Indra asked Subhuti or virtuous one if a Bodhisattva Mahasattva wishes to study and practice the profound Prajna Paramita how should he do? Subhuti replied, O Indra If the Bodhisattva Mahasattva desires to study and practice Prajnaparamita, he must study and practice emptiness. Accordingly, to study and practice Prajnaparamita is emptiness. Emptiness is to study and practice Prajnaparamita. Indra, this is one of Gods, Indian Gods, in terms of the outlook on the human world.

[01:30]

we call Sanju Santen, 33 heavenly gods. So Indra represented as Taishakuten in Japanese, is one of 33 heavenly gods. According to the outlook on the human world in India, there is a huge mountain called Sumeru. right in the middle of the universe and the top of the mountain there is Zen Kenjo means wholesome view castle that castle is his place to live

[03:00]

for in where that is a castle for anywhere Indra to live that is located in the top of the mountains and then in the middle of the mountain there are four places in the four directions South, North, West and East and each In each, at each direction, there are eight heavenly gods. So, eight by four, that is two, isn't it? That is two gods in all. And then, on the top of the mountain, there is the Indra. So, including this, 33 heavenly gods, and Indra is the boss of the gods, for all gods.

[04:09]

But among these gods, there are many kinds of gods. Wholesome gods, evil gods, and lots of gods. Particularly this Indra, anyway it is said that Indra Anyway, respect very much Buddha's teaching and Buddha himself and also Buddha's world. And keep and protect the Buddha and Buddha's disciple, Buddha's teaching, Buddha's world. So, Indra is... The idea of Indra comes into Buddhism Indra becomes a kind of a divine god to protect Buddha's world. So that is so very often in Buddhist scriptures Indra occurs.

[05:19]

You can find Indra in Buddhist scriptures very often. Because he is one of the gods to keep and protect Buddha's world, Buddha's teaching, Buddha himself, Buddha's people and disciples. So that is the intro. If you went to Japan, there is a famous temple so called Sanjusangendo. That's in the 33. big hole with 33 Avalokiteshvara's. So we call Sanju Sangen Do. Sanju San means 33. So that name comes from this Sanju, 33 heavenly gods from ancient outlook on human world.

[06:27]

So anyway, or the Indra asked Subhuti. Subhuti is one of the ten major Buddhist disciples who was the noticed for the number one person who has great capability to understand emptiness. So that is Subuddhi. Subuddhi is always found in the Buddhist scriptures. The Diamond Sutra, Prajnaparamita Sutra, anywhere you can find its name. So all virtuous ones If Bodhisattva, Mahasattva, Mahasattva means a great being.

[07:31]

This is an unrelific term for Bodhisattva to pay really deep respect to him. That time we said Bodhisattva, Mahasattva. Maha. Analytic. [...] Anyway, term. So, you chant in English. With the all-venerable ones, all Bodhisattva, Mahasattva. So, If a Bodhisattva or Mahasattva wishes to study and practice profound Prajnaparamita, how should he do?

[08:33]

You should keep in mind that in Buddhism, if you make a question, the question is not merely questions. Within the question, So this is the right answer. The right answer is right in the middle of the question. The question is answered. So always, for instance, in Zen stories, always the Zen teacher asks, from where do you come? What's your name? Those questions are not mere questions. That question is really pointing out to total answer, great answer, from where you come, from the two where are you heading for. Those answers are exactly there.

[09:39]

So here it says how should he do, that means within this question how should he do, should he do. The right answer should be found there. For instance, you don't believe this because you, all of us, anyway, have been caved. Anyway, to understand everything, not only your life, others' life, according to common sense, very common sense. Give and take, you know. so-called dualistic sense. So even though I said so, you don't understand this. But strictly speaking, what we have to do is to Understand you, including all sentient beings anyway.

[10:42]

This is important. Otherwise, your life, your understanding, your behavior becomes very shallow. Very shallow. Very narrow. And at that time, practically speaking, your life, your attitude toward you, toward others, toward milk, toward your boots, is very cold. No communication. Human warmth. So, as long as we are human beings, regardless of whether you like it or not, we have to understand ourselves, including others, trees, birds, the whole universe. This is very important because, I told you anyway, your life, your presence is already guaranteed, even though you don't know. How can I know? You live there. You are already there.

[11:43]

That means already you are guaranteed by all sentient beings. You are protected. But we always understand ourselves separate from all beings. So you don't know. So, for instance, if you want to If you want to get on the train in San Francisco streetcar, that is old-fashioned streetcar, cable car, I like it very much. When you want to get on the cable car in San Francisco, you say, how should I get on, get on the streetcar? But this is already your question. This is a question, but simultaneously you already see the train separately from you.

[12:45]

So that is already dualistic. But in Buddhism, if you want to understand you, who wants to get on the train, or there is a train you would want to get on. Anyway, you have to understand, anyway, vastness of the world which cause trains. Train and you and San Francisco, ocean, Japan, universe exist. That is called Prajnaparamita anyway. You have to understand this. So question is how can I get on the train? You're already there. That means you are already here. How can I get on the train? That is already dualistic understanding. And then we explain, yes, you should get on like this.

[13:51]

First, take one step from your right leg and the left leg. Anyway, you should get on. But this is a technique. And then you say, I understand the train and you and the people. But this is Just the surface. But you completely miss something very important. That is vastness of the world. So including you and train and trees, birds, streets, San Francisco, Minneapolis, anywhere, everything. So if you understand this anyway, at that time you can really appreciate train. and you so at that time you cannot say i don't know where i am fading for heading for please ask my feet you cannot say so because you are you on the train is what it's not you opposed to train okay you are already right in the middle of a universe supported protected guaranteed by universe

[15:04]

How can you say, how can you say, I don't know where I'm heading for? That is really missing, you know? You completely ignore the total dynamic working of the universe supporting you. If you think, if you see yourself supported, guaranteed, protected by the universe, Anyway, you have to prove yourself worthy of, guaranteed, I told you. This is not the kind of responsibility of a politician thing. Before he is selected by the people, you know, I always said. After you select me as governor, I will do it. This is a promise. I don't think this is a promise I am talking about. That guarantee, you have to prove yourself worthy of.

[16:10]

Guarantee is very universal, regardless of whether you can do or you cannot do, or people expect you or not. Anyway, you have to do it. in your whole life, life after life. At that time, your life is getting deeper, refined. Otherwise, your life is very shallow. How can I get on a train? Hey, come on, you should get on like this. That's all. Nothing else. Do you understand? And then everything is finished, over, like this. That's why I look at the human world, you know. If you go to see the psychiatrist, please help me, to save me from my confusions. And then the psychiatrist is researching and analyzing your mind and etc.

[17:11]

And then he gives you a kind of a little bottle with a pure sense of water from the dew. Please drink this one every day, one drink. And then you can be saved. That's wonderful, isn't it? But you are completely... maybe saved. But maybe you are cheated. But Buddhism says, Buddhism, Buddha says, well, it is. It is already something in the give and take world. But before that, you should appreciate the vastness of the human world, including you, the psychiatrist. So, from this point, who is a psychiatrist? You can be a psychiatrist. You can see for yourself. Believe me, you can do it.

[18:13]

But usually, you always see the psychiatrist in front of you. And then if you see some troubles, immediately you try to get psychiatry. It's simple, technically. But it's not simple. It makes you more confused. Sometimes by taking one drip every day, maybe some of you are deceived, but some of you are not. So, who is a psychiatrist? Anyway, psychiatry, you are qualified to be a psychiatrist. Don't you think so? I believe so. Anyway, it is. So, from this point to the minimum, anyway, you should suffer from physical and mental suffering. Anyway, mental life. Sooner or later, you can save yourself from your suffering. so that's why anyway this is called that vastness of universe is called anywhere Prajnaparamita and then from this Prajnaparamita vastness of universe and then something comes up appears on the surface of water then it is called street car in San Francisco and then you are custom

[19:43]

you are Australians. And San Francisco, Japan. That's it. That's why the streetcar is something you should respect for street. Why? It's not streetcar opposite to you. Streetcar is exactly Identical with your life because strika and you are what? How can you exist? Without vastness of universe as one, you cannot exist. Strika comes into existence in this world. So there is a vastness of universe regardless of whether you are conscious of it or not. So that's why train as a one of forms, passengers as a one of forms, trees, cricket as a one of forms in this world come from anyway vastness of universe.

[21:02]

Vastness of universe is not something idealistic or you can see objectively. It's not something like that. It's really right in front of you. Right under your feet. That's why I said the ultimate state of your presence or reality. That is called reality with a capital R. You can find it. You can find this reality with a capital R and right beneath your feet, your body, within your body you can find it. At that time you really believe in something that is called belief or faith. So if you don't want to believe in something that is divinity, never mind, forget it.

[22:06]

I don't want to force you to believe in something particular apart from you. If you don't believe, that's alright. But, I want to tell you one thing. You should continually open yourself to listen, to hear, to see you and others in broad scale. And, at that time, you can learn. And practice. deepen your life with others and people and all sentient beings. So, if you want to practice your Zazen, can't you feel how wonderful this place is? Not in a sentimental way. You like this kind of a place. It's not sentimental. It's not your emotions. Well, cool your mind and sit down here.

[23:12]

At that time, beyond your emotion and mentalism or sensation or your consciousness, something comes up from the bottom of your heart. At that time, it is really wonderful appreciation. At that time you can really feel. Feel doesn't mean appropriate term. You can really get taste with your whole body. Your presence supported, guaranteed, protected by all sentient beings. This property, trees, birds. If you compare with the city center you can really know how wonderful it is but this is how wonderful this appreciation is nothing but idealistic coming from your sensation or sentimentalism and your common sense but you should deepen it more for this anyway sit down anyway sit down here that time

[24:37]

completely beyond your senses, it comes up something from the bottom of your heart. That is called gratitude. That is called, well, Prajnaparamita. That is called study and practice Prajnaparamita. Then, Bodhi said, the Bodhisattva Mahasattva desires to study and practice Prajnaparamita. He must study and practice emptiness. I said emptiness, but in Japanese we say Koku. Koku means literally nothing, nothing. Ku means sky. So Koku means sky, but if I use the sky, You say it's sky. Yes, I understand sky, you know. But it's not sky. According to Doken Zenji and also Nyojo Zenji, his master, Koku, sky is... Sky is... How can I say?

[25:50]

Vastness, anyway. Vastness. Cuckoo is a vastness in which all beings are completely melted into one simultaneously, working together. That is a cuckoo. Well, if I say cuckoo, or sky, you say, oh yes, stars. Twinkling. you know, stars. Oh, there is a sky. Or blue sky. Oh, yes, there is a sky. You know, another planet. Yes, there is a sky. But I don't think this is a sky. This sky is. Anywhere vastness, prajna, paramita is called sky according to Dogen Zenji and Yojo Zenji, his master.

[26:54]

It is really sure. It is true. In Seikyo, the master discussed with his brother, Dharma brother named Seido, and he asked, how can you get the sky? In other words, Well, that means koku. How did you get the sky? In other words, this translator says space. But it's not real space. But anyway, whatever it is, sky and space, time and space, universe, whatever, that is a koku, actually. How can you get the koku? So, Sedo immediately lift his hand and grasp like this, you know.

[27:57]

And the Seiro said, the Seikyo, the master says, oh you don't know how to get the sky, you know, kuku. So immediately the Seiro says, how about you? Can't you get the sky? Then immediately Seikyo twists his nose like this, you know. grasp his nose and twist, and then Seiro screams, ouch, you know. And this ouch and his nose, his nose, ouch doesn't come from his nose. Ouch doesn't come, he's a part of his body. Ouch scream doesn't come from Seikyo Zen master's finger. Emotion. The moment when it touches his nose.

[29:00]

I don't think so. Scream comes from where? Huge, koku, you know. Because just simultaneously, no discrimination. But in time process, consciousness immediately analyzes things like, oh yes, Sekkyo pinched his nose. And then scream comes up, you know. We analyze immediately. But strictly speaking, according to the ultimate state of reality, there is no other way. No gap between scream, noise, and the secular and sados. Even simultaneous thing, like this, you know. The storm comes. When the storm comes, your tent and the grasses and the whole mountain, trees, immediately make a sound, you know. Tornadoes, when the tornado touches the ground, simultaneously all things go up in the sky.

[30:03]

It's not something, it's not a sudden occurrence in time process. We always see something immediately, very quickly in time process. But at that time you never get something true. because that is I always tell told you that is the nothing but trying to catch or grasp something from the behind you know trying to catch the boy head from the behind nothing to catch you so but Dogen Zenji Criticize this story. Wonderful Seikyo. Seikyo, wonderful you are. How wonderful you are. You did it. But, Seido also did it. Wonderful grasp in the sky, like this.

[31:07]

Immediately. Daishi, he did it too. Seikyo did it. In proper way. It's not wrong. Seido is not also... Seido's way is not also wrong. Pretty good. But, Dogen Zen says, anyway, Seikyo, you are great, but why don't you pinch your nose? Instead of pinching Seido's nose. Pinch his nose means, what is Koku? What is Prajnaparamita? What is emptiness? What is total working of universe energy? What is the dynamic working, so-called universe? It's not something you can see objectively. It is all in one.

[32:09]

When you do the Zen, when you do the Zen. But before you do the Zen, you are the Zen. Otherwise you cannot do the Zen. Don't you think so? It's in mind immediately you are Zazen. So before you do Zazen, your life is Zazen. You are happy in Zazen. That's why you can do Zazen now. This is the universe. Because Zazen, you and Christians are anywhere right in the middle of the universe. So there is no gap. But we are always understanding your behavior, your body's entire process. Yes, I do Zazen. Then, after this, this is called Zazen. I have done, but it's not Zazen. If you think so, that Zazen is nothing but the train, in which, on which, you say that, I don't know where I am heading for.

[33:15]

But you are in Zazen. Zazen and you are right in the middle of the universe supported constantly regardless of whether you know this or not. If so, where you are, you must be you. Zazen must be Zazen. So right in the middle of the universe you have to best take care of your Zazen, of your bodies. You are exactly same as train. You are exactly same as dozen. Before and after. Anyway everything is simultaneously there. So that is called Prajnaparamita. That's why Dogen Zen says why don't you pinch your own nose. If you are, if I were you, I would like to pinch my nose. That means within the koku, within the emptiness, there is not something seen in a dualistic way.

[34:34]

That is called emptiness. Because if you see the emptiness in a dualistic way, emptiness is already in front of you, That is already a certain form, dualistically. So, emptiness you can see at a distance, that is something you can grasp. You have already grasped in your hand. But it's not real emptiness because emptiness is emptiness. But if you grasp it, it's not emptiness because you are tied up with emptiness. So it's not an emptiness. So you must be emptiness. Emptiness must be emptiness. The circumstances must be emptiness completely. So that's why Diamond Sutra says emptiness is not emptiness. This is emptiness. You are you but you are not you.

[35:38]

So this is called you. Because if you see who you are At that time, that you is always you seen at the distance. That is not real you. You should grasp, pinch you before you realize in a dualistic sense. Anyway, that is real you. Real you. That means vivified being. Vivid being. Lively being. When your life is really lively, nothing to say. This is nothing to say. When you are really lively, on the baseball game, there is nothing to pin down, nothing to say, no space particularly to comment,

[36:45]

to criticize you, all you have to do is, you have to do something anyway. But the moment when you look at this objectively, there are lots of criticism comes up, it is useless, useful, lots of comes up. But those are you just grasp a part of total dynamic movement, which you cannot pin down what it is. But when your consciousness works, you immediately catch something. That is already objective. So, that's why Dogen Zen says, why don't you pinch your nose instead of Seiro's nose. So that is Dogen's way, Dogen Zenji's way to grasp koku, sky. which is exactly the same as emptiness, meaning of emptiness, impermanence, etc.

[37:55]

So, Dogen then says, as a comment, Accordingly, to study and practice Prajnaparamita is kuku. Kuku is to study and practice Prajnaparamita. to study and practice Prajnaparamita is, anyway, it has to be you, who is lively from moment to moment. And the vastness of the universe, including all sentient beings, yourself must be lively. Now, not in your territory, Not in this territory, not in this country land. Anyway, your Zazen must be lively in the universe, vastness of universe. At that time, your Zazen is provisionally called Zazen.

[39:01]

Tentatively. But right in the middle of total working of Zazen with the universe, there is no space to say. But your consciousness is very busy, makes you busy. Chasing after something always, you know. It's just like a race. But you never win. Because you always catch up. You never go ahead. You never, believe me, you never go ahead. But you think always, I go ahead. You believe, I will be able to win. I don't think so. Whatever you do, using a computer, whatever you do, anyway you never win. You always catch up behind, something from, something behind. That's why it looks like, it looks like grasping the boy head from behind, you know, nothing to grasp.

[40:08]

You always do it like this. That is called study and practice. So next, keeping and practicing Prajna. So study and practice Prajna means, anyway, to learn who you are, to learn what Zazen is. For this, anyway, you should forget yourself, you should forget what Zazen is. Anyway, you and Zazen must be lively, right in the middle of Zazen and you, in the vastness of the universe. So you can learn what Zazen is, who you are, from

[41:14]

liveliness of practice. That is the best way to learn, to deepen who you are. That is a Buddhist practice. Next, protecting prajna. Indra also said to Buddha, all world, I don't want a good family of men and women, want to receive and preserve, read and chant, contemplate in as it isness, and teach. The mentioned profound prajnaparamita, how should we keep and protect it? Please have compassion on us and guide us."

[42:16]

Then Subuti said to Indra, Oh Indra, can you find anything in Dharma to keep and protect? Indra said, No sir. Oh virtuous one, I cannot find anything safe way to keep and protect Dharma. So Buddha said, can you find anything in Dharma to keep and protect? If I say to keep and protect, immediately you see something objectively you want to keep and protect. It's not will keep and protect in deep sense. Universe at that time it is. Anyway, you must be alive in the universe, in the vastness of universe.

[43:19]

That is so called to keep you, to protect you. Because you have been already kept and protected by the vastness of universe. So all you have to do is, how can you keep and protect you? Be alive. In you. In your life. then that is called to keep, to protect. Not necessary to see something objectively. But if you see something objectively, that is something objective coming from not dualistic world, it is, it comes from vastness of universe that's why if you see something objective you want to protect that is very valuable because it is not it doesn't come from your senses your viewpoint it comes from anywhere vastness of universe

[44:37]

trees, birds or sentient beings. That's why they are very valuable, respectful, important for us. So that's why Buddha said to it, can you find anything in dam to keep and protect because you are dam. So you should be alive vividly in Dharma. That is a Dharma. That is simultaneously to keep. That is called to prove yourself worthy of guarantee, protection from universe. That is very deepening. That is a life deepened by your understanding. Very deep. That is just like a Water spring, spring comes from the ground.

[45:44]

Your understanding is, seems to, well, the water just running down the surface of the ground. Your life, strictly speaking, is very deep, very profound. So, Indra said, No, O virtuous one, I can't find any safe way to keep and protect them. Bhuti said, O Indra, if good family of men and women dwell in state-profound Krajnaparamita, it is to keep and protect. Dwell in Krajnaparamita means to be, exactly intimate and close, friend, friend group, exactly to be one, melted into vastness of universe.

[46:45]

At that time, many things comes up what you have never seen before, so-called capability, capacity, human capacity, human capability, and many things comes up anyway. So, that is called dwelling in. It's very difficult for us to do so because we have been always tamed in a different way, so-called by give and take. That's why it's very difficult to do that. But, anyway, even though it is difficult, anyway, under the guidance of Buddha's teaching and from Patriarch's teaching, anyway, day by day, we have to move, behave, anyway, on the horse pastures.

[47:48]

To the right, to the left, front, back, with whole heartedness. This is called dwelling. Dwelling. Dwelling is not a selfish trip, selfish idea, selfish ego trip. Anyway, just you have to do, constantly. If good family of man and woman doesn't be asserted profound prizing parameter and never be away from it, now our human, human and non-human can get a chance to hurt us, even if they watch for an unguarded moment to interrupt.

[48:52]

For instance, you always complain, not always, very often you complain to the Zen nature. Because the Zen is, in a sense, a very good chance to be alone, to be peaceful, to let you to be peaceful exactly, to be alone anyway. No one tells you. But the moment when you become alone, when you become peaceful, you don't feel satisfactory about the peaceful, peace and aloneness. But in your daily life, you always think, I want to be alone. You go away, you know, please don't interrupt me. So you want to be alone. So if you want to be alone, at the moment when you be alone, you are alone.

[49:57]

Immediately you don't want to be alone. Then when you are alone, completely beyond your speculation, But because there is a schedule, you know, there is a Buddha's way, so you sit down anyway, whatever you feel. And then, you can see something else, instead of a human, your friend, your wife, your husband, teachers, etc. So-called thought comes up, you know, judging, evaluation from you. Then you criticize, you hate Zazen. But this is dualistic sense, dualistic. Already you look at your Zazen dualistically. The moment when you see many thoughts like or dislike Zazen,

[51:01]

At that time, you look at Zazen dualistically. If you see Zazen dualistically, that dualism interrupts you in your doing. It really interrupts you. So you very often stumble. You really hate it. but totally speaking. Well, I told you to somebody, so if you do Zazen, there are three points. You are exactly doing right on Zazen, okay? The other one is you realize that you are not right on. You are completely out of Zazen. But this is a few little steps. You are right on, you are out of the Zazen, but where are you? You are right in the middle of Zazen.

[52:03]

Don't you think so? This is completely non-dualistic. No dualism. You are there. That's why you come up, Zazen comes up, and you come up. And then you are completely tossed away by dualistic sense. Out of Zazen or exactly being right on Zazen. You are right on Zazen. You are exactly in the stream of Zazen as a whole. So your dualistic sense never interrupts you in this type of you. So that's why you can continue to sit down. Do you understand? Thoughts, ideas. out of the other or being right on the other never interrupts you but your head is mixed they make your head busy that's all but as a whole you are still sitting so they don't bother you completely and

[53:16]

Zazen with wholeheartedness. Exactly. Wholeheartedness means to dwell in Zazen with the universe. Exactly. Regardless of whether you realize or not. The fact that you are sitting completely beyond these two ideas. Out of Zazen or being right on Zazen. You are completely right on as a whole. How? With whole-heartedness. With whole-heartedness means you are the Zen, dual Zen, you are the Zen and you and also universe. That's why any kind of ideas never interrupt you. In your doing the Zen with whole-heartedness, even the sound of cars, Sound of car comes in from your right ears and goes out from your left ears. Don't you think so?

[54:17]

But if you do that then, objectively, hearing that and hearing you, immediately sound of car, you will hate the sound of car. So sound of car is stuck right in the middle of your head, coming in from your right ears, never comes out from the left. Do you understand? But if you are, if a sound of a car doesn't interrupt you, well, your Zazen is alright. You know, just sit down. It comes in, it comes out. And Karagiri walks around, or Karagiri comes in from your ears and comes out. Just doing. I don't interrupt you, you don't interrupt yourself, your Zazen, others' Zazen. in their doings with wholeheartedness. Even though the human, all human and non-human, means the sound of car, the sound of the cricket, voice of cricket, trees, color of mountains, the sound of airplanes, that is non-human.

[55:35]

Sometimes the devil spirit, I don't think exactly devil's spirit appears and interrupts you. I don't think so. I don't believe in that way. But Buddhism says always devil, not always, some, if you read the Buddhist scriptures, devil appears, you know, and interrupts. Buddha's Shakyamuni Siddhartha, you know, to pull him, to draw him in devil's life, you know. But actually, Devil's God, the evil gods, evil devil, evil spirit doesn't appear actually. Who is evil spirit, devil? That is your ungodly moment. Ungodly moment. From where that ungodly moment comes? Dualistic. If you see something dualistically, that gap.

[56:40]

That is called suki in Japanese. Crack. Even a tiny crack, you know. Unguarded moment from what? Very cold wind blows in, you know. You shiver. You fear. So this is so-called unguarded moment. Unguarded moment always watching over you to interrupt If you see, if you read the Zen stories, Zen monks living, live in the heart of the mountain, Zazen, does Zazen by himself. And he didn't, he doesn't come back to his temple to have a meal each time. So Zen master concerned about him. So he sent one of his disciples to check what he is doing over there.

[57:42]

So he went there and asked, what are you doing here? Because you don't come back to the temple to have a meal each time. So he said, well, never mind, don't worry about me, because heavenly beings come down to my hut to serve meals every day. So, immediately the Zen master, next moment the Zen master said, I will go anyway to check him next time. He went there and immediately burned his hut. Means, means, you know, Celestial beings never come down to offer the food. Who is a celestial being to offer meals to him every day?

[58:44]

That is he himself. Unguarded moment. It's called arrogance. That's why he burns up. If you think so, you never understand what the truth is as one, exactly as one, with no gap between. So, this is the point of this sutra. this sutra mentioned. O Indra, if you wish, excuse me, non-human and non-human can get a chance to hurt us even if they watch for an unguarded moment to interact.

[59:47]

O Indra, if you wish to keep and protect the bodhisattvas who dwell in the state of profound pratyaparamita, it is not different from keeping and protecting koku. Anyway, that is, if you want to do zazen, how can you keep you and protect you? How can you keep zazen and protect zazen? How can you keep others and protect others? How can you help others? Anyway, at that time, you should dwell in you dwelling in the Zen. That means to dwell in the Zen means to be one with Prajnaparamita, so-called Koku. That is simultaneously to keep and protect.

[60:52]

and it means to protect, to keep you and Zazen. That time, you and Zazen very deeply, you and Zazen, you have done. So, that's why the Bodhisattva or Indra, if you wish to keep and protect the Bodhisattvas who dwell in the state of profound Prajna, it is not different from keeping and protecting emptiness. So, though in common to this, here we must know that receiving and preserving, reading and chanting, contemplating in as it is-ness, is keeping and protecting Prajna. Aspiration for keeping and protecting is receiving and perceiving, preserving, reading and chanting, and so on.

[62:04]

So, if you want to keep and protect Buddhist world or universe, anyway, you just ride on the train. You just get on the train. You just take care of you on the train. That is receiving and preserving. Reading and chanting. Reading and chanting is, you have to dwell in reading and chanting something. At that time, you are protecting, keeping, applying your paramitas simultaneously. That's why it keeps you deeply, profoundly you, very naturally. That is our practice. That's why, if you think, what is useful of chanting and reading, at that time, chanting and reading are really useful.

[63:18]

When you have to read the Buddhist scriptures, just read and Study anyway. You should dwell in studying and chanting. At that time it means simultaneously to keep and protect Guru's word, Prajnaparamita. So aspiration for keeping and protecting is receiving and preserving, reading and chanting and so on. This is called keeping and protecting private property.

[63:55]

@Text_v004
@Score_JJ