Now, Dogen Zenji explains five kinds of prajna. Respect and Frustration Prajna Study and Practice Prajna speaking Prajna and also oneness of a person and Dharma Prajna. How can I translate it?

[01:38]

I don't know. In Japanese, shugo. Shugo means protect or preserve. Protect or preserve. Preserve, preserve, pre... I don't know. Protecting, protecting, protecting. Anyway, preserving or Respect and prostration prajna, study and practice prajna, and talking, speaking prajna, and respect, no, protect or preserving prajna, oneness of person and dharma prajna.

[03:04]

So, according to these five kinds of prajna, Dogen Zenji tried to explain the total picture of what the prajna paramita is, how we can practice Prajna Paramita. So today anyway first one is respect and prostration Prajna. example from Great Prajna Paramita Sutra.

[04:14]

In the Sangha of Shakyamuni, there was a monk who was constantly observed with a question of Prajna. He secretly thought to himself, I respect the profound Prajnaparamita. Even if there is no notion of life and death within Prajnaparamita, provisional notion of the five aspects of dharmakaya can be attained. Precepts dharmakaya, contemplation dharmakaya means the samadhi dharmakaya, prajna dharmakaya, liberation dharmakaya, liberation prajna paramita

[05:26]

Comprehension Dharmakaya. I don't know. It's a big term. Put it on. The Liberation Prize of Paralytic. I make up a word. Because usually people translate it to intellectual comprehension. But it's not intellect. Wisdom, anyway. To comprehend the words and himself and his consciousness with wisdom, prajna, that's why, not intellect, something more than intellect, that's why I use prajna, paramitic comprehension, I don't know what it is right or wrong. Anyway, liberation, paramitic comprehension, dharmakaya. And also, the provisional notion of the four stages of Arhat can be attainable.

[06:36]

Stream-winner, once-returner, never-returner Arhat. And also, provisional notion of Shravaka, pratika, bodhisattva can be attainable. And also the provisional notion of anuttara samyak sambhori can be attainable. And also the provisional notion of buddha, dharma, sangha can be acceptable. And also the provisional notion of turning the wheel of wondrous Dharma and saving all beings can be practiced. Shakyamuni Buddha realized what the monk was secretly thinking about and said to him,

[07:47]

you are thinking is right. However, the profound Prajna Paramita can never be fathomed or analyzed by our intellect. The monk, now and here, has respect for all the various forms of phenomena, especially for the Prajna of even if there is no notion of life and death. This is one word. Especially for the prajna of even if there is no notion of life and death. At this very moment when we truly respect provisional notion of prajna manifests itself. This is what we call precepts, samadhi, wisdom, and the vow to save all beings.

[08:59]

In other words, we call it mu, nothingness. That provisional notion of mu, nothingness, can be attainable. It is called Prajna Paramita, extremely profound, subtle and beyond measure. In the Sangha of Shakyamuni Buddha, there was a monk who was constantly absorbed with the question of Prajna. He secretly searched himself I respect the profound Prajnaparamita. Secretly thought to himself means he thought Prajnaparamita, he was mindful of Prajnaparamita with his heart.

[10:12]

With his heart means with his body and mind totally. Secretly means in Buddhism, particularly according to Dogen's understanding, secret means not something hidden behind, invisible. Secretly means intimately, intimately. If you are intimate with something very closely, directly, without creating any gap, that is called secretly. Intimately. There is no wave created by two subject objects. That is called intimately and also secretly.

[11:13]

Buddhist practice, particularly according to Dogen, our practice anywhere must be secret, intimate, quiet, serene, not fancy, not show off. So Dogen's practice, Dogen's emphasis on Buddhist practice is kind of just swimming in the ocean, but if you really emphasize enlightenment by practice, not that you cannot see, just swimming in the ocean, you have to perform, what would you say, ballet in the ocean actually. You know the water ballet? That's beautiful, isn't it? But you have to really show off the ballet, you know, in the ocean.

[12:17]

But according to the totality of Buddha's teachings, as Dogen Zenji mentioned, our practice is really serene, cool, and secret, but very intimate. Very intimate. No gap between you and practice, daily life and you. Anyway, universe and you. Prajnaparamita and you. Exactly there. So that is so-called secret phase. Because, for instance, why we have to say so, because... I told you yesterday, when you sit down here, your life that your presence right now, right here, is absolutely guaranteed from peoples and trees, birds, itself.

[13:19]

Regardless of whether you understand or not. So how about this? How about this relationship between you, your presence, and the presence of all sentient beings? All beings. Is that something sure? It's really secret. It's really intimate. But it's very intimate. So your guarantee is very intimate. So how can manifest the guarantee from your guarantee from others? How? We don't know. But already in the midst of the process of practice, only guarantee manifests itself as beautiful flowers. That is temporarily called guarantee. But guarantee itself is nothing but the process of practice. That is, I told you yesterday, to prove yourself worthy of guarantee.

[14:22]

This is not like a politician or president, governors. Do you understand? Governors and senators, you know. also supported by many people, local, Minnesota local people, you know, supported. So his life, his life is really guaranteed from Minnesotans, you know. President of United States, his life is completely guaranteed from United Nation, United, the United States, you know. So how can he manifest these guarantees? What do you mean by the position of the President of the United States? This is, anyway, just proving himself worth his own guarantee from the United States.

[15:26]

That's all he has to do. What is this? This is just a practice. Being President, day by day, And then at that time, provisionally, we call President. Guaranteed. So, that practice is very secret. Right in the middle of the process of practice, there is a very intimate cross, communication between you and All sentient beings watch, create, great guarantee each other. So when you do gassho, when you do gassho, you usually always look at the gassho from your point, from your view.

[16:28]

At that time you say, I do gassho. But that is not good. So by the gassho, I want to deepen myself. But this is just a one-way view. But I don't think this is right. Because you should open your eyes to see secret, intimate practice there. For instance, if you do gassho, simultaneously, Your whole body and mind must be gassho. At that time, it is called gassho. Temporarily called gassho. But before you do gassho anyway, your whole body and mind is completely guaranteed. gassho, notion of gassho, or notion of this zendo, or notion of this country line, anyway.

[17:35]

So your whole body and mind is completely gassho, then you can do it. The something you can do is something manifested on the surface of the world, but behind it there is a very secret full intimate communication there. You and Gassho. There is nothing to say about it. But without this you cannot prove, you cannot deepen your life whatever you do. So that's why Avalokiteshvara always observed Gassho but simultaneously Avalokiteshvara let go of it immediately and Avalokiteshvara is observed by gassho, means Avalokiteshvara is already gassho itself with his whole body and mind.

[18:38]

At that time, that is called practice of gassho. It's not notion of gassho. Then the consciousness creates the notion of gassho. After doing, right in the middle of practice we do. Consciousness always catch up with, I told you always. From behind, always. Then it creates some notions. That's why it is called, anyway, Gassho, notion of Gassho. But notion of Gassho is notion of Gassho. That is provisional being appears. So that's why he secretly thought himself, means even though he thinks something with his mind, but at that time Prajnaparamita is penetrating his body and mind before anyway he thought, before he thinks, anyway.

[19:44]

So his whole body and mind must be Prajna, anyway. Doesn't? Gassho, thinking, whatever. So that is the cause, secretly, secretly. And Sandokai, you know, you can see this sutra in Timeless Spring. You can see this sutra, so-called Sandokai, composed by Sekito Zen Master. The last of this sutra, he mentioned about the Buddhist practice, so called secret communication, secret, about sort of secret communication, secret practice, secret process, secret flow practice. He says, just like a stupid, stupidity, stupid person,

[20:50]

Stupid person means you are already a Buddha, but you don't know. You are Buddha. So you are always doing something in the Buddha's world. Just like a cocoon. I told you yesterday, if you think Prajnaparamita, secretly, Your body and mind are right in the middle of a cocoon called Prajnaparamita. So whatever you do, your body and mind are already right in the middle, inside of the cocoon. So whatever you do, your life is embraced by the cocoon. So sooner or later, something happens. This is, I told you yesterday, focus. Focus where you should focus on. This is an effort. If you miss this point, it's very difficult to take care of your life.

[21:55]

So-called liberation, freedom, and nirvana itself. So, that's why he secretly thought himself, I respect. I respect means I respect and prostrate. Completely prostrate means throw yourself away to anyway ground and respect. In India, prostration means your whole five parts of your body anyway should be thrown away to the ground. Touching the ground. And that is even your head. And your head, two hands, two feet. That is your whole body anyway should be touched on the ground. That is most appropriate manner of respecting all beings or venerable ones.

[23:01]

so this is a prostration prostration we do prostration bow we do is touching the two five parts two knees two arms your head to the ground so that is completely you throw yourself away to universe that is prostration That means let go of yourself. That's why frustration, practice of frustration is practice of ego-likeness. In a way, throw yourself away to the universe. So I respect profound Prajnaparamita. So to practice of the frustration is the Prajnaparamita itself because you have to throw yourself away to the universe. And even if there is no notion of life and death within Prajnaparamita, the provisional notion of the five aspects of Dharmakaya can be attained.

[24:27]

So even if there is no notion of life and death within Prajnaparamita, if you chant always Prajnaparamita, no life, no death, no increase, no decrease itself. But in Prajnaparamita Sutra you chant, they always manifest the emptiness as negative. notion, negative notion, with a negative notion. But Dogen always explains Prajnaparamita with positive notion. Well, whichever, it is okay. So Prajnaparamita, within the Prajnaparamita, anyway, there is no notion of life and death. Prajnaparamita is simply speaking emptiness, nothingness.

[25:30]

So what is emptiness? Emptiness is emptiness. If you say so, emptiness is notion of emptiness. So you are caught by notion of emptiness. So it's not a real notion, real emptiness. So if I say so, you say no emptiness. But no emptiness is completely nothing? Yes, it is. It is. Universe works, you know. Universe works constantly. So it's emptiness, but it's not a notion of emptiness. You can think. So you cannot grasp the emptiness in your end. So real emptiness is. Real emptiness is, well, manifested in two ways. Notion of, no notion of the emptiness, and also, well, Something there. Something manifested.

[26:31]

Something working. So, two aspects. So, you say, always, what is empty? Emptiness is completely empty. Yes, it is. So, being, non-being. That's why the sutra always mentions being and non-being. So real truth, real emptiness always manifested in two ways. Negative and positive. Negative and positive. So, you know the quote of the dog, whether he has the Buddha nature or not? Joshu, the master, says, no. Joshu, answer to other monks, says, yes. That's Buddha nature. He answered to one monk, yes. To another monk, he said, no.

[27:35]

So that's because he wanted the monks to realize what is real Buddha nature. Real Buddha nature is something vivified, leaping fresh. Leaping fresh. Right in the middle of leaping in action, We temporarily call it fish or leaping, but that leaping is nothing of leaping. But right in the middle of leaping, there is no nothing, but conscious human consciousness is always catching, creating, fabricating for hours. It is beautiful, but sometimes it's a trouble for us. It's very difficult to clear. What's going on there? So, that's why the joshu always says, yes, but on the other hand, no. So, yes or no. But at that time, the real Buddha nature appears.

[28:38]

That real Buddha nature is nothing to say. That's why all monks didn't say anything at all. Silent. And then Dogen then said, Why don't you really go? Because all monks didn't say anything. All monks were silent. Silence itself is a great answer. Oh yes. Silence is nothing but the Prajnaparamita, nothingness, emptiness. That silence is pointing out a great aspect of the world and all beings, alive vividly, anyway, just like a leaping fish. So, that's why same applies to life and death. Life, if you say life, immediately that life is notion of life opposed to death.

[29:41]

That is already notion. So that is already money. Money of life. Money of death. But money is Wonderful, because mommy doesn't do anything, just sitting. I heard, it is said that the six pages of a body is still there as a mommy in China. Did you see the picture? That's wonderful, but mommy doesn't do anything, just sitting, you know. But your mommy trouble, because you say, I am mommy, You do always something, you know. I am mummy, but I haunt over your brain. You are always haunting. You are always haunting on the notion of life, notion of death. If you want to know the notion of life, you must be completely in with mummy. At that time you can be free from life, notion of life, opposite to death.

[30:47]

So life is exactly day by day. You have to be alive totally. That doesn't mean ignoring death, ignoring life, ignoring all sentient beings. But you have to anyway be alive, just like a leaping fish. At that time, right in the middle of leaping of your life, there is no space to think. This is life, opposed to death. I told you. I told you about the baseball players' practice. Anyway, in Norway, I used to practice glider. Before glider start to move, I can know who I am, so-called rider, you know, driver. And also what is a glider, you know. And also I have to find out the destinations, so-called one Pine tree far away over there. I have to tell the leader, you know, where is your destination? Yes, sir. One pine tree.

[31:48]

The moment when the glider moved, pine tree disappeared. Because going up, you know. So right in the middle of process of the glider, glider moving from moment to moment, there is nothing completely. One pine tree at the destination disappeared. Who is karaoke? I don't know who I am. Anyway, just being there. And how you deal with the handle of the glider, I don't know. Anyway, I'm moving anyway. So your head is half of you, my head. My head is constantly moving. And just the glider is going. And then my whole body and mind is nothing but the glider. And my whole body and mind is just like flying. No motion of my body. or no notion of the pine tree as a destination. Destination is already perfect. Sliding, you know. And then at that time, just doing is, just doing, lifting, sliding or flying means not grinding, because in the process, in the process of practice and moving of a grinder, everything is changing, so you don't

[33:07]

set up a certain frame, I can do smoothly. I can do, I can fly according to the leader's order. So-called five feet high. So before I have to say that to the leader, I am driver, flying five feet high, something like that. Do you understand? Then when the glider starts to move, Well, it's very difficult to keep this high feet high, because all of a sudden, the glider is going up more than five feet high. Then simultaneously, my head starts to work, and then what happens? Then my hands move forward, and then glider, boom, like this. Love is not from the feeling like this. So I must be, my consciousness must be clear, but that consciousness is not notion of my consciousness.

[34:12]

Consciousness is completely beyond notion of consciousness. Consciousness is working. So consciousness is what? No notion of consciousness. Means consciousness is my body. Consciousness is, well, grinder. Consciousness is grind of grind. That's all. So, same applies to life and death. Death is what? Well, death is just death. No notion of death. And then, within the no notion of death means just dying. Just dying within a... Just dying there is notion of anyway death. Tentatively. Tentatively we say death. But when we say death, that is a notion of death. which is nothing but the tentative. So, real death is what? Thought, thought, moving, nothing but the motion, you know. Anything.

[35:13]

So where is the death? Death is just like life, you know. That is called Prajnaparamita. You have to realize this point. That is called Prajnaparamita. So within the Prajnaparamita, no notion of life and death. But there is a life and death. See? This bird is also dead. So, even if there is no notion of life and death within Prajnaparamita, this is the ultimate state of your presence, I told you yesterday.

[36:31]

That is the Prajnaparamita. But there is provisional notion of five aspects of Dhammakaya. There are the notion of life and death. Provisional. Provisional. Where is the provisional notion? of life and death that is right in the middle of living life, living death. That is temporized tentatively called life and death. That tentatively we call life and death. It is just like appear and disappear. Appear, disappear. That is called impermanence. So that's why Dogenzin said, even if there is no notion of life and death within Prajnaparamita, the provisional notion of the five aspects of Dharmakaya can be attained.

[37:40]

Precept Dharmakaya, Samadhi Dharmakaya, Prajna Dharmakaya, Liberation Dharmakaya, Liberation Prajna, comprehension dharmakaya. Dharmakaya means the Buddha, Buddha's body. Dharma means dharma. Dharma is the, dharma means that which, dharma is that which the ultimate state of your presence, one's presence is seen into thoroughly and deeply, little bit objectively. That ink goes, at that time, the ink goes down. Down. In other words, your pure reason, pure consciousness. In a way, contact with the truth itself. Thoughts of your existence, you can touch it. At that time you can feel something. That is, that means the state of view of your consciousness, which is looking at the real truth

[38:42]

or saw from your existence a little bit in the little distance, at the little distance. That time it is called dharma. It is called dharma. So in Buddhism what you should believe in is dharma. You should believe in dharma. And then at that time you become Buddha. You become Buddha. So we believe in Buddha because Buddha is a person who anyone believes in Dharma and practice it and accomplishes it. That's why we believe in Buddhism. So that is the Dharmakaya means the body. So Dharmakaya means the Buddha's of the nothing but the buddhist body what is the buddhist body? what is real buddha is?

[39:46]

what is the dhamma means? what is the real dhamma which you can practice with your pure consciousness? what is it? that is five aspects of dharmakaya so precepts of dharmakaya that buddha Standard means to create a precept, standard kind means to know nothing, no notion of confusion, no notion of perversion, no notion of delusion, no notion of misunderstanding, no notion of mistaking. Completely perfect. That's the word, dignified. Something dignified. That is the code. This Latin, this life, this life. We have to preserve this life. Conscious.

[40:54]

When you walk in this land, you feel, you feel you know that conscious, conscious, consciousness. Every time when you walk, You don't know how many chickens you've killed. You do? Do you realize how many chickens you've killed? But of course you are asking for chickens. You don't kill chickens. You eat chickens. Because I'm the grass. So you don't need people who are killing. I'm the grass. I'm the grass. How many chickens do you have? That's beneath your head. What's the matter? That's the main difference that I'm saying is wrong. They can't do a lot there. You can send those numbers and numbers for lots and lots of tickets, and you can't get it. So you have to grind to get it. It's always the same thing.

[42:17]

It's not all clear. It's not all clear. But now, in this field, it's no longer safe to preserve people's lives, you know? Because if you try to preserve people's lives in this kind of way, you're going to rot. Do you understand? So what do you need? You have to rot. You have to be decent. So what are we doing? So what do you need to do? We're looking at the soul. We're looking at the emotional soul of the people. In your mind, in your thinking, in your consciousness, So, you have to justify, say, well, so, we have to, out of the second time difference, the second time is happiness.

[43:27]

Happiness is nothing. So, when you look at these ideas, in two ways, it is called not-self. That's what I'm saying. But if you're thinking about not-self, Now, behind me, that part of the hillside. Crickets should die. And in order to survive, I don't mean this. This is very egoistic. Human egoism. That's why all we have to do is pay, focusing on prajnaparamita. Human beings must be the propriety, must have a propriety.

[44:29]

No. First. Human beings come first. Priority. Human beings must have a priority over living in this world. I happen to be the athlete for Peter Klein, who was the athlete for Peter Adler. I must say he was right. Or, instead of Peter, he was Peter Klein, athlete for Peter Adler. So, finally, I'm sorry.

[46:36]

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