Tathagata, during innumerable kalpas, in doing arduous and painful deeds, accumulating merit and heaping up virtue, sought the way of Bodhi ceaselessly and without rest.

[40:30]

I have observed that in the three thousand great thousand fold world, there is not even a spot as small as mustard seed where he has not laid down his body and life as a Bodhisattva for the sake of the living. And only after that did he attain Bodhi. It is incredible that this girl, in that moment, should become perfectly enlightened. Then, it is, Shaliputra appears in the stories, asking to this daughter, Shaliputra always occurs in the sutras, who seems to be one of the representatives among the audience.

[41:35]

So, who has lots of questions, deluded questions. So, Shaliputra always becomes a representative and asks the Buddha and Manjushri's will. So, here also, there is a poem Shaliputra said to the daughter of the dragon. When you attain the supreme way, this thing is hard to believe. Wherefore, because the body of a woman is filthy and not the vessel of the law, how can she attain supreme Bodhi? The Buddha way is so vast that only after passing through innumerable kalpas, enduring hardship, accumulating good works and practicing the perfections can it be accomplished.

[42:41]

Moreover, a woman by her body still has five hindrances. She cannot become, first, king of the brahma heaven, second, chakra, third, a mala king, fourth, a holy fuel rolling king, and fifth, a Buddha. How then could a woman's body so swiftly become a Buddha? I don't know from where this category comes. But maybe this category of the woman's hindrances comes from this Lotus Sutra first. This is maybe the first time. I don't know. But, five hindrances. So, Shaliputra had anyway preconceptions. A woman has five hindrances. One is, you cannot become king of brahma heaven.

[43:44]

Brahma heaven means sort of God. Sort of God. Controller. The almighty controller. Anyway, completely almighty. God. So this is in brahma, according to brahmanism, maybe you have to have real ascetic practice for many, many years. You know, suffering your body and mind anyway. It's very hard practice. So, it's not only the woman, but also men, male and female, both. This is a very difficult practice. And secondly, secondly is chakra. Chakra is a sort of spiritual controller. Living on the top of the mountain Sumer, according to the Indian outlook on the world.

[44:53]

Outlook on the world. Anyway, in the universe, right in the middle of the universe, there is a huge mountain Sumer. On the top of the mountain Sumer, there is a God, so called chakra. Who always can research, understand good or bad, unwholesome or wholesome mind and doings and control. So, chakra is a sort of spiritual controller. Living on the top of the mountain, seeing everything. And third, Mara king. Mara king means anyway king of the Mara. So, he must be very strong and wild and also a controller.

[45:56]

And also, what would you say, a God. So, woman is always gentle and compassionate. Gentle emotional feelings always. It's very difficult. For instance, the other day, did you see the newspaper? And woman is working at a prison camp for several years. But recently, it was a very hard job to keep it because still people believe that job is just for men. One of the guards said to this woman, or to said reporters, Woman is too gentle.

[47:02]

He said, it's very interesting. He said, woman cannot become cold. Do you understand? Woman cannot be cold and harsh, strict. Well, I went to the prison camp a few times. You know, guard is always cold. Boom. No feeling there. So, that's why he said, woman cannot be, anyway, cold. Cannot be cold. That's terrible thing. But, I mean, woman is more gentle and kind, compassionate than man. That's why, maybe, third, model king.

[48:05]

You cannot be the model king. Anyway. And also, fourth, Holy Wheel Rolling King. This is a symbol of the control sovereignty. Controlling the mundane world. So, there are two symbols, two great big creatures in Buddhism. One is Holy Wheel Rolling King. Controlling and managing the sovereignty of the mundane world. That is Holy Wheel Rolling King. More than president of United States, anyway. This one is president for the universe. On the other hand, Buddha is spiritual controller. Spiritual and mundane and un-mundane world, complete.

[49:12]

This is a Buddha. So, two great beings in Buddhism. So, fourth, woman cannot be a whole Holy Wheel Rolling King. And fifth, a Buddha. Well, anyway. Then, this is questions. And also, Dragon's Daughter, the answer to this. This is so interesting. Next paragraph. Now, the Dragon's Daughter possessed a precious pearl worth three thousand great thousand-fold world, which she held up and presented to the Buddha, and which the Buddha immediately accepted. The Dragon's Daughter then said to the Bodhisattva Wisdom Accumulation and the Honored Shaliputra.

[50:19]

I have offered my pearl, and the World-Honored One has accepted. Was this action speedy? Yes, it is. So, the Dragon's Daughter has offered pearl. That means soul, anyway. Soul means body and mind. Completely, she offered herself to the Buddha. How? Through the ritual of offering the pearl to the Buddha. And then, simultaneously, she accepted. That is, anyway, time and opportunity, which she can be saved from her karmic crime. So, that's why he says.

[51:22]

Was this action speedy? The answer, most speedy. And the Dragon's Daughter said, By your supernatural powers, behold me, become a Buddha, even more speedily than that. So, that means interesting. That means, if after offering pearl, and then Buddha accepts you as a Bodhisattva, at that time, this was sort of a give-and-take world. But, it is more than speedy, more than that give-and-take world,

[52:24]

because Dragon's Daughter is already Buddha. Already Buddha. So, already Buddha means she is. Well, she is perfect Buddha. Before she can offer the pearl, or she can offer the pearl. Anyway, she is perfectly Buddha. So, this is complete speedy, more than offering pearl. And then, Buddha accepts you, accepts her, and predicts her as a Buddha. And then, she feels relief from that acceptance, Buddha's acceptance. But, this is a pre-speedy, because right in the middle of practice, you are doing from moment to moment, this is simultaneously, in a moment, you can do it.

[53:25]

This is interconnections, interpenetrations between Buddha and you. So, it is very speedy, very speedy. But, you are already Buddha means more than this. That's why the Dragon's Daughter said, By your supernatural powers, behold me, look at me, look at me. By your supernatural powers, graceful powers, anywhere you can sit, you can sit. Become a Buddha, even more rapidly than that. Then, at that moment, the entire congregation saw the Dragon's Daughter suddenly transformed into a male, perfect in Bodhisattva deeds, who instantly went to the world spotless in the Southern Quarter,

[54:26]

where she sat on the precious lotus flowers, attaining perfect enlightenment. With the 32 signs and the 80 kinds of excellence, and the university proclaiming the wonderful law to all living creatures in the universe. So, this is a little bit funny feeling, because all congregations saw that Dragon's Daughter suddenly transformed into a male. And then, she became a Buddha. This is a little bit funny, strange. But, don't worry about this too much, because if you become a Buddha, well, traditionally, Indian people believe you must have 32 precious, remarkable signs. In this case, in the Sanskrit, it says,

[55:28]

it says, transformed into male, in the Sanskrit, it says, the woman's sexual part turned into the male's own, in Sanskrit, it says. And also, one of the 32 remarks of the Buddha, anyway, male's sexual organs disappeared. So, that is one of the 32 remarks Buddha has. So, that's why traditionally, anyway, if a woman's Dragon's Daughter becomes a Buddha, anyway, she has to have one of the 32 remarks. That's why, as a story, anyway, well, the author tried to make a story,

[56:33]

transforming, anyway, into the male. Because, anyway, 32 remarks, 32 signs, and 80 kinds of extensions, anyway, and then, universally proclaiming the wonderful law to all living creatures in the universe, and then you become a Buddha. This is very traditional, anyway. Then, in the Saha world of Bodhisattva, Shravakas and the eight groups of gods and dragons, the human and non-human beings, all four from afar, beholding the Dragon's Daughter, become a Buddha, and universally preach the law to the gods, men, and others amongst that congregation, all rejoiced greatly, and made reverent salutation from afar. The conscious multitude,

[57:36]

on hearing her preach the law, was aroused to apprehension, and attained never sliding back into morality. The conscious multitude also received their prediction of the perfect way. The world's spotless made the sixth world movement. Three thousand living beings in the Saha world took up their abode in the state of nirvana, never returning to the mirage. Mortality. While three thousand living beings set their minds on Bodhi, and obtained their prediction of attaining it, the Bodhisattva Wisdom Accumulation and Shariputra and all other congregations silently believed. In the Saddhama Pundarika Sutra,

[59:11]

and also Skabadi Bhuka Sutra, talking about 48 original vows which Jantaba Buddhas took. So, in the 35th vow, that sutra mentioned about a woman to become a Buddha. That's where the Prajnaparamita Sutra lies. And also, Teligarha. Teligarha is a collection of one of the oldest Buddhist scriptures. Teligarha is a Buddhist scripture collecting of messages, verses, and poses

[60:19]

mentioned by, expressing by, women. Or the Buddhist bhikkhu and Buddhist bhikkhusuni, Buddhist women, Buddhist men, anyway, experiences spiritually. So, at that time, there were many women, Buddhist women, expressing how wonderful Buddhist teaching was. And also, as you know pretty well, in Vimalakirti Sutra, already the Shariputra and other major Buddhist disciples were completely cheated by the celestial woman. Do you remember? Flowers coming down from the heavens, and then the Bodhisattvas, other Bodhisattvas, the flowers didn't stick, stuck. Flowers were not stuck in the Bodhisattva's body,

[61:25]

but only Shariputra always hid it. And then the flowers stuck, stuck to his body. So at that time, why you hate the flowers, it says. So that is completely, Shariputra was completely beaten by these celestial women. So that is an interesting story, you can read this one. That means already women, became great Buddhist disciples and attained enlightenment. And also, particularly, in Avatamsaka Sutra, Avatamsaka Sutra, there is a particular chapter, so-called Entering the Dhammadhatu. Entering the Dhammadhatu, that is the title of the chapter. And talking about the Su,

[62:27]

his name is Sudhana, S-U-D-H-A-N-A, Sudhana. A boy, boy's name is Sudhana, visits 53 teachers, persons, in order to seek the truth. So among those people, 11 women are there, to see, to visit. Among those 11, there are many kinds of occupations. Some are street workers, some are teachers, some are special professors themselves. And for instance, Asha, her name is Asha, she was very beautiful,

[63:29]

she was very beautiful. So whoever sees her, everyone immediately can attain enlightenment. It looks like, what to say, perfect, what to say, release, perfect ease, perfect peace, or perfect, so-called perfect peace, just like a baby, who can get the same feelings from the mother,

[64:30]

regardless of whether she or he can understand who she, who their mother is anyway. So, babies completely trust in the mother, completely trust. That is, that's why, even though she doesn't, baby doesn't understand, anyway there is perfect peace and relief. So that is Asha, Asha, the woman's name is Asha. And Maitrayani, another woman, Maitrayani, is also a beautiful woman, she lives in a wonderful place, house, sort of a palace. When you enter into the palace, there is always a wall from the wall,

[65:34]

from the poles, from the ceiling, from the wall and from the floors, all the truths coming up, you know, shining each other. That is Maitrayani. In other words, the truth is manifested in a concrete way, but according to Asha, truth is not manifested, we don't know what it is. But when you see her, immediately you attain, you feel relief, just like a mother, you know, in a relationship, mother and baby. But according to Maitrayani, anyway, truth is manifested in a concrete way, that is her place, her living. Another woman, Prabhuta,

[66:36]

she had lots of attendants around her, and with her perfect, abundant joy, abundant feeling of joy, perfect. And she can offer the food from the one container to all sentient beings. This is also, truth is manifested in a concrete way, which is called giving, giving. And also, Achara, her name is Achara, she is completely beyond defilements, and her life is always manifested,

[67:39]

perfect peace, perfect harmony, complete harmony, and completion, and peace. So according to this example, particularly the chapter Entering Dhammadhatu, Prajnaparamita, the Avatantika Sutra, really explains, what would you say, imagination, image of the woman who has, who has, what would you say, perfect compassion, and also beauty, and harmony, and peace, and also boundless, boundless creation,

[68:41]

creation, creating life. Only the woman, only the woman can have this. So the chapter, Entering Dhammadhatu, is always explaining, what would you say, what eternity is. Eternity is a sort of, just like a woman. Eternity is, the nature of eternity is explained by this chapter, just like a woman's being. Maintaining constantly, perfect compassion, kindness, gentleness, and beauty, and harmony, and peace, and continuous creating life,

[69:44]

creating life. This is, explanation of the woman, in Avatantika Sutra. And also Dogen Zenji, mentioned about the woman, who is completely equal, and man, no discrimination, completely. So whoever you are, even though you are two years old woman, if she is greater than teacher, you should, anyway, follow him, or follow her. So in the chapter, so-called, Right Eye, Bowing, Dogen mentions, equality, of the woman, and man. So, basically, Buddhism always, for century after century, Buddhism always, emphasizes equality, of woman,

[70:45]

and man. That's a Buddha. If you have a question, maybe next Friday, we can bring up questions. And also, please read the next chapter, by Friday morning. Thank you.

[71:36]

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