In November, I think, we studied Shogun Genzo Uji, and Dogen Zenji used this expression, three-head-eight-arms. And that is Buddha nature. That's the final answer, Dogen's final answer about what is Buddha nature. Three heads, eight arms. But I don't have time. Is Buddha nature also the 16 foot golden Buddha body? Yes. So I just show the picture. This is three heads, eight arms. This is, in Japanese, ko-san-ze-myo, which has three heads and eight arms.

[01:13]

In Sanskrit, this is trai-ro-kya-ro-kya-ro-kya-unjaya. The name means conquering, conquering three worlds. And three worlds mean the world based on three persons' mind, greed, anger or hatred, and ignorance. And underneath of this figure's foot, there are man and woman. These are the king of that realm, three worlds, named Mahashivara. Mahashivara is originally from Indian gods.

[02:20]

And the woman named Uma, wife or empress of this Mahashivara. And they are the king or head of these three worlds. And that means me as a karmic consciousness. We want to be the king of the world of three poisons. And we want to be free. Shibara, Mahashibara. Shibara means a free person. So, Japanese name for this God is Dai-Jizai-Ten, 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, according to my idea, my desire.

[03:42]

And this Nyo-O is trampling on those you know, Daijizaiten. And this is one of the three bodies of Serpent 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 Japanese Shingon school, Kukai. This is a part of three sets of mandala. And each set, the first one, the central one, is a mandala of Buddha.

[04:46]

Each set has five figures. The central one is a set of five Buddhas. The center is Avalokite? Mahābhārata. And there are four Buddhas. East, North, East, South, West, and North. And the Buddha in the West is Amitabha. And the Buddha in the East is Ashoku. What is Ashoku? Akshobhya. Akshobhya Buddha in Sanskrit. And each Buddha has three bodies. The body of the Buddha is this one. This is Akshobhya 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 Bosatsu, or in Sanskrit, Vajrapana 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 OK. 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 compare those people like us,

[07:06]

Buddha 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 our Daze. I think. And not only in Daze, but our practice is, you know, like this Go-San-De-Myo, you know, stand up from our desire to do whatever I want to do. And this practice, as the Gosans know, is the actual function of Buddha-nature in our actual lives.

[08:23]

I think that is what Dogen is saying in the final part of his writing on Buddha-nature. Well, that's all I have to say. What's the name of Maheshwara's wife? Uma. Uma? Uma. And the other question is, some of the words that 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. Oh, true nature. True nature. True nature and Buddha nature. And original face. Yes. And who and who, are they the same? Pardon? Who and who? Who. Who and who? Who. And who? Who is... Who? F-U? I don't know if in Japanese whether it's used, who is the... Well, you can say H-U.

[09:32]

Who? Who? And OO? OO. And that's it. OO versus MOO that you were talking about. Yeah, OO and MOO is OO. Yeah. And also FU, would it be the same as OO or not? FU. FU, maybe this FU. FU means not. Probably I used this word in pen and paper, they and who they. They and who they. They is this, and who they is not this. Somehow I thought that who and who might be the same, so. Who and who. Maybe not. I don't think so. Question? I have one quick one on the earthworm koan.

[10:35]

It seems that I read a koan about a master. The earthworm was talking to the hoagie in the back room. And the monk asked a question about whether nature 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 difficult to... Same kind of message, though. Yeah. Also, Dogen was said to have 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? Right. That is what Dogen said in Shogogenzotsui Monki. About the story of Nansen cutting the cat into two.

[11:38]

So, fat is one. Does it mean the same? Yes. But cat is Buddha nature. Yes, same kind of logic. 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. I think I'm short of time. When you spoke of the earth going cut in two, Slavia and Prashna, there was a reference to I didn't write it down, but it seems to me that if you made a reference to practice in samadhi and meditation, it would seem like there was something sequential there. Dharma never lets us do things sequentially. But, one thing about my experience is it's good to calm down before you try to do a project.

[12:50]

That teaching of sequence is from the Parinibbana Sutra. First we shake the tree, then take it up from there. That is prajna. But, in Dogen, this same expression is not a matter of sequence. But, these two, In actual practice for the beginner, is there any use How I was taught by my teacher is from the very beginning, just sit.

[14:06]

That's it. This method is like a... In order to teach how to swim, just take a 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 so... You know? So, of course, depending upon the person and the teacher, we can create some method. The people who went on Tai Chi as you did, and lived there, in this practice of... I was about to ask, did it work? I mean, I get what you're talking about here. I think for some people it worked, but for some people it didn't. Thank you very much.

[15:11]

A question about intentionality. Where does intentionality come from? How does intentionality fit with Buddha nature? Some of this is from Ray's question over there 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 from Buddha nature? I think intentionality is, how can I say, energy to make a vow, to live as a Bodhisattva. We take these four vows. Fairness is intentionality to take a vow. My teacher often said, that is a life force to grow, like a tree grows towards the sun.

[16:28]

Because we are living beings, have the energy to be living beings. We want to be healthy instead of being sick. So to try to be healthy and then 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. Well, in Mahayana Buddhism, there's one idea that all beings who are born are here because of Buddha's vow.

[17:34]

So Buddha's vow is intention, I think. In this case, this Buddha, this is a kind of a 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. 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. So this intention to do something, to live in harmony with all beings,

[18:42]

It came from that reality, I think. Any questions? Do you still call it desire? Desire? Intention? I'm not sure. I'm actually getting tired of it. The word desire, you know, I'm negative. I only think of it as negative. Maybe same as Buddha nature and karmic consciousness. These two are completely one thing. When I talk about Buddha nature and karmic nature, I show you one painting. I think all of you know this painting.

[19:59]

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, has completely different How can I say? Message or meaning. And our life force and desire or vow and desire are the same, I think. Same as this. So it's not a matter of half and half. Or this side is Buddha and that side is not Buddha. In Korea, this is a kind of teaching in Tendai school.

[20:59]

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, we don't like the word desire, because it has a kind of a negative connotation. We can use another word. But whatever word we use, I think reality is the same. In some way we create satsang, and if we live in another way, we can create buddhahood. kind of mysterious thing and our life is really mysterious, wondrous thing. Is Jin, Sai, Jiko, Busho?

[22:04]

Jin, Sai, Jiko, I think it is Busho, yes. Jin, Sai, Jiko is the karmic consciousness which has related with all beings in time and earth. And that is how Buddha nature, that is the structure of Buddha nature, I think. Questions or comments? Thank you. Oh, you have something? Well, I just wanted to thank you. This was an incredible text to me. Yeah, I think, you know, I gave 14 lectures at South France Presidency, and 9 here, all together 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 foreign language. Thank you very much.

[23:34]

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