Indra asked Subuti, O virtuous one, if a Bodhisattva Mahasattva wishes to study and practice the profound prajna paramita, how should he do? Subuti replied, O Indra, After 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 Indian gods.

[01:19]

In terms of the outlook on the human world, we call , 33 heavenly gods. So Indra, represented as in Japanese, is one of 33 heavenly gods. According to the outlook on the human world in India, there is a huge mountain so-called Sumeru.

[02:23]

right in the middle of the universe. And at the top of the mountain, there is Zen King Joe, means Wholesome View Castle. That castle is the fifth place to live for, anyway, that is from Katsu Fort, anyway, Indra to live. That is located in the top of the mountain. And then in the middle of the mountain, there are four places in the four directions, south, north, west, and east. And in each direction, there are eight heavenly gods.

[03:39]

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 Indra. So including this, 33 heavenly gods. And Indra is the boss of the gods, for all gods. But among these gods, there are many kinds of gods. Awesome gods, evil gods, and lots of gods. Particularly there's Indra, Anyway, it is said that Indra respects very much Buddha's teaching and Buddha himself and also Buddha's world and keep and protect the Buddha and Buddha's disciples, Buddha's teaching, Buddha's world.

[04:51]

So Indra is, the idea of Indra comes into Buddhism. Indra becomes kind of a divine god to protect Buddhist world. So that is, so very often in Buddhist scriptures, Indra occur. You can find Indra in Buddhist scriptures, very often. because he is one of the gods to keep and protect the Buddha's world, Buddha's teachings, Buddha himself, Buddha's people and disciples. So that is the intro. If you went to Japan, there is a famous temple so-called Sanju Sangen-do, That's in the 33, what to say, the big hole with 33 Varokiteshvara.

[06:07]

So we call Sanju Sangyendo. Sanju Sang means 33. So that name comes from this, Sanju 33, Heavenly God. from Indian outlook on human world. But anyway, 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. That is the Subhuti. Subhuti is always found in the Buddhist scriptures, the Diamond Sutra, Prajnaparamita Sutra, anywhere you can find his name.

[07:21]

So a virtuous one, if Bodhisattva, Mahasattva, Mahasattva means a great being, This is an analytic term for Bodhisattva to pay really deep respect to him. That time we said Bodhisattva, Mahasattva. Analytic, analytic, analytic? Analytic. Anorexic. Anorexic. Anyway, term. So you chant in English, with the all-vulnerable ones, all bodhisattva, maksattva. So,

[08:22]

If Bodhisattva Mahasattva wishes to study and practice profound Prajnaparamita, how should he do? You should keep in mind that in Buddhism, if you make a question, question is not merely questions. Reading the question, question suggest to you the right answer. Right answer, right in the middle of the question. The question is answered. So always, for instance, in the Zen stories, always the Zen teacher asks, where do you come? What's your name? Those questions, not mere questions. That question is really pointing out to Total answer, great answer, from where you come, to where are you heading for?

[09:33]

That thing, the answer is exactly there. So here it says, how should she do? That means within this question, how should she do? Should she do? answer right answer should be found there for instance you don't believe this because because you all of us anyway have been tamed 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, strictly speaking, what we have to do is to understand you

[10:36]

including all sentient beings anyway. This is important. Otherwise, your life, your understanding, your behavior becomes very shallow, very shallow, very null. And at that time, practically speaking, your life, your attitude toward you, toward others, toward milk, toward your boots, very cold, no communication, human warmth. So, as long as we are human beings, anyway, regardless of whether you like or not, we have to understand ourselves, including others, trees, birds, 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.

[11:41]

You are already there. That means already you are guaranteed by all sentient beings. You are protected. But we always understand ourselves separately from all beings. So you don't know. So... For instance, if you want to get on the train in San Francisco streetcar, that is the old fashioned streetcar, the 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. Okay? This is a question, but simultaneously, you already see the train separately from you.

[12:45]

So that is already your lesson. But Buddhism, in Buddhism, if you want to understand you who want to get on the train, or there is a train you would want to get on, Anyway, you have to understand, anyway, a vastness of the world, what she calls, trains, and you, and San Francisco, ocean, Japan, universe, exist. That is called prajnaparamita, anyway. You have to understand this. So the question is, how can I get on the train? You are 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 first.

[13:52]

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 missed 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 heading for, please ask my feet. You can't say so. Because you on the train is what?

[14:52]

It's not you, opposite to train, okay? You are already right in the middle of a universe, supported, protected, guaranteed by universe. 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 any total dynamic working of the universe supporting you. If you think, if you see yourself supported, guaranteed, protected by universe, anyway, you have to prove yourself worthy of guarantee that I told you. This is not the kind of responsibility of a politician, see, before he is selected by the people. And then after you select me as governor, I will do it.

[15:59]

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. 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 deep, refined. Otherwise, your life is very shallow. How can I get on the 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.

[17:06]

And then the psychiatrist is researching and analyzing your mind. And then he gives you a kind of a little barrel with a pure sense of water from the dew. Please drink this one every day, one day. And then you can be saved. That's a wonderful way, isn't it? But you are completely saved. But maybe you are cheated. But Buddhism says, well, it is. It is already something in the give-and-take world. But before this, you should appreciate it. You should appreciate, anyway, vastness of the human world, including psychiatrist you. So from this point, who is psychiatrist? You can be psychiatrist. You can say it yourself.

[18:08]

Okay? Believe me. You can do it. But usually, always, you see the psychiatrist in front of you. And then if you see some troubles, immediately you try to get the 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 saved, but some of you are not. So who is a psychiatrist? Anyway, 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 or mental suffering, anyway, mental life. Sooner or later, you can save yourself from your suffering.

[19:12]

So that's why, anyway, this is called, that vastness of universe is called, anyway, prajnaparamita. And then from this prajnaparamita, vastness of universe, and then something comes up, appears on the surface of water, and then it is called streetcar in San Francisco. and then you are customs, you are passengers. In San Francisco, Japan, that's it. That's why the streetcar is something you should respect, prostrate, Why? It's not streetcar opposite to you. Streetcar is exactly identical with your life because streetcar and you are what?

[20:17]

How can you exist? Without vastness of universe as a one, you cannot exist. Streetcar cannot come into existence in this world. So there is, anyway, there is a vastness of universe regardless of whether you are conscious of it or not. So that's why train as a one-form passengers, as a one-form trees, cricket as one of the forms in this world come from anywhere in the vastness of the universe. The vastness of the universe is not something idealistic you can see objectively. It's not something like that. It's really right in front of you, right under your feet.

[21:22]

That's why I said the ultimate state of your presence or reality. That is called reality with capital R. You can find it. You can find this reality with a capital R 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 like divinity, never mind, forget it. I don't want to force you to believe in something particular apart from you. If you don't believe, that's all right. 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.

[22:29]

And at that time, you can learn. And practice. Deepen your life. Work for others and the people and all sentient beings. So if you want to practice your zazen, can you feel how wonderful this place is? Not the sentimental way. You like this kind of place. It's not sentimental. It's not your emotions. Cool your mind and sit down here. 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 a really wonderful appreciation.

[23:36]

At that time, you can really feel Feel doesn't mean the appropriate term. You can really get taste with your whole body. They're your presence. Supported, guaranteed, protected by all sentient beings. This property, tree, 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 idealistical, 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, completely on your senses,

[24:39]

It comes up from the bottom of your heart. That is called gratitude. That is called, well, practicing your primary thought. That is called study and practice, practicing your primary thought. And then Subhuti said, the Bodhisattva Mahasattva desire to study and practice Prajnaparamita, he must study and practice emptiness. I said emptiness, but in Japanese we say kokū. Kokū means literally nothing, nothing. Kū means the sky. So kokū means sky, but if I use sky, you say it's sky. Yes, I understand sky, you know, but it's not sky. According to Dōken Zenji and also Nyojo Zenji, his master, kokū, sky is, sky is, how can I say?

[25:50]

Vastness, anyway, vastness. Kukul is the vastness in which all beings are completely melted into one simultaneously, working together. That is the kukul. Well, if I say kukul or sky, you say, oh yes, stars. Tinkling, tinkling, tinkling. twinkling, twinkling, sky, you know, stars, you know, oh, that is the sky. Or blue sky, oh, yes, that is the sky. You know, another planet, yes, that is the sky. But I don't think this is the sky. This sky is anywhere vastness, virginal, planetary, it is called the sky, according to Dogen Zenji and Yojo Zenji, his masters.

[26:54]

It is very sure. It is true. In the Sectual Zen Master, discussed with his brother, Dharma brother named Sedo, And he asked, how can you get the sky? In other words, that means the cuckoo. How did you get the sky? In other words, this translator says space. But it's not. It is space. But anyway, whatever it is, sky and space, time and space, universe, whatever, that's the cuckoo. How can you get the cuckoo? So Sedo immediately lift his hand and the grasp like this, you know.

[27:57]

And the sky, the Sedo said that the Sakyos and master says, oh, you don't know how to get the sky, you know, cuckoo. So immediately the Sedo says, how about you? Can you get the sky? And then immediately the secular twist, twist his nose like this, you know, grasp his nose and twist, and then say those screams, ouch, you know. And this ouch in his nose, his nose, ouch doesn't come from his nose. ouch doesn't come, it's a part of his body. Ouch! Scream doesn't come from sector of the master's finger in motion. The moment when it touches his nose.

[29:00]

I don't think so. Scream comes from where? huge cuckoo, you know, because just simultaneously, no discrimination. But in time process, consciousness immediately analyzes things like, oh yes, Sekgyo pinch 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 the screen and nose and the sexual and phallus. In the same way, you can say, woo, like this, you know. The storm comes. When the storm comes, you attain and the grasses and the whole mountain, trees, immediately make a sound, you know. Tornado. When the tornado touches the ground, simultaneously all things go up in the sky.

[30:03]

It's not something, it's not an occurrence, some occurrence of entire process. We always see something immediately, very quickly, entire process. But at that time, you never get something true. Because that is, I always tell, told you, that is the nothing but the trying to catch or grab something from the behind, you know. Trying to catch the bowhead from the behind. Nothing to catch, you know. So... But Dogen Zenji criticized this story, the wonderful Sekyo. Sekyo, wonderful you are. How wonderful you are. You did it. But Seiro also did it. Wonderful grasp in the sky, it's like this, immediate.

[31:07]

That he did too. Sekyo did it in proper way, it's not wrong. Seiro's way is not also wrong. Pretty good. But Dogen says, anyway, Seiko, you are great, but why don't you pinch your nose instead of pinching Seiro's nose? His knowledge means what is the koku, what is the parameter, what is emptiness, what is the total working of the universe, energy. What is the dynamic of the working, so-called universe. It's not something you can see objectively, okay, objectively. It is only one.

[32:09]

When you do the Zen, when you do the Zen, before you do the Zen, you are the Zen. Otherwise, you cannot do the Zen. Don't you think so? It's immediately you are the Zen. So before you do the Zen, your life is the Zen. You happen the Zen. That's why you can do the Zen now. This is the universe because Zazen and 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. It's If you think so, that doesn't, it's nothing but a train. In which, on which you say that I don't know where I'm heading for.

[33:16]

But if you are in the Zen, the Zen and you are right in the middle of the universe, supported, constantly regardless of whether you know this or not. If so, when you are, you must be you, the Zen must be the Zen. So right in the middle of the universe, you have to best care of your Zen, of your body. Because You are exactly same as train. You are exactly same as Zazen. Before and after. Anyway, everything simultaneously there. So that is called Prajnaparamita. That's why Togenden 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 kokū, within the emptiness, it 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. So emptiness is, that is the 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. 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.

[35:40]

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 a real you. You should grasp, pinch you before you realize in the juristic sense. Anyway, that is 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, They are on the baseball game and there is nothing to come down, nothing to say, no space particularly to comment, to criticize you.

[36:50]

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 it 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 then says, why don't you pinch your nose instead of Seiro's nose? So that is Dogen's way. Dogen did this way to grasp cuckoo, 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 is to study and practice prajnaparamita. Anyway, to study and practice prajnaparamita, you have to be you who is lively from moment to moment. In the vastness of the universe, including all sentient beings. Your zazen 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. That time, your zazen is provisionally called zazen, tent of heaven.

[39:03]

But right in the middle of total working of the Zen 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 know. 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, but 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 a grasping of the boy head from the behind, you know.

[40:08]

Nothing to grasp. You always do it like this. That is called study and practice. So, next, keeping and practicing Prajñāna. So study and practice, study and practice prajñāmi. Prajñāmi is 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 lightly, right in the middle of all, Zazen and you in any vastness of universe.

[41:08]

So you can learn what Zazen is, who you are, from liveliness of practice. That is the best way to learn, to deepen who you are. That is Buddhist practice. The 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, want to receive and preserve, read and chant, contemplate in as it is next, and teach. The mentioned profound prajnaparamita, how should we keep and protect it?

[42:12]

Please have compassion on us and guide us. Then Subhuti said to Indra, O Indra, can you find anything in Dharma to keep and protect? Indra said, No, sir. All virtuous ones, I cannot find anything safe way to keep and protect dhamma. Subhuti said, can you find anything in dhamma 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 real keep and protect in deep sense. At that time it is.

[43:13]

Anyway, you must be alive. And in the universe, in the vastness of the universe, that is the code to keep you, to protect you. Because you have been already kept and protected by the vastness of the 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 teach, to protect. Not necessary to see something objectively. But if you see something objectively, that is something objective coming from that dualistic world. It is. It comes from vastness of the universe. That's why if you see something objective you want to protect, that is very valuable because it doesn't come from your senses, your viewpoint.

[44:33]

It comes from any way vastness of the universe, Cricut, trees, birds, all such things. That's why they are made valuable, respectable, important for us. So that's why Buddha said to it, can you find anything in damage to keep and protect? Because you are done. So you should be alive, vividly, That is a doubt. That is simultaneously to teach. That is called to prove yourself worthy of guarantee, protection from universe. That is really deepening. That is a life deepened by your understanding.

[45:34]

Very deep. That is just like a water spring. Spring comes from the ground. Your understanding is, seems to, well, the water just runs on the surface of the ground. But your life, strictly speaking, is very deep, very profound. So, Indra said, no, or virtuous one, I can't find any safe way to keep and protect them. Bodhisattva, or Indra, is a good family of men and women. Dwell in stated profound Prajnaparamita, it is to keep and protect. Dwell in Prajnaparamita means to be exactly intimate friend, exactly to be one, melted into vastness of the 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 Buddha's teaching, anyway, day by day, we have to move, behave, anyway, on the good practice.

[47:48]

To the right, to the left, front, back, with whole heartness. This is called dwelling in. Dwelling in. Dwell in not the selfish ego trick. Anyway, just you have to do constantly. um, bully, assault, uh, the, if, if good family of men and women drugs in the associated profound project parameter and never be away from it, none of, uh, 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. Now, always, very often you complain at the end. Because there is, in a sense, a very good chance to be aligned, to be peaceful, to let you to be peaceful exactly, to be aligned anyway. No one interrupts you. But if you, the moment when you become aligned, when you become peaceful, you don't feel that fractured. about the peaceful, peace, and aloneness. But in your daily life, you always think, I want to be alone. You go away. Please, don't interact with 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, because there is a schedule, there is a Buddhist way, so you sit down anyway, whatever you feel. Then you can see something else. Instead of a human, your friend, your wife, your husband, teachers, etc., so-called , you know, judging, evaluation from you. Then you criticize, you hate it. But this is a dualistic thing, dualistic. Already you look at yourself then dualistically. The moment when you see many thoughts like

[50:58]

or dislike the Zen. At that time, you look at the Zen dualistically. If you see the Zen dualistically, that dualism interrupts you in your doing. It really interrupts you. So you very often stumble. You really feel it. But why are you speaking? Well, I told you to somebody, so if you do the Zen, there are three points. You are exactly doing right on the Zen, okay? The other one is you realize that you are not right on. You are completely out of the Zen. But this is the dualistic. You are right around, you are out of the zazen, but where are you?

[52:00]

You are right in the middle of the zazen. Don't you think so? This is completely no dualistic. No dualism. You are there. That's why you come up, the zazen comes up, and you come up. And then you are completely tossed away by dualistic things. out of the Zen or exactly being right on the Zen. But if you are right on the Zen, you are exactly in the stream of the Zen as a whole. So your dualistic sense never interrupts you in this type of view. So that's why you can continue to sit down. Do you understand? Thoughts, ideas. All of a sudden, or being right all of a sudden, never interrupts you.

[53:02]

But at your age, they make your head dizzy, that's all. But as a whole, you are still sitting. So they don't bother you completely. Zazen with wholeheartedness. Exact wholeheartedness means to dwell in zazen with the universe. Exactly. Regardless of whether you realize or not. The fact which you are sitting completely beyond these two ideas. Out of zazen or being right on zazen. You are completely right on as a whole. have with wholeheartedness. With wholeheartedness means you are the thing, you are the thing and you and also universe. That's why any kind of idea never interrupts you. In your doing the thing with wholeheartedness, even the sound of cars, sound of the car comes in from your right ear and goes out from your left ear.

[54:16]

But if you do that then, objectively, hating that and hating you, immediately, sound of car, you really hate the sound of car. So sound of car is stuck right in the middle of your head, coming in from your right ear, never comes out from the left. Do you understand? But if you are, if the sound of car doesn't interrupt you, well, your zazen is all right. You know, just sit down. It comes in, it comes out. And karagiri walk around, or karagiri comes in from your ears, and it comes out. Just doing. I don't interrupt you. You don't interrupt yourself, your zazen, the other zazen, in their doings with all heart. Even though the human, okay, all human and non-human, need the sound of car, the sound of the cricket, you know, voice of cricket, trees, cows, mountains, the sound of airplanes, that is non-human.

[55:35]

Sometimes the devil spirit, I don't think exactly the devil's spirit appears and interacts with 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, the devil appears, you know, and interacts. Buddha's Shakyamuni Zazen, you know, to pull him, to draw him in devil's life, you know. But actually, devil's God, the evil God, evil devil, evil spirit doesn't appear absolutely. Who is evil spirit and devil? That is your unguarded moment. Unguarded moment. From where that unguarded moment comes. Do you understand? If you see something dualistically, that gap, that is called suki in Japanese, crack.

[56:44]

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 interaction. If you see that, if you read the Zen stories, then the monk's living, living in the heart of the mountain, that doesn't by himself. And he doesn't come back to his temple to have a meal each time. So then Master concerned about him. So he sends one of his disciples to check what he is doing over there. So he went there and asked, what are you doing here?

[57:46]

Because you don't come back to the temple to have a meal each time. So he said, 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 anywhere to check in next time. He went there and immediately burned his heart. Means, means, you know, sentient beings, the celestial beings never come down to offer the food. Who is celestial beings? to offer meals to him every day. That is, he himself. Ungarnic moment.

[58:49]

The cold elephants. The cold elephants. That's why he's grown up, you know. If you think so, you never understand what the truth is as a one. Exactly as a one. With no gap between. So this is the political mission. I'll interrupt a few words. Excuse me. Non-human and non-human can get the chance to hurt us even if they watch for an unguarded moment to interrupt. Or interrupt if you wish to keep and protect the

[59:53]

Buddhist activists who dwell in the state at the Profound Prajnaparamita, it is not different from keeping and protecting cuckoo. 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, dwell in Zazen. That means to dwell in Zazen means to be one with Prajnaparamita, so called Koku. That is the tendency to keep and protect. Koku means to protect, to keep you in Zazen.

[61:02]

That time, you and Zazen really deepened. You and Zazen, you have done. So that's why the Bodhisattva says, or Indra, that if you wish to keep and protect the Bodhisattvas who dwell in the state of profound prajñā, It is not different from keeping and protecting emptiness. Though uncommon to us, here we must know that perceiving and preserving, reading and chanting, contemplating in as it is, is keeping and protecting Prajñā. Relation for keeping and protecting is receiving and preserving, leading and tempting, and so on.

[62:04]

So, if you want to keep and protect Buddha's 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 reciting and purifying. Reading and chanting. Reading and chanting is you have to draw in reading in and chanting something. That time, you are protecting, keeping, griping upon task simultaneously. That's why it keeps you deeply, profounding you. Very natural. That is our practice. That's why if you think, what is useful of chanting and reading

[63:12]

At that time, chanting and reading are really useful. When you have to read the Buddhist scriptures, you just read and study anyway. You should really end up studying and chanting at that time. It means simultaneously to keep and protect the Buddhist world. Prajnaparamita. So aspiration for keeping and protecting is receiving and preserving, reading and chanting and so on. This is called keeping and protecting Prajnaparamita.

[63:55]

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