Chapter 8, the 500 disciples receive the prediction of their destiny. I think in India there are two meanings of prediction. One is to answer to the question, to a certain question. This is also a prediction in India. Second, to predict one's fate after one's death.

[01:04]

After death. The second one is also divided into two points. The first one is the fate of the human life after death is predicted by Buddha. That is one. Second is by oneself, by a self. Because in this case, the person really reaches the high spiritual stage at that time.

[02:05]

It is possible for us to predict ourselves, predict our fate by ourselves. But still, it is a little difficult for human beings to predict their fate by themselves, even though they achieved the highest spiritual stage. Because on the basis of human life, there is still some weakness. We want to depend on some authority, spiritual authority.

[03:11]

So in the scriptures, very often, even those persons ask the Buddha, invite the Buddha to predict their fate after their death. So that means we can have a strong confidence through the practice. According to Buddha's teaching, we can really reach the highest spiritual stage, which is good enough to predict our fate by ourselves. But still, on the other hand, there is a sense of weakness that is implacable at the bottom of human life.

[04:16]

So finally, in the Buddhist history, many monks and patriarchs asked the Buddha to predict their life. So that is the very traditional meaning of prediction in India. But prediction in Dogen Zenji is a little different. Prediction is... I don't know what shall I say. Someday I would like to talk about this prediction according to Dogen's understanding. Prediction is not to get some idea or concept about human fate after death.

[05:23]

But process of human practice itself, process itself. Right now I hear, like Tosan Zen Master was asked by his teachers, What is miracle, supernatural power? Can you show your own supernatural power? Then Tosan Zen Master just stood up in front of the teacher with a Shashu. And then the teacher said, It is all you have. You want to show me? So he, after this, he immediately left there. That means nothing to explain about this.

[06:35]

Because miracle means the presence of your life day to day, from moment to moment, And it's not occupying a certain space and time, a certain portion of space or certain portion of time. But it really extends into time and space and past to the future. You cannot believe, but it is really true. Without this, you cannot predict your life. You don't understand prediction, meaning of prediction. According to the meaning of the prediction in India, of course, this is one of the meanings of the prediction. But usually, more universal understanding is that prediction must be accepted as a practice, as a process itself.

[07:49]

Not ideas, not concept, not concept of fate, but seeing in the future itself. It's not prediction. So prediction is really alive from moment to moment. This is human practice, human practice. So that is the point which Dogen really understands, prediction. Well, let's go further. In this case, the 500 disciples received the prediction of their destiny. So in the previous chapter, not received, not the prediction received by somebody,

[08:59]

but in the previous chapter, Buddha gave prediction to somebody. So that is bestowed, to bestow, to give. But in this case, 500 disciples, 500 arahants, anyway, received. So that prediction is seen from the people, people who received the prediction from the Buddha. But in the previous chapter, the prediction is seen from the Buddha who gives prediction to somebody. Okay. So that's why here it says 500 disciples received the prediction of their destiny. And chapter 7, as a conclusion, Buddha finally teaches Buddha's teaching or the truth

[10:21]

using his own skillful method, skillful method, which is called magic three. And this is not the final goal for human beings to reach. But we have to reach to Buddha's word so-called all-knowing, all-knowing as a Buddha. Buddha means person who knows all, person who sees all, all things. And the person who teaches the way, person who practices the way, person who demonstrates the way, that is Buddha.

[11:32]

So usually, if you have a small mind, you can see you, you can see your friend. But actually, I don't know how much you can see your friends, you can see your parents in proper way. Still lots of assignments you have to do, you know, from now on, about your friend, about your parents, about your, you know, brothers and sisters. And then most people will spend their whole life knowing about themselves, that's all. Or at least somebody, somebody around, friends, parents, brothers and sisters, that's all. But Buddha knows completely all, means we can't, we can't know, we should, we should know ourselves and our friends, our teachers, our parents.

[12:44]

But simultaneously, it's not all you have to do, but there are many things you have to see, know, hear. Practice, understand, that is because many sentient beings exist in this world. Heavens, trees, birds, snows. But when you have snow storms, immediately you see the snow storms, according to you, well, complaining, sometimes enjoy very much, exaggerate, but snow storm is not something like that. We should understand snow storm how? Not from our telescope. Snow storm is just Buddhist declarations. It's pretty hard for us to understand, but to hard understand in that way is already problem within you.

[13:53]

Problem is now within the snow storm. Snow storm just comes when the times is right, conditions are arranged, snow just comes. So, final goal is to be all-knowing as a Buddha. That means human beings has to take responsibility for knowing, learning constantly, forever. Not in this whole life, not in this lifetime, life after life. Anyway, this is Vajra, the Bodhisattva. So even though you don't understand yourself, still there are something you have to learn, lots of things.

[14:56]

To learn is not to put the knowledge into your head. To learn is just a little bird to try to fly with your wing, moving constantly. Anyway, you have to. That's why if you want to know who you are, help somebody. Do something. Practice together, that is important for us. You don't believe, but to practice together is really to help somebody. But usually people don't believe in that way. Practice alone is comfortable for you. But it is really egoistic, egoistic, for long range. So you have to anyway practice. And together, this is the point Dogen constantly emphasizes. This is very true.

[15:58]

So, the final goal is to be all-knowing as a Buddha. Constantly learning. Human beings, trees, birds, even though you attain enlightenment, it is not all. You have to learn many beings. How? Anyway, live with all such beings. Help all such beings. That is really to learn many things. So, teaching, practice, gassho, chanting, enlightenment, all are magic things. Just a first aid. Just a first aid. Understanding teaching is not the final goal. Understanding of teaching is just magic three.

[17:05]

Just a first aid. We have to do day by day many things as a first aid. But this first aid is a little bit different from a medical first aid. Because this first aid is to do something for human body and also human mind. This mind is very complicated. That's why first aid, if you give to first aid, you need a lot of skillful method. More than medical first aid. Conscious skillful method. That's why this is without practice, individual practice on daily basis, just like a water going, just going. You can't develop this skillful method.

[18:09]

When you like a practice, just do a practice. When you don't like it, you don't practice. This is not practice. You can't get any skillful method, so-called first aid. Day by day, it's just like a water running in the Ganges river. Just going. That is great practice. That's why in the Lotus Sutra, Buddha always predict disciples, their life. Their life is not the present consequence of human life. But life is the result. As a result, coming from the past. Anyway, coming from the past. Long life. In the past, anyway, people, the disciples, the alakas, the patriarchs, anyway, admired and practiced under the countless number of buddhas.

[19:20]

That means our practice must be just like a water of Ganges river. Just going. Beginninglessly or endlessly. At that time, you can really see a way of skillful method, so-called first aid. Teachings, enlightenment, and gassho, zazen, whatever it is. So, now, in this chapter, the Purna. He, Buddha, Purna received, anyway, a prediction from the Buddha. Purna is one of the ten major buddha's disciples. So, let's read. At that time, Purna, son of Maitreya, having heard the Buddha preach in such wise, tactful, and opportune fashion.

[20:38]

And having heard the prediction of the great disciples of perfect enlightenment. Having, however, heard the stories of their former destinies. And also having heard of the sovereign transcendent powers of the buddhas. Having thus received such unexampled teachings, his heart was purified and in ecstasy. Immediately he rose from his seat, went before the Buddha, prostrated himself at his feet. Then withdrew to one side, gazing upon his honored countenance. Without for a moment turning away his eyes, and reflected thus.

[21:40]

Purna really was impressed very strongly by Buddha's teachings. So, just gazed at the Buddha's face without turning away his eyes. Just looking at the Buddha's eyes, Buddha's face. And then he reflected thus. Wonderful is the world-honored one. Rare are his doings according to many kinds of earthly dispositions. By tactful wisdom, he preaches the law to and lifts all beings out of every condition to let them get rid of selfish attachment. No words of ours can declare the Buddha's merits. Only the Buddha, the world-honored one, is able to know the natural inclination of our innermost hearts.

[22:52]

This is so long-term. The natural inclination of our innermost hearts means the original aspiration in healing all sentient beings. That is really compassion. Wisdom. Compassion and wisdom. In this translation it says the natural inclination of our innermost hearts. That is the original aspiration. Oozing from the ground of human life. So the other point, the Buddha's activities, Buddha's teaching, Buddha's behavior, Buddha's guiding, Buddha guides all sentient beings really by the natural inclination of Buddha's innermost hearts.

[23:58]

Wherever he may be, always there is original aspiration, strong aspiration, strong determination to help all sentient beings. Thereupon the Buddha addressed the bhikkhus. So Buddha knows the puranas, who was greatly impressed by Buddha's teaching. So Buddha, thereupon, Buddha addressed the bhikkhus in order to predict the puranas. So, do you see this purana? The son of Maitreya, I have always titled him the very first among all the preachers of the law and constantly praised his varied merit. So he was noted by, noticed by, what for?

[25:01]

You know, the foremost of arrogance. He has been zealous in guarding and helping to proclaim my law. Amongst the four groups, he has been able to display and teach it with profit and delight to them. Perfectly interpreting the righteous law of the Buddha, he has greatly benefited his fellow followers of Brahma Karnad. Aside from the Tathagata, no one is able to equal the lucidity of his discourse. So you can know how wonderful his capability was.

[26:03]

But Buddha says next, Do not think that it is only my law which Purna is able to guard and help to proclaim. He also and the ninety codices of Buddhas in the past guarded and helped to proclaim the righteous law of the Buddhas. Among those preachers of the law, he was also the foremost. So capability, how can the Purna create or cultivate his capability as the foremost of arrogance? That means, not only teaching my law, but in his past life. Anyway, for ninety codices of Buddhas in the past, he guarded and he helped all sentient beings to teach, to talk about Buddha's teachings.

[27:21]

So it means, capability, knowledge, capability of preaching or talking about Buddha's teachings is not something you can create now. It really takes time, it really takes time. So there are many individuals who can have a chance to listen to, but not many people who can talk, speak about Buddha's teachings to all sentient beings to guide. So those people are just selected among countless number of all sentient beings. Because that capability is not something you can develop in this life.

[28:23]

It really takes time. I told you, that's why we have to. Our practice must be just like a water of Ganges rivers going according to beyond your like or dislike. Anyway, day by day we have to do it. Okay. So that is what the Buddha said. Buddha said like this. Because the Bhikkhus believed that Purna was the foremost of arrogance to teach the Buddha's teachings now. But I don't think it is right understanding. So that's why Buddha said, do not think that it is only my law which Purna is able to guard and help to proclaim. He also and the ninety coaches of Buddha in the past, guarded and helped to proclaim the righteous law of the Buddha.

[29:30]

Among those preachers of the law, he was also the foremost. That means, in the beginning, your practice must be best. In the middle, your practice must be best. In the end, your practice must be best. That means, from the beginning to the end, just like a water of Ganges river. Regardless of whether you attain the enlightenment or not, anyway, practice is just like this. Otherwise, you don't understand Buddha's teaching. When I was at a monastery, I didn't understand the meaning of the Zen, meaning of teaching of Buddha and Dogen's thought. And the meaning of Gassho, I don't understand completely.

[30:34]

But I understand only one point. That is, when you sit down, you become Buddha. This is that only one point. I understand. Not understand. It hits me. So that's why I just do it. Just do. This is great. And also, Hashimoto Roshi always emphasized, when you do Gassho, just do Gassho. Just do Gassho. And then, he always corrected Gassho. This is just, we don't believe. This is real Buddha's practice. But this is great practice for us. That is really prediction of our life. You really become Buddha. So, in the Buddha's practice, there is no fancy stuff.

[31:39]

No fancy stuff. Nothing to, well to say, look down upon you. Nothing to pride of yourself. Just continue to do it, whoever you are. Under all circumstances. That's why Dogen Zenji says in the Monkey, the record heard. Record of heard things. Record of things heard. He said, when you walk in the mist, your dress get wet. Before you are conscious of it. This is just walking. This is just practice. All practice. Basically, there is no particular development you expected. Or there is no particular withdraws.

[32:42]

Just going. Of course, there is a development going and withdraw. Always there is something. But this is nothing but the magic series. Appears, disappears. Appears, disappears. Just like a dance. You dance in constant, perform dance. At the stage. From moment to moment. But with a wholeheartedness. But it appears. From moment to next moment, it disappears. And then you see the appearance of dance. Form of dance. And then you really attach to it. I get it. But this is nothing but the magic series. So all we have to do is just continue to practice some dance. Performing dance. With a wholeheartedness. So that's why this really takes time.

[33:48]

That's why Buddha says. This Purna, anyway, got it and helped to proclaim the Buddha's teaching for many, many years. And many, many Buddhas. That means it's not so easy to develop your capability for a short period of time. No, you can't do it. Okay. And in regard to the law of the void preached by the Buddhas, he was clear-minded and penetrating. He attained the four degrees of unhindered wisdom. Four degrees of unhindered wisdom. Means. First one. Dhamma. Unhindered wisdom. And next.

[34:50]

Second is meaning unhindered wisdom. Unhindered wisdom of its meaning. Third. The unhindered wisdom of the words. Language. Fourth. Unhindered wisdom in preaching. In speaking. Of Buddha's teaching. So first one. Unhindered wisdom of Dhamma. That means. Words and sentences.

[35:53]

Sentences used by Buddhists and Patriarchs have profound meaning. So the unhindered wisdom is a person who has great knowledge, great wisdom to understand deep meaning. Each words, each sentences in proper way. Really. Second. Unhindered wisdom of its meaning. Because each words, each sentences have very profound meaning. So you have to anyway research, understand. Not only understand, this profound meaning means until it penetrates your skin and muscle and bone.

[37:00]

That is really understanding the quality of the words and sentences used by Buddhists and Patriarchs. Third. Unhindered wisdom of language is a person who can be versed with the various kinds of languages. To explain local languages. To explain Buddha's teaching. And fourth. A person who is versed with. Proclaim the Buddha's teaching pretty easily.

[38:04]

In his, to his full content. Full content. Freely. Freely. According to right principle. Right way. Right way. This is the fourth. Okay. So. He attained. So the. Purna attained this four degrees of unhindered wisdom. He has ever been. Able to preach the law with judgment and impurity. Without doubt and perplexity. So if you practice anyway for long span of time. Long period of time. Immense span of time.

[39:09]

Day by day. Just like a water of Ganges river. Then very naturally you can penetrate. You can enter deeply into Buddha's teaching. Saying four degrees of. What degrees of unhindered wisdom. You can do it. Very naturally. Even though you don't know. Very naturally it's come up. Freely. He has ever been able to preach. At that time. You really can preach. The Buddha's law. Buddha's teaching. With judgment. Right judgment. And impurity. Without doubt and perplexity. Perfectly in transcendent bodhisattva powers. He maintained the Brahma conduct. To the end of his life. Brahma conduct is one of the bodhisattva five conduct.

[40:16]

Five conduct. In Nirvana Sutra. Bodhisattva five conducts are. One is holy conduct. Second is Brahma conduct. Third is heavenly conduct. Fourth is childlike conduct. Childlike conduct. Fifth is suffering conduct. So first one holy conduct is. Observing the Buddha's precepts. And practice. One can practice. Zazen. Concentration. And Samadhi. That is holy conduct.

[41:17]

In other words. To receive the seed of Buddha nature. And transcend. Awaken to the Buddha nature. And transmit Buddha nature to the next generation. That is really holy conduct. Second Brahma conduct is. Throwing away. Fame and benefit. Fame and benefit. This is one of those strong characteristics of human beings. Which other beings don't have. Only human beings really are crazy about fame and benefit. So. Keeping away from.

[42:19]

Being free from fame and also benefit. One can keep himself from oneself. And pure. Pure. With. With all such living together. In the human world. Living in human world. Nevertheless. One can keep himself pure. That is Brahma conduct. Brahma conduct. Fame and benefit. That is really strong. That is really. Strong. Or just say. Human desire.

[43:20]

To do something. In give and take. Give and take. Buddhist teaching cannot be understood in the realm of give and take. It is completely beyond give and take. But. Look at yourself. If you do practice. If you practice Zazen. Always there is. Always you expect. Something benefit. As a result. Don't you? More or less. Consciously or unconsciously. If you expect something benefit in the future after practice. Your practice you do is not peaceful. It is already. Not practice. Buddhist practice. Keeping away from Buddhist practice already. The Buddhist practice is anyway to build up the truth. Peaceful life.

[44:22]

Right now. Right here. But we always expect something in the future. By practice. We do now. That is already. Try. Try to get something. To do something. In the realm of give and take. That is already. So called benefit. And fame. Pros and cons. Success and failure. OK? That is why in Buddhism. Particularly Dogen Zen Jin. Really emphasize this one. In Zazen. Zazen is basic practice. In Zazen. Always in Zazen. You should do like this. Keeping away. Throwing away. Fame and benefit anyway. That time. Zazen becomes end itself. Not as a means. That is proper conduct.

[45:23]

By the. Researching by the. Researching this. Completely. The principle of nature. Principle. Principle of universe. Universe. Universe. OK? So. One can. Understand. One can know. The meaning. Of the human life. In human life. That is heavenly conduct. Fourth. Child like conduct. That is. Without showing off. Wisdom. One can. Be just present. With the people. Live with the people. And.

[46:27]

Seeking for the truth. And. Teaching. Truth. This is. Child like conduct. This is really true. Something. Really. Beautiful. Perfect. Beautiful. It's not always. The. Want to say. On the surface. On the surface. Obviously. It is quiet. So. Dogen. Emphasizes. Power. You can get that. Certain power. Spiritual power. Through the practice. But this. Spiritual power. Is not something. You can see. This power. He says. The spiritual power. Behind the spiritual power. That power. Spiritual power. Is really. Not hidden. With you constantly.

[47:30]

Speaking out. Always. But. It's invisible. But it's visible. Actually. But it's invisible. It's inexplicable. But it's always. Teaching. And showing. Telling somebody. This is. Power. Spiritual power. That's what Dogen then said. Power. Behind the power. Behind the power. That power is. That power. Behind the power. Is very. Peaceful. Very. Nothing to say. But it's. That silence. Have a lot of. Words. To say. If. You start to talk. Words coming up. From this silence. You know. Coming up. Constantly. Very natural. This is. Childlike. Conduct. Not only human beings.

[48:30]

If you see the. Really nice rock. For garden. Well that's. You should be careful. To use that rock. Not. Conspicuously. You cannot sit. Put it. Put that rock. Conspicuously. That rock. Really buried. In deep. Just. A little bit. Appears. On the surface. Of ground. But when the people. Walked under. This rock. People don't notice. Just smoothly. Walking on the rock. Without. Seeing anything. But it's. Nice rock. It's really. Best. Wonderful rock. Which is always alive. So. That is called. Childlike. Conduct. This is original. Nature. Of. Human beings.

[49:32]

Action. And also. Original nature. Of the. Function. Of all sentient beings. Trees. Birds. And. Snows. Everything. That is. Childlike. Conduct. Fifth. Suffering conduct. That is. If you read. Vimalakiri sutra. Vimalakiri. Suffered a lot. Because. All sentient beings. Suffered. As long as. All sentient beings. Suffer. Anyway. Vimalakiri. Has to suffer. And. With all sentient beings. And then. Let's. Go. To. Anyway. Seek for the truth. So. Your practice is. Not just. For you. If you accept your. Effort.

[50:33]

And pains. And. Sleepiness. Just for you. You can't. Stand up. You can't accept. But if you see. Your practice. In broad. Perfect. Universal perspective. Well. You can accept. That is. Brahma conduct. Okay. So. This. Purna. Maintained. Brahma conduct. To the end. Of his life. All the people. But. Most people. Don't. Believe. Him. As. Bodhisattva. But. All the people. Of those. Buddha people. Spoke of him. As. The true. Disciple. Shravaka. Shravaka. Not the Bodhisattva. Not Buddha. Shravaka. Shravaka means. A person.

[51:34]

Who attained. Enlightenment. By. Listening. To Buddha's. Teaching. So. He says. All the people. Of those. Buddha people. Spoke of him. As. The true. Disciple. Shravaka. Thus. Purna. By. Such. Thoughtfulness. Has. Benefit. Benefited. Innumerable. Hundreds. And. Thousands. Of living beings. And. Converted. Innumerable. As. Sankhya. As. Sankhyas. Of people. To achieve. Perfect. Enlightenment. For the sake of. Purifying. His. Buddha land. He has. Constantly. Done. Buddha's. Work. And. Instructed. The. Living. For. Many. Many. Years. Anyway. Purna. Did. Like.

[52:34]

This. Then. The Buddha says. Because. Purna. Also. Was. The. Foremost. Among. The. Preachers. Of the law. And. The seven. Buddhas. And. Now. Is. Again. The. Foremost. Among. The. Preachers. Of the law. And. The. Me. So. Purna. Was. In. The. Past. Anyway. The. Foremost. Among. The. Preachers. Of the law. And. The. Seven. Buddhas. But. Still. He. Also. Right. Now. He. Is. He. In. The. Presence. Is. Also. The. Foremost. Of the. Preachers. Among. The. Preachers. And. Also. In. The. Future. Too. Okay. So. Next. Among. Preachers. Of the. Law. And. The. Future. And. The. Future. Buddhas.

[53:35]

In. This. A. Virtuous. A. Virtuous. Calf. He. Will. Also. Be. The. Foremost. And. Will. Guard. And. Will. To. Proclaim. The. Buddha. Law. I. Told. You. Before. In. My. Lecture. Anyway. When. You. Do. Something. One. Thing. For. Many. Many. Years. Very. Naturally. It. Penetrates. You. Wet. Through. This. At. That. Time. You. Cannot. Stop. It. So. Finally. You. Have. To. Enter. Into. Eternity. Of. Studying. Learning. The. Buddha's. Teaching. Whatever. It. Life. After. Life. At. That. Time. You. Become. Professional. The. Future. We. Don't. Believe. But. It. Is. Then. Eternal. That's. Why. We. Don't.

[54:36]

We. Don't. Understand. These. Stories. If. You. If. You. Read. It. Just. As. The. Stories. You. Don't. Understand. But. According. To. Your. Looking. At. Very. Carefully. Your. Life. It. Is. Very. True. In. The. Future. Still. He. Can. Be. He. Will. Be. Able. To. The. Foremost. Among. The. Preachers. That. Means. He. Cannot. Stop. It. Constantly. Is. Going. Life. After. Life. That's. Why. We. To. Continue. To. Be. Be. On. The. Right. Rail. Of. The. Buddhist. Teaching. Constantly. That. Is.

[55:36]

Really. To. Guide. You. To. Enter. In. Into. Eternal. Practice. Of. Buddhist. Teaching. That. Time. You. Can. Really. The. Professional. So-called. The. Foremost. Among. The. Preachers. So. Also. In. The. Future. He. Will. Guard. And. Help. To. Proclaim. Law. Incalculable. Infinite. Buddhas. Instructing. And. Benefiting. Innumerable. Living. Beings. To. Cause. Them. To. Achieve. Perfect. Enlightenment. For. The. Sake. Of. Purifying. His. Buddha Land. He. Ever. Diligently. And. Jealously. Instruct. The. Living. Are. Gladly. Fulfilling.

[56:37]

The. Bodhisattva. Cause. After. Infinite. As. Sankhya. Karpas. In. That Land. He. Will. Attain. Perfect. Enlightenment. And. His. Title. Be. Radiance. The. Lord. Tathagata. Worshipful. Always. Perfectly. Enlightened. In. Conduct. Well. Departed. Understander. Of. The. World. A. Peerless. Leader. A. Controller. Teacher. Of. Gods. And. The. Buddha. World. Honored One. So. Buddha. Anyway. Buddha. Protected. Him. Anyway. To. Be. Tathagata. So. Called. Radiance. Of. Dharma. Radiance.

[57:40]

Of. It. Is. Said. That. Purna. Mastered. More. Than. Sixty. Local. Languages. To. Preach. Buddha's. Teaching. Sixty. And. Also. When. He. Decided. To. Go. To. The. One. Of. The. Greek. Colonies. To. Teach. The Buddha's. Teaching. At. That. Time. Buddha. Said. To. Him. Purna. You. Must. Be. Careful. Because. People. There. Were. Very. Rough. If. You. Teach. Those. People. Rough. Wild.

[58:41]

People. What. Do. You. Do. What. Do. You. Think. Purna. Says. What. Still. They. Are. Wonderful. Wonderful. People. Because. They. Don't. Hurt. Me. By. Throwing. A. Stone. Against. At. You. Hit. You. By. The. Stick. What. Do. You. Think. About. This. Still. They. Are. Beautiful. Creature. As. A. Buddha. Because. They. Don't. Kill. Me. By. Sword. Buddha. Says. If. They. Kill. You. By. Sword.

[59:42]

What. Do. You. Think. That. Is. He. Said. He. Said. Like. This. Many. People. There. Are. Many. People. Who. Suffered. From. Life. And. Commit. Suicide. By. Themselves. Killed. Themselves. By. Themselves. Destroying. Their. Body. And. Mind. But. I. Am. I. Am. Killed. By. Those. People. Instead. Of. Committing. Suicide. So. Are. Still. Wonderful. Creatures. When. I. Read. This. One. I. Was. Very. Surprised. Can't. You. Teach. Like. This. Even. Though. You. Are. Killed.

[60:44]

They. Are. Still. Wonderful. Because. Most. People. Suffered. From. Their. Life. And. Commit. Suicide. By. Themselves. But. I. Am. Poor. Was. Killed. By. Others. Instead. Of. Committing. Suicide. Without. Suffering. Very. Surprised. It. Is. One. Great. Encouragement. To. Live. In. The. United. States. So. When. You. Go. To. The. Some. Place. And. Many. People. Bark. At. Me. Bite. Me. So. I. It. Reminds. Me. Of. These. Stories. But. Still. I. Was. Very. Confused. And. Consciously. Or. Unconsciously. Always. Criticizing. Me. I. It's. Pretty. Hard. For. Me. To. Believe. They. Are. Buddha. So. Still. Criticize. But.

[61:44]

It's. Really. Wonderful. Example. For. Me. That's. Why. This. Is. He. Becomes. He. Will. Be. He. Is. Predicted. By. Buddha. As. You. Brilliant. Of. The. Law. It's. Really. So. The. Buddha. Will. Make. His. Buddha Land. Of. Three. Thousand. Great. Thousand. World. Universe. Of. Words. As. Many. As. The. Sounds. Of. Words. From. The. Of. Of.

[62:53]

The. As. World. He. So, look at the page 67, it is toward the bottom, 1, 2, 3, 4, 5, 6, 6th line from the bottom, with gold, silver, crystal, with moonstone and agate, with jasper and lapis lazuli, clearly and broadly decorated. So, the world is decorated by those 7 jewels, 7 precious jewels. That is a very common meaning, but in the Lotus-Nyingri-Malakiri Sutra, 7 precious jewels mean, well, to say,

[64:12]

listening to the Dharma, listening to Dharma, that is 1, 2nd phase, 3rd, discipline, 4th, wisdom, 5th, effort, 6th, equality, 7th, reflection, those 7th are precious jewels in the Vimalakirti Sutra. So, with the precious 7 for its earth, so earth is made by precious 7, that is precious 7 are anywhere human earth, its ground level as the palm of the hand, free from hills and valleys,

[65:19]

runners and ditches, and its majesty filled with the terraces of precious 7. The palaces of its gods will be situated nearby in the sky, where men and gods will meet and behold each other. So, there will be no evil ways, and no humankind for all living beings will be born transformed and have no compassion. There will be no evil ways, and no humankind, that means denied in human existence. That means no humankind, no malekind, male, female, no conception, no perception of male and female, that is the land where the Purna, so called, the region of the Lord Tathagata lives.

[66:29]

That is important for us to deal with all sentient beings like this, that's pretty hard for us, but this is our practice. They will attain to the great transcendent powers, their bodies will emit rays of light, they will fly anywhere at will, their will and memory will be firm, they will be zealous and wise, all golden-hued and adorned with the 32 signs. All the beings in his domain will always have two articles of food, one the food of joy in the Lord, the other the food of gladness in meditation. That is the food of joy in the Lord, that means right teachings to nourish spiritual life, spirituality.

[67:56]

By listening to right guru's teachings with joy, we can nurture our life, all bodies. This is the food of joy in the Lord, the other the food of gladness in meditation. And have subtle stable confidence to put this right dharma into our practice.

[69:14]

At that time we can feel joyful, that is the food of gladness in meditation. In the funeral service in Japan, we offer the food to the person who died, in front of the person who died, decorating something, then we offer the food on the tray. On the tray we write the food of joy in dharma, the food of gladness in meditation. Then put the food on this tray. There will be a host of infinite sanctuaries and thousands of myriads of bodhisattvas who have attained the great transcendent faculties.

[70:37]

And the four degrees of unhindered wisdom and who have excellent ability in instructing all kinds of beings. His shulabhakas cannot be taught by counting and calculation. And all will attain perfection in the six transcendent faculties, the three clear views and the eight immense patience. The domain of the Buddha will be adorned and perfected with such boundless excellencies as these. His kalpa will be named dual radiance. Kalpa means in this case the times. Just like in Japan we say the year of Showa. We have certain names. We have the year of Showa, the year of Kankura, the year of Taisho etc.

[71:44]

So kalpa, his kalpa, his kalpa is named dual radiance and his domain named excellent purity. The lifetime of that Buddha will be infinite as sanctuary kalpas and the law will remain for long. After the extinction of that Buddha, stupas of the precious seven will be erected throughout all that domain. So that is the prediction given by Buddha to Purna. So it's a nice prediction given by Buddha suitable for the Purna, the characteristic of Purna. Then next, I don't want to go, but next the 1,200 arahants, page 175,

[72:59]

the 1,200 arahants will be very impressed to listen to Buddha's teaching and wanted to have a prediction from the Buddha. So that is next, Friday morning I will do.

[73:19]

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