Tonight, we will study once more again Chapter 15, Spring Up Out of the Earth. Last week, I mentioned the significance of the Buddhas and the Bodhisattvas. Spring from the Earth. Anyway, page 238. The second part of the third line from the top.

[01:24]

When the Buddha had thus spoken, all the earth of the three thousand great thousand-fold land of the Saha world trembled and quaked. And from its midst there issued from innumerable thousand million courtesies of Bodhisattva Mahasattvas. All these Bodhisattvas with their golden-hued bodies, thirty-two signs and boundless radiance had all before been dwelling in infinite space below this Saha world. All these Bodhisattvas, hearing the voice of the Shakyamuni Buddha preaching, sprang forth from below. Each one of these Bodhisattvas was the commander of a great host leading a retinue as the sand of sixty thousand Ganges.

[02:36]

And then, many Buddhas and Bodhisattvas came from below. And then, Buddhas and Bodhisattvas all went to Stupa where abandoned treasure totalities and also Shakyamuni Buddha. To pay homage with folded hands facing toward those Buddhas. And the last paragraph, the second line from bottom.

[03:41]

Then from the time that these Bodhisattva Mahasattvas first issued from the earth and extolled the Buddhas with all kinds of Bodhisattva hymns. So it's just like a Christian church, you know. Many Bodhisattvas, many Buddhas come together to love Buddhas and singing hymns and big orchestras comes up. In the interval, there had passed fifty minor corpses. During all this time, Shakyamuni Buddha sat in silence and silent also were the four groups. Four groups means laymen, laywomen, bhikkhus, bhikkhushyanis, etc.

[04:42]

So all Bodhisattvas, Buddhas went to see these Buddhas to pay homage with wonderful Bodhisattva hymns. Then during this time, this time was fifty minor corpses. It's passed. Fifty minor corpses, anyway. And during this time, Buddhas and four groups were completely silent. But fifty corpses through the divine power of the Buddha seemed to the great multitude as half a day. So fifty corpses means eternal period of time, immense period of time.

[05:47]

But immense period of time is not immense in this case because you cannot measure immensity. By human speculation or even Buddhas, Bodhisattvas, you cannot measure. So all we have to do is all immensity, immense expanse of the period of time, anyway, can be seen, can be found. I think now, today, so it's very short. Immensity is not long period of time. It's really short. Because immensity is the period of time you cannot measure. So you can just glance at the immensity.

[06:50]

Day to day is like moment to moment you can see, you can glance at this. So for the Buddhas, Bodhisattvas say immensity is not immense, immense, immense. It's really short time. For instance, if you live your life, if you are really busy with your day life, time passes very quick. And so ten years, fifteen years, twenty years passes very quickly.

[07:53]

So you say twenty, ten years. Ten years are not ten years. Ten years is sort of three days, a day, sort of. I moved to Minneapolis ten years ago, but I don't believe, but ten years ago I moved. So I felt moving to the Minneapolis was something happened just a couple of days ago. It's very short. But when you don't, any hope and if you don't do anything, and then wasting time, and at that time, even one day is pretty long. If you feel bored, for instance, 40 minutes, I say, if you feel bored, 40 minutes, not 40 minutes, 40 minutes is sort of two days.

[08:56]

In the beginning of the sixteen, always you feel so, well, six days left. So, for Buddha, the Bodhisattva and for Buddha, anyway, they really use their own time free. So, time is really short. Time becomes very short. That's why Bodhisattvas and Buddhas and Abandoned Treasure Totalities, and also Buddhist academies and four groups, sutras and teachings. The Abandoned Treasure Totality is a symbol of the teachings and image of Buddha handed down from generation to generation.

[10:01]

That is a symbol of Abandoned Treasure Totality here. Then, we need a human because without a human, these teachings and also image of Buddha don't work in human life. So, we want to make them alive. So, that's why this story author bring the Buddha Shakyamuni to sit half of the seat where Abandoned Treasure Totality sat. So, two Buddhas put together. At that time, Buddha Shakyamuni is a symbol of human. So, exactly, both together. And also, here is present life. That is four groups. So, Buddha Shakyamuni is a symbol of human beings and also a symbol of something more than human beings.

[11:10]

So, that is Buddha Shakyamuni. But it really works every day. A living Buddha. Then, four groups of human beings, exactly. So, those three, anyway, work together. And then, paying homage with hymns and bodhisattvas' hymns. And then, all are completely quiet, silent. Then, time passes quickly. For 50 kalpas, anyway, 50 kalpas. For a long, long time, it passed. But, it's just like half day. And then, that story continues. Then, among those bodhisattvas, there are four heads. Bodhisattva heads and leaders. Leaders.

[12:13]

Look at page 239. Eight lines from top. The first was named, excuse me, among the host of those bodhisattvas, there were the four leading teachers. The first was named the Eminent Conduct. The second name, Boundless Conduct. The third name, Pure Conduct. And the fourth name, State-First Conduct. So, this is a bodhisattva. The Eminent Conduct Bodhisattva. Boundless Conduct Bodhisattva. Pure Conduct Bodhisattva. And State-First Conduct Bodhisattva. These names are really an implication of bodhisattva's practice.

[13:23]

Bodhisattva practice. Bodhisattva practice must be eminent. Eminent means supreme. Supreme, completely beyond good or bad, right or wrong. Anyway, helping bodhisattvas themselves and also helping others. That is eminent. Supreme. According to good, common sense, moral sense, good, good. I think in the moral world or in certain circumstances, you can help you and also others. But not always. But eminence or supreme good, so-called eminence, eminent conduct is to realize himself and also helping others. That is eminent. Eminent conduct.

[14:24]

Bodhisattva conduct must be supreme. And very naturally, bodhisattva conduct is boundless conduct. That's why not only under certain circumstances or certain times, certain period of time. Boundless, anywhere, anytime. Under all circumstances, bodhisattva conduct working, helping people. That is boundless conduct. And third, very naturally, that conduct must be pure. Must be pure. Pure means you try not to do something wholesome. Pure means, purity means, well, it's not something you try to do. So according to Buddha's teaching, anyway, if you do something with wholeheartedness, that is what is called purity.

[15:34]

When you become one with Buddha's teaching and your conduct become one. At that time, it is called purity. So it's not your effort, anyway. So this purity is not something you can perceive with you. Day by day, you have to practice. That is bodhisattva conduct. Fourth, step-first conduct. That's why very naturally, his conduct, bodhisattva conduct, are very stable and calm. Not wobbling, not waving. So under all circumstances, their conduct is just going like water of Ganges River.

[16:37]

So that is four bodhisattva leaders chosen among the many bodhisattvas coming from the earth. And then those four bodhisattva leaders see the Buddha Shakyamuni asking, concerning about Buddha Shakyamuni. Saying the verse, in this verse, very simple verse here. Do they cause the World Ananda-One not to get tired?

[17:43]

So the author let these four bodhisattva leaders tell Shakyamuni Buddha concerning about his health. And then the Buddha said, the World Ananda-One next paragraph. Then the World Ananda-One in the great assembly of the bodhisattvas spoke thus. So it is, so it is, my good sons. The Tathagata is at ease with few ailments and few troubles. These beings are easy to transform and I am free from weariness. Wherefore, because all these beings for generations have constantly received my instruction and worshipped and honored the former Buddha's cultivating roots of goodness.

[18:51]

All these beings from first seeing me and hearing my preaching, receiving it in faith and enter the Tathagata wisdom are except those who had previously practiced and learned the small vehicle. Except, but even such people as these I have now caused to hear this sutra and enter Buddha's wisdom. Even the people who had previously practiced and learned the small vehicle can enter into Buddha's wisdom sooner or later. So that means Buddha completely accept all sentient beings as Buddha.

[19:53]

As Buddha. Not to human beings, not an object of his preach is preaching. But if you see somebody as an object of preaching, at that time you can handle human beings as just human beings who are present now. But the people you want to speak to are not the usual human beings because human life is pretty deep. So human beings are carrying the human body, the human mind.

[20:59]

You can perceive but simultaneously you cannot perceive. There is something deep which you cannot perceive with your intellectual sense. That means Buddha nature. So for Buddha it is easy to teach, it is easy to cultivate all sentient beings means no willingness, means anyway from the beginning to end Buddha accept all sentient beings as Buddha. So very naturally all sentient beings must accept Buddha not as human beings who were born in this world so called Gautama Siddhartha. So Buddha must be anyway Gautama Siddhartha and simultaneously Gautama, not Gautama Siddhartha. So that's why in the beginning all Bodhisattvas who had been predicted by Buddha anyway took great vows to receive and keep and recite and read and copies and teach Lotus Sutra.

[22:28]

And they expressed to Shakyamuni Buddha we had great determination or we are willing to do this. But Buddha says enough because there is a Bodhisattva, there are many countless Bodhisattvas and Buddhas from countless number of the countries, nations that is coming from the ground. That means Bodhisattvas and previous chapters, various chapters, Bodhisattvas and his disciples all are anyway sort of Buddha's disciples who can accept Buddha as human. Who was born in this world with his body.

[23:32]

So they don't accept him in a deep sense. But Shakyamuni Buddha is a person, a historical person but not a historical person. He is, well he is anyway Buddha. So that's why Buddha accepts all sentient beings as Buddha's in deep sense. And then simultaneously he needs all sentient beings who accept Buddha as you know Buddha, not as a human. And then they come together and transmit the dharma between two.

[24:35]

So that's why Buddha says enough. Then there are another Bodhisattva group here coming from the ground. That means really the Bodhisattvas who accept Shakyamuni Buddha as not human but as really Buddha. Ah Okay, little skip.

[26:05]

Let's skip. Next. Can we go through this? Ah Let's go little by little. So next part. And Maitreya Bodhisattva was very impressed by this Buddha's statement. So he gradually asked the question how wonderful it is. But simultaneously he doesn't understand exactly the meaning of the Buddha's life. So Maitreya Bodhisattva and the host of the Bodhisattvas numerous as the sand of 8000 Ganges all reflect that form of world we have never seen nor heard of such a host of the great Bodhisattvas issuing from the earth.

[27:20]

Standing in the presence of the world honored ones with folded hands worshiping and inquiring of the totality. The Maitreya Bodhisattvas being aware of the thoughts in the minds of all the Bodhisattvas numerous as the sands of the 8000 Ganges and desiring also to resolve his own doubt folded his hands toward Buddha and asked him thus in verse. Page 242. And so here Maitreya Bodhisattvas wondered what the significance of the Bodhisattva coming from earth.

[28:26]

So little bit he has questions. And then page 242 seemingly changed little bit. Then meanwhile Buddha who had emanated from Shakyamuni Buddha and had come from innumerable thousand million cultures of domains in other quarters sat cross-legged on the lion throne under the jewel trees in every direction. So Buddhas coming from innumerable thousand million cultures of domains and also attendants Bodhisattvas their attendants.

[29:28]

And then each goes to Buddha Shakyamuni goes to the stupa and there are lots of trees golden huge trees there and then each Buddha each Bodhisattva each Buddha with each attendant so called Bodhisattva sit in the trees sit in the budded trees under the trees anyway. And then all Bodhisattvas also started to have some questions. What do you mean by issuing from the earth? So the attendants of these Bodhisattvas each beheld the great host of Bodhisattvas who in every directions of the three thousand great thousand fold world issued from the earth and dwelt in space.

[30:34]

And each spoke to his own Buddha saying world anna one this great countries a limit a limitable a sanctuary host of Bodhisattvas when have they come? From where they come? That is Bodhisattvas questions and there are poems each of those Bodhisattvas told his own attendants good sons wait while. And the Bodhisattvas anyway really excited to know from where they come. So very excited so Buddhas anyway make them quiet. That's why wait for a while and then the author bring the Maitreya Buddhas and then let him ask to the Shakyamuni Buddha.

[31:40]

That is the next sentence there upon each of those Buddhas told his own attendants good sons wait a while. There is a Bodhisattva whose name is Maitreya and who has been predestined by Shakyamuni Buddha as the next Buddha. He has already asked about this matter. The Buddha is now going to reply to him and from his reply you will hear for yourself. There upon Shakyamuni Buddha addressed Maitreya Buddha good good Ajita. Ajita means Maitreya Buddha. You have in the north it means unconquered. You have well asked the Buddha concerning so great a matter.

[32:41]

Do you all with one mind done the armor of zeal and exhibit a firm will? For the Tathagata now intend to reveal and proclaim the wisdom of Buddha. Sovereign and supernatural power of the Buddha, delighting eagerness of Buddhas and awe-inspiring forceful power of Buddhas. Then World Honored One desiring to proclaim this teaching over again spoke thus in verse. And then next 244 page. Then World Honored One having spoken these verses addressed Maitreya Bodhisattva. Now I in this great assembly declare to you all Ajita all these great Bodhisattva,

[33:48]

innumerable and numerous Sankhyas who have issued from the earth and whom you have never seen before. I in this Sapa world after attaining perfect enlightenment instructed and let them all these Bodhisattvas control their minds and caused them to set their thoughts on the way. All these Bodhisattvas dwelling the space beneath this Sapa world. Where they read or read, recite, penetrate, ponder and discriminate the sutra and correctly keep them in memory. Ajita these good sons have not found pleasure in talking among the crowd but have found their pleasure in quiet places in diligence and zeal.

[34:50]

They haven't relaxed nor clung to abodes among men and gods but have if ever taken their pleasure in profound wisdom without let or hindrance. Have ever rejoiced in the law of Buddhas and with one mind have zealously sought supreme wisdom. So in the verse it's again explained in a very simple way. Anyway all these kind of Bodhisattva anyway already the educated and passed by Buddha. So in the verse all of them are my converts whom I have caused to desire the great way.

[35:59]

So what kind of education was given to them means joyfully devoted to quiet places shunning the clamor of the crowds with no pleasure in much talk. Such sons as these are learning the law of my ways of zealous day and night for the sake of seeking the Buddha way. So they had practiced for a long time anyway with silence. They had practiced silence because silence is nothing but the implication of the truth itself. So that means for a long long time those Bodhisattvas coming from the earth anyway had walked in the realm of the truth constantly with silence.

[37:11]

It doesn't appear on the surface. That's why next in the verse they have to live they have to dwell in below the earth. So page 245 for the sake of seeking the Buddha way. They dwell in space beneath the circle world. Beneath the circle world means his great practice he had done for many many years doesn't appear on the surface. But it is a very deep life. That's why Saturday I told you the Dogen Zen's statement. One hit in now and here is anyway one hit and a hundred miss shootings. Miss shooting means anyway many many practice which had been silent nothing appears on the surface of the human world.

[38:19]

But this is it becomes a great background for human beings who are present from moment to moment. Otherwise human life becomes as thin as a piece of paper. So human life is really deep. So that's why for the sake of seeking the Buddha way we have to anyway understand we have to practice silence. Silence means no one nothing with what you want to talk. That is really silent tranquility anyway you have to learn that is seeking for the Buddha way. And then if you practice this you have to dwell in anyway space. Space means emptiness you know. Yes that last time I told you you have to dwell in space not sky.

[39:24]

I told you you know a little bit difference between the sky and space. Sky means middle between the earth and heaven and past and the present the future. Future means heaven and presently the earth and past means I'm below the ground. So the space in sky means sky means between but sky through the sky but all past present and future are connected anyway interconnected. Without space without sky you cannot understand past present future. So sky is wonderful. So that means sky means beyond ideal time past present future. This is a real face of reality you are present day by day.

[40:27]

That is a sky. Beyond time ideal time past present future. But that is not good enough. So you have to if you practice this silence called Buddha way for many many years you have to dwell in the space. That means emptiness and simultaneously that dwelling in the space doesn't appear on the surface. So you have to live below the ground. So very naturally it says beneath the Saha world. Saha world. And this is the exactly same meaning as Dawkins mentions. One hit in now and here is one hit in hundred thousand years shooting. So one hit means your presence your gassho your the walking is not the as thin as a piece of paper.

[41:32]

It's really deep that present activity conduct supported by well countless myriad times practice. So and then you come from you are human beings. You are not human being you are bodies that coming from this earth coming from the below. If you become just human beings you cannot come from below. So you are human being but you are simultaneously you must be a Buddha. You must accept that Buddha. Then at that time you become Bodhisattva. Coming from the ground below the ground means you understand really deep aspect of the human life. Connected with past present future.

[42:34]

At that time you are not human beings you are Bodhisattva. You are Bodhisattva coming from the ground. Maitreya Bodhisattva don't understand this point. So look at the page 245. Then Bodhisattva Maitreya and the numerous Bodhisattvas and other was seized with doubt and perplexity. Wondering at these rare things and reflected that how has the World Honored One in so short a time instructed such innumerable countless as sankhyas of great Bodhisattvas and caused them to abide in perfect enlightenment. Then addressing the Buddha they said World Honored One the Tathagata when he was a priest left the Shakya palace and not far from the city of Gaya.

[43:41]

Took his seat on the wisdom terrace and attained to perfect enlightenment. From that time but 40 years have passed. Anyway after his enlightenment he started to teach. That is for 40 years. Then he died at the age of 80. So for 40 years anyway he teaches Buddha's teaching. So that's why he says but 40 years have passed. World Honored One in so short a time how hast thou done such great Buddha deeds and by Buddha power and Buddha merit taught such an innumerable host of great Bodhisattvas to attain perfect enlightenment. World Honored One this host of great Bodhisattvas even if a man counted them through thousands of million quarters of countless.

[44:51]

He couldn't come to an end or reach their limit. All these from the far past and innumerable and countless Buddhas have planted their roots of goodness and accomplished the Bodhisattva way. Consequently living the noble life. Another one such a matter as this the world will find it hard to believe. So it's very hard to believe how the Buddha anyway educated those Bodhisattvas from the earth. Because he lived just for 40 years to teach. So in such a short period of time how they couldn't believe how Buddha Shakyamuni educated and mediated Bodhisattvas.

[45:52]

That is very natural question. And then next it is page 246. So pointed to the youth and said this is our father who begot and reared us. This matter is hard of belief. So also is it with the Buddha whose attainment of the way is really not long since. Yet this great host of Bodhisattvas for numerous thousands of million quarters of countless for the sake of the Buddha way have devoted themselves with zeal.

[47:01]

They have entered deep into come out of and dwelling infinite hundred thousand media courses of contemplations have attained the great transcendent faculties. And for long have practiced the Brahma conduct have been well able step by step to learn all kinds of good laws. They are skillful in question and answer are treasures amongst men and of extreme rareness in all worlds. Today the World Honored One has just said that when he attained the Buddha way he from the beginning caused them to aspire to enlightenment instructed and led and caused them to proceed toward perfect enlightenment. It is not long since the World Honored One became a Buddha.

[48:04]

Yet he has been able to do this. Great meritorious deed. Though we still believe that what the Buddha opportunity preached and the words the Buddha uttered have never been false. And also the Buddha's knowledge is all perceived by us. Yet if newly converted Bodhisattvas hear this statement after the Buddha's extinction they may not receive it in faith. And this will give rise to causes of wrong action to the destruction of the law. So World Honored One be pleased to explain it removing our doubts. So that all good sons in future generations on hearing this motto shall also not be get doubt.

[49:07]

This is the questions and also this is the last of this chapter. And then a real answer will come in the next chapter. About the Buddha. How Buddha teach and taught and educated those Bodhisattvas in the past in his short period of time. How? So this is the question in this chapter. So I told you simply speaking Buddha is a person, historical person. But simultaneously the Buddha Shakyamuni as a historical person is not merely a person. Because he has lots of mis-shootings.

[50:12]

Millions and millions of countries mis-shootings he did. Which didn't appear on the surface of his life. So that is Jataka Sutra. Very naturally Jataka Sutra is established in his past life. In order to explain what is the image of the Buddha Shakyamuni. Buddha Shakyamuni is a human being. Yes human being but he is not human being. If you accept the Buddha Shakyamuni as a human being. It's pretty hard to follow as a spiritual leader. So very naturally Buddha becomes sort of something more than human being. But that is the depth of his life.

[51:14]

Which don't appear on the surface. But always quiet, silent. But they become a quality of his life. Supporting his life. So if you practice for a long time. Your presence just said, just walk from moment to moment. It's really great. Because people are impressed by your posture. Your posture of walking. Your gassho by your gassho. Anyway people are impressed. You know the stories. Moklen, one of the major Buddha Shakyamuni Buddha disciples. Walked in the street begging, carrying the ball. And the Brahmin, other people are very impressed.

[52:23]

And asked, who are you? I am Buddhist. Who is your teacher? So he explained, my teacher is Buddha Shakyamuni. So he went immediately to see this teacher. And became a Buddha, his disciple. That is the story. So walking and gassho and zazen. Anyway, that moment, your presence in a moment. Is not just a short period of time. You can perceive, you can understand. But behind this, is a huge world there. That time, your gassho, your posture, your posture of zazen. And your attitude of really teaching. Teaching everybody. So that is Buddha Shakyamuni.

[53:29]

So Buddha Shakyamuni always stand up. And just stand up in front of the people. And the people are very impressed by him. So not only human beings, there is something more than human beings. That is spiritual quality. Spiritual quality is really depth of his life. Which doesn't appear on the surface. He had anyway accumulated. Accumulated good roots. Good roots in the past. So it doesn't appear. But it's quality of his life. So always it becomes his background. To support his presence from moment to moment. So that is at that time, Buddha Gautama Siddhartha becomes a Buddha. Very naturally, philosophically, in the history of Buddhology.

[54:33]

Very naturally, there is a theory of triple three buddhakayas. Dhammakaya Buddha, Nirmanakaya Buddha, Sambhogakaya Buddha. Very naturally it comes up. Dhammakaya is original nature of the Buddha. Original nature of existence. Something more than Buddha body. And the Nirmanakaya is human body. So Sambhogakaya is spiritual body. Between Sambhogakaya, between Nirmanakaya and Dhammakaya. That is called Sambhogakaya. So human bodies are completely, those three put together. That is a human being.

[55:34]

But usually we don't see. We don't accept human beings like that. Okay. Do you have questions? Next chapter is very important chapter. Maybe a little difficult. But anyway, read carefully. Guruji, is the Jataka Sutra the same as the Jataka Tales? I mean, when do they become written down? I don't remember exactly when. But that is... The first century or so. The century, the earlier than the first century.

[56:37]

Earlier than the first century. B.C. or A.D.? B.C. So it's... It's pre-old. A part of the elements. Part of the elements. Pre-old sutra. Thank you.

[57:29]

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