So I think I covered all that so we will now go to actually, we're going to stay with Huineng and the Platform Sutra. And this particular part, I think, was very, very powerful. Huineng was a person that came to the practice in a very sudden way by listening to a passage of the Diamond Sutra, it caught his interest. And from there then he went to master Hongren which we had been studying for quite a while. So here is Huineng. One of his star students, the other one was Shenxiu. And pointing directly to mind, in a very interesting way. When we talk about the Trikaya, the Trikaya is this idea of the mind. And in terms of let's say, samsaric terms, so that we could try to look at it and put it in a proper perspective. And it talks about that there's three bodies of the Buddha, the Dharmakaya, Sambhogakaya, and Nirmanakaya. And you'll hear this all the time, you know, but we have to stop and go, Okay, I hear these terms, but what do they really mean? And it's an interesting thing, because that thank you for laying that out, Dharmakaya, Sambhogakaya and Nirmanakaya. And essentially, let me put it in this terms in terms of Sambhogakaya, which is this kind of a reward body is represented by Amitabha Buddha. And Amitabha Buddha has this body, that's where they establish this Western Pure Land, where everything is pure. What we're referring to when we say Pure Land, is that the mind is pure, wherever it's at, the mind is pure. So do we say there's a Western Pure Land? In what direction? Would we say? Is it the same direction? Whether we're in China, or we're in the United States? Or in Taiwan, or wherever? Is it in this way? Or is it different? We need not know what direction that is, in that way, like we heard last week, when they said should the students be facing west. And they said, well, to the new students, you know, and those that are not very adept, we tell them to point that way just to keep them oriented. But it isn't necessary, we don't have to bow in a particular way, such as the Muslims and identify where Mecca is. The Pure Land is right here, the Pure Land is over there, it's over there, it's over there, it's an all directions. Because mind is in all directions. And this idea is that when we think a good thought, we're in the Pure Land, when we think of where a bad thought, We're in hell, it just depends on how we do this, and how we can sustain it as to where where this mind is that everything is just simply this mind. But we get confused because we believe that the samsaric body is capable of salvation. But that would be foolish, that would be like you finding a perfect pomegranate, beautiful pomegranate. And you'd put it on the altar. And you'd say, I want this pomegranate to be this way forever. Well, sooner or later, it's going to dry up. And it's beauty will be replaced by petrification because it will get rotten. But that's just the nature thing because that in itself is just an appearance. It is the Dharmakaya that is the mind ground. It is what is sometimes referred to as the noumenon. If you're doing a fraction, it would be a line with one to the infinite below. And on top one or whatever number you want to put up on top. It is the denominator, not the numerator. This is something that's there that gives value to whatever's the number above it is. Without it, there's nothing that number came up on the top line as a fraction. It owes its existence to the denominator on the bottom. This is the noumenon. This is the Dharmakaya. This represents the incredible unlimited knowledge and wisdom of the Buddha body. The Buddha body knows everything. Just like you know your hands, you know your feet, you know, it's no surprise to you. If you look at yourself, you'd be very surprised if you had grown an arm right over the night, you would go What's this? This is not my body. You know exactly how your body is. Is the Buddha body in this way, except its appearance, they use the number of 10,000. To say that 10,000 dharmas appear at one time, that's just to give you a number that's relatively uncomfortable for you in any specific moment to understand what is happening and so, we have that. Now, then how do we explain Shakyamuni Buddha? And Shakyamuni Buddha is an appearance body, this is the Nirmanakaya. So this body manifest by the power of the buddha mind to appear within this world for assistance to those slumbering Buddhas caught up in this dream. And so, our physical body is not an appearance body, our physical body is just a dream. You could say the appearance body is in the same way, but it has a different purpose. It's specifically here for the purposes of delivering sentient beings. And it is understood that body does not have an independent life and being or any kind of a way that we can look at it and say, Oh, this, this being is real, not by self proving, but by looking and seeing the nature. And this is what is important as we begin to see the nature of things, we see things in the correct way. Let me give you a little bit of a definition of the Dharmakaya. And the term in Chinese I may not get it right and somebody who's who's well versed in Chinese, that is Sanshen. So did I get it close or not? Yeah. Okay, Sanshen is the Trikaya. And so this is in AR teachings. It says, that is a Mahayana teaching on both the nature of reality, and the nature of Buddhahood. And this is something that as Chan practitioners we concentrate quite a bit on is the nature of things. We want to know the true nature of things. When we understand what the true nature of things are, then we understand it all is mind. We see how it works, we see how all this relates in terms of this. In fact, this concept of the Trikaya doesn't mean there's three separate Buddhas or Buddha bodies, it is just an exploration of how the buddha mind manifest, in particular with its relationship to samsara. So, if we do not have samsara, the mind will be fundamentally empty, there will be nothing there, as we perceive it to be in samsara, it would just be pure mind. But because of the obscurations in mind, it gives these appearances and purposes, but ultimately all of that is represented by the Dharmakaya. As we mentioned that Amitabha Buddha represents a good example of the reward body, and Shakyamuni Buddha represents the appearance body, then when we see the Dharmakaya represented by what they say is primordial Buddhas and there's many different primordial Buddha's that are attributed. They're not necessarily different. because they're all the Buddha but primordial meaning that was there from where everything springs from. I'm probably the one that's mostly mentioned is Virochana. And so Virochana is a primordial Buddha, but even Samantabhadra, at some points had been seen, not as a bodhisattva. But as a primordial Buddha. So there's different ways to attribute it, but essentially saying that this was the source or the original Buddha from where things come from. It's not easy for us to do that. But because we have to look at this and we have to see, you know, from where did the seeds come from? Not just in samsara. But where did the seeds of these Buddhas come from? We have to see from where they spring, this is the Dharmakaya. When did the Dharmakaya start? We don't know that. It's not possible to for us to ever to know that. I don't know, maybe that would be the first question I'd ask the Buddha. But the thing is that's silly because a Buddha itself is just a depiction of the Buddha without being a Buddha, it's just mind itself. So there's nothing that it can reduce down to. It is just that and so that's the Dharmakaya, the noumenon where everything springs from and including, we could say the notion of Virochana, Virochana, Virochana, when there is no notion of Virochana, otherwise it would be referred to as a primordial Buddha, tracing it back.