I just found this stuff, chapter, and a lot of the Lotus Sutra seems to just say how great the Lotus Sutra is, and something about that bothers me, especially if I think of explaining it to other people. Its main teachings, it doesn't spend much time on, it mainly talks about how great it is. I'm not sure what to ask it, it bothers me. That point is, anyway, you have to a little bit understand the background, the historical background of the Lotus Sutra, when it was compiled, and when it was established, because the Lotus Sutra was established, well, between the first century, right after the first century

[01:07]

in the beginning of developing the Mahayana Buddhism. That is really a turning point, the way in developing Buddhism. So, very naturally, the Lotus Sutra, or other scientific sutras, the particular Lotus Sutra is, anyway, sort of the first Mahayana sutra, you know. So, emphasizing completely different points from the Hinayana scriptures, etc. So, it's really new, you know, understanding of what Buddha was teaching. That's why, well, you can imagine that different groups, two different groups, very conservative groups, or Bodhisattvas, and also very, you know, not conservative, not radical, you

[02:14]

know, but very liberal groups. So, a liberal group of Bodhisattvas are really the object of criticism by conservative groups. So, the Lotus Sutra is really the offering of the new way of understanding of what Buddha was teaching. So that's why, very naturally, it's emphasized that this is a very good teaching. So, trying to, you know, the main points of emphasis is the Buddha's Lotus Sutra teaches us all oneness of the human world, exactly. There is no discrimination, you know.

[03:15]

They practice the Buddha in Bodhisattva and the Buddha, Shravaka Buddha and the Bodhisattva. All three are one. All sentient beings are exactly one in the realm of oneness. That is the Buddha's Lotus Sutra, which the other Hinayana scriptures emphasize online. And also, that's why Nichiren schools emphasize this very strongly in the Lotus Sutra. It depends on Tendai school. Tendai school teachings really depend on this. There are lots of contents, qualities here. So that's why even the Dogon think we really respect this Lotus Sutra.

[04:19]

So, in many ways, physically or also spiritually, there are lots of contents in this Sutra. That's why it is wonderful Sutra. But according to Dogon, it doesn't depend on a particular Sutra, Mahayana Sutra. He really uses many kinds of Sutras. What is the Dogon situation?

[05:31]

I guess you said this too. Suggesting when we perform an action, do it so there is nothing left over. So there is no just ashes. We should do something completely, like a fire that completely burns up the fuel. The Lotus Sutra says that. Do you remember it? We should do something so there is no remainder. But a couple of weeks ago, there was a description of, I think it was cause, effect and recompense. Something like that. Cause, effect and something left over. How are those two things? Is there always something left over? Cause, effect and recompense.

[06:34]

So there is this teaching we shouldn't have anything left over. No left over. It is not teaching. The cause and the effect are kinds of teachings and they are law. They are law. Which you have never, what would you say, contaminated by the individual feelings and thoughts. Anyway, it is a kind of law. It is the truth. But the truth is still teaching and you can see the objective and communicate with it. So very naturally, the law, if you see the cause and effect as a law, well it is teaching. But that teaching in Buddhism is not the teaching you can see objectively.

[07:39]

You have to practice it. Because you are, your body and mind is already cause and effect. So you have to deal with your body and mind right in the middle of cause and effect. So practically you have to live your life according to the law of causation. But when you really take care of your life exactly according to the law of causation, it is not necessary to emphasize the law of causation. Because your life is already, you can deal with it. Your activities, your behaviors, your daily livings are exactly fit into the law of causation. At that time, it is not necessary to emphasize the law of causation. So practically speaking, you can, well, there is a law that remains.

[08:49]

Do you understand? Even politics. You know, I told you, if the regulation and laws and constitutions, if your life is exactly fitting into the regulation, constitution, American constitution, it is not necessary to emphasize a lot of laws and constitutions. So practically speaking, the constitution bothers you, you know. So very naturally, no constitution, no remains. And then at that time, your life becomes not lawful, law or constitution, but it's called morality, moral life, you know. So now no remains of constitution and the law means you can live in the moral sense, morality.

[09:54]

And if your life is exactly in accord with, according with, in accord with morality, well, no morality. So you become very religious. And then if you exactly be in accord with the religious life, spiritual life, well, no religious life. So called freedom. That is called liberation. Beautiful. That's all. So teaching is... But teaching is not, well, exactly same as sort of thoughts and feelings and just like for your survival, you know.

[11:11]

To hold on, to support, to keep your life in balance anyway. Thank you. Teaching and the actual practice must be one anyway. Perfect, you know. Very possible. To the top. We then said Buddha to Maitreya.

[12:14]

I will now speak clearly to you. The merits attained by this man in bestowing those means of happiness to all beings in the six states of existence, of a hundred million courtesans of world and causing them to attain arhatship, do not compare with the merits of that fifties person who killing a single bird in the lower flower sutra. Receives it with joy. They are not up to one hundredth or one thousandth or one fraction of a hundred thousand million courtesans.

[13:23]

The power of figures or comparison cannot express it as eternal. If the merits of such a fifties person who in turn hears the lower flower sutra and accepts it with joy are indeed so infinite, boundless and numerous, how much more is the happiness of him who among the first hearers in the assembly receives it joyfully, surpassing happiness to more infinite, boundless and beyond number or compare. Again Ajita, if anyone for the sake of this sutra goes to a monastery and either sitting or standing hears and receives it even for a moment,

[14:37]

by reading of that merit in his next bodily rebirth he will acquire the most excellent kind of elephants, horses and carriages, a jeweled palanquins and litters, and ride in celestial cars. The first paragraph anyway, the last fifties person will get the merit. But on the other hand, in the second paragraph, if the person visits a monastery with whatever reason,

[15:43]

invited by friends or by chance, whatever reason, anyway if you can have a chance to visit or to be present for a moment and listen to a lower sutra, that will be really great merit. If again there be anyone who sits down in the place where Lord is preached and when others come pursues them to sit down and hear it, and shares his seat with others, that person merits it. If you really invite somebody and take care of him and share his seat, etc., encouraging to be, that is very great help.

[16:57]

The Lord, on his bodily rebirth, will give him a chakras seat or brahmas or the seat of sacred field-roaming king Ajita. If moreover anyone says to another, there is a sutra named the Flower of the Lord, let us go together and listen to it, and if he who is pursued it hears it but for a moment, that person's merit, after his bodily rebirth, will cause him to be born in the same place with Bodhisattvas who have attained dharma, he will be of king, faculties and wives, for hundreds of thousands of millions of ages he will never be dumb, nor have unpleasant breath,

[18:19]

will ever be free from elements of the tongue or elements of the mouth, his teeth will never be dirty and black, nor yellow, nor in gaps, nor fall out, nor irregular, nor crooked, his lips will not be pendulous or twisted or shunk, not coarse and rough, nor have sores and pustules, not be cracked and broken or outright, and out of shape, neither thick nor thick, neither shallow, nor black, having nothing, his nose will not be flat or curved and destroyed, the color of his face will not be black, nor will it be narrow and long or ever be hollow and curved,

[19:41]

having nothing whatever unpleasing, his lips, tongue and teeth are all will be built, his nose long, high and straight, his face round and full, his eyebrows high and long, his forehead broad, even without pride, his side and his side are a sign of a manhood who will be perfect, in whatever age he is born, he will see the Buddha, hear the law and receive the teaching in faith, Just notice this, if the merit obtained from persuading one person to go and hear the law is such as this, how much more is that of one who with his whole mind yet leads it in the assembly,

[20:50]

interpret it to the people and practice it among the preachers. I don't want to explain particular things, but you understand this one. So, anyway, this chapter is not so difficult chapter. Okay, do you have some questions about this? It depends on how these physical merits are taken legally, I mean, I think of different Zen teachers, a lot of them,

[22:19]

These physical merits are all these things that you just listed that the merit of someone who hears the law or brings someone else to hear the Buddha's vow of sutra, All these physical merits that he or she acquires, are they supposed to be taken literally? Instead of symbolically? These physical merits means what they are saying here, eyebrows high and long and etc. Well, this is, I don't think physically, even though you believe or you read and understand the law of sutra, maybe you can't expect exactly that it is.

[23:25]

But some, it's really true, long eyebrows and etc. were in ancient times. If you look at the Bodhisattvas and Arhats' pictures, they have long eyebrows, just like an ant. Have you ever seen? They have the picture of Arhats and Bodhisattvas, and all his eyes and eye holes, very long. Just like an ant, yeah. Well, this is, for instance, if you study the law of sutra and, what would you say, turn your life at 180 degrees, exactly spiritually.

[24:32]

And your outlook on the human world, human life, really changes. At that time, not only physically, but mentally or spiritually, your life becomes very beautiful. At that time, whatever kind of shape of nose and eyes and whatever, your physical appearance could be kept in balance, exactly. This explanation is a little bit exaggerated, but, well, you cannot be beautiful just according to the physical, according to physical body. But you need the spiritual and the mental body, well, to say, deep development.

[25:47]

Then, very naturally, as a whole, you can keep your life in balance. That's this point. Thank you. Thank you. A few things I want to say.

[26:50]

I want to say something about, to say, if you read Buddhist scriptures. Very often, the sort of infinite, infinity, the idea of infinity, are sanctuaries, three thousand are sanctuaries, three thousand courtiers, etc. For instance, if you read this chapter, we already read, Well, the merit attained by this man in the bestowal of those means of happiness to being in the sixth state of existence of four hundred million courtiers of the world.

[28:01]

Three thousand are sanctuaries and three thousand courtiers, etc. And this is an imputation of the immensities, infinities. Very often, these kinds of ideas, they occur in the Buddhist scriptures. According to modern sense, particularly modern physics, I think probably we can understand this kind of infinity, the idea of infinity. Particularly, in the previous chapter, I forgot, in order to explain, what to say, just for atom, in order to explain atom,

[29:24]

This sutra says, collecting whole world, grind all whole world, and you pass huge world, path through huge world, and each time you should drop, drop of dew, drop of dust to the grounded world. Then when you, all drops and atoms gone, then that is called, what to say, atoms. Very tiny, the idea of atoms, sort of something of the smallest beings. That is kind of the same idea of atom, which modern physics.

[30:30]

But this is not exactly kind of idea of atoms, which is exactly same as modern physics. Because according to modern physics, everything is logical and theoretical. But in this case, even though the Lotus Sutra or other Buddhist scriptures uses this kind of idea, but it's not exactly logical and theoretical. Indian people can imagine the whole huge world, but it's not exactly logical and theoretical. So, complete beyond. Theoretical understanding, but according to natural science, you cannot use any words, anyway, fitting into logical or theoretical, this is the characteristic of natural science.

[31:52]

I told you before, anyway, according to natural science, we try to understand something in the pure sense, which is intact, which is never contaminated by anything. Then science try to understand object as it really is. But this, the idea of object is something which is repeatable and replaceable. Repeatable means, whenever you make an experiment, anyway, water is H2O. Ten years ago, even though you make a major experiment of water, and even though you do now, the same result comes up.

[33:02]

So, object is always repeatable. And also, you yourself is also repeatable. You have to be you, you have to be what you are, and also you have to be what you are today. Otherwise, you cannot compare today with what you were yesterday. So, you also understand the idea of you, which is repeatable. And also replaceable, replaceable means you must be anyway, not you, but you are scientist. Famous scientist, exactly same as the scientist who dies in the past. So, you become a self in general, exactly general.

[34:07]

You cannot bring your feeling, subjective feeling into the object, the object in which you are researching. So, very naturally, according to natural science, whatever kind of things you realize, you find, and it must be very logical, theoretical. But in Buddhism, whatever they use, it's not logical. Even though that idea of atoms in Buddhism could be fitting into modern physics, but it's not exact. Originally, it's not very logical, theoretical. Because Indian people get this idea not from the natural scientific way of understanding.

[35:11]

One more point is, so, do you understand this one? So, from this point, you cannot develop natural science from Buddhist, Buddhist scriptures. So, very naturally, in the Eastern way, the Eastern way of life, natural science doesn't develop. Because, completely beyond theoretical understanding. So, it's very difficult. This is a very original way of, Eastern way of understanding. But Western way of understanding is completely opposite. So, from this point, we can say, Western way of understanding, or Eastern way of understanding. But, in our today, if you look at the Western people and the Eastern people, all are the same.

[36:19]

You cannot distinguish, you cannot discriminate. Western people or the Indo people, all must be exactly the same. But, basically, there is a difference, discriminations between the two. You can see that it's a completely different way of understanding. So, particularly this point. And also, one more point is, in this sutra, English, the translation uses the law. Translated from the original Sanskrit, Dharma. But the law is, the idea of the law is quite different from the idea of the law Western people use.

[37:23]

Completely different. It's not exactly the same. Because, in the Buddhism, I think the law is, the law is, what to say, the teachings mentioned by the saints and Buddhas and Patriarchs, written or mentioned verbally or orally, anyway, all the teachings taught by Buddhas, Patriarchs, Saints are what is called the law. It's not logical, theoretical. If their teachings are very true, at that time they are called the law.

[38:31]

So, by Western way of thinking, I think the law is completely law, logical. Mythologically, you have to understand the object through the words, using the real words. Using the words, language, and try to learn the human culture handed down from generation to generation. And you can learn. And the next, you can transmit this culture which you have learned to future generations. And you can really understand the human culture itself and your art. But in this case, you have to use a language, but you cannot use a language at random.

[39:47]

Language is great because this is a great means to establish a base foundation of natural science. So, without words, language, we cannot build up natural science in the Western world. So, to use the language in the best way is to deal with your object and subject in a methodological way. Logically, this is very theoretical and logical, anyway it has to be.

[40:55]

Then you can build up something that is called the law. For instance, if you see a circle, well, circle is many circles, many kinds of circles in this world, in your actual life. The round cushion is also round, and the signs are also round, and the bottom of the cup is also round. And also you can draw the circles on the piece of paper. But when you try to research, anyway, the circle of the cup practically, but you cannot believe what that circle is. That circle is the real essential meaning of the circle.

[41:59]

You cannot say so because you cannot see any other different kinds of circles. So, very naturally you have to research what the real essence of the circle is, using your words. Do you understand this? Then everything must be abstracted, without bringing your feelings, etc. Anyway, all kinds of circles should be abstracted, and try to understand the real essence of the circle, which is never contaminated by anyone, anything. That is the definition of circle in mathematics. Do you understand? And then this circle is the real essence of the circle.

[43:00]

And then when you compare the circles which exist in your daily living, are not real circles, but a little bit curved circles. So very naturally in science, you have to believe, you have to believe and understand the definition of the circle. That is the real essence of the circle. So that is called law, any way law. Do you understand? But in Buddhism, it's not logical. The law doesn't come from like this, this way. So law is, anyway, called... Law is any kind of teaching mentioned by teachers and Buddhist patriarchs, which teaches us, which tells us, anyway, what the truth is. At that time, all the teachings are called law, in order to respect, you know, spiritually, from the bottom of your heart.

[44:07]

That is called law. So quite, quite different. So from this point, in Buddhism, it's very difficult to develop natural science. Just like most people have developed from century after century. That's an interesting point. I listened to you. I read a lot of sutras and understand. And also I explained, what to say, logically about any kind of teachings, at best as I can. But very naturally, it's a little gap, you know. It's very difficult to fit in exactly which way of thinking. Very naturally, the holistic understanding is a little far from scientific and logical understanding.

[45:15]

But it's really fitting into daily living exactly. If you see your teaching from daily life practically, it's very fit. But logically, scientifically, it's a little far. Always creates some gap. So it's very difficult to understand who is teaching from scientific way. So from now on, I think, I don't know. The Eastern people should understand scientific way of life. And also Western people should understand something more than scientific way of understanding. And then, if you help each other, well, we can create a wonderful world which you have never seen before.

[46:20]

So, because you can get lots of hints from a Buddhist teaching. If you really attach to just the wisdom way of thinking, it's very difficult to live in peace and harmony. So, that's why Buddhism has been gradually popular in the United States and in Europe. That's a good thing, isn't it? And also, Western cultures go to Eastern areas very quickly and modernize. I don't know if you're happy or not. Very quickly and modernize. All countries are modernized. It's fun. And it's nice. But on the other hand, lots of suffering.

[47:22]

You know, the Japanese are, you know, first the people of the Eastern countries who are really faithful and loyal to Western culture, you know. So, the Japanese, anyway, turn into the Western people. First time in the Eastern Asia. That's why Japanese are a little bit crazy. Pretty modern. But on the other hand, Japanese are not modern. Japanese are pretty modern. Modern Vietnamese and Indians, pretty modern.

[48:24]

If you go to Japan, you'll be really surprised. You cannot see such a beautiful Buddhist thing. Everything becomes completely modernized. When I was there 20 years ago, well, Japanese industry, well, it's very small industry. Now, huge industry. They don't produce anymore, you know, spoon and tiny thing, boots. They're already concentrating on producing the computers, huge stuff, you know. And then small products move to, you know, Korea and Taiwan. So, Japanese is already, you know, big modern industry in this country, industrial country. So, now, even the Japanese, they suffer a lot from their life.

[49:32]

Exactly same as Americans, you know. Not different. So, I don't know if they're modernized. If you try to modernize and help the human beings according to Western thinking, I don't know if he's happy or not. I don't mean we shouldn't help anybody, but we should help. But it is questionable. It is questionable for us to help human beings and to modernize the human life exactly according to Western thinking. I don't know whether it is happy or not. Of course, you can get a better life, but still lots of suffering there. So, finally, we have to see deeply into human life holistic way of thinking.

[50:41]

That's very hard for us because we can get lost into how to live instead of criticizing which way of thinking is better or good. Western way of thinking is better or Oriental way of thinking is better or not. Buddhism doesn't teach in that way. Buddhism always teaches us, anyway, what kind of attitude you are taking towards Western way of thinking or Oriental way of thinking. Well, how much you understand that. And then next, how can you, how you can put it into practice. This is always Buddhist teaching. So you can get lost with him from Western way of thinking.

[51:44]

What should I do towards Western way of thinking? How should we deal with Western way of thinking or Oriental way of thinking? Instead of criticizing, make it better. This is a Buddhist attitude. That's interesting. So, Buddhism is very strong criticism towards subject, object, and your understanding in daily living. Very strong, very strict criticism. Critic. Critic. Critic. Criticizing you, criticizing the object. In other words, reflecting upon yourself seriously. Sometimes humans. So, if you reflect upon yourself very seriously, the object and also you, then you can be of a human.

[52:53]

So, it's very nice. But when someone says any religion cannot, doesn't reflect upon themselves, always emphasizing this religion is right itself. But Buddhism is not. Very strong criticism towards Buddhism itself. Because Buddhist teaching is emptiness and nothingness. Interdependent co-origination. From this point, you cannot hang on to the Buddhism which is best in this world. I don't think so. Because it is emptiness. From this point, according to what the teaching of Buddhism, you cannot criticize Buddhism is best or Buddhism is worst in this world. In comparison with other religions. So, Buddhism must be strong criticism towards anything.

[54:07]

Human work, human life, and the subject and the object, and whatever ages you live in. So, that is Buddhism. So, it's very basic in a sense. It's laid back, it's huge. But you can get lots of hints. Even though you don't understand Buddhism, because it's Tibet, but you can get lots of hints. How to live.

[54:40]

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