I want to change translation I did yesterday of the passages we studied yesterday I said the provisional notion of the five aspects of Dhammakaya or five aspects So the provisional notion of the four stages of our heart, I said like that. But I want to change a little bit. If we have all dhammas, the notion of life and death within prasina, prana, and ttha, The five aspects of dhammakaya which are provisionally set up can be attained.

[01:07]

Precept dhammakaya, samadhi dhammakaya, prajna dhammakaya, liberation dhammakaya, liberation prajna paramitik, comprehension dhammakaya. Is that okay? This translation is not perfect, but it's pretty close to the original. So, the five aspects of Dhammakaya, which are provisionally set up at the S Harvest without your ticket. The next, and also the Four Stages of Arahats, which are provisionally set up, can be attainable. Dream winner, once returner, never returner, Arahats.

[02:10]

And also Pratyekabuddha and Bodhisattva, which are provisionally set up, can be attained. And also anuttara-sambodhi, which is provisionally set up, can be made. And also the triple triggers, the Buddha, Dhamma, Sangha, which are provisionally set up, can be attainable. And also turning the wheel of one grub, Dhamma to save all beings, can be gone too. There are six points Dogen Zenji mentions here. Five aspects of Dhammakaya, the four sages of Arahats, Pratikabuddha and Bodhisattva, and Nitya Sambodhi, a triple treasure, Buddha, Dhamma, Sangha, and turning the field of wondrous Dhamma to save all beings.

[03:21]

Those are six points. Though they are manifested, they are manifested within prajnaparamita. So first of all, Dogen then says, even if all dhammas are the notion of life and death, within prajnaparamita, the five aspects of dhamma occur. can be attainable. So you have to add first sentence to each of six points. So even if all dhammas are in notion of life and death, reason, practice, and paramita, the four stages of our hearts, which are provisionally set up, can be attainable. Even if all dharmas are in notion of life and death, within pratyampanata, pratikabuddha and bodhisattva, which are provisionally set up, can be attained.

[04:33]

Something like that. Today I want to say, and also... and Bodhisattva, which are provisionally set up, can be attained. So, it's provisionally set up. This is... This is supposed to say what you can see, what you can hear through the consciousnesses, the co-experience. Whatever you have experienced in your practice, in your daily life,

[05:36]

All are provisional beings, which means that all are changing, appearing, disappearing. So the pratikabuddha and bodhisattva, pratikabuddha is the person who studies and practices, twelve chains causation, salary, and attainment. In other words, twelve chains causation is the teaching of you know, the teaching of how all beings are structured.

[06:46]

So through the 12-case causation, you can see the image or picture how all sentient beings exist. So that is the twelve chains causation. So that is the practicable. Practicable are thoroughly anyway studies and practices twelve chains causation. And that's who enlightenment is. Enlightenment means practice the truth. You can't have Anyway, the core of existence. That is a particular . And Bodhisattva, Bodhisattva is a person who studies and practices the six paramitas, six paramitas, six fundamental principles of existence, human existence.

[08:02]

That is called bodhisattva. So he says, and also pratikabuddha and bodhisattva, which are provisionally set up, can be attainable because pratikabuddha is a notion when, as long as you can feel directly that teaching of 12 change causation through your body and mind, this is temporarily called pratika, pratika. And the bodhisattva, bodhisattva is nothing but a notion. Only as long as you experience directly, anyway, six parameters in your daily life, that is called bodhisattva. So these particular Buddhas, bodhisattvas, are all that which you can experience in your daily life through your body.

[09:17]

So they are exactly the same as your body and mind. So that is a change, impermanence, being. That's why temporality, Tentatively, we call Pratikabuddha, or tentatively, we call it any one bodhisattva. So you can attain them. But those Pratikabuddha and bodhisattvas can be manifested reasons for asking a problem. So I told you, anyway, your body and your mind, anyway, nothing but the pratika, Buddha, Bodhisattva, which are changing constantly, fading away. But right in the midst of the world of fading away, you should see, anyway, how beautiful your body and mind are, how beautiful your experiences are.

[10:29]

So what are your experiences? Your experiences are constantly changing, fading away. So you can depend on your experiences, whatever they are. Even though you experience God, you experience the avarice of God, even though you experience Buddha and whatever, telepathy or whatever. Anyway, they are. Nothing but. Anyway, impermanent being. So you can't depend on. That's why constantly you have to let go of it. And then when you let go of it, there's something in your hand. Let go. Anyway, at that time, anyway, it's very natural to let go of it. Identical ways. Spilling something in your hand simultaneously.

[11:37]

If you read the Vendor Dogon, then you mention this point. So the most important practice is, the practice in Buddhism is the continuation of letting go, letting go. But you don't know. Some people ask me to explain letting go. I don't know. But anyway, letting go. Let go of your experiences. Then at a time to let go of pratika buddha, experiences of pratika buddha and the bodhisattva blooming in the realm of in the blooming in the realm of prajnaparamita, then you really feel how beautiful they are. But if you always take hold of your experiences of practicable bodhisattva, they don't change.

[12:48]

They don't change. Just like artificial flowers. But even though artificial flowers are nothing but impermanent, so no leader has changed. But we always feel this is mine, this is yours, and also this is my experience, this is your experience. Always taking hold of your experience, your own experience, very strongly. And finally, we anyway fighting each other. So what is God, do you believe, the Christian believe? This is very interesting. So Constantine Dogen and Zenji are mentioned about what is God, do you experience? This is nothing but the impermanence. The teaching concept, that's why when there are 10 people, 20 people, 30 people, anyway, everyone is experiencing a different way of God.

[13:56]

about God, you know, because your experiences are nothing but a change in purpose. But most people anyway take the strong hold of this idea, notion of God. But you have to let go of it, and then at a time God is sitting in your hand. Exactly. Even though you don't think so. So let me go into the importance anyway. Recently I really feel there's any kind of religion, about the religion, the core religion, we, you, you, you know, whatever kind of religion, that's fine. If you break a certain religion, why don't you do it?

[14:56]

If you feel happy, that's all right. I don't think we should bark at each other. Bark each other. Do you understand? Bark, you know. And finally bite each other. That is ridiculous under the beautiful flowers of our religion. And in the beginning, we are... very gently, anyway, discussing about the different points of a religion. In the middle, a few bit barking at each other, and the end, bite. This is the war in the Middle East. Ridiculous. So whatever it is, whatever kind of religion you believe, that's fine if you're happy. If you feel happy, that's fine. So let it go anyway. When I went to Bishop College, one young boy came to me after my talk.

[16:02]

He said, I experienced meditation for a couple of years, but recently I really realized how thankful to believe in Jesus Christ. Fine. Why don't you do it? So I didn't say anything about it. Okay, that's fine. So he was a little bit, well, a little bit barking at me, you know. Well, I know, I know his face, you know. If I looked at his face, already he was barking at me. But that's all right, that's fine. It doesn't mean that meditation is something wrong, or meditation is right, or Christianity is wrong or right. It doesn't matter. If you feel so, that's fine. Go ahead. I don't want to discuss about it. Important point is, whatever it is, anyway, let it go.

[17:09]

This is important. If you have a liberation freedom, let it go anyway. If you believe in some religion, a certain religion, and if you feel happy, let it go. And let it go means to accept something. All things are filled in your hand means all sentient beings come up to you and to see you, to talk with you. That is filled in your hand. Full in your hand. Not something just in your hand, particular thing. Let it go means Everyone comes to you and opens their heart and talks with you. That's fine. This is great, you know. That is, let it go. Let it go. Let go of something. The liberation, Buddha, God, all of this world, whatever. Anyway, let go of the experience which you have had.

[18:10]

Then at that time, you are, of course, Bodhisattva, Buddha. But if I put that name on it, it is nothing but provisional notion, which is changing constantly. You cannot depend on this. The same applies to your daily life. I always tell you, driving, good driving, bad driving, you cannot put on certain level, are you? Even though you have never had traffic accidents, You know, you don't say so. So good driver is what? Good driver must be appearing constantly within the parking economy tower, anywhere in no notion, in emptiness. Because that is, you have to drive in safety, in concrete way, anyway. Watching that all since you're getting situation, circumstances. Do you understand this? This is the point Buddhism often emphasizes.

[19:14]

So that's why Zen always tells you very extreme stories, the koans, like, you know, what the Buddha means. Immediately, Zen master, you know, they throw the Buddha statue into the fire and keep his body warm, you know. You don't understand this. And also, sometimes... Kendo, anyway, saw the beautiful image of the Avalokiteshvara within the stream of the rice, the boiled rice in the morning, and then the master immediately, with the kind of image of the Buddha Avalokiteshvara appearing in the stream. That's a beautiful image. But he didn't want to depend on this. Immediately, she said, get out.

[20:20]

I mean, kind of get the image with the label. This is very extreme, the story. But this is very important. You don't understand this. But if you look at your situation, so-called driving, Well, what is the good driver? What is the bad driver? You can't put a certain label. This is a provisional notion anyway. Well, where is the provisional notion is something wrong? Yes, it's important because it's appearing constantly where? Obviously, empty. Within the project parameter. Emptiness and freedom anyway. Changing constantly. So you have to, anyway, you must be free. You are let go always. Then that means driving in safety from moment to moment.

[21:21]

That's why the Dogen Zen says, and also particular Buddha and Bodhisattva which are provisionally set up can be attained. So you can attain good drive. Good drive. But this is it. Nothing but the provisional being blooming in the ground while clutching a flying tower. So you have to take best care of it from moment to moment. So when something occurs, it's nothing but the impermanent being. So always, accuse, accuse. Accused, disappear. Accused, disappear. This is the impermanence. But this appearance or this appearance are where? In the realm of prajnaparamita. That's why appearance and disappearance are important for us in the Buddha's world.

[22:25]

But we are always paying attention strongly to just appearance, disappearance. When you see the disappearance, you are really disappointed. If you see the appearances, you are always taking hold of it. Appearances, disappearances are, anyway, important. How beautiful they are, because they bloom their own life force flow within . So next, and also, anuktasambodhi, which is provisionally set up, can be gained. So anuktasambodhi is supreme perfection, perfect knowledge. between perfect knowledge. This is the result of the Buddhist path, so-called nirvana, a state of human body and human mind living in peace and harmony with all beings.

[23:43]

But if you feel anywhere from well to being cool, Seeing deeply and transparent all beings together. So there is no gap between you and all universe. Anyway, you can experience it. That is called anutta sambodhi. But this is nothing but the provisional setup. That's what you can experience. The moment when you can experience this, this is nothing but provisional setup. But there is beautiful flowers, blooming concentrates in the field of Prajaparamita. So, Lord,

[24:47]

Buddhist monks rob. We can't grade rob over liberation. And also we don't say the rob of, rob of virtuous field of far beyond form and emptiness. We don't say the rob of virtuous field. But originally, we say the great love of liberation, love of virtuous field, of virtuous formless field. It's the love of virtuous formless field because love is nothing but the form of Buddha's teaching, which is manifested in concrete way.

[25:56]

Buddhas don't understand. It is nothing but complete manifestation of the Buddha's teaching, so-called rob. Rob. That's why we make the love, the chanting of the triple treasure, pull it down the sun. But this love is not the love from which you can see certain spiritual heroes, you know, like illuminations around the love. If you think so, it's mysticism, okay, mysterious. So someone said, why do we make the law of hunting a triple trader? Can we, should we see something material from the rob, from the record?

[26:56]

No, not. That is not the point. Completely far away. It's not the point. Love you can see or love you are making is, anyway, form of full manifestation of Buddha's teachings in concrete ways. This is constantly changing, anyway. Professionally, it is set up like this. So important part is you should let it go. Let it go means just accept this world with wholeheartedness. Then that means let it go. That means let it go. Because you don't see any hell. Hell? Huh?

[27:57]

You know. You know? It's... H-E-L-A-L-O? H-L-A-L-O. And illumination. I could do it in the world, but shaving head, I don't think it is right. I don't think it is point. All we have to do is just to make the roughest world having the triple treasure. Because you are making Anyway, Buddha's teaching. Buddha, Diamond, Sun. This is the provisional setup of the Buddha's teaching appearing in the Prajnaparamita. That's why robbing is very important. That's why a real flower is beautiful.

[28:58]

Why you seek Why do you think how beautiful real flower is? If real flower blooms and there's no change, you know, constantly there is a real flower. It turns into immediately anywhere artificial flower. The real flower is constantly changed. Where? Within the plasma parameter. If there's a plasma parameter to call emptiness, it's not there. Empty. Constantly moving. And working with all beings. That is the core emptiness. Not alone work, okay? Well, work with all beings. In other words, well, it is. Well, life is anyway supported, guaranteed, and protected. by all beings. That's why flower is changing with all sentient beings.

[30:03]

That's why it is beautiful. And also, triple treasure, Buddha, Dhamma, Sangha, which are provisionally set up, can be attainable. Buddha, Dhamma, Sangha, triple treasures are anywhere you can, anywhere you believe in, You can respect, you can prostrate, triple-trade, put it down, done. They are nothing but provisional notions, provisional beings. So all you have to do is, anyway, you have to just respect and prostrate. triple treasure without attaching to anywhere north of the triple treasure or emptiness.

[31:06]

Because if you say emptiness, you attach to a private parameter because it's beautiful. Or it's very mysterious. It's very few. That's why you don't know. You're curious of it. So you really want to get it, but you can't get it. If you try to get it, that is emptiness project parameter immediately formed. So it's not real emptiness. Real emptiness is completely, completely, absolutely nothing. But it works. It works. So real truth works pretty well and emptiness, okay? Real flower works anywhere right in the middle of emptiness. Absolutely not emptiness, but not in the form of emptiness.

[32:12]

You can catch it through your six senses. So that's why And also the Triple Treasure, Buddha's Diamond Standard, can be, which are provisionally set up, can be a temple. And also turning the field of one brush, Diamond Save All Beings, can be gone through. Because turning the field of one brush down, Diamond means teaching, anywhere teaching the, the teachings are, anywhere that works. must be taught and share them with all sentient beings to help anyway. If so, teachings are what? Nothing but the infinite. So even though you understand Buddha's teachings, so-called emptiness or pratika Buddha or bodhisattva of Buddha, those are teachings, nothing but the teachings.

[33:18]

The teachings are all in the provisional setup. In the Dhamma Kundalika Sutra, it says provisional cathedra. Provisional cathedra, which everyone has to go through this cathedra in order to reach real cathedra. But this is a beautiful story, simple story we don't understand. It's just like a child's tale. But it is very true. So, teaching, so you can, even though you understand all teachings, emptiness or Buddha, Bodhisattva, you can't, it is not real Buddha, okay? So, if I ask you, what is a Buddha? And then you pick up certain sutras and take them to lots of sutras, and then say, well, Madhyamaka says about the Buddha such and such.

[34:28]

Avatantika Sutra says about Buddha such and such. You always pick up something through the book. And then you say, I am great Buddha. I don't think. It says that you are not Buddhist. Buddhist is in the Bible. What is the God? Look at the Bible. God is in the Bible. I don't think it is real God, you know. It is not real Jesus. Jesus must be you, but I don't know authentically. Christian people... Don't say so, but broadly speaking, Jesus or God must be you exactly. Jesus is not in ancient time. Jesus is not in the Bible. Buddha is God is not in the Bible. Someone said after the Christian priest, what is God?

[35:34]

The immediate priest, the Lord of throw away the Bible into him. Look at that. I don't think this is God. That is a notion, provisional, nothing but the provisional notion of God explained in the Bible. That's all. The real God, real Jesus is what? Anyway, we have to take into account very carefully about this. Otherwise, you always create troublemakers in any way, trouble. So, that's why in Zen, always, you know, the Gensha, Gensha, the master, no, not Gensha, I forgot his name. Gensha? Gensha? No.

[36:35]

I don't find him. who was the master of Diamond Sutra. You know the story, old woman? completely beat him by dumb discussion. He went to a tea house and he asked the older woman to get the dumplings with the tea. And then the older woman asked him, who are you? I am a Tok San. So what is it you are carrying on your back? That is awesome. This is a commentary to the Diamond Sutra, because I am master of the Diamond Sutra. So she said, great. But what is the mind?

[37:37]

What is the mind? and the past? What is the mind in the present? What is the mind in the future? The Diamond Sutra says the mind in the past is unattainable. Mind in the present is unattainable. Mind in the future is unattainable. What kind of mind are you taking the dumpling and eating? Then he was completely beaten by a gay woman. He couldn't say anything because he completely depended on the sutra. Whereas the mind and the past is unattainable. He explained the words. He explained the words. But he didn't know what the mind

[38:38]

in the past is unattainable. That's why when he was asked by a woman, what kind of mind are you eating something? Well, he was completely disappointed. Then he completely burned up his sutra and covered it up. He realized, okay, So, real mind, real God, real Buddha, real Venerable Shibata, whatever, not are in any way. Takemune Buddha realized what the monk was secretly mindful of and said to him, what you are mindful of is right. So, this monk was mindful of Secretly, anyway, well, the sixth form of the blooming flower of five aspects of Dharmakaya and four stages of Arahant,

[39:59]

the pratika Buddha and Anuttasambodhi, two portrayers, and turning the view of Vajrasattva Dharma, anyway, within the Prajnaparamita, within emptiness. Then Buddha realized what this monk was mindful of, and then he said, what you are mindful of is right. if it is. So, beauty of the flower must be found within anywhere prior to your parameter infinite. Constant fading away. Continuation of fading away. That's why the flower is very beautiful because the light force of the flower anyway tries to Room is on life force with whole heart.

[41:10]

From moment to moment, that's why it's beautiful. Tiny flower in the heart of the mountain, nobody knows. What is it? From moment to moment, anyway, life force, it's life force. The life force of the tiny flower, nobody knows. Anyway, room with whole heart. That's why it is built. That is called changing. It's moment anyway, it's moment anyway, it's blue like this. That's why it's built. However, the profound pride and power of the Tao is so wondrous or subtle that you cannot measure it. So, you cannot measure it. It goes beyond measure, but it works.

[42:16]

It really works in our human world. The month next, this is Dogen Zen's commentary to this sutra. He said, the month being secretly mindful of this, this is one word, the month being secretly mindful of this is manifested on a level which respecting and prostrating at all times So being secretly mindful of this, this monk dead, is not something mysterious, not something... Process of practice so-called disrespect and frustrating, anyway, to all sentient beings, flowers, creatures.

[43:28]

Even though you don't prostrate anyway in front of the cricket, you know, each time you walk before you kill the cricket anyway. I don't think it's necessary to do this. But anyway, to all sentient beings, all beings, we have to respect and prostrate. That is called being secretly mindless world. Because prostrate, to prostrate and respect is not your mind trip. Anyway, that is something you have to manifest yourself with your whole body and mind, including your body and mind in the past, present, future, anyway. That time, this prostration, bow or respect, really works. secretly, intimately.

[44:33]

Not show off. Very secretly, intimately. But people are, people have been tamed for many, many years To do something not secretly or intimately, always showing off or conspicuously. We want to get something. Yes, I got it. Look at this. We want to do something or we want to get conspicuously, excessively, so much. But Buddhist practice is faith, secret, and intimate. There is no gap. It's secret, but it's already with you. That's why nothing to say. It's very secret. If you know who you are, anyway, if you know what the human life for you is, well, you can't say anything about it.

[45:36]

It's secret. But it's very intimate because you know pre-world. That's why you cannot say anything. Who knows about me, Karagiri? Maybe all of you know pretty well who Karagiri is, but I know Karagiri much better than you. And then if I am asked by somebody, who are you? I can say who I am, but strictly speaking, I cannot say anything about me. Because nothing came down. I know pretty well. If I look at my past life, seeing where I've become, I always tell you, many injured donkeys going back to the barn, old barn. Do you know that?

[46:39]

That's pretty good, isn't it? Injured donkey, not the injured donkey, you know, always going back to the old barn. That is of my past, you know. But a present of foolish karaki which exists in the present, immediately I look at the past, because I am in the present. So I, in the present, become an old donkey, injured donkey, you know, going back to the old one. But simultaneously I have to see the future. So I become a very, you know, leaping horse, you know. So what is the character? I don't know. That I am injured donkey? No way. If I say so, I am always going back to the past, you know. And then from where the cause of injured donkey? That is my karma? Yes, sir. If I say so, I am always going back to my ancestors' world.

[47:44]

How can I live in my future, you know? It's ridiculous. So I have to live anyway. At that time, I must be, regardless of whether I like or not, I must be fresh, new, young, or anyone. Don't you think so? All of you should think so. So, what is the karakiri? What is the life? Nothing to say. It's very intimate. Very intimate with me. So I know pre-world. Very secret, I can't explain, it's very secret but I know pre-world. So that means no gap between, okay, I and total, totality of human life. Completely universe, completely one. That is called one. That is called intimate, secretly or intimately.

[48:51]

So being secretly mindful of this is manifested on the level with, so respecting, prostrating as all dhammas. So simultaneously, all I have to do is anyway to make a repentance which I have to do to respect triple trails. to anywhere, to the heavens, anywhere, with humble, with majesty, with aplomb. Aplomb? Aplomb. Aplomb? A-P-L-O-M-B. Oh yeah. Do you know aplomb? Yeah. Prajnaparamita, even if there is no notion of life and death, is exactly respect and prostration.

[50:03]

That is not only the form of vow. In your daily life, respect and prostration are always manifested everywhere. That's why I always tell, told you, anyway, pay careful attention to your object. Whatever you are, you are faith. That's why you don't have toilet paper and soap and your cushions and your clothes. Anyway, pay attention to your object. Secretly, intimately. Now, pay attention to means secretly. Secretly, intimately. Anyway, just hundred. Table, cloth, table. That is called respect. And prostrations, prostration, bow.

[51:05]

But it's very difficult to do in your daily life but to bow in concrete way. Now, find in a Buddhist practice with bow. At this, excuse me, the project parameter of even if there is no notion of life and death. So even if there is no notion of life and death, it's simultaneously project parameter. Project parameter is infinite. So called even if there is no notion of life and death, appearance or disappearance. total working, free, supporting all sentient beings. That is prajnaparamita. But how can we experience prajnaparamita? Anyway, respect, prostration.

[52:08]

To all sentient beings, all beings. So in your daily life, Why I always tell you, while you have lots of natural resources, we have to respect and prostrate your material things and mental things and whatever. At this very moment when you respect and prostrate, prajnaparamita anyway manifested. Prajnaparamita is perfectly manifested. And that is part, you know, part of the top. Manifested in concrete way, within the form of frustration, respect, sexual, kinyin, and washing the dishes, washing the vegetables, whatever.

[53:10]

That is Prajnaparamita. So Prajnaparamita is not true. Prajnaparamita is not concept. Prajnaparamita is always to let you know what is practical, vivid aspect of practice. Practice. Your action. Your deed. Which is very refined. very different. So human action must be defined. I told you yesterday, anyway, action, deeds are cause. But the deeds or actions as a cause are exactly the same as those of animals, trees, birds, because they are acting up.

[54:15]

But the differences between human beings and those of all beings are, anyway, that the human action must be refined, profound, by focusing on prajnaparamita. At that time, your deed, your action, should be young, bright, and grow. in a proper way. That is called effort. Without effort, you cannot grow your deeds as a human

[55:19]

So, practicing paramita, anyway, at this very moment, when you respect and prostrate, pay attention to this. At this very moment, there is no gap between. You can see something in the time process after your practice, and then I can see something extra. But no. At this very moment, right in the middle of the moment you prostrate, That is the place, that is the time and space where prajnaparamita grows. This is what we call precept, samadhi, prajna, and vow to save all beings. In other words, we call it woo, nothing less. This is anyway called mu.

[56:24]

It is called mu, nothing. So mu is not one of the very bubbles through which you have to pop, you know. It's not real mu. Koan is the total manifestation of the truth as it really is. This is a koan. According to Dogen, it's not puzzle. It's not then question and answer. No matter how long you discuss about mood in your head between you and teacher, well, you never understand real nothing. Real woo. Of course, if you concentrate on the thinking mood, maybe you can get a hint. about new. But it is just a form of new. Next morning it disappears. So that's why next Dogen then says this thus, mu, nothing which is provisionally set up, can be attained.

[57:33]

So what can you attain? Mu. What do you mean by passing? The examination and the move, and move. What do you say? What did you practice? Real move? Uh-uh. That is provisional setup of move. It's setup. Keep the setup. Do the setup anyway. more temporary because Buddha, Caitanya, experienced more prajnaparamita in their own life directly, secretly, intimately. That's why they have to anyway explain to all sentient beings because it makes you cool and serene and quiet. Peace, peaceful, harmonious, happy.

[58:36]

Supreme happiness. That's what he wants. They want to share this feeling with all sentient beings. How? What? Through the mouth, through the mind, through the body. That is the key to it. So finally, they found a certain word to call emptiness, to call nothingness, to call moon. But that is provisional, tentative way, tentative form of real moon. That is the point you can attain. But next, if you attend, anyway, nothing is left. You should let it go. And then when you let it go, at this very moment when you let go of it, that is called nyung bu.

[59:41]

That move, nothing which is provisionally set up can be attainable. It is called prajnaparamita, extremely profound, subtle, and beyond measure. Second, study and practice prajnaparamita. This is very short. And Angra asked Subuti, All virtuous ones, if Bodhisattva Mahasattva wishes to study and practice the profound Prajnaparamita, how should he do? Bodhi 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.

[60:54]

practice prajnaparamita, which is not provisional form of prajna emptiness. That is called to study and practice. That's why he said to study and practice prajnaparamita is emptiness itself. Then, next, it says, emptiness is to study and practice prajnaparamita. So, emptiness itself, to study and practice prajnaparamita. Dogen Zenji always mentions like this, turning over the previous sentence, exactly because if I say, please study and practice Prajnaparamita emptiness. And then you say, if I don't know what the Prajnaparamita is, how can I study in Prajnaparamita?

[62:25]

Do you say so? You always say so. Please study and practice emptiness. And then you say, how do I practice emptiness if I don't know? That's why Dogen Rinpoche says, if you don't know emptiness, just do it. Just do it in your tooth study and practice. Do you understand? How do I practice zazen, which is meaningful, helping all sentient beings, helping you If I don't know the meaning of the thing, that's why I'm talking to you today, to study, practice, develop it, immediately, faith, all things should be. Faith, all things should be here, immediately to do the thing anyway.

[63:29]

You understand? That is your mind, that Christ is not. trip for me. That is always something that happens through your conscious-centered trip. It's a trip. Conscious-centered trip. Well, um, For instance, if you don't understand the purpose of human life anyway, how can I live? Should I live in this world or not? One Japanese young man rushed into the Denmark who was at the platform of Kyoto Station.

[64:31]

Then he noticed the Zen Master there, so he rushed into him and asked, what do you mean Buddhism, Buddhist practice? What do you mean, save all sentient beings? I don't understand how to help all sentient beings. The Zen Master said, if you don't understand how to save all sentient beings, you should learn who you are. To learn the self. To learn the self. That's very simple, don't you think so? Because you know the who, you, you. But you don't know who you are. Maybe so. But so, if I don't, she asked next month, if I don't know, how can I help? How can I learn who I am? So he said, help people. You understand? That's exactly what Dogen Denji always mentions.

[65:34]

If I don't know, how can I help? If I don't know who I am, how can I help all sentient beings? Help all sentient beings. And then you can learn. If I don't know how I should help all sentient beings, then you might learn who you are.

[65:55]

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