I want to change translation I did yesterday of the passages we studied yesterday. I said the provisional notion of the five aspects of dharmakaya or five aspects So, the provisional notion of the four stages of Arhat, I said like this, but I want to change a little bit. Even if all dharmas are in the notion of life and death within Prajnaparamita, The five aspects of Dharmakaya which are provisionally set up can be attained.

[01:07]

Precept Dharmakaya, Samadhi Dharmakaya, Prajna Dharmakaya, Liberation Dharmakaya, Liberation Prajna Paramita, Comprehension Dharmakaya. This translation is not perfect, but it's pretty close to the original. So, the five aspects of Dharmakaya which are provisionally set up are the established examples. Are you all right? And also the four stages of Arahat which are provisionally set up can be attainable. Stream-winner, once-returner, never-returner Arahat.

[02:10]

And also Pratyekabuddha and Bodhisattva which are provisionally set up can be attained. And also another somebody which is provisionally set up can be gained. And also the triple treasures, Buddha, Dharma, Sangha which are provisionally set up can be attainable. And also turning the wheel of one-drop Dharma to save all beings can be gone through. There are six points Dogen Zenji mentioned here. Five aspects of Dharmakaya, the four stages of Arhat, Pratikabuddha and Bodhisattva, Anuttasambuddhi, a triple treasure, Buddhadharma Sangha, and turning the wheel of wondrous Dharma to save all beings.

[03:21]

Those are the six points. They are manifested within Prajnaparamita. So, the first of all, Dogen Zen says, even if all dharmas are in the notion of life and death, within Prajnaparamita, the five aspects of dharma occur. can be attainable. So, you have to add the first sentence to each of the six points. Even if, or that must are, in notion of life and death, within practical parameters, 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 Prajnaparamita, Pratyekabuddha and Bodhisattva which are provisionally set up can be attained.

[04:33]

Something like that. Today I want to say and also Pratikabuddha and Bodhisattva which are provisionally set up can be attained. So, he said provisionally, provisionally set up. This is, this is, how to say, what you can see you can hear through six consciousnesses, so-called experience. Whatever you have experiences of, through your practice, through your daily life, all are provisional beings, which means

[05:42]

that all are changing, appearing, disappearing. So, the Pratikabuddha and Bodhisattva. Pratikabuddha is a person who studies and practices Twelve Chains of Causation, Salary, and the Ten Enlightenment. In other words, Twelve Chains of Causation is the teaching, a teaching of, you know, the teaching, a distant teaching of how all beings are So through the 12 chain causation, you can see image.

[06:58]

The image or picture of how all sentient beings exist. So that is the 12 chain causation. So that is a Pratikabuddha. Pratikabuddha thoroughly anyway studies and practices twelve chain causation. And that is enlightenment. Enlightenment means touches the truth. He can touch anyway the core of existence. That is a Pratikabuddha. 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 as long as you can experience directly The teaching of Twelve Chains of Causation through your body and mind, this is temporarily called pratika. Pratikapura. And Bodhisattva. Bodhisattva is nothing but a notion. As long as you experience directly any one of these six parameters in your daily life, that is called Bodhisattva. So these Pratikabuddhas, 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, impermanent being. That's why temporarily, Tentatively we call Pratikabuddha or tentatively we call it anyway Bodhisattva. So you can attain, you can attain them. But strictly those Pratikabuddha and Bodhisattva can be manifested within Prajnaparamita emptiness. So I told you, anyway, your body and your mind, anyway, nothing but the Prajnaparamita 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 cannot depend on your experiences, whatever they are. Even though you experience God, you experience Avalokiteshvara, even though you experience Buddha and whatever, telepathy or whatever, Anyway, they are nothing but, in a way, impermanent being. So you can't depend on. That's why concentrate, you have to let go of it. And then when you let go of it, there is something is filled in your hand. Let go. Anyway, at that time, anyway, very naturally let go is identical with feeling something in your hand simultaneously.

[11:34]

If you read the Vendo or Dogen Zenji mentions this point. So, most important practice is the practice of Buddhism is a continuation of letting go. Letting go. You don't know. Some person asked me, what do you explain letting go? I don't know. But anyway, letting go. Let go of your experiences forever. Then at that time let go of the experiences of Pratikabuddha and the Bodhisattva blooming in the realm of Prajnaparamita. Then you really feel how beautiful they are. But if you always take

[12:40]

take hold of your experiences of Pratyekabuddha Bodhisattva, they don't change. They don't change. Just like artificial flowers. But even though artificial flowers are nothing but impermanent, sooner or later they change. 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 the God, do you believe, or Christian believe? This is very interesting. So constantly Dogen Zenji are mentioned about what is God, you experience.

[13:41]

This is nothing but the impermanence. So changing constantly. That's why when there are 10 people, 20 people, 30 people, anyway everyone experiences in a different way about God. Because your experiences are nothing but the change. impermanent. But most people anyway take the strongly 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, letting go is really important, anyway. Recently I really feel that any kind of religion, about the religion, so-called religion, we usually use, you know.

[14:48]

Whatever kind of religion, that's fine. If you believe a certain religion, why don't you do it? If you feel happy, that's alright. I don't think we should Bark at each other. Bark at each other. Do you understand? Bark, you know. And finally bite each other. That is ridiculous under the beautiful flag of religion. And in the beginning we are very gently anyway discussing about the different points of religion. In the middle, a little bit barking at each other. And the end. This is a 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.

[15:52]

When I went to Bethel College, one young boy came to me after my talk. He said, I experienced meditation for a couple of years. But recently, I really realized how simple it is 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. I know, I know his faith. If I look at his faith, already he was barking at me. But that's alright, that's fine. It doesn't mean meditation is something wrong, or meditation is right, or Christianity is wrong. Alright, it doesn't matter.

[16:55]

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. This is important. If you have liberation, freedom, let it go anyway. If you believe some religion, a certain religion, and if you feel happy, let it go. And let it go means to accept something. All beings are filled in your hands means all sentient beings come up to you and to see you, to talk with you. That is filled. Filled. in your hand. Ok? Full in your hand. Not something get in your hand particular thing. Let it go means everyone come to you and open their heart and talk with you. That's why this is great you know. That is let it go.

[17:56]

Let it go. Let go of something. So liberation Buddha, God, Avalokiteshvara, whatever. Anyway, let go of the experience which you have had. Then at that time, you are so-called Bodhisattva Buddha. If I put a certain name on it, it is nothing but provisional notion, which is changing constantly. You cannot depend on this. So same applies to your daily life. I always tell you driving, good drivers, bad drivers, you cannot put on certain level on you. Even though you have never had traffic accident, you don't see so. Good driver is what? Good driver must be appealing constantly within the prajnaparamita, anywhere in non-motion, in emptiness.

[18:58]

Because that is, you have to drive in safety, in concrete way, anywhere, watching the all sentient beings, situations, circumstances. Do you understand this? This is the point Buddhism often emphasizes. 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 buttock warm, you know. You don't understand this. And also sometimes Tenzo Anyway, saw the beautiful image of Avalokiteshvara within the steam of the rice, of boiled rice in the morning. And then, the master immediately, get up!

[20:00]

You know, with the kindness of this image of the Buddha Avalokiteshvara appearing in the steam. That's a beautiful, you know, image. But he didn't want to depend on this. Immediately he said, get out! Cutting out this image with a... what was it? A label? This is a very extreme story, but this is very important. You don't understand this, but if you look at your situation, so-called driving, Well, what is a good driver? What is a 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, in emptiness.

[21:02]

Within the prior paramita. Emptiness means freedom, anyway. changing constantly so you have to anyway you must feel free you let go always you know and then that means driving in safety from moment to moment that's why the Dogen Zen says and also Pratikabuddha and Bodhisattva which are provisionally set up can be attained so you can you can attain good drive. Good drive. But this is nothing but the provisional being, roaming in the realm of personal paramita. So you have to take best care of it. From moment to moment. So abuse. When something is abused, it's nothing but the impermanent being. So always abuse, abuse.

[22:04]

Abuse, disabuse. Abuse, disabuse. This is impermanent. But this appearance or disappearance are where? In the realm of Prajnaparamita. That's why appearance and disappearance are important for us in the Buddha's world. But we are always the 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 flowers. within the Pratyekabuddha's heart.

[23:06]

So next, and also a neutral samsambhari which is provisionally set up can be gained. So a neutral samsambhari is supreme perfection, perfect knowledge. Supreme 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. But you feel anyway from well to being cool. Seeing deeply and transparently all beings together. So there is no gap between you and all universe. Anyway you can experience this.

[24:09]

That is called Anuttara Sambodhi. But this is nothing but the provisional setup. That's why you can experience. The moment when you can experience this, this is nothing but provisional setting up. But that is beautiful flower, blooming, concentrated in the field of Prajnaparamita. So robe. Buddhist monks robe. We chant great robe of liberation. And also we don't say the robe of, robe of virtuous field of far beyond form and emptiness. We don't say the robe of virtuous field.

[25:13]

But originally we say the great robe of liberation, robe of virtuous field, of virtuous formless field. The love of virtuous formless field. Because love is nothing but the form of Buddha's teaching. which is manifested in a concrete way, Buddha Dharma Sang, it is nothing but a concrete manifestation of the Buddha's teaching, so-called robe. That's why we make the robe, chanting of the triple treasure, Buddha Dharma Sang.

[26:16]

But this rob is not a rob from which you can see certain spiritual heralds, you know, light, illuminations around the rob. If you think so, it's mysticism, mysterious. So someone says, why do we make the law of chanting triple treasures. Should we see something mysterious from the law of Lakshmi? No, not. That is not the point. Completely far away. It's not the point. The law you can see or the law you are making is, anyway, form of full manifestation of Buddha's teachings in concrete way.

[27:22]

This is constantly changing anyway. Provisionally it is set up like this. So important point 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, this day you don't see any hell. Hell? H-E-L-L. H-E-L-L? H-E-L-L. And the illuminations around the Rakshasana robe and the 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 Rakshasana robe chanting the triple treasure.

[28:27]

Because you are making anyway Buddha's teaching. Buddha, Dharma, Sangha. This is the provisional setup of the Buddha's teachings, appearing in the Prajnaparamita. That's why rob is very important. That's why real flower is beautiful. Why do you say how beautiful real flower is? If real flower blooms, In the no-change, you know, constantly there is a real flower. It's turned into immediately. Then you are artificial flower. So real flower is constantly change. Where? Within the primary parameter. This is the primary parameter so-called emptiness is not just empty.

[29:31]

Constantly moving and working with all beings. That is. So called emptiness. Not flower alone works. Flower works with all beings. In other words, flower is, flower's life is anyway supported, guaranteed and protected by all beings. That's why flower is changing with all sentient beings. That's why it is beautiful. and also triple treasure buddhadharmasangha which are provisional set up can be attainable buddhadharmasangha triple treasures are anywhere you can live in you can respect you can prostrate triple treasure buddhadharmasangha they are nothing but provisional

[30:39]

Notion provisional being. So all you have to do is, anyway, you have to just respect and prostrate. Triple treasure. Without attaching to, anyway, notion of the triple treasure or emptiness. Because if you say emptiness, you know, Prajnaparamita you attach to Prajnaparamita because it's beautiful. Or it's very mysterious, it's very huge, that's why you don't know, you are 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 Prajnaparamita immediately formed. So it's not real emptiness.

[31:42]

Real emptiness is completely, perfectly, absolutely nothing. But it works. It works. So, real truth works pretty well in emptiness. Real flower works anywhere right in the middle of emptiness. Absolutely emptiness. Not emptiness This is not in the form of emptiness. You can catch it through your six senses. So, that's five. And also the triple treasure Buddha dharma sangha can be, which are provisional set up can be attained. And also turning the fear of wondrous dharma to save all beings can be gone through. Because turning the field of wondrous dharma, dharma means teaching, anyway teaching means, the teachings are, anyway, thy words must be taught.

[32:51]

And share them with all sentient beings to help, anyway. If so, teachings are what? Nothing but impermanence. So even though you understand Buddha's teachings, so-called emptiness, or Pratikabuddha, or Bodhisattva, or Buddha, those are teachings, nothing but teachings. The teachings are human provisional setup. In the Dharma Pundarika Sutra, It says, it says provisional castle. Provisional castle, which everyone has to go through this castle in order to reach real castle. But this is a beautiful story, simple story. We don't understand. 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's Bodhisattvas, you cannot, it is not real Buddhism, okay?

[34:10]

So, someone, if I ask you, what is a Buddha? And then you pick up certain sutras, and checking the lots of sutras, and then say, well, Madhyamika says about the Buddha such and such. Avasantika Sutra says about Buddha such and such. You always pick up something through the book, you know, scriptures. Then you say, I am great Buddhist. I don't think so. This is. You are not Buddhist. Buddhist is in Sutra. Where is the God? Look at the Bible. God is in the Bible. I don't think it is real God, you know. It is now 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, you know.

[35:16]

Jesus is not in ancient time. Jesus says, not in the Bible. Buddha is God, it's not in the Bible. Someone said, asked the Christian priest, what is God? Immediately the priest throw away the Bible into him. Look at this. 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. So real God, real Jesus is what? Anyway we have to take into account very carefully about this point. Otherwise you always create troublemakers. Anyway troublemakers. So, that's why in Zen always, you know, the Gensha, Gensha the master.

[36:26]

No, not Gensha. I forgot his name. Gensha? Gensha? No. Takusan. Takusan the master. who was a master of Diamond Sutra. You know the story? Old woman, you know, completely beat him by Diamond Discussion. He went to a tea house and he asked the old woman to get a dumpling with a tea. And then the old woman asked him, Who are you? I am a Tok San. So what is it you have carried on your back? That is a master. This is a commentary to the Diamond Sutra. Because I am master of Diamond Sutra to teach.

[37:31]

So he said, uh-huh, great. But what is a master? Mind. What is the mind in 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? are taking the dumpling and eat. Do you understand? And then he was completely beaten by this woman. He couldn't say anything. Because he completely depend on the sutra. Where is the mind and the past is unattainable. He explains the words. He explains the words.

[38:33]

But he didn't know what the mind in the past is unattainable. That's why when he was asked by a woman, what kind of mind are you eating, dumping? So he was completely disappointed. Then he completely burned up his sutra and comment. he realized. So, real mind, real God, real Buddha, real Avalokiteshvara, whatever, not are, in any way, super. Shakyamuni 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, those six forms of the blooming flower of five aspects of Dharmakaya and four stages of Arhat.

[39:59]

the Pratikabuddha and Anuttasambuddhi, Triple Treasures and turning the wheel of One Truth Dharma anywhere within the Prajnaparamita, within the emptiness. Then the Buddha realized what this monk was mindful of and then he said what you are mindful of is right. Yes, it is. So, the beauty of the flower must be found within anywhere present in the paramita or emptiness. Constant fading away. Continuation of fading away. That's why the flower is very beautiful because the life force of the flower anyway tries to Bloom is on life force with whole heartedness.

[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, anywhere life force is life force. The life force of that tiny flower, nobody knows. Anywhere it blooms with whole heartedness. That's why it is beautiful. That is called changing. Each moment, anywhere, each moment, anywhere, it blooms like this. That's why it's beautiful. However, the profound pride in paramita is so wondrous or subtle that you cannot measure it. So, you cannot measure it. Way beyond measure, but it works.

[42:16]

It really works in our human world. The monks next, this is Dogen Zenji's commentary to this sutra. He said, the monks are being secretly mindful of this. This is one word. The monks being secretly mindful of this is manifested on a level with respecting and prostrating at all diamonds. So being secretly mindful of this, this monk did a... not something mysterious or not something... Process of practice so called dispect and frustrating anyway.

[43:23]

to act all sentient beings, flowers, crickets, even though you don't prostrate anywhere in front of the crickets each time you walk, before you kill the crickets anyway. I don't think it's necessary to do this, but anyway, to all sentient beings, all beings, we have to respect respect and prostrate that is called being secretly mindful 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, at that time, this prostration, bow, or respect, will work.

[44:30]

Secretly. Intimately. It's not a show off. Very secretly, intimately. But people have been tamed for many, many years. To do something not secretly or intimately, always showing off or conspicuously, okay, we want to get something, yes I got it, you know, look at this, always we want to do something or we want to get conspicuously, excessively so much. But Buddhist practice is very 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 is, well you don't, you cannot say anything about it.

[45:36]

Very 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 can be done. I know pretty well. If I look at my past life and where I've become, I always tell you, very injured. Donkeys going back to the barn, the 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 my past, you know. But the present... Oh, who is Karaki which exists in the present? Immediately I look at the past. Because I am in the present. So, I in the present become the old donkey, injured donkey. Going back to the old man. But simultaneously I have to see the future. So I become a very fresh, you know, leaping horse. So what is Karaki? I don't know. So I am injured donkey? No way. If I say so, I am always going back to the past, you know? And then from where this, the cause of injured donkey, that is my karma? Yes, sir. If I say so, I am always going back to my ancestor's 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 it or not, I must be fresh, new, young horse. Anyway, don't you think so? All of you should be so. So, what is the Karakei? What is life? Nothing to say. But it's very intimate. Very intimate with me. So I know pre-world. Very secret. I cannot explain. It's very secret but I know pre-world. So that means no gap between I and total picture, totality of human life. Completely universe, completely one. That is called oneness. That is called intimate, secretly or intimately.

[48:50]

So being secretly mindful of this is manifested on the level with the respecting prostrating as all dharma. So simultaneously, simultaneously all I have to do is anyway to make a repentance which I have to do to respect trickle traders to anyway do those things anyway. With humble, with majesty, with aplomb. Aplomb. Aplomb. Aplomb. A-P-L-O-M-B. Oh yeah. You know aplomb? Yeah. The prajna paramita of even if there is no notion of life and death is exactly respect and prostration.

[50:01]

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 I told you, anyway, pay careful attention to your object. Whatever you are, you are facing. That's why using a toilet paper and soap and your cushions and your clothes. Anyway, pay attention to your object. Secretly, intimately. Pay attention to means secretly. Secretly, intimately, anyway, just handle it. Table, cloth, paper, that is so-called respect and prostration.

[51:03]

Prostration, bow. But it's very difficult to do in your daily life to bow in a concrete way. That's why in a Buddhist practice we bow. At this, excuse me, the Prajnaparamita of even if there is no notion of life and death. So even if there is no notion of life and death is simultaneously Prajnaparamita. Prajnaparamita is emptiness. So called even if there is no notion of life and death appearing or disappearing. Total working, free, supporting all sentient beings. That is Prajnaparamita. But how can we experience Prajnaparamita?

[52:05]

In what respect? Frustration. Two, as all sentient beings, all beings, in your daily life, I always tell you, while you have lots of natural resources, you have to respect and prostrate your material things, mental things, whatever. At this very moment, when you respect and prostrate, Prajnaparamita anyway manifests. Prajnaparamita is perfectly manifested. That is Prajnaparamita manifested in concrete way, within where? Within the form of frustration, respect, gassho, kinhin, washing the dishes, washing the vegetables, whatever.

[53:10]

That is Prajnaparamita. So Prajnaparamita is not a 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 defined. 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, birth because they are acting always.

[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 Prajna Paramita. That time your deed, your action are shoot its own yarn bud and grow in proper way. That is called effort, effort. Without effort You cannot grow your Deeds, as a human Deed.

[55:20]

So, Prajnaparamita, 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 moment you practice that is the place that is a time and space where Prajna Paramita blooms in you this is what we call precept Samadhi Prajna and vow to save all beings. In other words, we call it Mu, nothingness. This is anyway called Mu.

[56:24]

It is called Mu, nothingness. So Mu is not one of the Zen puzzles through which you have to pass, you know. It's not the real Mu. Korn is a total manifestation of the truth as it really is. This is a Korn, according to Dogen. It's not puzzles. It's not Zen question and answer. No matter how long you discuss about Mu in your head between you and teacher, well, you never understand real nothing, real Mu. Of course, if you concentrate on the thinking mood, maybe you can get a hint about the mood. But it is just a form of a mood. Next moment it disappears. So that's why the next dogma then says, this thus mood, 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 Mu, in Mu? What do you think? What did you pass? Real Mu? That is a provisional setup of Mu. You setup, teacher setup, Buddha setup, anyone. Moo temporal because Buddha, Patriarch experienced Moo 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,

[58:35]

happy, supreme happy. 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. So finally they found a certain word, so-called emptiness, so-called nothingness. so-called mood. But that is provisional, tentative frame, tentative form of real mood, nothing. So that is the point you can attain. But next if you attain anyway nothingness, next you should let it go. Then when you let go, at this very moment, when you let go of it, that is called myo-gu-bu, nothing.

[59:49]

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. Indra asked Subhuti, all virtuous ones, if Bodhisattva Mahasattva wishes to study and practice the profound Prajnaparamita, how should he do? Bhuti replied, O Indra, if the Bodhisattva Mahasattva desires to study and practice Prajnaparamita, he must study and practice emptiness. Accordingly to study and that next that is the Dogen's comment to this

[60:56]

Accordingly, to study and practice Prajnaparamita is emptiness. To study and 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 he says emptiness is to study and practice Prajnaparamita. So emptiness itself. study to study and prajna paramita. Don't you always mention like this turning over the previous sentence exactly because if I say please study and practice prajna paramita emptiness and then you say

[62:16]

If I don't know what the Prajnaparamita is, how can I study in Prajnaparamita? 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 Dongin Rin says, If you don't know emptiness, just do it. Just do it to 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, meaning of Zazen is. That's why Dogenben says, Practice Zazen is immediately save all sentient beings.

[63:23]

Save all sentient beings is immediately to do Zazen anyway. Do you understand? That is your mind's conscious trip. That is always something happens through your conscious trip. Do you understand this kind of trick? 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 Zen Master 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 path? What do you mean, save all sentient beings? I don't understand how to help all sentient beings. The 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? Because you know who you are. But you don't know who you are. Maybe so. He 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 Dogen Zenji 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. Then you can learn. If I don't know how I should help all sentient beings, anyway learn who you are.

[65:55]

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