Today is chapter 11. Beholding the Precious Stupa. Also, look at chapter 11 of Buddhism for today. Look at page 150. The bottom... Look at the bottom line. The two places and the three assembles of the Lotus Sutra. From this part of this chapter, the setting of the Lotus Sutra shifts from Chula Peak to the assembly in the sky. Shakyamuni Buddha is said to have expounded this sutra at two places and three assembles.

[01:05]

First, he was preached at the assembly on Batchula Peak. Next, at the assembly held in the sky. And last, again at the assembly on Batchula Peak. The spiritual significance of the two places and the three assembles is as follows. From this point, Shakyamuni Buddha's teaching is expanded to the assemblies. First, two places. One is on the earth, so-called Batchula Peak. On the earth. Second, in the sky. Anyway, from chapter 1 to chapter 9,

[02:11]

Buddha's teaching was given to the assembly, to the Shravakas and Pratyekabuddhas at Batchula Peak. From chapter 10 to 22, Buddha's teaching was given to the Bodhisattvas, great Bodhisattvas, who are walking in the path of the Buddha's world in the sky. Anyway, Buddha's teaching was given to the Bodhisattvas in the sky, to the assembly in the sky. That is from chapter 10 to 22.

[03:17]

So, completely, you can see a very big panorama picture of the Buddha's world, which is very dramatic, particularly chapter 11 story was very dramatic. Very beautiful world is represented. And then, after chapter 23 to the last, the Buddha's teaching was given to the assembly again on the Batchula Peak. In other words, Buddha came back to the human world. So, in the beginning, anyway, Buddha teaches to the human being on the earth, in the earth, on the earth, with Buddha's wisdom.

[04:24]

Because Buddha, anyway, sees very deeply into the human world, the human beings, through the past to the future, anyway, all of the world. So, with wisdom, Buddha teaches the assembly on the earth. So, that is chapter 1 to chapter 9. Then, chapter 10 to chapter 22, completely Buddha teaches to the assembly in the sky, means Buddha's teaching is completely beyond human speculation. Really dynamic working, interrelated interconnections with each other.

[05:33]

That's why Buddha's teaching really expands, extends, not into all directions in the plane dimensions, but triple dimensions in the sky, all ten directions. So, that is sky. So, that is Bodhisattvas, great Bodhisattvas. So, great Bodhisattva has to walk in the path of not on the earth. Expanded by teacher, by Buddha's teaching, Buddha Shakyamuni with his wisdom. So, secondly, anyway, Bodhisattva has to walk in the path of sky. Anyway, space, huge. So, endlessly, beginninglessly, anyway, walk.

[06:36]

This is Buddha's teaching, anyway. Then, finally, Buddha comes back to the human world again. This is, and then teach, Buddha's teaching with compassion. This is compassion. Okay, that's why here says two places and three assembles. So, two places means the earth and sky. And then three assembles means assembles, assembly, assembly on the earth at the bachelor peak first, and second assembles in the sky, and the third assembles on the bachelor peak again. So, that is three places, three assembles of the Lotus Sutra. So, Lotus Sutra always teaches like this.

[07:37]

This chapter is really dramatic story. I think if you listen to Dr. Thurman's lecture, I think he explained very well about introduction of Vimalakirti, and also it's related with introduction of Lotus Sutra, or Prajnaparamita Sutra. In the introduction, there is a huge world comes up, Bodhisattvas, demons, everything comes up, and interconnected each other. Huge world is represented in the introduction. So, almost the same feelings through these chapters, they beholding the precious stupa. I think, first of all, the precious stupa

[08:52]

springs up from the earth. First of all, it says huge stupa, stupa, comes up from the earth. That means, stupa means, stupa symbolizes, let's just say, Buddha nature, Buddha nature. From the earth, earth means, well, in the bottom of individual life, in the bottom of heart. Anyway, this is earth. So, earth is not yours, it's open to everybody. So, Buddha nature, no matter how long you try to seek the Buddha nature in you, you can't find it. That Buddha nature is just like

[09:57]

something coming up from the earth. So, you have to learn you, and also all sentient beings on the earth. And then, at that time, Buddha nature comes up. So, that's why stupa, anyway, stupa comes up from the earth, anyway, earth. The stupa is Buddha nature, because here says, they look at the page 196, third paragraph, the second, first line of the third paragraph at the page 196. Then Buddha told Bodhisattva great eloquence, in this stupa, there is a whole body of the Tathagata.

[11:02]

That means that stupa is not the stupa, which is something enshrined in it, but stupa is the whole body of the Tathagata. In other words, stupa is Buddha. Stupa is Buddha. That's why stupa, in this chapter, stupa symbolizes, anyway, Buddha nature, Buddha itself. So, anyway, and also, in the first, a few sentences from the first, at that time, in front of the Buddha, a stupa of the seven precious things, 500 yajanas in height, and 500 yajanas, yajana means almost,

[12:03]

one yajana is almost 160 kilometers, 160 kilometers, I don't know how many miles, almost 100 miles, so 500 yajanas means almost 50,000 miles, 50,000 miles. So, 500 yajanas, in height, and 250 yajanas in length and breadth, sprung up from the earth, and abode in the sky. So, it's a huge sort of rocket, you know, rocket station, and the sky comes up, a huge one, a huge one comes up and stays in the sky. That is a stupa. That stupa is really beautiful,

[13:04]

decorated with many things, jewels, many things, that's explained here. And it was decorated with all kinds of precious things, splendidly adorned with 5,000 parapets, thousands of mediators of recesses, and countries' banners and flags, hung with jewels, garlands with mediators, coaches of gyms, bells suspended on it, on every side, exhaling the fragrance of Tamalaputra, sandalwood, filling the whole world, all its streamers and canopies, are composed of the precious seven, gold, silver, lapis lazuli,

[14:05]

moonstone, agate, pearl, and canary, reaching up to the palaces of the four heavenly kings. And then, all of a sudden, then from the midst of the precious sutra, there came a loud voice, praising and saying, excellent, excellent, world-honored Shakyamuni, thou art able to preach to the great assembly the wonderful Law Flower Sutra of universal and great wisdom, by which Bodhisattvas are instructed and which the Buddhas guard and mind. So is it, so is it. World-honored Shakyamuni,

[15:08]

all that thou sayest is true. Then, all of a sudden, from the middle of the lotus stupor, a voice came out and said, your teaching is true. How excellent it is, how excellent it is. So, and among the assemblies, there was a Bodhisattva named Great Eloquence. So Great Eloquence Bodhisattva, as a representative among the assemblies, asked the Buddhas, world-honored one, for what reason has this stupor sprung out of the earth?

[16:11]

And from its midst this voice proceeded. So he asked, what's the reason? Then Buddha said, briefly speaking, there was a Tathagata named Abundant Treasure. Abundant Treasure Tathagata, who died many, many, many, many years ago. Many, many, many years ago. And in those days, this Abundant Treasure Bodhisattva Tathagata had to the great vow.

[17:11]

Whatever Lotus Sutra was explained or preached, I always appeared wherever it is. And severe testimony of Lotus Sutra saying how excellent it is. How excellent it is. Whoever preaches this Lotus Sutra. So this is Tathagata's Abundant Treasure. It's vow. So vow is really powerful. It's really powerful. If you go, if you read that journal published by 10,000 Buddhist community temple,

[18:26]

monks and nuns have very concrete vows. 10, 16, etc. That vow will be taken not in their lifetime, but life after life. Life after life. So individually, they really take the vow in concrete way. It's really Chinese, kind of Chinese Buddhism. And also in Siloam, Burma, etc. But Zen, particularly in Japan,

[19:34]

is a little bit different. Because particularly Dogen emphasizes group practice. Individual wishes and individual will to exceed others in the practice or in the knowledge or wisdom or whatever. Technique or whatever it is. Dogen really refutes this attitude. So Dogen always emphasizes to practice together. So he doesn't accept the individual or to say will to progress themselves. So very naturally practice becomes one. So everybody has to have taking a vow.

[20:35]

So taking a vow is completely different. So very naturally, with the development of Buddhism in Japan, this is not a good tendency, but now it's very ceremonial. Very ceremonial in a sense. I feel that anyway. But I don't know if it's good or bad, what's wrong. But still this is some reason why such vows is employed by Zen practice. Instead of individual vows, individual will, individual encouragement, anyway as a group we do everything.

[21:41]

Whatever it is. Vows, practice, zazen, chanting, anyway everyone together. So very naturally there is one vow. So everyone can take four vows. Four vows. And also a little bit there is individual practice. For the monk. After service, after morning, anyway we come back to individual room and then we vow. We're chanting that individual vow. But this individual vow is really Dogen's vow or using Dogen's vow or other than master's vow. Particularly in Soto Zen we use Dogen's vow. So still there is not individual vow.

[22:42]

So, and also bowing. Bowing is also important. So mainly we bow, we practice bowing every day almost more than hundred times. Service and also individual practice, chanting and ceremony are practiced so almost more than hundred times we bow. It's not conspicuous that practice, not conspicuous on the surface, but very quietly we practice like this. And so bowing is very strong power, very powerful to live, not aiming at developing human's personality and character

[23:52]

not for their lifetime, but life after life anyway. So this is really bow. This is really bow. So, Abundant Treasure Tathagata anyway took a vow to appear anywhere, whenever or forever, preaches or teaches the Saddharmapundarika Sutra and gives and bears great testimony to the Lotus Sutra, how wonderful it is. Always that Tathagata appears and gives a proof. So that is this Tathagata's vow.

[24:55]

And then that's why he appears, this stupa sprung up from the earth now because now here is Buddha's Lotus Sutra is preaching. So then, anyway, this stupa comes up. That is the reason why stupa sprung up from the earth. Also, this stupa is not something container which Buddha's relics or the scriptures are stored. It is no more than Tathagata himself, the whole body of Tathagata. So stupa is symbol of Buddha Tathagata. Buddha Tathagata. OK. And then,

[25:57]

next page, 97. 97. So wherever in the world of the universe the Lotus Sutra is preached that Buddha by the supernatural power of his vow. Supernatural means, power means in this case, graceful, graceful power, gracefulness. Of his vow causes his stupa, stupa containing his whole body. So stupa is containing completely whole body of this Tathagata. There to spring forth from the praised stupa, saying, excellent, excellent, great eloquence. It is because just now Tathagata abundant treasures

[27:01]

heard the Lotus Sutra preached that his stupa sprung up from the earth. And he explored the sutra saying, excellent, excellent. Then great eloquence Bodhisattva anyway asked, said to the Buddha, World Honored One, we earnestly desire to see this Buddha's body. Anyway, he and this great eloquence Bodhisattva and others really want to see this abundant treasure Tathagata's body. Then the Buddha says, if you want to see this Tathagata, anyway there is something we have to do.

[28:03]

This is where interesting drama, dramatic stories comes up. Then Buddha, in this world there are countless number of Buddhas coming from, originate from the Shakyamuni Buddha, Shakyamuni Buddha's body. And then in this universe there are huge number of Buddhas exist. Well, those Buddhas come from anyway Shakyamuni Buddha. But, that means, that's interesting anyway. We can explain, but I don't want to explain theoretically. But anyway, this story is beautiful. And then, in order to see this Tathagata, anyway we have to ask them, gather together in this place,

[29:06]

and then sit to the seat of the tree, that tree is huge, numerous trees there. And then, at that time, anyway we can open the door, ask the stupa, that's interesting. Sort of a galaxy, huge galaxies, you know, door of the galaxies, big storage of the galaxies, open the door, by who? Shakyamuni Buddha, and Shakyamuni Buddha means core of the existence. And also, all sentient beings. The Buddha means absolute. Tathagata, the abundant tree of Tathagata symbolizes the absolute truth. Realized by Buddha Shakyamuni anyway. So, anyway, the Buddha Shakyamuni, and also all sentient beings,

[30:10]

by Buddha Shakyamuni, and also all sentient beings, the door of stupa can be opened. So, this is here says. So, that is interesting story. The Buddha addressed the Bodhisattva, Mahasattva, great eloquence, thus this Buddha abundant treasures, as a profound and great vow. When my stupa appears in the presence of any of the Buddhas, for the sake of hearing the law Flower Sutra, if he desires to show my body to the four groups, that's the Buddhas who have emanated from the Buddha, and who are preaching the law in the worlds, in all directions, return all together and assemble in one place, and then shall my body appear. So, great eloquence,

[31:12]

I must now assemble the Buddhas who have emanated from me, and who are preaching the law in the worlds, in all directions. So, in this case, if you want to be a human being, like a human being, human, anyway, we have to learn ourselves, individual life, but simultaneously, you have to learn, anyway, you and also all sentient beings, coming from you, and then at that time, you can open the door of the treasure, this is enlightenment. Absolutely, you can see, really true, true. But usually, we often see ourselves from very narrow understanding,

[32:17]

egoistic, selfishness, so it's pretty hard to see the human world as a universe. So, from this point, from this story, it suggests to us, that we should learn ourselves, but simultaneously, all sentient beings, from us, from us. The tables are not tables, separate from us. The table is, I, trees, nothing exists separate from individuals. Even Iran, even England, even Japan, anything cannot exist separate from us. So, whatever it is, what exists in this world, are exactly interconnected, interpenetrated with us, individually.

[33:21]

So, we should learn ourselves, simultaneously, all sentient beings, coming from us. So that is, and then at that time, you can open the door of you, the you is already universe, galaxy. That is called enlightenment. That's why, in Zen practice or in Buddhism, Zen emphasizes egolessness. Egolessness. When you deal with this table, why don't you practice, anyway, dealing with this table, without, anyway, putting your ego sense, anyway, egolessness. We have to deal with these tables. That means, with wholeheartedness. That's called shikan. We have to deal with this table. Zazen, gassho, walking, this is a simple practice.

[34:22]

It is too simple to understand. But it is exactly to learn you, simultaneously to learn all sentient beings, coming from you. Then that is really opening the door. That's why Zazen-gi, you know, Fukada Zen-gi, recommendation, universal recommendation, to everybody. Recommendation of Zazen to universe. Universal recommendation of Zazen. Fukada Zen-gi. The last sentence, it says, if you do Zazen, anyway, like this, or not only Zazen, in your daily life, like this, then the door of the treasure is open. And you can use treasures freely. That is Zazen. So same applies to this

[35:27]

sutra, anyway. It's not a kind of stories, it's really how to live through this Lotus Sutra. We can learn how to live. Okay, and then, so, then the question is, the question is, how does Buddha Shakyamuni anyway collect all Buddhas coming from the Buddha Shakyamuni to one place and open the doors of the stupa? That is the question. So, when Eloquence replied to the Buddha, World Honored One, we would also see the Buddhas emanated from the World Honored One and worship and pay homage to them.

[36:29]

Then, Buddha, you know the Buddha has white hairs between this and blue light anyway set forth, set forth. This light is really extended to every inch of the world, to the east, to the west, to the realm of the hell, to the realm of the animal's world. Anyway, it's really extending into every world. That means, anyway, that means, well, well, say, say, the whole world,

[37:33]

you know, trees, birds, human beings, pebbles, the earth, heaven's earth, the ten realms of existence, all become, all must be anyway equality, such equality illuminated in the realm of what would you say, exactly equality, peace, no discrimination, no segment, no separation, exactly equal, equal. And that time, anyway, you can see what Buddha's world, it's really Buddha's world. So trees, you can see the trees, birds, not trees, birds, trees, birds, as a Buddha, coming from Buddha Shakyamuni. So,

[38:36]

but if you don't see, if you don't have white hair and the light is set forth from that, that time, that is called egoistic, selfishness. So you can't see anyway, trees as a Buddha. Trees, just trees. Birds is just birds. So, in order to see the trees, birds, as a Buddha, anyway, we need white hair, hair. That is called, we say, third wise. I don't think it is third wise, but it is, it's necessary. That is called, this is the third wise, which all human beings possess. So,

[39:38]

now, the Buddha set forth a ray from the circle of the white hair between his eyebrows, whereupon eastward there became visible all the Buddhas in 500 million quarters of numerous domains, numerous as the sun's ganges. All those domains had crystals for earth, jewels, trees, and precious clothes for adornment, were filled with countless thousand million quarters of Bodhisattvas had dwelt canopies stretched above them and were covered with networks of jewels. All the Bodhi Buddhas in those domains were preaching the laws with ravishing voices. And innumerable thousands

[40:40]

of million quarters of Bodhisattvas were also seen filling those domains and preaching to the same multitude. So too was it in the southern, western, and northern quarters in the four intermediate directions in the zenith and the nadir wherever shown the ray signal from the circle of white air. Then completely all sentient beings appeared as a Buddha. Coming from the Buddha Shakyamuni and then the Buddha in all directions each addressed the host of his Bodhisattva saints. all Buddhas can be seen completely by the

[41:41]

ray signal from the circle of white air. And then next that's why the Buddha in all directions each addressed the host of his Bodhisattvas saying good sign we must now go to Shakyamuni without abandoning treasures and then all Buddhas priests and healers and all sentient beings other Buddhas and tell tell each Buddhas well who is sort of leaders of Bodhisattva community that is each Buddhas Bodhisattva community sort of family of the trees same family of the trees same family of the birds same family of the red pebbles there are lots of anyway Bodhisattva

[42:43]

community there in this galaxies okay and then each galaxy in each groups there is a Buddhas as the leaders they're all leaders as the Buddhas anyway realize let's go to Saha world that means let's go to the human world to see Shakyamuni Buddha so that's why he says go the Bodhisattvas say no excuse me the the Buddhas in all directions each address the host of his Bodhisattvas this host of the Bodhisattvas saying good son we must now go to Shakyamuni Buddha in the Saha world and pay homage to precious stupa of the totalitarian abundant treasures okay and then

[43:45]

all of a sudden if they decided like this let's go to the Saha world and then all of a sudden whole world turn into purity beautiful world its immediate return so there upon Saha world instantly became pure with lapis lazuli for earth adorned with jewel trees codes made of gold making the boundaries of its eight divisions having no hamlets villages towns cities great seas great rivers mountains streams forests and thickets smoking with most precious incense its ground strewn with mandala bough flowers spread with precious nets and curtains

[44:45]

and hand with all kinds of precious bells then if if the buddhas all buddhas decided to go down to the human world to see purusha kimoni that time whole world turn into the purity beautiful beauty that means even though you don't understand you don't understand birds birds are buddhas anyway let's go to see the buddha let's go to the saha world and see the shakyamuni buddha that means let's deal with birds trees buddha exactly right now right here and then you can create buddha's world from your

[45:48]

intellectual sense looking around immediately and see the terrible world and then you say oh world is terrible so you crash disappointed but that world is your imaginary world created fabricated by consciousness your head but all we have to do is anyway we have to have third eyes and illuminate all sentient beings and then let all sentient beings other buddhas appear then all we have to do is let's go to see buddha shakyamuni that is our great determination so at that time it is exactly creating beautiful world circumstances simultaneously so even though nuclear weapons somebody creating nuclear weapons

[46:48]

somewhere somebody fighting somebody killing each others but let's even one person let's go to see the shakyamuni buddhas that is immediately you can turn whole world whole world to beautiful to beautiful circumstances this is all we have to do anyway because the world created by you is yours but simultaneously it's not yours it is exactly all sentient beings whole world anyway coming from you so that's why this is tiny you think that is tiny tiny small details practice in the practice but the tiny small details in the practice

[47:50]

is very important ok if you can do it continually that is wonderful bodhisattvas if you can if you obviously ignore how can you do big things without handling the small details everyday life that's why daily routine is important even though you are successful in business or not anyway daily routine is small details but small details of the practice is important for us so that's why simultaneously instantly become pure ok then completely nothing there complete equal there purity is complete equality equality ok equality and next then

[48:53]

all buddhas anyway with attendance so called bodhisattvas come down to the Saha and to see the Shakyamuni Buddha then arrived Saha world and sat on the foot of the jewel trees ok so and then the Buddha here is in the Shakyamuni Buddha's world in there there is lots of trees there and each bottom one to the foot of the trees jewel trees it's jewels but it's trees anyway and the bottom of the trees there is a seat so called Zazen place

[49:53]

sitting place each trees and each trees sit on this on the each seat each Buddha sat there you know the Mandala there created by the tantric buddhism thousand million buddhas and Vajrachanapura if you see the Vajrachanapura Vajrachanapura sat in the lotus flowers and each lotus in the petals of the lotus lotus flower there is thousand thousand buddhas there each petal and then the center of the lotus flower there is the Vajrachanapura that is the center of the human world symbol the center center of the world then

[50:53]

so that means anywhere all sentient beings other Buddhas come to one so-called stupor in this stupor there is a lot of seats trees with one seat for each Buddha then in the stupor in the stupor huge world is represented with hundred thousand Buddha's and also Bodhisattvas then next Buddha Shakyamuni was little bit concerned about the rooms so he tried to make room for Buddha's coming from Shakyamuni Buddha's okay coming from all world anyway gathers here so he makes a room for Buddha's and Bodhisattvas then completely but it's not

[51:53]

a good enough space that's why anyway move he moves ten realms of existence to somewhere put aside for a while and no trees no birds and completely equal and just he makes it just room for those Buddha's and Bodhisattvas that is exactly simple on the world peace perfect peace then in the perfect peace that is a place for Buddha's or Bodhisattvas Bodhisattva and Buddha's anyway must be constant then next to see the let's see the page

[52:54]

199 second paragraph and then the Buddha's the Buddha's sent one of the attendance to Shakyamuni Buddha to greed to greed how are you how are you your how are your Bodhisattva Buddha's so quite well or not so here is look see the middle line so second paragraph one two three four five six seven eight it lines from the top of the second part of then all the Buddha's did you did you find then all the Buddha's each under a jewel tree seated on the lion throne sent their attendance to make inquiries

[53:55]

of Shakyamuni Buddha each sending a double handful of jewel flowers and saying to them good son do you go and visit the mount good Rakuta the abode of Shakyamuni Buddha and according to our words say arts die free from disease and distress art thou at ease in thy physical powers and are all the groups of thy bodhisattvas and Shurabhakas at peace and strew the Buddha in homage with these jewel flowers and say that such-and-such a Buddha joins in wishing that this precious stupor be opened then Shakyamuni Buddha so all Buddha's and bodhisattvas sat in there on their seats

[54:59]

exactly and all circumstances are ready to let the doors of stupors open then page 200 page and all the four groups stood up forwarded their hands and with all their mind gazed at the Buddha then anyway Buddha anyway realized everything is ready to accept which I am opening the door of stupor then he stood Shakyamuni Buddha stood from his seat and abode in the sky in the middle of the sky quietly and then everybody anyway grace at gazed at the Buddha very quietly without moving exactly except

[56:01]

expecting what there upon Shakyamuni Buddha with the fingers of his right hand in India right hand symbols purity so Shakyamuni Buddha with the fingers of his right hand opened the door of the stupor of the precious seven when there went forth a great sound like the withdrawing of the boat on opening a great city gate so huge in doors there upon all the congregation saw the Tathagata abandoned traders are sitting on the line thrown in the precious stupor with this undisputed body whole and as if he were in meditation and they heard

[57:04]

him say excellent excellent Shakyamuni Buddha speedily preach this low flower sutra I have come here in order to hear this here as another translation in English version from Sanskrit by Karn this is this translation is a little bit different the Tathagata was seen when the opening the doors open by Shakyamuni Buddha that time are all assembly I can see the abundant treasure Tathagata sat on the seat at that time that expression is with this dissipated dissipated bodies sitting on the seat but in Sanskrit it

[58:09]

says the Tathagata was seen sitting cross-legged on his throne with a emaciated lines and faint body as if absorbed in abstract meditation and he pronounced these words etc so little bit different they saw the Tathagata this Tathagata with emaciated line and faint body as if absorbed in abstract meditation that is interesting point sort of money from this explanation

[59:10]

representation I can see sort of money of the abundant treasure Tathagata sitting in the site of their stupors and then it's sort of immediately seems to be dispirited but it's not dispirited so with anticipated exactly bodies it seems to be dispirited because it looks like money no muscles that means this this means at those days stupor stupor was anyway paid homage respected by people by Bodhisattvas by Bodhisattva

[60:12]

Sri Lankans and Pratyekabuddhas and also that stupor which Buddha Shakyamuni relics were enshrined so stupor is sort of exactly symbol of the Buddha through this stupor stupor all sentient beings really can imagine what Buddha was so the abundant treasure Tathagata was already the person Buddha who died in the many many many years ago that means after now anyway all sentient beings from generation to generation we don't know what Buddha is because already

[61:15]

he died in many many many years so we don't know but still there is a chance to see how from generation to generation all sentient beings anyway can imagine what Buddha was so through this stupor anyway the people really imagine what Buddha was and then anyway that imagination of Buddha's anyway handed down from generation to generation as what stupor and also this stupor and also teachings teaching and stupor and Buddha's anyway from generation to generation anyway

[62:16]

people preserve them but they are just like monkeys. It doesn't work. It's sort of scriptures written in a word. It's just like imagination, imaginative Buddha. So at that time anyway this Lotus Sutra criticized that situation no matter how long they really respect the stupor of the Buddha imagining what the Buddha was but there is no Buddha nobody knows so stupor is sort of something dead. The same applies to us anyway scriptures, lots of scriptures, 18,000 scriptures in the Buddhist Buddhism

[63:17]

even though you read and understand and preserve from generation to generation but it is nothing but nothing but anyway abundant treasured titles with sort of money. It seems to be a dissipated at any time but it doesn't because it is teaching so handed down from generation to generation they have been handed down but it is just like God anyway Buddha this abundant treasured title sitting on the throne with an emaciated lines and faint body and as if absorbed in abstract

[64:21]

meditation. It's just that meditation is not real meditation, abstract meditation abstract, abstract. It doesn't work. It's just abstract. Meditation must be alive in the Buddha anyway. So that is that means. Then upon all the congregation saw the abundant treasure sitting on the lion's throne in the precious stupor with its anticipated body all and as if he were in meditation and they heard him saying excellent, excellent Shakyamuni Buddha speedily, speedily preach this law of flower sutra. I have come here in order to hear this sutra. And then the four

[65:27]

groups, some people in assembly, all assembly feels we are complete far away from that stupor and far away from that abundant treasured title and Shakyamuni Buddha. So, excuse me, before that and this the abundant treasured title who died in the past, beginningless past and then we can we have carried imagination of the Buddha from generation to generation since his death okay but it is nothing but the imagination it is nothing but the

[66:30]

scriptures so that is sort of even though the abundant treasured title is a symbol of the absolute this is still idealistic, conceptual, intellectual, imaginative. So how does it make alive? Important point is we have to make scriptures imaginative Buddhas should alive in everyday life. Then at that time here next in the paragraph says anyway Shakyamuni Buddha, the abundant treasured title, make a half room for Shakyamuni Buddha. Please come here, sit, my seat. That means Shakyamuni Buddha. That means abundant

[67:30]

title, abundant treasured title really alive. Exactly abundant treasured title is not the Buddha title who died in the past. Anyway it is exactly next to Buddha Shakyamuni who arrives now. That's why this story. Anyway this title share half seat with Buddha Shakyamuni. Please come here, sit. So in the space, in the space you know in the lotus and the stupas then title anyway prove that this title prove how excellent Lotus Sutra Buddha Shakyamuni teaches is. Then next please come sit here. I want to share half seat with you. Then at that time

[68:33]

really this title arrives now. So that is next paragraph. That's for our four groups seeing the Buddha who have passed away and being extinct for a measurable thousand million quarters of corpse speak such words as these. Praised this unprecedented marvel and strewed on the Buddha abundant treasures and on Shakyamuni Buddha heaps of celestial jewels flowers. Thereupon the Buddha abundant treasures within the precious stupa shared half his throne with Shakyamuni Buddha. Speaking that Shakyamuni Buddha take the seat. Whereon Shakyamuni Buddha entered the stupa and sitting down on that half throne folding his

[69:35]

legs. Then the great assembly seeing the two Tathagatas sitting cross-legged on the lion throne in the stupa of the precious seven each reflected thus. Then anyway whole scriptures and the imagination of the Buddha, image of the Buddha and all things anyway alive. Their teaching of Buddha. All things alive there in the stupa. That is a symbol here. Then but still people looking at this scene at that time they reflected that we are still far away from the Buddha. So would you take us to your seat please. That means not only this Tathagata and Shakyamuni Buddha. All sentient beings anyway exactly Buddha sitting on the Buddha's throne. Then

[70:37]

anyway next immediately excuse me the Buddha sitting. Excuse me. Then great assembly seeing the two Tathagatas sitting cross-legged on the lion throne in the stupa of the precious seven each reflected thus. The Buddha's are sitting aloft and far away. Would that the Tathagatas by their transcendent powers might cause us together to take up our board in the sky. Immediately Shakyamuni Buddha by his transcendent powers received all the great assembly up into the sky and with a great voice universally addressed the four groups saying who are able to publish abroad the wonderful love flower sutra in this

[71:38]

Saha world. Now indeed is the time the Tathagata that long hence must enter nirvana. The Buddha desires to bequeath this wonderful love flower sutra so that may ever exist. So completely Buddha's and all Buddha's who dies in the past all scriptures all Buddha's teachings mentioned taught by Shakyamuni Buddha's and also all sentient beings other Buddha's coming from Shakyamuni Buddha's all sentient being anyway spread spreading from the Buddha and then finally coming back to the center. All sentient beings all come back to the center. That is not the time. Space is

[72:42]

the space. All sentient beings spread and coming back. Then that is a stupa. Beautiful world. That is a all sentient beings exactly that is a reality which in which all sentient beings exist from day to day. It's really so. Space is time. Time is space. So exactly stupas in the sky coming up from the ground.

[73:15]

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