At that time Ananda and Rafa reflected that we have thought to oneselves if our future were only foretold how happy we should be. Thereupon they rose from their seats, went before the Buddha, made obeisance at his feet and together spoke to the Buddha, saying, Well done, all one, let us in this also have a place. We have only the totalities in whom to trust. We are known to and acknowledged by all the worlds, including God's, man's and Ashura's. Ananda is always attendant, protecting and keeping the treasury of the law.

[01:07]

And Rafa is the Buddha's son. If the Buddha sees fit to predict for us perfect enlightenment, our desires will be fulfilled and the hopes of many will be satisfied. The last and last, Ananda and Rafa, now are predicted by the Buddha to become Buddha in the future. As you know, Ananda is Buddha's cousin. Buddha had two cousins, Ananda and Devadatta.

[02:14]

Devadatta Ananda was the son of brothers of Buddha's father. So Ananda became a monk under the guidance of the Buddha Shakyamuni and Devadatta also. And Ananda, when the Buddha was 50 years old, his disciples realized how hard Buddha took care of himself. So Ananda was chosen as attendant to take care of him. So for almost 30 years, Ananda was always with Buddha's life.

[03:23]

So he was noted for most of the treasury. of knowing Buddha's teaching because he was attendant for many years. So he knows many things what Buddha taught. So he says that's why Ananda is also very famous and everyone knows as the treasury of the law, Buddha's teaching.

[04:37]

Rafa is also Buddha's son. So both are very famous and commanded respect from people. So they are very happy to receive a prediction from the Buddha. If the Buddha sees the fit to predict for the perfect enlightenment, our desires will be fulfilled and the hopes of many will be satisfied. That's why he thinks like this. Thereupon, what is interesting is the prediction for Ananda and Rafa is last.

[05:44]

Because Ananda was attendant for many years and knows pretty well about Buddha. Rafa also knows pretty well because he is Buddha's son. So in a sense, if you are with somebody pre-cross everyday living together, all this very naturally people attach to a person's body and mind. The... It's pretty difficult to know,

[06:46]

well to say, somebody without attachment. And also as a teacher, Buddha Shakyamuni as a teacher realized many things in Rafa and Ananda. Something more than other disciples because they are very close to him. So in a sense, the more Buddha Shakyamuni knows them pretty well more than others, the more the Buddha became really strict to them. So he didn't accept them.

[07:51]

Ah... Easily. Just like Tetsu Zen Master was one of Dogen's disciples. He became a monk under the guidance of Dogen. He was attendant of the Dogen Zenji, just like Kong Echo's second patriarch of the A.H. monastery. But Dogen Zenji didn't accept Tetsu Gikai Zenji, Tetsu Zenji, the third patriarch of A.H. monastery, because he was preclose to Dogen.

[09:07]

So he didn't accept him to be a successor, saying you don't have yet compassion, kindness. I don't think he was not compassionate or kind, but still there is a very strong ego in the bottom of his life. But Tetsu Zenji himself didn't notice, but Dogen noticed. So same applies to Ananda and the Buddha. Buddha knows pre-war Ananda and Rafa who are known well by the people. But still he didn't accept both of them immediately.

[10:15]

So first he accepted other disciples to predict them. So in this case prediction is sort of Dhamma transmission. Dhamma transmission. There are 2,000 Shuravaka disciples, two kinds of Shuravaka disciples. The one kind of disciples who are under training,

[11:19]

they need still training, studying practice. But the other group are people who are no longer under training, because they have finished the studying, learning and training. So no longer. So all rose from their seats and bear their right shoulders and went before the Buddha with one mind folded to their hands and gazed upon the world on one, wishing as Ananda and Rafa, and stood there in line. So 2,000 Shuravaka also asked the Buddha Shakyamuni to predict them as well as Ananda and Rafa.

[12:26]

Here the Shuravaka disciples who are under training and no longer under training. Disciples who are no longer under training are people who attained enlightenment. But nevertheless they need Buddha's predictions. This is the interesting point. If you practice spiritual life pretty deeply, you can predict yourself. I told you before, according to tradition. Anyway, if you reach the highest level of spiritual life, you can predict yourself because you can live your life in peace and harmony.

[13:31]

But still, it is necessary to have Buddha who they have to depend on. This is the interesting point. Particularly Dogen Zenji. Dogen Zenji's Zazen, according to Dogen Zenji's emphasis in relation with Zazen practice, it always emphasizes deepening, enhancing, gazing at the fundamental nature of the self.

[14:37]

Fundamental, what would you say, reality. Very fundamental reality of the self. By totality. If you do Zazen, you can notice two points. One point is fundamental reality of the self from which spiritual security comes. The other one is you can realize the power of vitality to live. To live, to make your life strong. That is vitality. Under all circumstances, anyway, you want to live. This vitality is coming up very strong.

[15:43]

So, two points. One point is you really realize the very basic reality of life. What you realize, just live, just live. Very reality of just living, just living. Before you are conscious of it or not, anyway, just very basic reality of living. On the other hand, vitality, the power of vitality coming from instant mind and its function, well, passionate mind and function. That is vitality. Under all circumstances, human beings really have strong vitality to live.

[16:45]

So, if you do Zazen, very naturally you can realize these two points. And it makes your life strong, stable. But still there is a question because this, the power of spiritual security and the power of vitality to live becomes something objective you can see. So, it is a matter of subjective problem. Subjective, do you understand? It is very subjective. And also this subjective problem, so-called power of fundamental reality of living and also power of vitality becomes selfish.

[17:53]

Very selfish. Because your spiritual security power, your power of spiritual security and also your vitality. So, most people believe that is the final goal. Because you can live peacefully and strongly. But it is not yet solution of ego consciousness. So, that is strong ego. Most people don't realize. So, finally as a goal, anyway you have to open these powers to not only you, but also to the people and also to all sentient beings.

[18:58]

So, that's why if you read the Fukanza Zengi, Universal Recommendation of Zazen, constantly Dogen mentions, anyway throw yourself good or bad right or wrong. Anyway, constantly and from the beginning to end, all you have to do is just sit down, sit down, sit down. That is, through the Zazen, you can get something. But anyway, sit down. That means throw away to all sentient beings. Open it, share it, give it to all sentient beings. So, let go of them. Practice and you can get the merit, but let go of it. And practice, continue to practice. So, you as an individual has to continually practice.

[20:14]

Just practice in Zazen. That is, anyway, a practice of egolessness. But most people don't emphasize this point. People, a religion, usual religion always emphasizes just spiritual security and strong power of vitality to live. But it is not the final goal. So, you must be free from that power of spiritual security and also power of vitality. Then you have to let all sentient beings. That's pretty hard. But this is religious practice anyway. Otherwise, I don't think it is necessary for us to practice religious life. So, finally, anyway, people who are no longer under training are necessary and need to have a prediction from the Buddha.

[21:31]

That means, anyway, the stage which those kind of people have reached is not yet God. So, they have to be free from that stage which they have reached. That's why they need prediction from the Buddha. Okay. Then the Buddha addressed Ananda saying, In the future world, you will become a Buddha with the title of sovereign universal kind of wisdom great as mountains and oceans, Tathagata. Mountains and oceans, Tathagata.

[22:35]

So, just like mountains and oceans. Because Rafa and Ananda, anyway, are present with the Buddha Shakyamuni for many, many years storing his teachings anyway. So, that wisdom coming from the treasury of Buddha's teachings is just like a wisdom. Wisdom as the mountains and oceans. It is very high as mountains. It is very deep, as deep as the oceans. And also, this is the sovereign universal kind of wisdom. It is very universal. That's why the Buddha said,

[23:41]

In the future world, you will become a Buddha with the title of sovereign universal kind of wisdom great as mountains and oceans, Tathagata. So, we are, when you are a deity, you can have a name, Buddha's name. It is also kind of Buddha's name. Buddha's name. We can receive the Buddha's name. So, Daimin Tathagata. Jigme Daimin Tathagata means, Jigme means ocean, compassionate ocean. So, and great patience. So, the teacher, anyway, predicted me, I will be, anyway, compassionate ocean, great patience, Tathagata. And that Tathagata is also worshipful, always perfectly enlightened in conduct, well departed, understander of the world, fearless leader, controller, teacher of gods and men, Buddha, world-honored one.

[25:01]

Every time those names appear in the Lord Sutra, when the Buddha predicted somebody. So, those are ten episodes of Buddha's name, Buddha. In the ceremony, we use these names. This is very interesting names. So, Buddha is not a divine entity, which usually, religion usually believe somebody is a saint. I don't think Buddha Shakyamuni is a divine entity. Through this, you can understand who he is, through those names.

[26:06]

He is nothing but human being. So, he shall pay homage to sixty-two courtesies of Buddha, protect and keep the treasury of the Lord, and afterward attain perfect enlightenment, instructing twenty thousand myriad courtesies of Bodhisattvas like the sons of the Ganges, causing them to accomplish perfect enlightenment. His domain will be named Lord Victorious Banner. So, his wisdom is constantly standing straight, wherever he might be. Banner means...

[27:09]

Traditionally... In India, for certain period of time of year, particularly rainy season, all monks gathered together and practiced together at a certain place. At that time, we have customs to have the banner in front of the temple, monastery. So, people realized where the training was held, where is the temple. So, they found the temple with the banner, that means training session was held there.

[28:22]

And in China... Also... I want to say... Particularly in Zen, we had training session twice a year. And... At that time, usually the Dharma discussions... So, very naturally... They have customs to have the banner in front of the temple. So, people very naturally found this temple and gathered together to practice.

[29:25]

So, this is a banner. That is a banner. So, banner is a flag always standing in front of the temple constantly. This is just like his wisdom. So, his name is Sovereign Universal Kind of Wisdom. This wisdom is standing in the temple constantly. So, that is a place where this Tathagata lives. So, his domain will be named Never Lord Victorious Banner. Never Lord Victorious Banner. So, by the Dharma discussions, and always there is a victory through the Dharma discussions. Well, I don't know... In Japan, or in China, in ancient time, they have a certain ceremony to have...

[30:36]

What would you say? Dharma fight, you know? Dharma fight, we say. Dharma fight? Combat. Combat. I don't like that term. Dharma combat. Well, in Japanese, we say Hossen. Hossen means, Ho means Dharma. Sen means to fight. So, very naturally, in English, we say Dharma combat. But, it's not a good word. Not Dharma combat. Very naturally, you can express your truth, true nature. And the words come up from that true nature. It's not combat. But, in Japan, Tendai school, they have a custom to have Dharma combat.

[31:44]

In order to get the seat of the abbot or bishop over a certain temple, they have to fight, you know, about Dharma discussions. Then, if you get the win, then you can be, well, you can be out of the temple itself. You know, primitive people always fight like that, you know, killing each other. And then, you can get, you know, the chief of one tribe. So, you become a modern people, but still, something like that, such a custom always remains. Such a custom remains in our life. So, it's land shall be pure with lapis lazuli.

[32:54]

For earth, its copper will be named world-filling wonderful sound. Copper means times, the times. So, times also have a name, so-called world-filling wonderful sound. That is the sound of the wisdom constantly echoing, reverberate constantly to every inch of the world. So, the world-filling wonderful sound. That Buddha's lifetime will be immeasurable, a thousand million quarters of a sankyo corpus. So that even if a man comes and colloculates it, a thousand or a million quarters of immeasurable a sankyo corpus,

[33:57]

it will be impossible to know it. There is a name of the times, the name of the country and the place, and the name of a person. The Tathagata's name. Because in the human world, there must be three points. Man, human beings, and the times, and also the country, place. Then you can create human culture. So, human culture could be possible, could be possible to establish by human place and time.

[34:58]

So without times, the times, human cannot create anyway human culture. Without place, you cannot do it. So, as long as human beings exist, we need the times and place. If you become a Tathagata, all we have to do is, as a human responsibility anyway, to create peaceful conditions every day. The times and place. Peaceful times, peaceful opportunity, peaceful place. This is the responsibility which human beings have to take. That's why Buddha gave the name of the times, the name of the place.

[36:03]

I told you in my lecture, we have a movement of disarmament, peace movement. Regardless of whether the government stops, you know, creating a nuclear weapon or not, anyway, all we have to do is, anyway, just create day by day peaceful times, peaceful opportunities, peaceful place. This is our effort. But people don't accept this. That's why Buddha, finally, all we have to do is the peace, real peace, come back to you. Because no one accepts. If no one accepts your peace, where does real peace return? To you.

[37:06]

Same applies to anger, hatred, all emotional things, all human troubles. Anyway, if people don't accept, where do they come back? To you. So, finally, we have to taste the rest of your peace. That's pretty hard. And also that tasting real peace in you is simultaneously to pick real yourself, who is, how egoistic we are. That's why Buddha said, I am a little boy looking at the fisherman and fish's life. Because fisherman catch the fish, fish troubles.

[38:08]

But a little boy just stand up there and look at the, look at this, fish's life and also fisherman. So, when you have an opportunity to see real peace in you, there is no one who accepts your peace at that time. It's very hard. Just like Buddha Shakyamuni, looking at his tribes, Shakyakrans, who are from moment to moment destroyed, killed by others. It's pretty hard. But we cannot stop. So, very naturally, anyway, we need times and country. All we have to do is, anyway, day by day, we have to create peaceful conditions.

[39:18]

Peaceful opportunity, peaceful place. His lightest law will abide in his world twice, his lifetime and the count of feet law. Again abide in his world double the times of the lightest law. The three categories of the world, for 500 years after Buddha Shakyamuni's death, it is called the period of righteous dharma. During the period of righteous dharma, there is a practice and Buddha's teaching and also enlightenment.

[40:24]

But during the period of count of feet law, at that time, there is enlightenment and also Buddha's teaching. But after the thousand years after Buddha's death, and also after 500 years later more, then that period is called the last period of the world. That is the time only the teaching is left. No enlightenment, no experience of enlightenment.

[41:29]

So, three categories. Traditionally in Buddhism, we have three categories of the world, you know. But Dogen Zenji don't emphasize so much these categories. But Shinran, founder of the Shin School, Pure Land School, always emphasizes this. Now is the last period of the world, which is no enlightenment. Just Buddha's teaching there, but that is the last world. So that's why we don't have any powers to cultivate our human life. So why don't you depend on Amitabha? ...kind of wisdom, great as mountains and oceans, will be extolled and his merits praised by universal, unlimited, thousand million courtesans of Buddha, like the sands of the Ganges.

[42:38]

Then the world, I am one, desiring to proclaim this teaching of again, speak thus in verse. I now declare among you, monks, that I am the keeper of the law, shall pay homage to Buddha and afterward accomplish perfect enlightenment. His title will be Wisdom, Great as Mountains and Oceans, Supreme Universal Buddha King. His domain will be pure, named never lowered, victorious banner. He shall instruct bodhisattvas at sands of the Ganges in number. That Buddha will have focused power. His fame filling the universe. His lifetime will be beyond calculation. Calculation.

[43:41]

His lifetime will be beyond calculation because of his compassion for the living. His righteous law will be twice his lifetime and the count of feet double that. Many as the sands of the Ganges count as living, are creatures in that Buddha's law, shall cultivate the seeds of the Buddha way. Then upon the 8,000 bodhisattvas in the assembly who had newly started to honor the law and the Lord, all reflect thus. So now, 8,000 bodhisattvas in the assembly, reflected thus. We have not yet heard even senior bodhisattvas receive such predictions as these.

[44:45]

What can be the cause of these shuravakas obtaining such decisions as these? Then the World Honored One, knowing what the bodhisattvas were thinking in their minds, addressed them saying, Good sons, I and Ananda together under the Buddha's firmament came. At the same time conceived the thought of perfect enlightenment, Ananda took constant pleasure in learning. While I was devoted to active progress. That is Buddha's explanation why the Ananda anyway became attendant for many many years for me. Because in his past life anyway he was interested in constantly learning.

[45:51]

Continuously learning, listening to Buddha's teaching. But Buddha and Ananda were practicing the same. In the same place, in the same time, but Buddha was interested in, well, actualizing teachings anyway. Practicing. So that's why now, that's why I was devoted to active progress, that's why Ananda became an attendant, I am anyway, became a teacher. For this reason, I have already attained perfect enlightenment, while Ananda has been taking care of my law. Because he will take care of the law treasuries of future Buddhas and instruct and bring to perfection a host of bodhisattvas.

[46:59]

Such was his original vow. And so he receives these predictions. This is an interesting point because even though you became a monk, look at Japan. There are many monks who went to university. Some are very interested in practicing Zazen, some are interested in studying Buddhism academically. I didn't understand why they are interested in academic aspect of Buddha's teaching. For me, it is, in a sense, wonderful. But still, it seems to me that academic study of Buddhism is just like counting the other's treasures. I don't want to do that.

[48:04]

But anyway, if we study and read scriptures and study Buddha's teaching, very naturally we can do it. Be careful, not only scholars. Even though you practice Zazen, Zazen is still just like counting the other's treasures. So why are they interested in academic study? I don't understand, anyway. Maybe they had their own life in the past to study academic. Well, that's why Buddha explains, there is no explanation why. That's why he said, anyway, he said about Ananda's past life.

[49:05]

Because there is no other way to explain why. So Ananda, face to face with Buddha, hearing his own prediction and the adornment of his domain, and that his vow of being fulfilled, was filled with joy at obtaining such unprecedented news. Instantly he remembered the low treasuries of the unlimited thousands of myriad courtesans of Buddha's in the past, and understood them without difficulty, as if he were now hearing them, recalling also his original vow. So, he says, Ananda face to face with Buddha, hearing his own prediction and adornment of his domain,

[50:19]

adornment of his domain, Ananda practically face to face with Buddha, and hearing his own prediction and domain, means listening to Buddha's teaching, and to listen to Buddha's teaching, to listen to Buddha's teaching is simultaneously to adorn, means to create a peaceful world, to create peaceful conditions anyway. To listen to Buddha's teaching is nothing but to create peaceful conditions. So, that means adornment of his domain, and also that his vow has been fulfilled. At that time, his vow means, in the past, he was interested in learning constantly,

[51:21]

so to listen is simultaneously to fulfill his original vow. And, filled with joy and obtaining such unprecedented news, instantly he remembered the low treasuries of unlimited thousands of myriad courtesans of Buddha's in the past, so to listen to Buddha's teaching, to learn Buddha's teaching, to learn his life, anyway, simultaneously, just like to get the spring water from the ground, coming up constantly. So, that's why he says, instantly he remembered the low treasuries, low treasuries. So, we forgot completely what we did the moment we were born in this world,

[52:29]

but we have to recall what we did. That's one point what we did is, anyway, cultivating the seed of the Buddha nature, serving the Bodhisattvas, Buddhas, many Buddhas and Bodhisattvas in the past, that is called Buddha nature. We are Buddha, but we don't believe. We don't believe means you forget, or you forgot when you were born in this world. Completely forgot. Why? We don't know. You forgot, anyway, properly. But anyway, we have, we served many Buddhas and Bodhisattvas in the past. So, he remembered the low treasuries of unlimited thousand million courtesies of Buddhas in the past,

[53:40]

and understood them without difficulty as if he were now hearing them, recalling also his original path. And, the next page, 183, And then the Buddha addressed Rafa, In the world to come you will become a Buddha entitled, trader on seven jeweled lotus totality, a worshipful, always perfected, perfectly enlightened in conduct, well-depoted and standard of the world, fearless leader, controller, teacher of gods and men, Buddha of the world and of the world. Then, now, the Buddha predated Rafa. He shall pay homage to Buddha totality as equal in number to the atoms of ten worlds,

[54:43]

always becoming the eldest son of those Buddhas, just as he is at present. The domain of this trader on seven jeweled lotus Buddha will be splendidly adorned. The number of carpets of his lifetime, the disciple converted by him, righteous law and counterfeit law, will be just the same as those of the sovereign, universal king of wisdom, great as mountains and oceans. And of this Buddha he will also become the eldest son. Afterward he will attain perfect enlightenment. Okay. Okay. Next page. At that time the world unwary looked upon the two thousand men under training,

[55:57]

and no longer under training, gentle in mind, tranquil and calm, who were observing the Buddha with all their mind. The Buddha addressed Ananda, Do you see these two thousand men under training and no longer under training? Yes, I see them. Ananda, these men shall pay homage to Buddha totalities innumerable as the atoms of fifty worlds, revere and honor them, and care for their traderies of the law, and finally, in the same hour, in domains in every direction, each will become a Buddha. All will have the same title, namely, dual-signed title. Worshipful, all-wise, perfectly enlightened in conduct,

[57:03]

well-departed, understander of the world, peerless leader, controller, teacher of gods and men, Buddha, world-honored one. Their lifetimes will be one caliber, and splendor of their domains, the extravagant bodhisattvas, their righteous law, and counterfeit law, all will be equal. Finally, Buddha predicted all other, rest of the bodhisattvas. Okay, do you have some questions? So, as a whole, prediction in Lord's Sutra is just like a diamond transmission. Okay.

[58:22]

What? What? I don't understand. Why is the Buddha's title controller? What does that mean? Controller means to harmonize you, harmonize the self, wherever you may go. Buddha does pretty well. That is a controller. What? Why did the Arhats train and no longer need training?

[60:10]

That is a kind of analysis of people who attained enlightenment. Four categories of Arhat. First one is stream-winner. Stream-winner means you can join the stream of Buddha's way. So your life is constantly tuning in to the stream of Buddha's teaching anyway. So your life changed a little bit. Change doesn't mean change.

[61:12]

Your life is moving toward Buddha. That is first anyway. Okay. And second is you are constantly tuning in to the dial of Buddha's teaching, but sometimes still your spiritual security is not secure. So very shaky. So that is maybe you can, by chance, maybe you could, you might, return to worldly affairs again. And third, Third, Third, well, your spiritual security is perfect. Okay? Perfect.

[62:15]

So you never want to say slide back. Do you understand? Backslide. Slide back. Withdraw. So constantly you can be in the stream of Buddha's teaching. Under all circumstances. But according to the second kind of Arhat, if you see the human world, the human world is terrible, creating nuclear weapons and also, so very naturally they become angry and hating the world, etc. That is, by chance, you can return to, you might return to worldly affairs. But third stage, third kind of Arhat, anyway, even though they saw any kind of world, still they are constantly being in the stream of Buddha's teaching,

[63:18]

creating peaceful world and times and conditions. Okay? That is, never come back to the worldly affairs. Never come back. With security, stable spiritual security. And then, last one is, so called Arhat, you know, who deserve, who deserve to receive, to command respect from others. The four kinds of Arhat. And then if you reach the last one, then you are no longer learning because you are enlightened. Okay? But in the Lotus Sutra, I thought the four stages were interpreted like never returner was never born again. Yes, that is, that is very traditional.

[64:21]

But in Lotus Sutra there, even Arhats are born from kelpa to kelpa until they attain Buddhahood. It seems different. In the Lotus Sutra it seems that Arhats have not reached the final destination. So isn't that still, like, training they need? I think so. Temporarily they are called trained? Temporarily called what? Trained? Uh-huh. Trained means, well, the Arhat needs prediction. Arhat means no longer training, okay? This kind of Arhat needs prediction means you have to be free from the power, I told you anyway, power of spiritual security you have reached.

[65:32]

That is important because it is not the power just for individuals. This power must be shared with all sentient beings. So, but the Arhat themselves don't realize that's why they need still guidance anyway. Guidance means, in this case, Buddha's guidance. Buddha's guidance, practical guidance, and Buddha's teaching, okay? Buddha's teaching, and also individual practice and guidance. In this case, poetically and literally they explain this situation as a prediction.

[66:38]

So, prediction is more than just Buddha saying it, it's kind of a long range kind of thing? Long range? Yes, it's for long range. I mean, just, it seems to me that, you know, somebody gets predicted, so, I mean, how would that change? How would that change, you know, what they were just because somebody says they're going to get enlightened? And it doesn't change their attitude or what? Well, prediction is, it's not necessary to change something special, but

[67:52]

all things are present with you as they really are. Regardless of whether you receive a prediction or not. So, through the prediction, anyway, you can accept smoothly things as they really are. But before prediction, you don't. For instance, here is a delicious food, you know, served you, serving you. But sometimes, we don't know, should I eat, should I receive this, should I start to eat this food or not? And then the host says, please, help yourself. And then you say, thanks, you know, you can do it. If you go to your friend's house, here is a wonderful food.

[68:56]

It's already yours. But when, how? You feel a little bit, you know, hesitating. It's very clear that it's yours, but still we need some suggestions. Please help yourself, and then you can do it. So, all things are already present with you as they really are. But we can't do it immediately. With lots of reasons. So, prediction means just to reach people to accept things as they really are. That's all. Okay? So, when you get predicted, is it, you know, like you're at a particularly receptive stage?

[70:02]

You know, if this were the case, if you were just being told to accept what is already there, then why doesn't everybody get predicted right away? Is it because we're not ready to hear it? Yeah, we don't, because we are already ignorant. Ignorant means we are in the middle of a truth, but we don't realize. So we have to awaken to it through the practice, but it's still hard to realize as it really is. So, maybe we need some guidance practically. We need a big shock, sometimes spiritually, sometimes physically, sometimes verbally.

[71:05]

We need some, well, shock. And then we can open our eyes to see. That is a kind of prediction. Encouragement? It seems that way. You mean prediction is a kind of encouragement? It seems that's part of it. It's easier for them to leave the magic city. I don't think it is encouragement. Encouragement means, I don't know how much you understand encouragement. Encouragement means you are not the Buddha, so I always give you suggestions encouraging you to move there.

[72:14]

But I don't think this is. The magic city is, or the idea of the magic city is that you are in the real magic city there. You are already in the Buddha's world, in the big Buddha's world, already. But you don't realize that's by temporality Buddha created magic cities. That is so-called dualistic human world in where we live. So, we cannot go away anywhere from magic cities. Constantly we have to live there. The other effort we have to live there and be free from anywhere, take a step forward anywhere, instead of staying there. That is not encouragement. It's not encouragement.

[73:17]

It seems encouragement. It seems. Something more than encouragement. Dharma transmission. Dharma transmission, well, in the Zen tradition anyway, Dharma transmission.

[73:41]

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