The Avalokiteshvara, being engaged in the practice of deep prajnaparamita, beholds thoroughly emptiness of the five standards with the whole body. The five standards are born, feeling, perception, and process consciousness. They are the five prajnas. Beholding thoroughly is prajna. Prajna. When this principle is revealed in a concrete way, form is emptiness, emptiness is form, form is form, emptiness is emptiness, It is hundred glasses that has mediated things.

[01:04]

This is the first part of the, which is most important of this chapter, Dogen Zenjimeshin. First, Bodhukte Kibara, being engaged in the practice of deep brajna parantara, Behold thoroughly emptiness of the five standards with the whole body. The five standards are form, feeling, perception, and process consciousness. They are the five progeny. Beholding thoroughly is progeny. When this principle is revealed in a concrete way Form is emptiness. Emptiness is form. Form is form. Emptiness is emptiness. It is a hundred glasses. It is a myriad things. Varokiteshvara.

[02:19]

You are very familiar with this bodhisattva, Varokiteshvara. Kunzeom Bodhisattva. Literally, Avalokiteshvara means observation, revelation of observation. Avalokiteshvara is made by two terms, Avalokita and Ishvara. Avalokita means observing and being observed. Observing and being observed. Ishvara means liberation, but in Japanese we say jizai.

[03:24]

Jizai means what is Just is of itself. What is just is of itself? What is just is of itself means a tree. What is means a tree? Bird, a bird. Floor, table. So a tree just is of itself. Means that your presence of the tree is a great state of its presence.

[04:25]

interconnected, interpenetrated with the earth, skies, airs, all beings in the universe. That is what is, just is. Without disturbing Anything at all. Anyway, truth, presence is just this, just this. No commentary, no criticism, nothing to pin down, just this. But justice is not a way as it wants to be. Just is. What is just is of itself is a very harmonious presence, harmonious peaceful presence, interconnected, interconnected with all sentient beings. So that is the desire. Liberation we call, in English we say liberation, liberation.

[05:31]

If you try to move from one place to another in order to get liberation, this is not liberation. So real liberation is your presence is just this. You are just you of yourself. Interconnected, interpenetrated with all sentient beings, this is desire of freedom. Liberation. So Avalokiteshvara, if they are put together, two terms are put together, we say Avalokiteshvara. So I say liberation of observation. The Avalokita is the observing and being observed.

[06:34]

Usually we are always looking at, observe something on one way, one way. If Karagiri look at the microphones, I, Karagiri, always observe the microphone on one way, one way. But Avalokiteshvara, apparently Avalokiteshvara always look at microphones in terms of Avalokiteshvara, but simultaneously he can see microphones in terms of microphones' presence. So, two ways. That's why Avalokita means observing and being observed. Okay? Dogen then says in Genjo Koan, when one side is clear, the other side is in darkness.

[07:37]

Do you remember this one? If you see one side, the other side is in darkness means that the other side is behind. Behind. For instance, a piece of paper with two sides, front and back. If you see the front, we are always seeing a front. Even though no matter how you peel the papers, in order to know limitation of the front or limitation of the back, we don't know. Where is the limitation? Where is the border? Border between the front and the back. If you see the piece of paper in terms of the front, No matter how long you desert the limitation or border of the front, well, no, you can't see. Anyway, the front, completely, you always see the front.

[08:41]

Nevertheless, this is the human way, the human world, and the whole world is the world. If you look at me, well, Karagiri is not Karagi. Karagiri is your world. So whole world completely Karagi's world. And then nevertheless, this world is not Karagiri's, because in the Karagiri's world, there are many things exist. Trees, birds, but trees, birds, the suns, the moons, airs, seasons are all seen by Karagiri's. So trees, birds, sessions are not real birds, trees, sessions as they really are. So they are temporal, provisional beings. I have seen.

[09:47]

Do you understand? That's why there are a lot of misunderstandings there. Someone says, I love sessions. Someone says, I don't like it. Next moment, you love it. Next moment, you don't love it. So you always say you look at the human world in terms of you. So that is the one way, always, observing the world. But you don't see the world in this. You don't see the you who is observed by the world. So you have to know this. So if you see the Sashin, you are a person seen by Sashin anyway. But if you see the Sashin always in terms of you, well, always Sashin is your world, your Sashin. But you completely miss the chance to deal with Sashin as a provisional being, well, helping each other,

[10:57]

session after session, you know. But if you see your office in terms of you on one way, well, you cannot see the session which exists in your territory, in your territory as a professional being. Because Satchin is apart from you. So Satchin is something you want to see. You want to deal with. But this is, of course, it is important. But on the other hand, you are already personally seen by Satchin. So Satchin takes care of you anyway. So Dogen Zen says, when the one side is clear, the other side in darkness means when you see the front, through and through the front.

[12:03]

Whenever you go, or whenever you go, you may go, no matter how long you research, this piece of paper from each front. But nevertheless, back is behind. But you don't know what is the border between the front and back. So Avalokiteshvara always look at the front, using the front, but he doesn't ignore the back. He knows freely the back. So he uses the front with the back. So you can use, you can handle yourself with the Sesshin. You can handle the Sesshin with you. That you is universe. So that is Avalokiteshvara.

[13:08]

So Avalokiteshvara always observing something freely. The observer is not to observe, to see with your eyes. You have to observe with your eyes, with your mouth, with your nose, with your ears, with your body, with your mind, and with the whole world. Seven manas and alas, vijnanas, anyway. In other words, you have to observe with the whole body. That is liberation. That is liberation of observation. That means Avalokiteshvara. So, in the Bendo, in the Genjo Koan, he always says to see the form with whole heart-ness.

[14:12]

to hear something with wholeheartedness, to taste with wholeheartedness. It is not just like the moon reflected in the water, he said. because no gap between the moon and the water, no gap between the front and back of the piece of paper, no gap between. When Avalokiteshvara observes the front and deals with the front, constantly front, from beginning to end, because Avalokiteshvara looks at the whole world in terms of his eyes, body, nose, ears. But on the other hand, he doesn't ignore the back, even though he cannot see.

[15:17]

So, back is behind doesn't mean two things put together. If I say the back is behind, you immediately think two things still there. That means two things are confronted with each other. At that time, this is dualistic. But Dogen then says to see or to hear, to taste, to understand the world with wholeheartedness, it is not just like the moon reflected in the mirror, in the water. So completely, if you see the moon, that is real moon, no water. But no water means behind the moon. But behind the moon, that means the water is there and the moon is there.

[16:28]

And then put together. But I cannot see the water for 30 period of time. It doesn't mean that, okay? I can't explain this. But that's why Dogen Zen said, Dogen Zen says, anyway, the thing you should see is to hear, you should do gassho with wholeheartedness. In that realm of total working, total process of the practice, there is nothing to pin down this front and this back. All you have to do is just see the gassho when you have to do, just do gassho. Just see the gassho and listen to gassho, do gassho with wholeheartedness. That is ultimate state of reality. Gassho is present, okay? You are present there. At that time, nothing to say, nothing pinned down.

[17:33]

This is not religious practice. This is whatever you do, I told you yesterday. Baseball, practice of baseball, practice of football, anyway, nothing to say. So that is, so spiritual life means total working of practice, total working of your practice. This is the spiritual life, okay? Well, It's not two combinations, it doesn't mean a combination of two things. Anyway, you really devote, jump into the reality as it is, it really is, at that time, what is it? That is total working in practice, of your practice. That is completely nothing to say, but your consciousness is clear. That is Avalokiteshvara.

[18:39]

So everybody is living right in the middle of Avalokiteshvara. You are Avalokiteshvara. Just cooking in the kitchen, this is Avalokiteshvara anyway. If you really observe the food and you and the whole kitchen, at that time, the whole world, look at you. You look at the kitchen, you look at the food, but Sama can actually the whole world look at you, observe you. That means Avalokiteshvara as a cook. So, that's why next Avalokiteshvara, being engaged in the practice of depriving your paramita, So, Avalokiteshvara, you understand, you have understood meaning of Avalokiteshvara, what kind of bodhisattva is she or she is.

[19:46]

So, Avalokiteshvara is engaged in the practice of deep prajna paramita. Anyway, avalokiteshvara doesn't mean a kind of image. It's not a kind of image. Bodhisattva is not a kind of image you can imagine. Avalokiteshvara is practically itself, being engaged in the topic. At that time, it is temporarily said, we say avalokiteshvara. So anytime you can be Avalokiteshvara, regardless of whatever you feel from your life. So being engaged in the practice, this is Avalokiteshvara. And then it says, of deep prajnaparamita, prajnaparamita must be deep, must be deep.

[20:49]

Prajnaparamita is not intuition. Intuition, not intuition. Prajnaparamita is not very wisdom. I don't know. Wisdom, perfection of the wisdom, maybe so. But anyway, temporarily say wisdom. Wisdom, perfection of wisdom is not merely pure reason, pure reason. Purism means everyone has the consciousness. This consciousness anyway has grip. It's on half teeth. It's enough seeing directly the truth as it really is, directly. That is your consciousness. So what kind of consciousness can see the truth directly as it really is?

[21:56]

This is, we say, pure reason. Pure reason. Pure reason, the pure reason is really ultimate nature of the consciousness. When you make your consciousness clean and lucid through the practice day by day, and then you can see your consciousness can touch directly what the truth is. But still this pure reason is still part of the consciousness, part of the consciousness. So wisdom is human capacity enough to see what pure reason is. If you see the truth directly, most people stay in pure reason. I get it.

[22:57]

That's why we say, I think, therefore I guess. If you touch it, you say, I get it. That is already, you stay with it. And then you say, this is a spiritual life. No, I don't think so. Because you are tied up with pure sense. Pure reason. So finally you have to be fearful of pure reason because pure reason is a part of the consciousness, which means a part of impermanence, changing constantly. So what is pure reason? You cannot say, you cannot see, you cannot smell what the pure reason is. Finally it disappears, just like a stream. The moment when you catch the pure reason, it disappears like a stream. So pure reason, wisdom is great human capacity enough to see what pure reason is.

[24:02]

And then it's not good enough. Wisdom is great capacity enough to know how we can live right in the middle of impermanence, so-called emptiness. We can live right in the middle of liberation of pure reason, liberation of pure sense of human consciousness, anyway. Free from. That is a wisdom. That is a wisdom. So wisdom is not a kind of kindness, but it's a kindness. Kind of kindness, but something more than this. So wisdom is, someone says wisdom is just like a pure reason.

[25:04]

Yes, it is. But something more than this. So in Buddhism we say that is āraya-vijñāna. Āraya-vijñāna is consciousness. That means the pure sense of consciousness which has great capacity to touch directly what the truth is. Then when you touch the truth directly, truth becomes avakarasi, full, fixed full. So it's not real truth. Real truth is what? Just like a waterfall in terms of time process that the Buddhist psychology says. So all of the jnana knows has great capacity to touch directly what the truth is, but simultaneously he knows. He knows what he is.

[26:06]

That is just impermanence, just waterfall in time process. And in terms of space, Araya Vijñāna is vast expanse of ocean, universe, cosmos. So each moment, after each moment, there is constantly just like a waterfall, other one. You can see. And then each moment, the waterfall is running. Simultaneously, you can see the total picture of the waterfall, including mountains, trees, birds, skies. That is so-called ala virginiana, wisdom. So wisdom can catch, okay, can catch. Poor picture of the waterfall, so-called the truth, okay?

[27:12]

Waterfall is running constant from moment to moment, simultaneously. All of the genera can catch the, well, the, Waterfall, including the trees, birds, mountains, skies, airs, and human beings, birds. It's a complete portrait. And then I like Virginiana knows how to live. How to live right in the middle of this total walking of the waterfall. This is a freedom, being free from our life's yin and yang, because our life's yin and yang cannot stay with the form of our life's yin and yang. That's why Avalokiteshvara always looks at the microphone, but simultaneously Avalokiteshvara is free from Avalokiteshvara. Then Avalokiteshvara can see the microphone in terms of microphone.

[28:18]

But usually we don't. We always see the microphone in front of me. So you have to be free from. You have to be free from your viewpoint. That means simultaneously you are observed by the world. You may have a question, how can I be observed by the world? That means you must be free from your views. That means simultaneously you are observed by the world, by the microphone. This is wisdom, okay? Avalokiteshvara. This is Avalokiteshvara. This is simultaneously pride in paramita, wisdom. Perfection of wisdom. So perfection of wisdom must be deep.

[29:22]

It's not intuition. It's not pure reason, philosophical speaking. It's not consciousness, but it seems to be consciousness. But more than that, that is wisdom, because wisdom is a part of consciousness, but wisdom must be free from its own consciousness. At that time, that consciousness really works. and in the realm of subject and object simultaneously as one. That is called wisdom, perfection of wisdom. In the realm of perfection of wisdom, there is no form of consciousness. So it's pretty hard to put a certain label on it. So that's why in Buddhist psychology, we use the temporary term ale-vijnana, but that is not goal.

[30:23]

of the speech of life. Final goal is no form, no perception of other abhijjana. This is the final goal. So this is called prajnaparamita. Prajnaparamita. It's pretty deep. It's pretty deep. And furthermore, So that's why Avalokiteshvara being engaged in the practice of deep prajnaparamita. So if you read this one simultaneously, you can see Avalokiteshvara here. And then there is a being engaged in the practice and deep prajnaparamita as object. But that is not real meaning of Avalokiteshvara. A valokiteshvara itself is anywhere providing a parameter. It must be. You must be, if you want to be a valokiteshvara, you must be providing a parameter with them.

[31:30]

In other words, if you see the microphone, you have to see the microphone, but simultaneously, you must be free from your views. Otherwise, you cannot understand the microphone as it is, because You always use the microphone in terms of your feelings, senses, emotions, understanding. So always you kick it out, anytime. When you rub it, you really hang it. Hang on. If you hit it, it's pretty easy for us to kick it out. Don't you think so? This is not our bhagavad-gita as well. Avalokiteshvara look at the microphone simultaneously being fearful of his own observations. And then that means Avalokiteshvara is observing by the microphone. So simultaneously it's there. Communication there. That is a prajnaparamita, okay, prajnaparamita.

[32:34]

So that is Avalokiteshvara. So Avalokiteshvara is deep prajnaparamita. Avalokiteshvara is deep prajnaparamita. What is Avalokiteshvara is deep prajnaparamita. That is nothing but being engaged in the practice. That's all. That means Avalokiteshvara must be present right in the middle of the ultimate state of reality. What is this? Practice, run, here on earth, on the baseball ground. Then right after this you say, well, what is useful? That is extraordinary. So right in the middle of the ultimate state of real reality, Well, that is just a practical parameter. At that time, you become Avalokiteshvara.

[33:37]

You become a peaceful prayer as Avalokiteshvara. Then at that time, you as a baseball player anyway can see the ball in terms of you, and you are observed by the ball. So you can catch it immediately before your consciousness works. So you can immediately catch it. The coach knows this. So even though you hit it, coach always hits the ball in a completely different direction which you have never expected. You'd expect always here, hey coach, please give me the ball here. But coach hits the ball the other direction, completely opposite direction. Because your wisdom, your pure sense of kindness must be free anyway, must be free. So, of course, always polish your kindness, okay?

[34:41]

Polish your kindness, but you don't like it because you have never done it before. So physically, it's very hard work. Physically, it's very hard work. Just hard work, don't you think so? Hard work. But pretty good. Anyway, just like running here and there on the baseball ground, it's huge. It's not this kind of, you know, territorial areas. Baseball ground is vast horse pasture, so-called universe. You have to run here and there in the universe. So that's why Avalokiteshvara being engaged in the practice of deep practice, paramita, behold thoroughly emptiness of the five standards with the whole body, whole body. Avalokitesvara beholds thoroughly.

[35:44]

This means don't think Avalokitesvara is here and the some objects here which Avalokitesvara look at. So called being, beholding thoroughly. or five scandals, or with whole bodies. So if you look at this relationship in terms of your sense, Avalokitesvara is here, object is here, five scandals. And then Avalokitesvara sees the five scandals, and then what does Avalokitesvara experience? That it's empty. How does Avalokiteshvara experience emptiness of five standards? With whole body. You always understand like this.

[36:46]

That is dualistic. But Avalokiteshvara, I told constantly, I told you Avalokiteshvara is image, not image. You can draw a picture by your consciousness. Avalokiteshvara is really a being fully alive from moment to moment. That is temporarily called avalokiteshvara. So avalokiteshvara is see thoroughly into. See thoroughly into is avalokiteshvara. Do kasyo is avalokiteshvara. That is a voluptuous world. Then as a result, you can see gassho. This is anyway a voluptuous world. What is a gassho? Emptiness of gassho. Impermanence of gassho.

[37:50]

So that is a voluptuous world. So there is no object and no subject. But if you read the Prajnaparamita, according to the dualistic sense, you don't understand it. You'll never understand it. You'll never understand the meaning of Avalokiteshvara. In Japan, if you go to Japan, Almost everywhere you can see statues of Avalokiteshvara, and people really pay homage to this because Avalokiteshvara seems to be that female look, you know, very soft, wonderful, kind, you feel anywhere from Avalokiteshvara statues. Feeling good. Based on kindness, compassion, saving all sentient beings, wherever you may go, Avalokiteshvara is always going there to help somebody.

[38:54]

Everybody loves it. But it's not Avalokiteshvara's. The real Avalokiteshvara is you. You are Avalokiteshvara. Because when you see the Avalokiteshvara's touch, do gassho. And then at that time, do you see the Avalokiteshvara as an object? While you can see the object, as an Avalokiteshvara, you are not art. You are not real practice. You are not practice. So called gassho, paying homage, you don't do it. Because still object is over there. And then you got your love, please help me, Avalokiteshvara. Are you? Then the Avalokiteshvara has to answer to your question, yes sir, yes ma'am. If she doesn't, you really made it, Avalokiteshvara.

[39:57]

This is a very common respect. in my village and the old man who was very serious respecting the Avalokiteshvara and Buddha statue and also gods in Japan, Japanese people usually believed. That idea of gods Japanese people believed are completely different from gods of Christianity. But anyway, he really believed, he really devoted himself to believe this. But finally, during the Second World War, he killed her wife by mistake. He cleaned the gun, you know. He was a hunter.

[41:03]

He cleaned his gun, and then by mistake, you know, gun was explored. And then he killed one. And then after this, anyway, during the Second World War, he had two, three sons. They went to the war, and all of them died. So she was really mad at this situation, which she had never expected, because she believed, I was very serious Buddhist. And Avalokiteshvara, he believed that if he was serious Buddhist, Buddha, Avalokiteshvara, should protect him, his family, his son, anyone. But situation would be completely reversed.

[42:08]

He was really mad. Then he destroyed his altars and he came to the temple and he destroyed. That is very common, very common. type of, very common type of respecting something. So always you look, you're observing the Avalokiteshvara on the one way. But it's not good for you. So you must be observed by the Avalokiteshvara. That means the Jephthah show and respect. What is this? Be engaged in the practice. What do you mean by being engaged in the practice? That is a deep prajna parameter. Even though you don't understand, this is a prajna parameter. Wisdom. You can touch it. The truth. And nevertheless, you can be free from any way of your consciousness.

[43:15]

How? With whole body. Do it. With the whole body do it. Where am I? That is in the ultimate state of reality. Right there. Don't get me to say Nikon. Nikon means right here, right now. Which is, which time is, which time has been present, which time was present, which time will be present, okay? Anyway, right now, right here, this is the ultimate state of the art. You are present, trees are present. Anyway, no exceptions, no exceptions. So, this is seeing thoroughly into, okay? Seeing thoroughly into. Just seeing thoroughly into any of our keshavas. So if you want to be an Amalekiteshvara, just seeing into thoroughly.

[44:19]

So that is emptiness is form. Emptiness is form. So when you do sessing, most of people are disappointed. Disappointed, well, Your practice, you disappoint your practice because sometimes you don't see any problem. So sometimes you see just the pain. Sometimes you feel good beyond pain. Sometimes you feel good right in the middle of pain. But whatever it is, this is a reptile. So right in the middle, you should really realize, you should realize, anyway, form is form of the Zen, right in the middle of emptiness. How? I always tell you, you must be Avalokiteshvara.

[45:26]

At that time, you can experience a lot, anyway, good to bad, disappointments, lot of things. That is called fading away. Sometimes developing. Sometimes feeling good. Sometimes feeling not good. This is the impairment. So emptiness is form. The form is form. So finally what you have to do is just buy the flower and deal with the flower and take care of it with best, whole body and mind. That is called form is form. And then next, the Dogging King said, emptiness is emptiness. When you deal with the flowers, with your whole body and mind, with your best, that time, your consciousness catches and says, I did it. Well, you must be empty. Forget it.

[46:31]

Let it go. All you have to do is day by day, from moment to moment, Just do it. Just do it. Just do it. Nothing but continuation of practice without leaving any trace of your practice. Just like a bird swimming on the lake. Just a bird fly away from the lake without leaving any trace That is, emptiness is just emptiness. What is the emptiness is emptiness? That is, when you are engaged in the practice of form is form, at that time you can really experience emptiness is emptiness, simultaneously. Simultaneously is still extra time.

[47:34]

Not simultaneously, more than simultaneously. One of these two extras. I don't know. How can I say? No word. I have to make appropriate words. So this is Dogen Zenji's particular explanation. You can find this expression, explanation in any sutras, any commentaries' books, Buddhist books. Emptiness is emptiness, form is form. And then next, he says, still you are hanging on a certain idea, still stuck, idea form is full, emptiness is emptiness. So Dogen then says next, it is hundred classes. So trees, flowers, that's all. So all switching beings. When you see the real flowers, real flowers, that's enough.

[48:37]

And there is many things. Thank you.

[48:44]

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