Good morning. Yesterday I didn't finish Section 12, so I continue, and hopefully I can finish this show this morning. Maybe I'm too ambitious. Page 93, one, two, third paragraph. Let me read the rest of this section. Sao Chu said, it's because it does it knowingly. It deliberately translates this as a mundane utterance. These words have

[01:03]

long circulated in the world, but now it is Chouchu's or Joshu's utterance. He is saying that it transgresses on purpose, in full knowledge of what it does. There are probably few people who would not have doubts about this. The words pushing into are difficult to understand in this context, but in fact they are not really needed here. Not only that, if you want to know the undying man in his handpage, you must not leave your own bag of skin. The undying one, whoever he may be, is never at any time separated from his bag of skin. To transgress knowingly is not necessarily pushing into such a bag of skin.

[02:10]

Pushing into such a bag of skin is not necessarily knowing and deliberately transgressing. It has to be deliberatory transgressing because it is knowing. You should be aware that this deliberatory transgressing may as such contain concealed within its daily activity that constitutes the emancipated body of suchness. This is what is meant by pushing into. At the very time, the daily activity constituting the emancipated body of suchness is concealed within it. It is concealed from you and from others as well. But although that is indeed true, do not say you are not yet free of ignorance, you leader of donkeys, you horse follower.

[03:16]

And that is not all. The eminent priest Yanchu said, you may learn all there is to know about the Buddha Dharma, but in doing so, you completely falsify the bearing of your mind. Hence, even if your partial halfway study of the Buddha Dharma has long been in error, for days or even months, on end. It still cannot be anything but the dog pushing into such a bag of skin. It is a case of knowingly transgressing, but that itself is no other than being Buddha being." So Dogen Zenji read this koan. about Joshu's conversation with his monks on Dogutsu Buddha nature.

[04:30]

His Togen Zenji's way of reading these conversations are, as I said, completely different from all other in publications such as in Momonkan or in Shoyoroku. And he leads this conversation about Dogu's Buddha nature as the condition of Bodhisattva practice and how Bodhisattva practice. And yesterday I talked about that part. What is that? Ita u goshkizai. Ita u goshkizai. In the original sentence, this means because the dog has karmic consciousness.

[06:02]

It's still there. But Dogen Zenji reads these two nouns, and this means beings for the sake of others. And this is being of karmic consciousness. So we are beings, not we, but bodhisattva, is at the same time being for the sake of others and also a being of karmic consciousness. And both are 100%. And I think karmic consciousness is kind of a power to maintain and protect us as individual beings.

[07:06]

And this comes from, I think, the first five of the ten suchness. That is, each and everything has its own form, nature, body, energy, and function. These are the first five suchness out of ten suchness from the Lotus Sutra. And these five, I think, refer to the uniqueness of each and every being. And next, four suchness, such as cause, conditions, result, and recompense. Recompense? The result, how can I say, the secondary result. a relationship within time and space with other beings within time and space.

[08:19]

So the power to keep this individual being as individual is the function of our karma, god-shiki, karmic consciousness. But problem is god cannot exist or being alive of itself. You know, we cannot live or even exist without relationship with others. So when we are supported by others, all other beings, and at the same time, we need to support other beings within this mutual support or mutual offering. no one can live or nothing can exist. So this is an aspect of our life that we are connected with all beings.

[09:22]

So these two are two aspects, not half and half, but from one side we are completely independent beings. And yet, from the other side, we have no such independent being. We are all connected. And this connection and the relationship is all there is. You know, we are individual beings like a knot of a thread, and there are no such things called knot, just a thread. A condition of thread is called knot, or like a waterfall, same thing. And yet somehow we have two things contradicting energy, maintain this being as individual, and yet we cannot live as an individual, independent being, so we need to live together with all beings.

[10:26]

So, without helping others or We need to be a being for the sake of others. So this is the condition of Bodhisattva. We need to protect, maintain and protect ourselves as individuals. And at the same time, we try to help others. Sometimes this is really contradicted in certain conditions. But I think we can find these two energies in any conditions. And here, Joshu said, it's of course referred to the dog, but dog is a Buddha nature, or Bodhisattva. It's because dog does it knowingly.

[11:31]

It deliberately transgress. In the original translation, this means somehow because of the karmic consciousness, the dog had a karmic consciousness and made various karmas in the past lives. Therefore, the dog was born in that lifetime as a dog. That is what this means. Because of the karmic consciousness, and the activity or karma because of that kind of consciousness, because of that karma from the past lives. This, even though the dog is a Buddha nature, dog needs to be pushed into that skin or bark. That is what this means. in the original conversation that Dogen Zenji interpreted this as how we as a body thought about practice.

[12:48]

So we transgress, that means we make mistakes, knowingly, deliberately, I don't like the word deliberately, but this means almost intentionally, on purpose. As a mundane utterance, these words have long circulated in the world, but now it is Chouchu or Joshu's utterance, You know, this thing, we make mistakes even though we know it is a mistake. This is a very common excuse when we make a mistake. Somehow we cannot avoid a mistake because of our karmic twist or our habit.

[13:51]

Somehow, even though if I do this in this way, I make a mistake, still I do the same mistakes. That is a very common expression in, I think, any society. That Dogen wants to interpret this thing, I know, but I make a mistake as an expression of Buddha Dharma. or a bodhisattva practice. That is what means, but now it is doshu, the utterance. So this is not our usual meaning. It is saying that it transgresses on purpose in full knowledge of what it does. On purpose means because of his vow, because of bodhisattva vow. The dog did not leave this world, this samsara.

[14:58]

That's why on purpose he was born as a dog within that skin bag. There are probably few people who would not have doubt about this. Of course, I have doubt. I'm not sure whether what he's saying is true or not. But anyway, the words pushing into are difficult to understand in this context, but in fact they are not really needed here. Pushing into means the Buddha nature pushing into the bug skin. How can we believe such a thing? Buddha nature is something formless. And of course, bag of skin dog is a certain form. So the formless to the nature somehow get into, enter this strange form.

[16:05]

And this form, it's not so good thing. I don't really like this form. Especially when I was a child, I didn't like this body. know because i was uh how can i say extremely tall as a japanese boy and i didn't like it so i'm happy to be in this country Anyway, as a tool to practice, this body is not so well designed, I think. So many problems with this body. But anyway, according to Dogen, we are born with this body because of our Bodhisattva vow. So no complaints. But he said, not only that, if you want to know the undying man in his handpiece, you must not leave your own bag of skin.

[17:15]

This is an expression from a poem made by Sektoksen. Sektoksen was the master in our lineage. And he also composed a very, very long poem entitled Sando Kai, or Merging of Difference and Unity. And this poem, this line came from a poem entitled So An Ka. So An Ka is a song of grass hermitage. Grass hermitage means the hermitage, you know, the roof is made of grass. And he described his life. Sekito literally means a head of a rock. And that means he built a hermitage on the head of the rock, on the big rock.

[18:23]

That's why he was called Sekito, Stonehead. And in this poem, he describes his life within that grass hermitage. And he said, I don't fear wildly people live. And I don't love or attach myself to the things worldly people attach themselves. And this is part of it. And this undying man is, of course, the so-called true self. And yet, he said, undying man is nothing other than these five scandals. That is what you must not leave your own bag of skin in. So this undying man is same as Joshua said, five skandhas.

[19:26]

Five skandhas are undestructive nature. So undying man is nothing other than these five skandhas. Undestructible nature. nature. So this undying mind is not like an owner of a house, then house was burned, leave and get another house. But the owner and the house is the same thing. So in order to understand who we are, we cannot escape from this five canvas, this body and mind. no matter how much we dislike it, no matter how strange it is. So we have to, in order to study this undying man, we have to study these five candles.

[20:31]

to transgress knowingly is not necessarily pushing into such a bag of skin. So if we think there's something formless named Buddha nature has to get into this bag of skin, this enter is a problem because there's no such two things. So this enter is not necessary. That is for doing things. But this undying man and five standards and Buddha nature and this skin bag are the same thing. To transgress knowing is not necessarily pushing into such a bag of skin. Pushing into such a bag of skin is not necessarily knowing and deliberately transgressing. It has to be deliberately transgressing because it is knowing.

[21:36]

This knowing is of course wisdom, prajna. Not because of our karmic consciousness, but because of wisdom. we practice, we practice with these five standards, this limited body which has certain form, because this has certain form, this has certain limitation. But we need to know it, see it. That is our practice of prajna. And it said Bodhisattva does not dwell or stay in samsara because of prajna. And Bodhisattva never leaves samsara because of compassion.

[22:40]

So compassion and wisdom are two things because of compassion we are although staying in samsara we are free from samsara not we but bodhisattva and yet because of compassion to or because we are being for the sake of others we never leave samsara so bodhisattva practice is basically contradicted And our practice is to leave going through this contradiction, being free and yet not leave. We are stay here but we are not here. So can we say that we never leave samsara because of compassion but bodhisattva does what because of wisdom? Bodhisattva does not dwell in samsara because of wisdom. And because of compassion, Bodhisattva never leaves samsara.

[23:44]

So our practice is, in a sense, in this contradiction, is Pat Dogen's mistake. We purposely make this mistake and try to work in this contradiction. If we are more clever, we can leave the samsara and stay in peace in nirvana. but we purposely make a mistake and stay here. And when we practice going through this basic contradiction, Dogen says, you should be aware that this deliberately transgressing may as such contain concealed within it daily activity that constitute the emancipated body of suchness. This emancipated body of suchness is that time.

[24:51]

That is in Shinjin Datsuraku. to take off, or drop off. And Tai is body. So that Tai is emancipated body, or body that is dropped off. So within this practice as a dog or as a bodhisattva, which has both karmic consciousness and yet we are practicing and living for the sake of others, this contradiction. Within our day-to-day activities, going through these two contradicting energies, there is, he said, contained, concealed within it daily activities that constitute the emancipated body of suchness.

[26:03]

So within that action, activity, as a practice, as a practice of both subtle and bound, there is emancipated body. That means within that activity we can find nirvana. And in Buddhist philosophy, there are three kinds of nirvanas. One is so-called Uyonerham, that is when Shakyamuni Buddha attained Buddhahood, he attained nirvana. he lived because he had a body, he had some pain, and he experienced maybe some sadness or those things. So it's not perfect nirvana. And yet he was in nirvana. That is called uyo-neham. Uyo-neham. Uyo. Yo.

[27:07]

U means being. Yo means something extra. In that case, his body was something extra. And when he entered the parinirvana, that means when he died, he gave up his body. Then he entered the perfect nirvana, that is mu-yo-ne-ham, mu and mu, same thing, mu-nu, nothing extra. So then after his death, Buddha entered the parinirvana, perfect nirvana, without body. mu-yo-ne-ham, yes, yes. And in the case of bodhisattva, there's a third kind of nirvana. In Japanese, we call it . is nirvana. means no dwelling place, no dwelling place nirvana.

[28:15]

That means we don't dwell neither samsara nor nirvana. because of wisdom and compassion, that no dwelling is both Sattva and Nirvana. And within our practice, using this, you know, skin bag in our daily lives, we can find it concealed, and yet we can see or find that no dwelling or no abide, Nirvana, using our daily practice, using this asking bag. Can you say it in Japanese? MU JYU SHO ME HANG. MU JYU SHO. MU is know, JU is to dwell or stay, and SHO is praise.

[29:21]

So nirvana without any fixed state to stay. And this is what is meant by pushing into. So Mother Nature pushing into this king bug. and practice. Within this practice, using this skin bug, we can find emancipated body. That is Muzo Shonehan. So this activity, this practice, using this skin bug is, according to Dogen, pushing into Buddha nature, getting to this skin bug. Pushing into the Buddha, right? Yeah, I think so. And at the very time, the daily activity constituting the emancipated body of suchness is concealed within it, and it is concealed from you and from others as well.

[30:41]

This is dropping of body and mind, dropping of or the body and mind of the self and the body and mind of the other, that is what he wrote in Genjo Koan. And that is our Dazen. So within our Dazen, even though we use this kumbha, that is our karmic consciousness, and it's always coming and going, When we sit upright and let go, let all those function, working work of karmic consciousness, then that thing, work, is dropped off body and mind. So even though our practice is limited with, in my case, shohaku karma, And yet, that although that is indeed true, do not say you are not yet free of ignorance, even though we need to practice with our karmic consciousness.

[31:54]

And the nature of karmic consciousness is ignorance to protect me. Still, he said, you should not say you are not yet free of ignorance. within this practice we can find nirvana as a musician also can find uh not find but we can be as the being for the fake of others it is living together with all beings please That time only. At the very time the daily activity constituting the emancipated body of suchness is conceived within, I think, within itself, within the activity itself, I think.

[33:01]

The expression, you know, leader of donkeys and your horse followers, in Japanese, the person behind, you know, the person in front of a donkey and behind a horse. There are many various interpretations for this expression, lozenbago. One of them is, you know, donkey walk slow and horse, you know, run quick. So if we put donkey in front of horse, the order is opposite. So it means deluded way of doing things. And another thing, the person in front of donkey and following the horse is a servant.

[34:08]

You know, the Lord is on the donkey or on the horse, but servant needs to walk. In the case of donkey, the servant can walk in front of the donkey because it doesn't walk so quick. But in the case of horse, if the Lord is riding the horse, the servant should be after the horse. So this means a karmic person that is not the Lord, that is not on the donkey or horse. So we have to live as a karmic person. And yet we should not say, I'm not still yet released or emancipated from ignorance, even though we need to live with this limited body and mind that is karmic consciousness. But still, within our practice,

[35:12]

we are already released from bad karma or suffering within samsara. This is also Dogen's expression that within our practice, Nirvana is already there. Our enlightenment manifests itself within our practice, even though this person is still deluded. This practice, our practice is already enlightenment. This is another expression using donkey and horse is, before donkey leave, horse arrived. In this case, donkey is a karmic person, and horse is Buddha nature or enlightenment. So in our practice, even though donkey is still there, horse has already arrived.

[36:20]

So both are there within our practice. It's not a matter of our practice is a method to make a donkey into a horse. We are still a donkey, but horses already arrived. And that is not all. The eminent priest, Yanchu, Yanchu's own goal. He is a disciple of Tozan Ryokai, the founder of Chinese Soto School. So Ungo Douyou is our ancestor. Said, you may learn all there is to know about the Buddha Dharma. There are so many things to learn about Buddhism, and we do. like memorizing Four Noble Truths or Twelve Links of Causations in order to practice.

[37:25]

We need to learn how to use Oryōki or how to make prostration, how to put on okesa, all those stupid things. But in doing so, you completely falsify the daring of your mind. if we studying such a thing is according to this person but a mistake. And yet we purposely, intentionally make such a mistake because we are already, you know, Buddha nature. Why we have to study such a thing? Or one Zen master said, when Buddha stand up from the seat of the Zen and idolatry started I worked to teach. That was a mistake. But because of that mistake, now we practice. So that mistake is intentional mistake. So practice based on vow to help others is a mistake.

[38:32]

That is what this expression is saying. And yet without this mistake, there's no such thing as called Buddha Dharma. So we are deliberately or purposely or intentionally making mistakes, practice one mistake after another. So our type of practice is one continuous mistakes, nothing else. So we cannot be proud of it. Hence, even your partial halfway study of the Buddha Dharma, no matter how much we study and how long we practice, still we are, our practice and knowledge is partial halfway study. We cannot be perfect or complete. As, you know, the forebods said, Dharma gait are boundless.

[39:38]

But the version we chant is to enter them, but it means to study. Even though the Dharma is numberless, we study them all. That means there's no time we can study them all. because it's numberless. But we vow to do it. So no matter how much we study, we are still partial halfway study. So even if our partial halfway study of the Buddha Dharma has long been in error, so this is total error, for days or even months to end, or this entire lifetime, it still cannot be anything but a doing pushing into such a bag of skin.

[40:40]

So this, you know, complete error, total error of life is the expression dog pushing into such a bag of skin. But this is the process of our Bodhisattva practice to fulfill this strange vow. So, it is a case of knowingly transgress, but that itself is no other than being a Buddha being. Actually, Dogen said, , that means, being or u-buddha-nature. So this is a practice of u-buddha-nature, practice using this skin bag, this form, these five standards. Okay, then I start to talk on Section 13.

[41:47]

This is a story about a Zen master in Chinese, or in Japanese, as I said before, He was one of the disciples of Nansen Fugan. And Nansen was Joshu's teacher. So Chosa, this person, and Joshu were Dharma brothers, each other. And this story is very interesting. It said, at an assembly of the Black Pistols under Changsha Chen Sen, Minister Chu said, An earthworm is cut into two parts. The two parts move. In which part do you think the Buddha nature is found?

[42:57]

The master said, Have no illusions. Chu said, But about the movement, the Master said, just undispersed wind and fire. So according to the teaching of the Mahayana Buddhism, all living beings have Buddha nature. So even our earthworm has a Buddha nature. And when this earthworm cut into two, both sides are still moving. And the personal question is which side can we find the Buddha nature, this side or that side? Or can Buddha nature also cut into two and half Buddha nature still stay in here and the other half stay in there? or not?

[44:01]

Is Buddha nature can be cut into two or three or more, or is it just one thing? This is an interesting question, but the Master's answer is have no illusion. Have no illusion is maku no zo in Japanese. ma ku mo zo. Ma ku mo zo. This ma ku is not negation, not such as a sho aku ma ku sa.

[45:06]

This is the name of one of the sattva shobo genzo. Sho aku ma ku sa means not doing anything evil. It's not the same mark, not. And more is false, illusory, This mo is part of the fourth precept. Don't make false speech. That false speech is no-go. Go means words or speech. No-go means false speech. So the name of the fourth precept is mo-go-kai. And so is the third of the five skandhas, usually translated as perception, sensation, perception, formation, perception.

[46:25]

And this thought is the same or a passage of the same thing in the Sutta Sutra from the Svanipata about the teaching of dependent origination. And finally, As a final teaching, Buddha said, without ordinary perception, without misordered perception, and without no perception, and without no annihilation of perception, this perception is this world. So, disordered perception is more so. you know, we have some imagination which is nothing to do with reality. That is no-zo, and that is in the example of ja-jo-ma, or snake, a rope, and a flax.

[47:43]

The snake is, you know, to see a rope as a snake is no-zo, false or disordered perception. It's not there, but we see it like a... When we see some flower or tree, we sometimes feel like it's a ghost, something like that. When we see something, it is not there. That is mōzō. Uchiyomuro said, atama no omoi no tebanashi, letting go of thought or opening the hand of thought. This thought is this kanji. So then we let go of thought, we let go of this mozo. So our practice of Dazen is practice of makmozo, without illusory perceptions.

[48:46]

We let go of illusory perceptions. Actually, not only to see a rope, a rope as a snake, but also to see the rope as a rope is kind of an illusory perception, because there's no such thing called a rope. Rope is just a collection of the fiber, and the fiber is a collection of something else. So whatever perception can be illusory perception. The same rope as a snake is also one of the five forms of emptiness? Five forms of emptiness, yeah. Okay, so that means to see, to think. You know, there's a Buddha nature using one piece of earthworm with illusion.

[49:50]

according to the Master. And when the person saw that one living being was cut into two, and to think where Buddha Nature goes, which part Buddha Nature goes, is also a delusion. So stop what he's saying. Stop thinking in such a way. That means drop off body and mind and also let go of thought. Don't think such a way, or don't chase after illusory perception. But this person still said, what about the movement? Both sides are movement, so they have to have Buddha nature. Then the master said, just undispassed wind and fire. Wind and Fire is first Wind and Fire, Fūka.

[50:57]

These are two of four great elements of all beings. Five Scandals is one way to, how can I say, analyze all beings, but another one is four great elements, that is chi sui ka fu. Chi sui ka fu, earth, water, fire, and wind. It said all beings are made of those four elements, four great elements. In the case of human body, Bone is an earth element, which is solid. And blood is a water element.

[52:03]

And heat is a fire element. And movement, which can move, that is wind movement, wind element. In this case, both sides, both pieces of the earth are still moving, and the Zen Master said, this is only because those four elements are still there, not yet scattered. That's why they are moving. So it has nothing to do with Buddha nature. That is what this Zen Master is saying. Now Dogen's comments. Should the mouse parts and earthworm is cut into two parts be explained as meaning it was one part before it was cut into two?

[53:11]

And the person asked, one earthworm was cut into two pieces. And Dogen's question is, before it was cut into two pieces, was it a one piece or not? Was it really one piece? And there's no such one piece without the connection with all other things. So is it really one piece or not? So we should think more in detail. And Dogen said, no. In the house of the Buddha and the patriarchs, that could never be true. There's no such one piece of earthworm which can be cut into two. And the earthworm was not originally one. It did not become two because it was cut, so it's not a matter of one or two.

[54:15]

you should concentrate your effort directly in practice on what is being said here about one and two. Of course, when the Master discusses about one and two, he is not discussing about absolute truths and conventional truths or beyond discrimination and conventional truths as a kind of a result of discrimination or distinction. Two means relativity. One is absolute ultimate oneness. So does the two parts, so Dogen does not really discuss about earthworm. He's talking about Buddhadharma, one and two.

[55:22]

Does the two parts of the two parts move, meaning that prior to the cutting there was one part, or that one part transcends Buddhahood? When we discuss about Buddha-nature, somehow Buddha-nature is cut into two. Wu and Mu. Wu Buddha-nature and Mu Buddha-nature. Or Itau and Goshiki-zai. Buddha-nature and karmic consciousness. Whenever we start to think and discuss, somehow Buddha-nature becomes cut into two. And that is the original one Buddha nature before discussion, before thinking. We cannot, even when we say one, that is already relative with two. So real one, ultimate one, cannot be even discussed, cannot be even think, cannot be say in any way.

[56:35]

Whatever we say, even one or ultimate or absolute, that is already relative. Absolute is relative with relative. So whatever discussion we have about Buddha nature, it's already relative. So what is this real oneness before we discuss, before we think of And that is one path to transcend Buddhahood, go beyond even Buddhahood. And the utterance two paths has nothing to do with whether or not the minister understood it. So it's not a matter of earthworm, but this is a matter of how we can express Buddhadharma. does not overlook what the two parts move has to say.

[57:40]

So it should not overlook two parts. That means we have to discuss, think and discuss what this one ultimately one reality can be discussed, explained, expressed using words and concept. And although the two parts that were cut were originally one thing, is there another one thing in addition to the original one thing? That means when we discuss about one thing, that one thing is already in relative. So we talk about two things, absolute and relative. and in the real absolute beyond these two kind of relative of absolute and relative. If we say so, this is again become relative.

[58:46]

So Papi is saying besides this, you know, relative way of thinking, discussion using words, it's very incomplete copy of the reality. Still, that is the only way we can discuss and understand the absolute truth that is beyond our understanding, beyond our thinking, beyond our imagination. Rather, we are living within it. So our discussion is part of that ultimate reality. To say of their movement that the two parts move can only mean movement in the same sense that Dhyana, which moves the passions, and Prajna, which removes them, are both equally movement.

[59:54]

the person who made the question said, these two, both, either part is still moving. And he, Dogen, talks about this two-part movement. And he thinks this two-part movement is Joe and A. Here it said Dian and Prajna. But The word Dogen uses, jo, do, chi, bat. Jo is samadhi, and chi is wisdom. And this expression again came out of the Parinirvana Sutra. It said, in order to take out, get rid of delusion, In this case, delusion is like a tree which has roots.

[61:00]

And the sutra said, first we should move the tree with hands, shake the tree. And this is a function of samadhi or dhyana. And with wisdom, when the root is loosed up, we can take it up, take it away from the earth. This is the function of wisdom. So by practicing samadhi, we shake the illusion. And by the practice of wisdom, we take it up. That is two movements. According to Dogen, that is how we become free from mozo, or illusory perceptions.

[62:02]

That is our practice of samadhi and prajna. That is the movement of Earth One. So as we discussed, or Dogen discussed in the section 10 about Samadhi and Prajna practice equally, these two, this earthworm cut into two is all again the movement of Samadhi that is beyond discrimination, no discrimination. And wisdom is discrimination beyond discrimination or beyond non-discrimination. And we need those two. And that is a movement of the Buddha nature.

[63:06]

So practice meditation or jatham and wisdom or insight or prajna. These two are how two pieces of Buddha nature move. What do you mean by samadhi is outside the binary? Samadhi is beyond discrimination. Samadhi is beyond discrimination. And wisdom or prajna is beyond discrimination. I'm sorry. Then the person said, in which part do you think the Buddha nature is found? This should be the Buddha nature is cut into two parts. This is what Dogen has been saying.

[64:09]

It's not the earth realm that is cut into two, but the Buddha nature was somehow cut into two. When we discuss about Buddha nature, or when we practice Buddha nature, somehow Buddha nature was cut into two. So in which part do you think the earth realm is found? So this is again the relationship between Buddha-nature or Itau and karmic-nature or karmic-consciousness. Buddha-nature cut into two, which side is the other karmic-consciousness. Now, here is an utterance that must be penetrated with great care. So we have to inquire what this means. Does the two parts move? In which part do you think the Buddha nature is found?

[65:13]

Meaning, if both move, they are not worthy to contain the Buddha nature? This is Dogen's question to the questioner. The question was, if the other one cut into two, there must be, if Buddha nature should be this side or that side. And Dogen's question is, if it cut into two, should Buddha nature need to make choice which way, which side Buddha nature need to go? I think that is the question. Or half of the earthworm can have Buddha nature or not? Or does it mean both move so it is equally movement, but where in that is the Buddha nature found?

[66:17]

Anyway, this is just as usual Dogen keeps questioning. And we need to answer. The Master said, have no delusions or makumozou. The essential meaning of this is fact. Again, this is usual. reading of this sentence is a question. What is the essential meaning of this? But this translator thinks this is not a question, but this is a statement in Dogen. So this kind of strange thing, Buddha nature can be cut into two, or earthworm can cut into two, or one thing can become half. This is a kind of strange thing. But the essential meaning of this is what means wondrous.

[67:21]

Somehow we cannot grasp in any way. That is our life. This is totally one thing, and yet it's two. So thus it means not having illusion. So we should open our hand, open the hand of thought. Keep letting go. That's how we can see that reality. Therefore, you should penetrate through practice. Whether this means in the two parts, both moving, there is no illusory thought, or this movement is not illusory thinking, or is it just in the Buddha nature, there are no illusory thoughts. So this is again Dogen's series of questions to examine what this statement means.

[68:25]

So he does not give the answer to these questions. Or is he simply without reference to the Buddha nature or the two parts, have no illusions? So there are many different ways of understanding this question. What about the movement? Does this mean since they are moving, does another Buddha nature have to be added? So one Buddha nature can go this path, then another Buddha nature came to push into another path, or not? Or does it try to express if they move it is not the Buddha nature, or that movement has nothing to do with Buddha nature? And the Master's answer, undispassed wind and fire.

[69:34]

Undispassed wind and fire brings the Buddha nature into manifestation. That means the collection of five standards, or four great elements, manifest Buddha nature. Should we say that the movement is Buddha nature, or should we say that it is wind and fire, so the earth, water, and both peace? of earthworm is moving, is this Buddha nature or collection of four great elements? Or is this Buddha nature or karmic nature? What is this moving? We must not say that Buddha nature and wind and fire appear together, we should not say these two appear together within one movement. And we must not say that one appears while the other does not.

[70:42]

So Buddha nature appear, it's Buddha nature, but somehow next moment karmic nature appeared and Buddha nature disappeared. We cannot say, we cannot think, we should not think in that way. Sometimes Buddha nature is here and next time karmic nature is here. Nor can we say that wind and fire are in are in and of themselves the Buddha nature. So she's negating all possible, all the possibilities we can think of. Then what is the way we stop, you know, illiterate perceptions? Not stop, but being free from. It's still there, but we let go of it. Therefore, Chan-sha or Cho-sa does not say there is a Buddha nature in the earthworm or that earthworms have no Buddha nature.

[71:56]

He just says undisperse wind and fire. So the four great elements are still together and moving. That's it. The living actuality of the Buddha nature must be construed from Chuan-sha or Cho-sa's utterance. You must quietly concentrate your effort on the words, undispassed wind and fire. That is the ruling principle of undispassed, undispassed still together. Does undisperse refer to accumulations of wind and fire that have not yet reached the stage where they must disintegrate and scatter?

[73:01]

It could hardly mean that. Of course, this is common understanding or meaning what undisperse means. not yet dispersed, it's still together. But according to Dogen, this means wind and fire and dispersed is the Buddha expanding the Dharma. Wind and fire and dispersed, so something like this is here, is the way the Buddha expanding the Dharma, how that Buddha is teaching, expanding how Dharma is. You know, five scandals get together and keep moving, keep living as five scandals, in this case as Shohaku. And that is how Buddha expanding Dharma.

[74:03]

And undispassed wind and fire is The Dharma expanding Buddha, the same thing. This poem is Dharma, the five skandhas are expanding what Buddha is, or what Buddha nature is. That is to say, it is the arrival of the time of one sound preaching the Dharma. One sound preaching the Dharma is an expression came from... The Lotus Sutra said even one teaching, one dharma, even the stories, even though Buddha say one thing, depending upon the capabilities of all assemblies, all the people in the assembly, they understand, they hear different dharma.

[75:14]

That one sound dharma means the Buddha's original teaching. depending upon our karmic consciousness, we hear and understand in different ways. That is why there are so many different approaches of understanding Dharma and practicing Dharma. This is also one and many, or one and two, or more. Dogen said, that is to say it is the arrival of the time, this is the time of one's son preaching the Dharma. That means that ultimate reality, which is separated or divided before separation into two, is now expanded.

[76:23]

And one son preaching the Dharma is arrival of the time. So within this moment, actually each and every moment, without illusory perception, is the time Buddha is preaching or expanding this one-son Dharma. Each and every moment, this one-sound dharma is expressed, but because of our karmic consciousness, we hear in very different ways. Sometimes we don't hear as dharma. And the next thing discussed about life and death. Moreover, to think the Buddha nature exists only for the duration of life and cannot exist in death betrays an extremely feeble understanding.

[77:31]

That means two pieces of earthworm is moving because both are still alive. Therefore, there must be Buddha nature. But when those people died or are dead, is Buddha nature there or not? If only living beings have Buddha nature, the dead body of Aswan, the dead body of this person, Fr. Scandas, is there Buddha nature or not? And Dogen said, the time of life is being Buddha-nature and no Buddha-nature. And the time of death is being Buddha-nature and no Buddha-nature. This is ubu-sho and mubu-sho. Whether we are alive or dead, we are both ubu-sho and mubu-sho.

[78:34]

So it has nothing to do with life and death. If there is a question about the dispersal or non-dispersal of wind and fire, it can only be about the dispersal or non-dispersal of the Buddha nature. So the movement of four great elements, earth, water, fire, and wind and fire, is a movement of Buddha nature. So whether they are together and they are dispersed in either time or either condition, they are both u-buddha-nature and mu-buddha-nature. So even the time of dispersal must be Buddha-nature being, or this is all Buddha-nature, and Buddha-nature new, or new Buddha-nature.

[79:49]

Even the time of non-dispersal, that means still we are alive, must be being Buddha-nature and no Buddha-nature. Hence, to cling to the mistaken view that the presence of the Buddha nature depends on whether or not there is movement, that its spiritual working depends on whether or not there is consciousness, or that it is inherent or not in being perceived to be so, that is not Buddhism. So Buddha nature has nothing to do with this kind of condition. But Buddha nature is the changing of all these conditions itself, a movement of all these conditions itself, the movement of Buddha nature. But for infinite kalpas past, foolish people like us,

[80:57]

foolish people in great number have regarded the consciousness mind as the Buddha nature. So we think Buddha nature is some particular way of our function of our consciousness, how our mind works. But they have regarded it as the original person, who are probably absorbed. That means it's really a mistake. Buddha-nature has nothing to do with how we think or how we behave. All such movement or activity is a movement of Buddha-nature. So Buddha-nature is much basic thing. I think this is the end of Section 13, and the final few sentences are kind of a conclusion of this entire writing from Busho, I think.

[82:17]

In making further utterances about the Buddha nature, And this won't be a case of entering the water and getting covered with mud. The Buddha nature is a fence, a wall, a tile, a pebble. You know, this expression, entering the water and getting covered with mud, is a description of Bodhisattva practice to work together with all beings to help all beings. Like a water buffalo, we need to work in the muddy water, and we become muddy and wet. And Dogen Zenji picked up another expression, fence, wall, tile, and pebble.

[83:27]

That means each and everything. And this expression came from the master who said, Teachers in the South have all mistaken the . He said, the mind of ancient Buddha, ,, walls, a fence, wall, tile, and table, that means each and everything, is the mind of ancient Buddha. That means Buddha nature. So as a bodhisattva or as a dog, we get into muddy water and practice. But that practice, not only that practice, but each and everything in this world, whatever we encounter within our life, is Buddha nature.

[84:42]

Then next is the final question. When making an utterance beyond this, so Dogen Renji had been discussing about Buddha nature, you know, so long, and he said so many things, but he said, beyond making an utterance beyond this, so based on what he discussed, he had been discussing we should say something. What is this Buddha nature? Do you fully understand? So finally he asked us, do you really understand Buddha nature? And he made his own answer. That is three heads, eight arms. Yes.

[85:46]

If you are here for last Genzoe in November, I think, we studied Shodo Genzo Uji and Dogen Zenji. Yes, 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. So I have to talk about three head, eight arms. But I don't have time. Is Buddha nature also the 16-foot open Buddha body? Yes. So I just show the picture.

[86:48]

This is three head, eight arms. This is, in Japanese, ko-san-zu-myo, which has three head and eight arms. In Sanskrit, this is torai-ro-kya, And this means, the name means conquering, conquering three worlds. And three worlds means the world based on three poisonous minds, 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 Mahaswara.

[88:00]

Mahaswara is another, is originally from Indian god called Shiva. And the woman named Uma, the wife or tempest of this Mahasabana. And they are the king or head of these three worlds. And that means me as a karmic consciousness. We want to be the head king of the world of free poisons. And, you know, we want to be free. But Shibara, Mahashibara, Shibara means a free person. So Japanese name for this god is Daijizaiten, great freedom.

[89:06]

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. And this Myoho is trampling on those Daijirai pen. And this is one of the three bodies of Satin Buddha, which is according to the so-called esoteric Buddhism or Vajrayana in Japan. These photos are from Toji in Kyoto.

[90:10]

Toji was founded by the founder of 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. Each set has five figures. The central one is a set of five Buddhas. The center is Avalokiteshvara, Mahavirochana. And there are four Buddhas in East, North, East, South, West, and North. And the Buddha in the West is Antabha. And the Buddha in the East is Ashoku. What is Ashoku? Akshobhya Buddha in Sanskrit.

[91:14]

And each Buddha has three bodies. A body as a Buddha is this one. This is Akshaya 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 the bodhisattva. And this is the form of a bodhisattva of the same Buddha. And the name of a bodhisattva is, in Japanese, Kongo Ho Bodhisattva, or in Sanskrit, Vajratana Bodhisattva, to teach living beings. But these two are not all the same.

[92:18]

faces of Buddha. To good living beings who are ready to hear dharma, doji sattva 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 Those people like us, Buddha needs 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 Dazen, I think.

[93:27]

And not only in Dazen, but our practice is, you know, like this go-san-de-myoho, you know, stand upon our desire to do whatever I want to do. And this practice as a Go-sanze-myoho is actual function of Buddha nature in our actual lives. I think that is what Dogen is saying in the final part of this writing on Buddha nature. Well, that's all I have to say. The name of Mahashwara's wife? Umar. Umar. Umar. And the other question is, some of the original interviews, like, you know, True Nature, Original Face, would it be the same guy as Buddha Nature?

[94:36]

Buddha and Buddha Nature? Buddha Nature, True Nature, or Original Face. Would it be all the same? True Nature. Oh, True Nature. True Nature. True nature and Buddha nature. And original faith. Yes. And who and who are you between? Pardon? Who and who. Who. Who and who. Who. F-U? Is it E? Well, you can say H-U. Who. Who. And who. Who. And that's it. Who and who? Who versus who, that you were talking about. Yeah, who and who is, yeah. And also who, would it be the same as who or not? Who. Who, maybe this who. Who means not.

[95:39]

Probably I use this word when I talk about they and who they are. There and the who there, there is this, and the who there is not this. Sometimes I thought that who and who might be the same, so... Who and who? I don't think so. Any question? One quick one, the earth one, Kuan. It seems that I've read a Kuan about a master... The great one was talking to the hole in the ground and the monk asked a question about Udamekia and he touched both sides of the war arm and the earth in between with the hole. Is it the same story or different? I think different story. I think this is a complete story, so maybe different one.

[96:42]

Same kind of message though. Yeah. What Cedric said about Manson, he can cut the cat in two, but can he cut the cat in one? Yeah. Do you recognize this? Tell us something about the meaning of that. Manson 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 Shobo Gendo Zui Monki about the story of Manson cutting the cat into two. So what is one? Yes. That cat is Buddha nature. Yeah, same kind of teaching. Please. Pardon? Do you have a question? Do I have a question? Do I have a question? Yes, I have. Too many questions. But I think it's there.

[97:46]

I mean, Shodo Sama, someone. When you spoke of the earthworm cut in two, Somalia and Tarsia, there was a reference to, I didn't write it down, but Sidney, he made a reference to practice of Somalia and then Tarsia. It seemed like there was something sequential there, and I was wondering what is sequential in Tarsia. But something about the experience then, could be calmed down before you try to deal with karsya. That teaching of sequence is from the Parinirvana Sutra. First we shake the tree, then take it out from that with karsya.

[98:47]

But Fendogen uses this same expression. It's not a matter of sequence. But in these two, Samadhi and Prajna are two movements of the Buddha-Maitreya. In actual practice, for the beginner, is there any use in trying to do one before the other? Well, how I was taught by my teacher is from the very beginning That's it. This method is like in order to teach how to swim, just take the person to the ocean and throw it into the ocean.

[99:56]

That might be the best way to teach how to swim. But for some people, it's not so, you know, suitable. So, of course, depending upon the person and the teacher, we can create some method that I think for some people it worked, and for some people it didn't. So many people left. Thank you very much. And question about intentionality. Where does intentionality come from, or how does intentionality fit with Buddha nature? We come at this from Ray's question the other day about preference and choice.

[101:00]

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 prey reaches to the sun. How does the technology come to do that? 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, your question, where that fear, disintentionality to take about comes from. Yeah. How does, yeah. Ujjana Ros, my teacher, often said that is a life force to grow. Like Abhi said, you know, tree grows towards sun.

[102:01]

Right. Because we are living beings, as energy to be of 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. It is inherent in, it's part of Buddha energy. Well, in Mahayana Buddhism, there's one idea that all beings who are born

[103:04]

or are here because of Buddha's vow. So Buddha's vow is intention, I think. And in this case, this Buddha's, you know, 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 Pure Land Buddhism, the original vow of the Amitabha Buddha to save all living beings and to embrace them and invite them to his good 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.

[104:18]

OK. Any question? Is that intention? Well, I'm not sure. Maybe same as Buddha nature and consciousness. These two are completely one thing. Oh, when I talk about this Buddha nature and karmic nature, I show you one painting sometimes. And that painting is this one.

[105:26]

I think all of you 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, 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, they say that kind of a teaching in Tendai school, Buddha, within Buddha, hell is included.

[106:37]

All six realms. And even, and they said, within the hell, Buddha is included. So that is another expression of all power-breaking. So if we don't like the word desire because of it kind of a negative connotation, we can use another word. But whatever word we use, I think reality is the same. Some way we create samsara, and if we live in another way, we can create Buddha-round. It's a kind of mysterious thing. I mean, our life is really a mysterious, wondrous thing. Is it jing, sai, jiko, or busho? Jing, sai, jiko, I think it's busho, yes.

[107:39]

Jing, sai, jiko is the karmic consciousness which has related with all beings, entire world. And that is how Buddha nature, that is the structure of Buddha nature, I think. Any question or comment? Thank you. Oh, you have something? Yeah, I think, you know, I gave 14 lectures at the San Francisco Zen Center and nine 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.

[108:46]

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.

[109:04]

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