I love to taste the truth of God to target God's will. There is a scripture called, To Prince Abhaya, Mahima Nikaya, number 58. Thus I have heard, on one occasion, the Blessed One was living in Rajagaha, in the bamboo grove, the squirrel's sanctuary. Then, at the time, Prince Abhaya went to Mudanta Nataputta.

[01:19]

And after paying homage to him, sat to one side, there upon Mudanta. Mata Puta said to him, come prince, refute the reckless Gautama's doctrine. And a good report of you will spread to this effect. Prince Abhaya has refuted the doctrine of the reckless Gautama, who is so powerful and mighty. The prince went to see this teacher whose name, in short, is Nataputta.

[02:22]

And Nataputta puts him up to go and refute Shakyamuni Buddha. He's encouraging him to go and refute Shakyamuni Buddha. Okay? Clear now? Did you understand that before? Nata Putra. Which means son of Nata. Ashariputra. Ashariputra means son of Ashariputra. So this person, this person is The teacher is, he's the son of Ngata. He's Ngata, Ngata. And he's encouraging the prince to go to his feet. And the prince says, but how, venerable sir, shall I refuse his doctrine?

[03:29]

Come, prince. Go to the recluse and say, Venerable sir, would the Tathagata utter speech that would be unwelcome and disagreeable to others? If the reckless Gautama on being asked thus answers, the Tathagata prince would utter speech that would be unwholesome and disagreeable to others. Then say to him, then, venerable sir, what is the difference between you and an ordinary person? For an ordinary person would also utter speech that would be unwelcome and disagreeable to others. But if the recluse Gautama on being asked thus answers the Tathagata, would not utter speech that would be unwelcome and disagreeable to others.

[04:39]

Then say to him, then serve. Why do you declare of Devadatta? Devadatta is his cousin. Devadatta three times tried to murder him. Unsuccessful image . But anyway, after Devadatta tried to kill the Buddha, the Buddha declared the Buddha would not have Devadatta bumped off, did not have one of these king's students kill Devadatta for trying to kill him. He just let him keep trying. But then he did declare Devadatta is destined for states of deprivation. Devadatta is destined for hell. Devadatta will remain in hell for an eon. Devadatta is incorrigible. Out of the line, he's saying, if you ask Shakyamuni, if you say you do not say things that are unwelcome and disagreeable to people, others, then how come you declare

[05:54]

This way to Devadatta, which is probably not welcome and agreeable to Devadatta to hear this. Not to mention what he had heard from the Buddha before. Devadatta was angry and dissatisfied with that speech of yours. When the reckless falcon is posed with this two-horned question by you, he will not be able to either gulp it down or throw it up. If an iron spike is stuck into a person's throat, he would not be able to either gulp it down or throw it up. So too, Prince, When the reckless dalkamas pose this two-horned question by you, he will not be able to either gulp it down or throw it up. Yes, venerable sir, the prince said to not the preacher, sometimes known as not a Buddha.

[07:06]

Yes, venerable Sue. Sir, the Prince Havaya replied. Then he rose from his seat, and after paying homage, kept him on his right, and left and went to the Blessed One. After paying his respects to the Blessed One, he sat down on one side, looked at the sun, and thought, it's too late today to refute the Blessed One's doctrine. I shall refute the Blessed One's doctrine in my own house tomorrow. In my own house. Then she said to the Blessed One, Venerable Sir, let the Blessed One and three others consent to accept tomorrow's meal from me.

[08:10]

Just one ascended in silence. This guy is getting to meet the Buddha. We are meeting with the Buddha. Something that we do. But this guy wants to kill the Buddha. Then, knowing that the Blessed One had consented, Prince Abaya rose from his seat, and after paying homage to him, he took him on his right and departed. Then, when the night had ended, fifth day morning, the Blessed One dressed, and taking his bowl and outer robe, he went to Prince Abaya's house and sat down on the seat made ready for him.

[09:15]

Then with his own hands, Prince Abaya served and satisfied the Blessed One with various kinds of good food. When the Blessed One had eaten and withdrawn his hands from the bowl, Buddha ate with his hands, Prince Abaya took a low seat, sat to one side, and said to the Blessed One, Venerable sir, would a tattagata utter such a speech as would be unwelcome and disagreeable to others? There is no one-sided answer to that, Prince, so you know who. Doesn't say who said it, but I think I know who said it.

[10:19]

It sounds to me like Buddha. In other words, there's no one-sided answer to that from me, what Buddha says. Then Venerable Sir, the Mingankas have lost in this. Why do you say this, Prince? Then, venerable sir, the Nyagantas have lost in this. Prince Abhaya then reported to the Blessed One an entire conversation with the Nyaganta, not the Buddha. Not the Buddha. Now on that occasion, a young and tender infant was lying prone on Prince Avaya's lap.

[11:30]

Because he was an infant on the lap. When the Blessed One said to the prince, what do you think, Prince? if while you or your nurse were not attending to him, this darling child were to put a stick or a pebble in his mouth, what would you do to him? Venerable sir, said the prince, I would take it out. If I could not take it out at once, I would take his head in my left hand, and crooking a finger with my right hand, I would take it out, even if it meant drawing blood. Why is that? Because I had compassion for his child.

[12:36]

So too, Prince, says the Buddha, such speech as the photographer knows to be untrue, incorrect, unbeneficial, and which is also unwelcome and disagreeable to others, such speech a Tathagata does not utter. Such speech a Tathagata knows to be true, correct, but unbeneficial, true, correct, but unbeneficial, and which is also unwelcome and disagreeable. The tathagata, such speech a tathagata does well. Not only. Such speech as the tathagata knows to be true, correct, and beneficial,

[13:47]

But which is unwelcome and disagreeable to others, the tathagata knows the time to use such things. Is that clear? Even true, correct, and beneficial, still the tathagata knows the time. In other words, the time may not be now. The Buddha watches for the time, even to say this. It doesn't say that the Buddha will utter that. He utters something that is true, correct, beneficial, but which is unwelcome. It doesn't say he will. It says he will know the time to do it. There will be a time, probably. And something that is true, correct, and beneficial, but unwelcome and disagreeable will be uttered by the target.

[14:52]

Such speech as the target to know is to be untrue, incorrect, unbeneficial, but which is welcome and agreeable to people, the target will not know the right time to do it either. The time is never. Even though people welcome and find it agreeable that Buddha were not so untrue and beneficial things. Such speech as the Tathagata knows to be true, correct, and unbeneficial, but which is welcome. Tathagata, welcome. Right. Tathagata does not like it. Such speech as the tathagata knows to be true, correct, beneficial, which people welcome and find agreeable, the tathagata what? Correct?

[15:59]

That's right. Of course. The tathagata knows the time. So even when they welcome it, even when they welcome it, it might not be the right time. because sometimes it is the right time and they welcome it. But even when they welcome it, still it's not always time to give it. True, beneficial, correct, welcome and agreeable, still the photographer knows the right time. Which might be right then, but not necessarily. The photographer knows such speech as the protagonist knows to be true, correct, beneficial, and which is welcome and agreeable to others, the protagonist knows the time to use such speech. So, he says that in two cases, right? He says it in the case where it's correct, beneficial, true,

[17:02]

and disagreeable and unwelcome, he says it. In other words, he might utter those words, but still according to him. And the other time is when it's true, beneficial, correct, and welcome and agreeable. He might, at some point, give that. So he misses a lot of chances to talk, even though he talks quite a bit. He passes up on a lot of opportunities. Even he passes up on beneficial, correct, true, and welcome and agreeable. He even passes up on those sometimes for a little while. For me, maybe even for a long time. Yes! What conditions aren't met? I know. He doesn't give teachings if the people aren't right. Now, sometimes, of course, there's a situation where some of the people aren't right and some aren't.

[18:08]

But he will. He might give it. But if nobody's right, he won't give it. If nobody within him, within the meeting, he won't give it. So it's either too dust-covered, or he's too unright. And then he says, finally, the punchline is, how come? Why is this? Because it has compassion for beings. Out of compassion, it doesn't give the teachings. Out of compassion, it only gives the true, beneficial, and correct. And it gives it, even if they don't like it, they'll give it. Even if they'll try to kill them, they'll give it. If they're ready for it. Sometimes people are ready for it, But they don't welcome it. But that doesn't mean we should be giving teachings to people that don't welcome them and don't find them agreeable unless we can see that the person is going to be benefited by what they like.

[19:16]

So a dozen different things. Into each of these cases, attacking and not attacking, he says, is out of compassion. And he will sometimes do things that are disagreeable to people, just like somebody might pull a stick out of a kid's throat, which is typically not like what you do. By the way, I noticed that as soon as the Buddha said, that there's no one-sided answer to this, because the prince would have understood who he was talking to. He could immediately see that the people of Sanctuary, people of Buddha, were not going to be happy if this wasn't going to happen. Venerable sir, when the learned nobles, the learned Brahmins, the learned householders, the learned recluses, after formulating a question, then go to the Blessed One and pose it.

[20:26]

Has there already been in the Blessed One's mind the thought, quotes, if they come to me and ask me this, I shall answer this. Is that clear? Is that clear? I can imagine it wasn't. I hope you can hear that. Or does the answer occur to the photographer on the spot? Oh, here it comes. As to that, Prince, I shall ask you a question in return. Sounds like on the spot that time. Answer as you choose. What do you think, Prince? Are you skilled in the parts of a chariot? Yes, venerable sir, I am.

[21:31]

I'm a charioteer parent. I had a breath, I'm sorry. What do you think, Prince, when people come to you and ask, what is the name of this part of the chariot? Has there already been in your mind the thought, if they come to me and ask me thus, I shall answer to them thus? Or does it occur to you on the spot? Venerable Sir, answers the prince, I am well known as a charioteer, skilled in the parts of the chariot. All the parts of the chariot are well known to me. The answer would occur to me on the spot. So to Prince, when the learned nobles, learned Brahmins, learned householders, learned requisers, after formulating a question, then come to the photographer and pose it, the answer occurs to the photographer on the spot.

[22:41]

How come? That element of things has been fully penetrated by the pitagora, through the full penetration of which the answer occurs to the pitagora on the spot. The element of things has been penetrated by the pitagora, through the full penetration of which the answer occurs to the pitagora on the spot. When this was said, the Prince said, Magnificent Venerable Sir, Magnificent Venerable Sir, the Blessed One has made the Dharma clear in many ways, dot, dot, dot. And today, let the Blessed One remember me as a lay follower who has gone to him to refuge for life.

[23:49]

Was that cool or what? Middle-length sayings, number 58. Buddha did not say that the prince He met the Buddha for this wonderful teaching, but he must say, at that time, the prince, in the prince alone, had gone high. So even though the Buddha gave the teaching to the prince, it didn't necessarily work on that occasion. But he was willing to give the prince his teachings. Interact with him, and maybe in the next circle, the prince can fight with you. Here's what you're going to do. I didn't say it happened. I didn't say it happened in this story.

[25:04]

It does happen soon. But it looks like it didn't happen in this story. But the Buddha will keep trying with this prince. I believe that's his value. That's his compassion. I also want to clarify one of the points. I said something, and someone said, let me get this straight now. Are you saying that there's no physically manifested Buddhas in California? What did you say? I did say something like that, but I meant not just in California. I meant on the planet. But that's not because I'm putting down all these wonderful teachers and wonderful compassionate people, but there are such beings on this planet right now. I do believe that. I do see that. It's wonderful. I'm just saying enough, do this in the, not according to my opinion, but according to my, you know, just going along with the teachings of the school, is that there's only one Buddha in this historical epoch.

[26:06]

Only one Buddha discovered the diamond, put it up there. Since then, everybody's heard about it. You can understand it, potentially, and become a wonderful person if you understand it. But you're not the Buddha because you've heard about it from the Buddha. The Buddha was born in this world where it had never appeared before, in a cycle. So for the next Buddha, this world has to become like to cheer at such a point. And so they say, when the dharma's not available to people anymore, and somebody has to find it, then nobody knows about it. That's why only a person who discovers it in a place where it hasn't been discovered, where it's not even in the neighborhood, or where it's bouncing off the trees, only such a person is proud to speak to people and do that. But other people can understand the doctrine, And being equal to the Buddha, it's just that the one who discovers it first is the Buddha of the particular historical epoch.

[27:14]

OK? That's me. And that person also would have had a prediction from another Buddha. And some people in this epoch have got predictions from Shakyamuni Buddha. Thank you so much for blessing this new abode with your sweet hearts. And do we usually end at 5.30? It's about 5.30 now. So let's have a wonderful evening and it's going to be sunny tomorrow.

[28:17]

So yeah, one day. So have a wonderful day tomorrow. And remember that the Buddha has compassion for us. and it beams the boundary of this color, you know, open to this boundary that's been beamed to us. And that would be good, right? May our intention be equal and directly are numberless. I vow to save them. Religions are indestructible. I vow to end them. Dharma gates are countless. I vow to end them.

[29:23]

Buddha's way is unsurpassable. Excuse me, but while I have the tape recorder on, can I say something? Well, when we were chanting bodhisattva, great vows of bodhisattva, I heard Laurie at the point where she said, thank you for remembering, I vowed to, excuse me, say, awaken with them. Awaken with them all, awaken with them. Thus I have heard, this is my own story, what I've heard. When I was Abbot of Jensen, I suggested we change the vow to Awaken with them. That was how I wanted to save them. I wanted to change it to awaken with them. And I didn't know he liked that, or he didn't like it, but anyway, he changed the book for a change. And when Robert Thurman did his giveaway, he forced me and others to switch back, because he thought we were kind of copping out on our responsibility.

[30:34]

So we switch back to the more literal thing, I vow to save them, I vow to carry them across, right? That's, that's, but you know, it reminded me that there was a period when I was having, you know, the change. And then someone came to me and said, I don't, I just can't see this thing of me saving them. I don't get that. I said, well, You saving them doesn't also mean you vow for them to save you. The same two things are numberless. I vow to be saved by them. So I save you, you save me. This is the same as we wake up together. I vow to wake up together, but I also vow to save you and vow to be saved by you. So now that's recorded. You can get your box set at Glencoe.

[31:39]

Leopold's Records and Tape. Do you still have that place? Leopold's Records and Tape? Since you're recording, if you want to listen to this, it's possible. Good night. Sweet dreams.

[31:53]

@Transcribed_UNK
@Text_v005
@Score_76.78