Chapter 10, Teacher of the Law, from Chapter 10 to Chapter 22, The Final Commission constitutes another group in which the practice of Great Bodhisattva is stretched. From 10 to 22, from Chapter 10 to Chapter 22, and also introductory, Constitutes another group in which the practice of Great Bodhisattva is stretched, according to the history of the formation of this Lotus Sutra.

[01:17]

So, the tactful Chapter 2 to Chapter 9, constitutes another first, the first group in which Buddha teaches, Shurabhaka Bodhisattva, Shurabhaka and Pratika Bodhisattva, who would awaken to himself as a Buddha. Individually, Buddha gives prediction to them. From Chapter 10, Buddha teaches the Great Bodhisattva.

[02:20]

So, you can see what is the practice of Great Bodhisattva, and also what is the significance of Bodhisattva practice. So, mainly until Chapter 9, this group always emphasizes unity, oneness of truths. Unity of three peoples, Shurabhaka and Pratika Buddha Bodhisattvas, always emphasizes oneness of the human world.

[03:24]

So, it's sort of a philosophical aspect of the Lotus Sutra. Chapter 10, Teacher of the Law. At that time, the World Honored One addressed the 80,000 Great Leaders through the Bodhisattva Medicine King. Buddha started to speak to Medicine King. There were the 80,000 Great Leaders there, around this Bodhisattva. So, Medicine King, do you see in this assembly innumerable Gods, Dragon King, Yakshas, Gandharvas, Asuras, Garudas, Kinnas, Mangalakas, and non-human beings,

[04:37]

as well as Bhikkhus, Bhikkhushyanis, male and female, lay devotees, seekers after Shurabhaka-ship, seekers after Pratika Buddha-hood, seekers after Bodhisattva-ship, and seekers after Buddha-hood. So, I think among the 80,000 Great Leaders, there are many kinds of human beings there, including human beings and also Gods, Asuras, Gandharvas also should exist there. So, he said to Medicine King, do you see them anyway? All such beings as these, in the presence of the Buddha, if they hear a single verse or a single word of the wonderful Law of Flower Sutra, and even by a single thought delighting in it,

[05:52]

I predict that they will all attain Perfect Enlightenment. So, prediction of the Great Enlightenment is open to not only Shurabhaka, Pratika Buddhas, all sentient beings. The Buddha again addressed Medicine King, moreover, after the extinction of the totality, if there be any people who hear even a single verse or a single word of the wonderful Law of Flower Sutra, and by a single thought delighting in it, I also predict for them Perfect Enlightenment. Again, that there be any who receive and keep, read and recite, expand and copy even a single verse of the wonderful Law of Flower Sutra,

[07:01]

and look upon this Sutra with reverence as if it were the Buddha, and make offering to it in various ways with flowers, perfume, garland, sandal powder, perfumed or unquenched, incense for burning, silk canopies, banners, flags, garments, and music as well as revere it with folded hands. So, here, this is, even a single word, even you hear a single word, you receive a single word, or keep, read and recite, expand and copy even a single verse of this Sutra,

[08:08]

you will surely become a Buddha. This is a really strong expression in the Law of Sutra, so if you read this chapter, you will really believe how wonderful the Law of Sutra is. That's why Nichiren School's people really depend on this Law of Sutra. Dogen also uses, very often, the Law of Sutra, and respects the Law of Sutra, but the hundreds of Bodhisattvas' spirit in a different way. Very interesting, but Nichiren School's people really depend on only the Law of Sutra, because the Law of Sutra, if you read this Law of Sutra, you really believe only the Law of Sutra is best, so you can really believe.

[09:18]

And also, you are really impressed by each single term. So, anyway, so here is several points that you have to receive and keep, receive and keep, and recite, every day you recite. If not, one part of receive and keep, completely receive, accept the Law of Sutra and recite every day, instead of just reading silently. So recite is very nice, you know, loudly, this is really impressive practice, and expand, and also copy.

[10:24]

This is not only Buddhism, but any kind of religious history, there are a lot of copies of Sutras, and Bibles, etc. So, copy, even a single verse of the wonderful Law of Sutra, look upon this Sutra with reverence, as if it were the Buddha, as well as Buddha, you have to revere, you have to respect the Law of Sutra. Offering many things, in many ways. So, here is a garment, flags, and the music, etc. Ah, no, Medicine King, these people have already paid homage to ten million mediate courtesans of Buddhas, and under the Buddhas performed their great vows.

[11:33]

Therefore, out of compassion for all living beings, they are born here among men. So, what you can receive, and keep, and read, and recite, expand, and copy, even a single verse of the wonderful Law of Sutra, means that you have practiced, you have rooted, you have looted nice, good plants in the past, and the lots of Buddhas, offering, respect them, and offering many things in many ways. That's why you can have this kind of practice, of reading, reciting, copying, Law of Sutra, even one single.

[12:39]

So, the fact that you can practice here, and listening, and doing, and studying Buddhism, is really great value, because it comes from, anyway, your past life. It's not, you can't believe, but it is really, understanding, it is a really great tolerance. I want to say, the Law of Sutra always understands the human being in universal perspective, past, present, and future.

[13:42]

So, Medicine King, if there be any people who ask you, what sort of living beings will become Buddhas in future worlds, you should show them that those are the people who will certainly become Buddhas in future worlds. So, wherefore, if my good sons and good daughters receive, and keep, read, and decide to expand, and copy, even a single word of the Lotus Flower Sutra, and make offerings to it in various ways, with flowers, perfumes, garlands, sandal powder, fragrant incense for burning, silk canopies, banners, flags, garments, and music as well,

[14:54]

and thus review it with folded hands, these people will be looked up to by all the worlds. And, as you pay homage to Tathagatas, so should you pay homage to them. Know these people are great Bodhisattvas who, having accomplished perfect enlightenment, and out of compassion for all living beings, are willingly born in this world, and wildly proclaim and expand wonderful Lotus Flowers. So, this is really spirit of the Bodhisattvas, great Bodhisattvas, not merely Bodhisattvas, but great Bodhisattvas. So, that's why Buddha says, know these people are great Bodhisattvas, because one point is, they are willingly born in this world, instead of staying at the stage of perfect enlightenment.

[16:20]

They are willingly born, coming back to human world, and second point is, widely, anyway, proclaim, expand the wonderful Lotus Flower Sutra. In his lifetime, whole lifetime, they are willingly, anyway, proclaiming and expanding this Lotus Sutra very widely in their whole life. That is really Bodhisattva. How much more those who are perfectly able to receive, keep, and in every way, pay homage to? Know, Medicine King, these people will, of themselves, abandon the recompense of their purified karma.

[17:29]

So, basically, these kind of Bodhisattvas have really purified karma. Basically, everyone is very wonderful human beings, wonderful beings, creatures. Not only people, that's why all sentient beings are Bodhisattvas in many ways. So, if you can have a chance to, if you can have your mind, even a little bit, to listen to Buddha's teaching, or to read this kind of sutra, or to do the Zen, is really a great purified karma which you have.

[18:39]

That's why you can do this. But, nevertheless, great Bodhisattvas abandon the recompense of their purified karma, as well as abandoning the perfect enlightenment which they have reached by their effort. So, after my extinction, out of pity for all living beings, will be born in the evil world and widely proclaim this sutra. If these good sons and good daughters, after my extinction, should be able, even by stealth, even by stealth, to preach to one person even one word of the Law of Flowers Sutra.

[19:48]

This is very interesting. So, mostly the Nichiren school's people, people of Nichiren school are very showy and sometimes very aggressive. But, if you read Lotus Sutra, you can see a little bit, you can see something, I want to say, aggressive tint, or very active tint. But, here it says, by stealth, very quietly, you can, you should, anyway, preach to one person even one word of the Law of Flowers Sutra. So, very quietly practice it, by stealth.

[20:54]

So, that is not only with the word, but even in silence, you can teach. No, these people are Tathagata Apsaras sent by Tathagata to perform Tathagata Deeds. How much more, so those who inculcate the symbols widely preach to others. So, here says, no, these people are Tathagata Apostles, Apostles, sent by the Tathagatas to perform Tathagata Deeds. That's interesting, ideas, you know. No, these people are Tathagata Apostles sent by Tathagata.

[21:57]

Means, if you are a human being, who can have the mind to listen to a Sutra, read, study, and practice. This kind of person are not a usual person, they are really great human being, selected by Buddha Tathagata. Means, by purified karma, even purified karma, Buddha Tathagata, among all kinds of all sentient beings, among all sentient beings. It is very true, the more you seriously, you practice, more seriously you practice, or you do something, the more you realize you are special, you are particular person.

[23:21]

You must be particular person, you must be special person. It's among the many people anyway. So, well, even though you read, you study the Buddhism, the Dogen Zenji emphasizes under the famous Zen master, that there are thousand, two thousand monks practiced. But, only one or two persons attained enlightenment and be great success anyway. Among many kinds of monks, they did same things, but only one or two.

[24:22]

It really depends on whether, that's why Dogen Zenji says, it really depends on whether great determination is thorough going or not. So, very naturally, you really awaken, realize that you are special, you are special. So, that's why he says, Tathagata Apostles sent by the Tathagata to perform Tathagata Deeds. Tathagata Deeds means your purified karma. Basically, we are really in the purified karma. How much more so those who in great assembles widely preach to others. Medicine King, even if there be some wicked person, who out of evil mind, threw out a whole carpet, abused before the Buddha and unceasingly blaspheme the Buddha.

[25:47]

His sin is still light, but if anyone even with a single ill word defames the lay devotees or monks who read and recite the lawful sutra. His sin is extremely heavy. So, that's why you really, very naturally, you attach to keep, receive the lawful sutra. Because you get very naturally great protectors around in your life. That is really strong spirit coming from Lotus Sutra. So, even though there are some people who blame the people and the Buddha and the practice of Buddhism.

[27:01]

Well, that sin is very light, little sin, but if you blame people who practice Lotus Sutra, your sin is heavy. Medicine King, he who reads and recites the lawful sutra, know that man has adorned himself with adornment of the Buddha. So, that is also interesting point. That man has adorned himself with the adornment of the Buddha. So, why do they get great protector if you study Lotus Sutra? Because you get the wonderful, the things so called adornment given by anyway Buddha totality.

[28:07]

So, the man has adorned himself with adornment of the Buddha. So, it is not something you try to do. All you have to do is you just walk in the path of Lotus Sutra's teaching anyway, just walk. Then, you can anyway adorn yourself with adornment of the Buddha. So, it's not your business. Your business is just to study and walk in the path of Lotus Sutra. Then, everybody knows, people know about you. And soul is carried by the totality on his shoulders. So, obviously you are anyway carried by the totality on his shoulders. It's a wonderful situation. So, you are walking anyway in the path of Buddha.

[29:11]

Wherever he goes, he should be saluted with hands wholeheartedly folded, revered, worshipped, honored, and extolled, and offerings made to him of flowers, perfumes, garlands, sand powders, perfumes, incense for burning, steel canopies, banners, flags, garments, edibles, dainties, and music. There is another offering called edibles and dainties. So, food. In Japan, in Asia, Buddhists always offer incense and flowers and also food to the Buddha.

[30:18]

So, if you go to the temple, not showing in Japan, they don't offer. But in Buddhist temple, Jizo Bodhisattva standing, even the Jizo Bodhisattva standing at the corner of the road, people offer the incense and flowers and many things and food too. Food and fruits. It's wonderful. That is really expression of human feelings toward Buddhists and Bodhisattvas. And try to express their human feelings, how much they respect, revere in many ways by offering many things, flowers, and incense, and fruits, etc.

[31:20]

This is very nice. That is Buddhist practice. He should be served with the most excellent offerings from the most men. He should be sprinkled with celestial jewels and offerings made of celestial jewels in heaps. We are four because this man is delighting to preach the law that who hears it, but for a moment thereupon attains perfect enlightenment. I think next is page 190. You can read this verse and watch the same things are explained here in verse.

[32:29]

Day 190. And among them all, this Law Flow Sutra is the most difficult to believe and the most difficult to understand. Medicine King, this Sutra is the mystic essential treasury of all Buddhists, which must not be distributed among or recklessly delivered to men. It is watched over by Buddhists, world-renowned ones, and former viewers.

[33:37]

It has never been revealed and preached. And this Sutra, while the totality is still here, has aroused much enmity and envy. How much more after his extinction? It is a little bit strange, but it's really true. So Buddha already preached many things, but what Buddha has taught is very difficult to understand, very mystic, very essential treasury of all Buddhists. That's why it is very difficult. That's why you cannot distribute among or recklessly deliver to the people. You cannot preach, you cannot teach the Law Flow Sutra to anybody recklessly, because it becomes a cause of revoking, revoke, revoke, arise, evoke.

[35:02]

Not evoke, evoke. Evoke the feeling of enmity and jealousy and envy itself. It's very natural. What in the history you can know? Human beings repeat the same problem. If you see different culture, different religion, different science appears very naturally. All styles of religion and science always create a feeling of enmity, jealousy, envy.

[36:15]

You know, Buddhism is still a kind of kindergarten in the United States, because that's why people don't feel intimate, friendly. So very naturally, consciously or unconsciously, Western people are being against. Now it is religious, secular, psychology, you know. Even the psychology, for instance, what you say, synthesis? Psychosynthesis. It means they are really consciously or unconsciously against, try to against, a Buddhistic way of understanding human life through the Zen or meditation.

[37:34]

So they try to create new kind of meditation using the Western way of thinking, using the Western or cultural background anyway. That's interesting, you know. So that is really unconscious feeling of, you know, unconsciously we create a sense of jealousy, envy, and empty. So that's why if you teach the Zazen to those people, you create more problems. So that's why Buddha says, for instance, No medicine king after the totality is extinct, those who are able to copy, keep, read, recite, worship, and preach it to others will be invested by the totality with his robe and will be protected and remembered by Buddha's abiding in other regions.

[38:44]

If you practice a lot of sutras like this, you are invested by the totality with his robe. Totality with his robe means your existence, your life is embraced. Embraced with the Buddha means your existence is embraced, anyway, in universal perspective. Regardless of how you feel, this kind of practice or not, anyway, your life is really embraced and protected and supported and helped in universal perspective.

[39:57]

That is kind of planting good seeds for not only this present life, but for life after life. This is really Buddha's practice. So that's why he said, will be invested by the totality with his robe and will be protected and remembered by Buddha's abiding in other regions. Wherever you may go, you are there. That's really compassion, Buddha's compassion. They shall have great powers of faith and the power of resolute vow and the powers of virtuous character. Virtuous character is the power of planting good seeds day by day, whether it is really working in the present or not.

[41:12]

Anyway, day by day, you just walk in the path of Buddha's teaching of the Lord's Sutra. At that time, you can have a kind of simple practice. Merits, they are powers. You can get the powers. First, anyway, you can get the power of the faith. You can get the power of faith. That means really religious security. You can get the power of religious security. And you can get the power of resolute vow. Resolute vow means really a spiritual volition to seek for regardless of whether it is useful or not. You just walk, seek, move toward that Buddha's teaching.

[42:15]

That is the power of resolute vow and the power of virtuous character. This is really planting good seeds day by day for life after life. And know that those people shall deal with the totality and the totality shall place his hand upon their head. And then, if you do this, you dwell with the totality. That practice is exactly to let you dwell with the totality, Buddha's word. And also, you are already a priest. You are already in the Buddha's hand.

[43:16]

So, you are anyway embraced by Buddha's hand. That's why he says, the totality shall place his hand upon their heads. That means totally, under all circumstances, you can become tolerant and see all circumstances, human beings. ...is preached or read and recited or copied or its volumes are kept. One should erect a chaitya, [...] of the precious seven, making it very high, spacious and splendid. There is a particular term here in Sanskrit, chaitya.

[44:22]

Note says notes. Look at the notes. A chaitya is a pagoda in which sutras are deposited. From this chapter on, the erecting of chaityas instead of stupas or pagodas for relics is stressed. This is an interesting point. Well, according to the history of the formation of a lot of sutras, particularly from 10 to chapter 10 to chapter 22, anyway, those days, a lot of sutras saw a little bit, what would you say, folk belief.

[45:26]

Folk belief. Folk belief in Buddhist practice of respecting pagodas or stupas. Stupas, in which Buddha Shakyamuni's relics were, relics are anyway enshrined. So, and also this is one folk belief and also the monastic criticism, criticizing monastic way of life because all monks are really isolated from human societies. So, in many ways, Mahayana Buddhism started to find something which was different from before.

[46:27]

So, that's why here also uses chaitya not as usual pagoda or sutra. No, pagoda or stupa in which Buddha's relics are anyway enshrined. So, here chaitya means the place, pagoda or stupa in which the Buddha's scriptures are stored. Kind of a library, kind of a library. But in this case, chaitya, library, modern type of library, as always, is really respected just like a Buddha. So, completely different sense, you know. For this, the chaitya is really different from the modern sense, so-called library.

[47:38]

You use a library office, not as a Buddha. You really respect and use a library, but in ancient time anyway, library is a great place. To learn Buddha's way and human life. So, chaitya is really one of the things which you can really respect just like a Buddha. So, that's why here uses, here is a particular term, chaitya. Wherefore, because in it there is the whole body of the totality, there is a whole body of the totality.

[48:42]

It's not a book, it's not the scriptures, the scriptures are the whole body of the totality. This chaitya should be served, revered, honored, and extolled with all kinds of flowers, perfumes, and silk canopy banners, and etc. If any, seeing that chaitya, salute and worship it, know that they all are near to perfect enlightenment. That's why chaitya is completely different from stupas or pagodas before.

[49:48]

Medicine King, many people, there are both laymen and monks who walk in the Bodhisattva way without, as it were, being able to see, hear, read, recite, copy, keep, and worship this law, flower sutra. Know that those people are not yet rightly walking in the Bodhisattva way, but if any of them hear this sutra, then they shall be able to walk right in the Bodhisattva way. But if they don't do, then it's not the right Bodhisattva way. That's why it next says, if any living beings who seek out the Buddha way either see or hear this law, the sutra, and after hearing it, believe and discern, receive and keep it, you may know that they are near perfect enlightenment.

[50:59]

So if you don't do that, it's not right belief. That is a really strong message from the law of sutra. Next, why we have to do the next law of sutra, it says this point, about this point, giving the parables. Medicine King, it is like a man extremely thirsty and in need of water, who searches for it by digging in table land. So long as he sees dry earth, he knows that the water is still far off. Continuing his labor unceasingly, he in time sees moist earth, and then gradually reaches the mire.

[52:08]

Then he makes up his mind knowing that water is at hand. Bodhisattvas are also like this. If they haven't heard, nor understood, nor being able to observe this law of sutra, you may know that they are still far from perfect enlightenment. If they hear, understand, ponder and observe it, you may assuredly know that they are near perfect enlightenment. Wherefore, because the perfect enlightenment of every bodhisattva all belongs to this sutra, this sutra brings out the fuller meaning of tak-fu or partial method in order to reveal the truth, a real truth. The treasury of this Lotus Flower Sutra is so deep and strong, so hidden and far away that no human being has been able to reach it.

[53:24]

Now the Buddha has revealed it for instructing and perfecting bodhisattvas. That is very strong, mysterious power there. So very naturally you are attracted by this. Medicine King, if any bodhisattva on hearing this Lotus Flower Sutra is startled, doubts, fears, you may know that this is a bodhisattva, what you say, neophyte. Bodhisattva neophyte. Bodhisattva neophyte. That's interesting, my English term, bodhisattva neophyte.

[54:33]

It's kind of a beginner, newcomer. Well, in Japanese, we say simpochi, sim means at and nu. Pots means arouse, to arouse. Chi means mind or heart, mind and heart, or thought, whatever you say. So sim means new, so beginner, and arousing, mind and heart, mind and heart.

[55:49]

That is neophyte. If any shubhakas on hearing this sutra is startled, doubts, fears, you may know him for an arrogant person. That's interesting too. If you are shubhakas on hearing this sutra and is startled, doubts and fears, you may know him for arrogant persons. But if you are really a bodhisattva, become a bodhisattva, and listening on hearing this sutra, you become not arrogant. You become a bodhisattva who really wants to move toward Buddha's teaching.

[56:56]

You are more drawn to buy it. But if you are shubhakas, if you are shubhakas, you create arrogance. That's an interesting point too. You can know that. For instance, Dogen's Shopokendra, if you read Dogen's Shopokendra, you don't understand the exactly. Bendowa is a beautiful statement there. But if you read Bendowa, it doesn't mention that Buddha Dogen is completely far away from you. So you don't understand. So at that time, if you become a shubhaka, you don't want to look at it. You don't want to read it. So it's not something I want. So you don't want to do such a kind of zazen.

[58:00]

But actually you create arrogance. But if you become a bodhisattva, you are more drawn toward this. Why Dogen didn't say like this? What is that? So you are more getting into this, seeking for it. That's an interesting point. Big difference. So life, human life develops in a different way. Very naturally in the future, people create a different type of life. You see it? It's interesting. Interesting. And next. What time now? One more point.

[59:11]

This is an important point too. So far, anyway, this chapter emphasizes how important the Law of Flower Sutra is. So he says, So how should we preach this wonderful Law of Flower Sutra? ...is the great compassion in heart within all living beings.

[60:21]

The robe of the totality is the gentle and forebearing heart. The throne of the totality is the witness of all laws. Established in this, then with unflagging mind to bodhisattva and the four groups of hearers, he will preach this Law of Flower Sutra. So, important point is we need spiritual attitude toward preaching the Law of Flower. There are three points. You should be in the seat of the bodhisattva, totality, throne of the totality, which means emptiness, which means the witness of all sentient beings, all dharmas.

[61:24]

And you should wear buddha's robe. Buddha's robe, which means gentle expression, great compassion in heart within all living beings. So the robe of totality is gentle and forebearing heart. And also, you should be in the buddha's room. That is, buddha's room is, what to say, compassion. There is a compassion. Abode of the totality is great compassion in heart within all living beings. So three points.

[62:26]

So you should be first in buddha's room, which means great compassion, compassion in heart within all sentient beings. That is very compassionate. So, it's not a particular object. It's not within a particular object. You must be within all sentient beings. That is the abode of the totality. You must be there. So zendo, if you want to sit in a zendo, if you teach to somebody, a particular person, if you think here is a particular place, it's very difficult to teach because many different feelings come up.

[63:27]

So, preacher, anyway, if you want to teach something anyway, you must be there first. Great compassion in heart within all living beings. Next, you must be sit in the buddha's seat. You have to sit in the buddha's seat. That means voidness, nothingness. Voidness means you cannot attach to any consequences, any objects you are talking to. Anyway, you have to just sit down there and talk. Next, you have to wear buddha's robe. That means completely you must be gentle

[64:31]

and also bearing heart because you can ignore the fact which audiences and circumstances create lots of changes. Feelings, emotions, and circumstances, many things happen. So, you must accept people's feelings, emotions, understanding or not understanding, confusion itself. For this, you need really gentle and also forbearing heart. In Siddhartha, by the Hermann Hesse, Siddhartha was asked by the merchant

[65:34]

who wanted to hire him and had an interview with Siddhartha. So, what do you have? What is your capacity to give your life to the people? Then Siddhartha said, I can be, I can think, I can wait, I can fast. Fast, you know, fast. I can think, I can wait, I can fast. So, that is really not kind, but gentle and forbearing heart. I can think means I can see

[66:36]

into deeply the human world. Constantly, from beginning to end, under all circumstances, anyway, I can think, contemplate, anyway. Constantly. Next, I can wait. That's pre-heart practice. I can wait. And also, I can wait. And also, I can fast. So, even though there is no consequences, no result, no rewards, but he can fast. In order to fast, anyway, he must be, he must wait. Anyway, that is very practice of forbearance, bearing heart. Then, imagine, do you understand this? So, is that all what you want to share with all sentient beings?

[67:39]

Okay. And, in the verse, there is a beautiful statement here. Look at page 193. Third line from the bottom. This is a beautiful verse. Should any preacher of this law dwelling alone in a secluded place, in solitude, where is no voice of human, read and recite this sutra, then I will appear to him with a pure and luminous body.

[68:48]

So, any preacher of this law dwelling alone in a secluded place, very quiet place, in solitude, where is no voice of human, very quietly, and if he reads and recites this sutra, then I will appear to him. That I will means Buddha. Then, I will appear to him with a pure, luminous body. That is, really your life is embraced with a pure and luminous body. Should he forget sentences or words, I will take him to his clear apprehensions.

[69:48]

That's wonderful. If you forget words, anyway, I will appear very gently, quietly, and give you suggestions. I will take him to his clear apprehensions. Whenever such a man, perfectly in this merit, either preaches to the four groups on inseclusion, reads on inseclusion, reads and recites the sutra, he will always see me. When such a man is in seclusion, I will send gods, dragons, kings, yakshas, demons, spirits, and others to be heroes of this law. That man will direct to preach the law and expand it without hindrance, because Buddha's guard and mind him.

[70:50]

He can cause multitudes to rejoice. Whoever is close to such a teacher of the law will speedily attain the Buddha way. And he who becomes a pupil of that teacher will behold Buddha's numerous as the sands of the Ganges. That's beautiful. So if you look quietly, if you recite, read, recite these sutras, anywhere Buddha appears, hug you. Hug you anyway. Wow. And protect, support. If you forget something, even Buddha gives you words. That's nice, isn't it? You don't believe, but if you understand this one,

[71:51]

even a little bit, your life becomes sort of gentle and tolerant. But if you don't believe this, well, you create others. It's called Shiva. If you become Bodhisattva, you really feel something from this. It's not mysterious. It's not mysterious. It's really for your life. If you feel so, very naturally, your feeling is exactly your life. Don't you think so? It's exactly your life. So the question is, who gives me this gentle, nice compassion? No one. First, you become a great Bodhisattva. If you read this part of the sutras,

[72:56]

you should be a Bodhisattva, not a Shiva Vagga. If you become Shiva Vagga immediately, you create arrogance, saying, I don't believe it. This is really arrogance. It's not that you should believe or you shouldn't believe. Why don't you accept this? You should be Bodhisattva. It means, why is it Buddha says like this? Is that true? Why don't you do it? Why don't you move toward that with a tolerant, gentle, forbearing, anyway heart? Move toward this. It's called the way-seeking mind. Instead of creating arrogance, I don't believe it. I don't like it like this.

[73:51]

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