In November, I think, we studied Shodren's Uzi, and Dogen Zenji used this expression, three heads, eight arms. And that is Buddha nature. That's the final answer, Dogen's final answer about what is Buddha nature. Well, I have to talk only three head, eight arms. But I don't have time. It's for the nature also, the 16-foot, 14-foot body. Yes, okay. So I just show the picture. Oh, yeah, it's great. This is three head, eight arms. This is in Japanese which has three head and eight arms.

[01:13]

In Sanskrit, this is Rokya Ujjara. And this means, the name means conquering, conquering three worlds. And three worlds means the world based on three persons' mind, greed, anger, hatred, and ignorance. And underneath of this figure's foot, there are man and woman. These are the king of that realm. Three words. Named Mahashihara. Mahaswara is another, is an originally cloned Indian god called Shiva.

[02:21]

And the woman's name is Uma, wife or empress of this Mahaswara. And they are the king or head of these three worlds. And that means we, as a karmic consciousness, we want to be the head king of the world of three poisons. And we want to be free. But shivara, nahashivara, shivara means a free person. So the Japanese name for this god is Daijizaiten, great freedom. We want freedom. That means we want to do whatever we want. We want to fulfill our desire and control everything, you know.

[03:37]

according to my idea, my desire. And this Myoho is, you know, traveling on those, you know, desire terms. And this is one of the three bodies of Satin Buddha. This is according to the so-called esoteric Buddhism or Vajrayana in Japan. These photos are from Toji in Kyoto. Toji was founded by the founder of the Japanese Shingon school, Kukai. And this is a part of three sets of mandala. And each set, the first one, the central one, is a mandala of Buddha.

[04:47]

Each set has five figures. The central one is a set of five Buddhas. The center is Avalokiteshvara Mahabharata. And there are four Buddhas in east, north, east, south, west, and north. And the Buddha in the West is Antara. And Buddha in the East is Ashiku. That is Ashiku. Aksharia. Aksharia Buddha in Sanskrit. And each Buddha has three bodies. A body as a Buddha is this one. This is Aksharia Buddha. One of the five Buddhas in the Mandala. And in order to teach Dharma to living beings, the Buddha takes apart a form of bodhisattva.

[06:01]

And this is a form of a bodhisattva of the same Buddha. And the name of a bodhisattva is In Japanese, Kongo-ho, Kongo-ho Bodhisattva. Or in Sanskrit, Vajraptana Bodhisattva. To teach living beings. But these two are not all the faces of Buddha. To good living beings who are ready to hear Dharma, bodhisattva is okay. But there are so many living beings who don't want to hear Dharma. I think each one of us have that part. And in order to control

[07:04]

Those people, like us, would need to appear as this kind of a form with anger, very fearful and violent and powerful to, you know, how can I say, press our desire to be free. And I think this is what we do in the Zen, I think. Not only in the Zen, but our practice is, you know, like this goes on the mirror, you know, some action, our desire to do whatever I want to do. And this practice, as a ghost and a mule, is an actual function of Doda nature in our actual lives.

[08:24]

I think that is what Dogen is saying in the final part of this writing on Doda nature. Well, that's all I have to say. What's the name of the Mahārāja's wife? Uma. And the question is, some of the words which are used, like, you know, true nature, original face, wouldn't it be the same as Buddha nature? Buddha and Buddha nature? The Buddha nature, true nature, or original face, wouldn't it be all the same? True nature. True nature. True nature. Yeah. And original face. Yes. Yes. And who and who, are they the same? Pardon? Who and who. Who. Who. Who. And who. Who is. Who. F-E. I don't know if there is a use.

[09:26]

Who is the. Well, you can say H-U. Who. Who. And who. Who. And that's it. Who versus Mo that you were talking about? Yeah, who and Mo is. Yeah. And also who, would it be the same as who or no? Who. Who, maybe this who. Who means not. Probably I use this word in fellow Dr. Jose on the Jose. They and who they. They is this. And for they is not this. Somehow I feel that who and who might be the same. Who and who. Maybe that's it. I don't think so. Any questions?

[10:33]

Quick one. The earthworm caught him. It seems that I read a poem about a master... The earthworm was chopped into a hole in the back. And a monk asked a question, my brother and I was here, they touched both sides of the worm and the earth in between with a hole. Is this the same story or different? I think different story. I think this is a complete story, so maybe it's different too. Same kind of message, though. Yeah. Also, Dogian... What Sento said about Nansen, he can cut the cat in two, but can he cut the cat in one? Yeah. Do you recognize this? Tell us anything about the meaning of that? Nansen cut the cat. I heard Dogen said he can cut the cat in two, but can he cut the cat in one? Yeah. That's the fact Dogen said in Shōbō Genzo Tsuimonki about the story of Nansen cutting the cat into two.

[11:38]

So what is one? Being the same as... Yes. That character is Buddha nature. Yes, same kind of teaching. Do you have a question? Pardon? Do you have a question? Do I have a question? Do I have a question? Yes, I have. Too many questions. Say it. I think it's that I'm sober somehow. When you spoke of the earthborn cut in two, samadhi and vajna, there was a reference to... I didn't write it down, but it seemed to me that you made a reference to practice in samadhi and then in vajna. It seemed like there was something sequential there, but I don't know if there ever was this two things sequentially. But the thing about my experience is it's good to calm down before you try to do a project.

[12:52]

That teaching of sequence is from the Parinirvana Sutra. First we shake the tree, then take it out from there. with trajna. But shendogging is this training position. It's not a matter of sequence. But these two, samadhi and trajna, are two movements of the nature. In actual practice, for the minute, is there any use in trying to do one before the other? It's like I feel like there's a kind of just sit down, but first I mentioned this question yesterday and I've experienced it too. I can't add anything to that question.

[13:54]

How I was taught by my teacher is from the very beginning just sit, the feet. This method is like in order to teach how to swim, just take the person to the ocean and throw it into the ocean. That might be the best way to teach how to swim. But for some people, it's not the source, you know. So, of course, depending upon the person and the teacher, you can create some method. The people who went on Taiji, as you did, and lived there, and did this practice, I was about to ask, did it work? I think for some people it worked, but for some people it didn't. So many people left. Thank you very much. Question about intentionality.

[15:12]

Where does intentionality come from, or how does intentionality fit with Buddha nature? Some of this from Ray's question the other day about preference and choice, we make choices, or I think the distinction I was trying to make is the choice comes from Buddha nature, preference is how we view the choice or how we wrap around the choice. There's intentionality. a tree reaches for the sun. How does intentionality come to ruin it? I think intentionality is, how can I say, energy to make a vow, to live as a bodhisattva. We take these four vows. fear, disintentionality to take about and from. Yeah. How does... yeah.

[16:15]

Ujjianodos, my teacher, often said that their life was to grow. Like I always said, you know, three, grow, twirl, sun. Right. Because we are living beings other energy to be of living beings. We want to be healthy instead of being sick. So to try to be healthy, even if we are sick, we try to recover. I think that comes from our life force and our intention comes from that life force. In some respect, we come from intentionality, my existence comes from intentionality within Buddha nature. It's intentionality, I can't reconcile it to the system, it's just, it is inherently in this part of Buddha nature. Well, in Mahayana Buddhism, there's one idea that all beings who are born are here because of do that vow.

[17:34]

So Buddha's vow is intention, I think. In this case, this is a kind of mythology, in the case of Buddhist teaching, or Mahayana Buddhist teaching. But this original vow, original vow is the expression used in the Pure Land Buddhism, the original vow of the Amitabha Buddha to save all living beings, to embrace them and invite them to his Buddha Land. I think that vow came from this reality of interconnectedness And so this intention to do something, to live in harmony with all beings, came from that reality, I think.

[18:45]

Any questions? Do you think all is desire? Desire, intention? Well, I'm not sure. I'm actually getting tired of it. The word desire or negative, that's the only thing that is negative. Because the word desire could be also whatever. Maybe saying Buddha nature and karmic consciousness, these two are completely one thing. Oh. Can I talk about this Buddha nature and karmic nature and show you one painting? Sometimes I'm not thinking. This. This one.

[19:54]

I think all we know this painting, the title of this painting is My Wife and Mother-in-law. And I think our life in Mother-in-law, the same thing, completely 100% same thing, but completely different. What can I say? Message or meaning. And our life force and desire or vow and desire are the same, I think. The same as this. So it's not a matter of half and half. Or this side is Buddha and that side is not Buddha. What? In Korea, this is a kind of teaching in Tendai school.

[21:00]

Within Buddha, hell is included. All six realms. And even within the hell, Buddha is included. So that is another expression of all pervading. So, you know, if we don't like the word desire, because of the kind of negative connotation, we can use another word. But whatever word we use, the reality is the same. You know, some way we create samsara, and if we live in another way, we can create buddharana. It's a kind of mysterious thing. Our life is really a mysterious, wondrous thing. Yes. Is jinn surgical busho?

[22:04]

Jinn is surgical. I think it's busho. Yes. Jinn is surgical. It's the karmic consciousness which is related with all beings, the entire world. And that is how the Buddha nature... That is the structure of Buddha nature, I think. Any questions or comments? Thank you. Oh, you have something? I think, you know, I gave 14 lectures at South France Children's Centre and 9 here, altogether 23. But still I think it's not long enough to fully discuss what he's saying here. And this is really important teaching to understand not only Dogen's teaching but also Buddha Dharma or Buddhist teaching as a whole.

[23:16]

So I'd like to find another chance to study this writing. I really appreciate your patience to hear my poor English. Thank you very much.

[23:34]

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