which is named less desires meaning not to chase for excessively in the world of five senses which is still five senses which are still unsatisfactory. The first is less desires. The first one is less desire in order to get enlightenment in order to become enlightened one. So the basic practice basic practice according to Buddha's way is to practice less desires. You must

[01:10]

you must understand that the man of many desires by reason of his desire for reward has much suffering too. The man of few desires neither desiring anything nor seeking anything thereby doesn't have these sorrows. You ought to practice having only a few desires but much more than this is the merit of the practice of few desires. Man of few desires need not by flattery sway another's mind nor is he led by his passions. The man who entertains a few desires has a peaceful

[02:12]

mind and he has no and he has no cause for sorrow and fear. The things he comes into contact with are omnipresent in his hand. There is never insufficiency. Therefore indeed is nirvana such as what is called desiring little. You must understand that the man of many desires by reason of his desire for reward has much suffering too. uh

[03:48]

uh i think you can't believe uh that the man the man who has many desire by reason of his desire for reward has much suffering has much suffering because if you if you see the peoples around you there are some who got who got uh who uh who get uh lots of money and uh the lots money make people happy uh by uh the success as uh uh because he is he is successful in his own business uh so uh someone who got uh who get

[05:01]

uh happiness by making lots of money but on the contrary there is someone who bankrupt his own business but even though you get the happiness you get happiness uh by making lots of money as a result uh when your business has been successful uh i think uh the sufferings are lots of sufferings lots of sufferings follows you uh this is a real truth real truth uh so the the statement the statement

[06:06]

a buddhist this uh buddhist statement the man who has many desires by reason of uh his desire for rewards has suffered has much suffer uh is something more than more than our the understanding through interpretive faculty anyway uh the action itself action itself of many desire many desire for rewards uh create create create a seed seed of suffering which will uh which will uh shoot which will shoot which will grow in future um

[07:08]

then uh the man of few desires neither desiring anything nor seeking anything thereby uh doesn't have these self this is few desires um in this case many means a few designs the then the top means top means to chase for chase for uh desires chase for desires in every direction in every direction

[08:19]

in did you understand every directions uh excessively this is the meaning of top meaning then the few uh in this case means uh to confine your desire to the maximum minimum maximum minimum if you have a maximum if you have a desires maximum wow crazy world minimum this is the meaning of shop a few uh as has been said uh yesterday uh if you reach

[09:27]

any kind of uh uh any kind of uh you find uh real it is weak uh it is move yoke and this means to keep away from the desire the milk is to uh eliminate to eliminate uh eliminate the desire uh the milk means no desire no desire uh real means uh well uh what would you translate uh extinction of

[10:31]

desire uh anyway uh but the dogen-zenshi uh what the dogen-zenshi uh used this few uh use the word few so uh is a profound meaning in it uh they actually uh in our everyday life it is impossible to keep away from the desire it is impossible to make a desire uh nothing whatever you do whatever you do your desires your desires happen to appear your desires exist already

[11:33]

then the question is what we we should do if you cannot escape from this desire desires in everyday life then the dogen-zenshi says the practice of few few desires few is uh few is uh not one-sided idea one-sided idea of the and move between the and move uh show is the practice of is practice in the middle path practice of middle path um uh shortly in short in short uh shou yoku is

[12:47]

uh the principle uh for a principle seen from the viewpoint of uh viewpoint of jiji yu zanmai the bliss of enlightenment bliss of enlightenment uh the samadhi of bliss of enlightenment jiji yu zanmai uh uh the samadhi of bliss of enlightenment is to be seen from the viewpoint of a few desires uh so if you want to practice this samadhi samadhi in everyday life

[13:54]

the we have to practice shou yoku few desires so if you uh if you achieve if you achieve the practice of few desires it's your practice itself is jiji yu zanmai the practice of samadhi uh the other day someone asked me you know why is it you get married why is it you get married uh wow the terrible questions for me uh it seems to me that uh wooden sword bamboo sword uh beat just top middle of the top of my head

[15:00]

uh it is very difficult to explain why uh because uh because to get married to get married is uh it seems to me it seems to me the crystallization crystallization of one of one of one hundred and eighty delusions even though even though i uh i you know i tried to see to watch myself in every direction you know the 108 delusion doesn't change so here is marriage delusions marriage delusion

[16:09]

uh if you then uh whatever you do not not only not only the marriage the problem of marriage you know whatever you do at least at least you know at least the your own desires your own delusions follows you follows you whatever you wherever you go whatever you do uh even though you practice zazen i don't know your your zazen is true or uh your zazen is buddha's zazen i don't

[17:11]

think so you know your zazen is like a like a delusive zazen okay so that zazen delusive zazen is one of 108 delusions here it is uh so whatever you do you know many desires many uh you know the delusions follows you many delusions follows you uh if you understand in this way uh how many how many people you live together you will find harmonious union union but uh people always think themselves my action is not delusion it's not my action is right

[18:13]

your action is better than fighting but four people live together in the same house even though wife and husband you know the wife and husband are very different type my wife is very different type i myself is very different type so two different type of human being lives together if you clean if i clean my tie my life is right your life is bad we are always fighting you know even in a small world you know my family so you know if you understand uh your life properly on the basis of crystallization of 150

[19:15]

delusions uh there is no fighting it's no fighting at that time please you can you can watch watch people you know with calmness with calm oh he is doing he's showing his own eagerness that's funny but if you if you look at if you look at your action if you look at your action or if you look at your action on the basis of the delusions actions you stand here you look at your delusion your action you look at others delusions others actions uh you're always you you have to clean them you have to clean them

[20:16]

your action your delusion my delusion your life my life it is impossible to keep away from the relative world yeah the world in relative so the in buddhism from the beginning from the beginning to end from the beginning to end your life your whole life is covered already with 108 delusions uh then if you understand in that way you know don't look at don't look at this they're from the outside from the outside then to look at something from the outside means to have some one-sided ideas your own viewpoint or your own viewpoint

[21:23]

this is i i am standing here you are standing here you look at you're always uh on lookers um if you do if you if you do so it is impossible to find the solutions of troubles in human being in life so the most important things you have you know you have you have to uh your life uh your life consists your life consists in settings setting your your life your life with body and mind uh before not

[22:23]

not before just in the middle of the actual life actual life uh with 108 delusions if you look at the water if you look at the water from the outside from the outside as i look on uh you know you fear you start to fear i can't swim so you feel fear you know you feel fear of the existence of water so you have to hesitate whether you jump into the water or not you hesitate always before the water

[23:27]

but before hesitate hesitation someone push you into the water what do you do you know no fears no fears because your whole life is already water so next moment you have to struggle moving your hand back uh this the same is to say to be said to our practice the if you look at something from the outside you know it is impossible to understand properly completely it then you have to you have to uh set yourself set yourself right in the middle right in the middle of this world

[24:32]

um so if you do so that your whole life is identical with this world in this room the air is filled you don't know you don't know whether yet the air is air exist or not but the actually there is they exist years because you already take a breathing so when the air omnipresent in this room there is no air no fear no air so no air is the actual fact that you take breathing you take breathing this is no air

[25:39]

then five or six or seven or one hundred or millions people live together if you understand properly what human being without looking at the outside at them outside you can create harmonious unions or this is a did you you did you a breeze of enlightenment breeze of enlightenment at this time the uh the one hundred and a delusion is not no and do you know delusions it's not delusions because even the delusion uh is uh if the delusion is taking care of taking care of

[26:49]

taking care uh the same way same way as uh dealing with uh your own life your own life in other words even the delusion is one of part your life one a part part of your life force uh then uh um dogan then says uh

[27:52]

what would you say uh uh dogan then says the two drops two drops of red and white it means the offsprings of fathers and mothers the two drops of red and white is the emptiness from the beginning to end beginning to end now at least my case doesn't apply to his statement because my life is already covered with uh delusions uh this is uh really important uh

[29:01]

then now how can i how can we how can we to keep to keep away from the such a desire such delusions how can i how can i make my delusion nothing uh i think actually it is impossible it is impossible it is impossible to escape this desire delusions what should i do what should you do uh so so uh i think uh reverend uh kosho chiyama explained about

[30:25]

the bodhisattva's mind bodhisattva's life i think it is a great help to understand the visual zammai or a few desires um one who finds the true aim of life in zazen and at the same time reforms his life by repentance is called bodhisattva uh bodhisattva the we have to find we have to find your life we have to find the aim of your life in zazen this is first this is first

[31:30]

but to think i can you can find the aim of life in zazen is uh i don't know whether whether it is true aim of your life uh if you think so if you think so i think it means uh to create the thing of the thing of uh thing of to say haughtiness haughtiness something like that uh uh so the to find the aim of your life in zazen is important but

[32:39]

it is not enough in order to uh make your life progress proceed with restlessness with open-mindedness uh to in order to proceed proceed with open-mindedness uh is the you have to have reforms you have to reform your life by repentance then what is repentance repentance is not uh it's it's not it's not over when you say i am very sorry i am very sorry before your boss

[33:44]

before your boss i think uh if uh when uh a thief a thief uh have a mistake maybe uh he he says uh he he would say he would say before his boss i am very sorry have a big big mistake uh if you were if you were a soldier if you were a soldier maybe you say you you would say i am very sorry i failed i failed uh to kill the enemies before uh before in the court

[34:46]

so the word of repentance usually varies in the various case but in buddhism the word uh the repentance uh repentance consists in uh setting your life your life in the absolute in the absolute the absolute is the ever mind ever even-mindedness even-mindedness uh the answer is in the word of buddha so uh concretely speaking to consist in setting your life in zazen complete zazen complete zazen a complete repetition of buddha's name uh complete uh setting your life uh

[35:52]

the complete practice of bow gassho or walking meditation or eating or sleeping whatever you do uh then one who finds the true aim of life in zazen and at the same time reforms his life by repentance is called bodhisattva bodhisattva means one who finds the aim of life in the buddha or the uh or the enlightened enlightened person bodhisattva is not mighty it's not almighty bodhisattva is not almighty bodhisattva try to try to effort try to make effort to find the aim of his life

[36:59]

in the buddha in enlightenment so the bodhisattva is all of you same uh though are still unenlightened a bodhisattva is different from other enlightened ones so long as bodhisattva lives uh lives by vows by vows for the unenlightened of common kind lives as a result of his karma or action and life assumes quite a different meaning for the bodhisattvas bodhisattva is born of his vow vow is important

[38:01]

so what is vow the um um dogen then expressed this card about the mind which is called magnanimity magnanimity daishin uh um uh what what the bodhisattva is born of his vows is uh to experience magnanimity magnanimity uh magnanimity is as is the mental state where no discrimination has yet risen

[39:11]

risen like this and hate that that is desirable and this is uh detestable all things i encounter are included in my life experience and so i regard i regard them equally as my life yes my life doesn't exist only in the pulsation of the heart within the human body of human being being called i my life reveals itself in every field of my life experience this is important my life reveals itself in every field of my life experience if you live if you live in in the same house with many people together

[40:15]

here your life reveals itself in this field of your life experience here now therefore life reveals itself life reveals itself wherever my life function as life this is important too therefore life reveals itself wherever my life function as life function always your life your life exists uh in buddhism when one says that the self settles itself from the universe settles itself from the universe

[41:16]

uh i think this is the samadhi this is samadhi um uh then uh dogen then says the first is less desires which is named less desires meaning not to chase for excessively in the world of five senses which is still unsatisfactory five senses think this is important uh no he doesn't say he doesn't say to practice less desire the apart from the five senses five senses so you have to stay constantly in this world

[42:24]

standing on the ground then practice less desire without longing for excessively so five senses is i no me Then, shou-yoku, this desire is not to chase for the desire excessive, that within the

[43:29]

world of five senses, five senses. I have one friend who is teaching at Komuso University. He is a very humorous person, he is a very interesting person. I lived with him for five years when I was a student at Komuso University. One day, he went shopping to the department to buy a streetcar, and in the evening he went back home, and as soon as he entered his home, he said, Hey, Katagiri-sensei, I got a very wonderful event on my way back, what is it?

[44:32]

He said, Oh, when I ride on the train, I found a very beautiful lady just before my seat, and that's all? He said, I couldn't, I couldn't, I cannot see her. So, he always looking at the other side, looking at the other side, without looking straightly. Now, it happened suddenly, he saw her, and at the time she saw him, her eyes were sparkling. And he said, I'm sure, I'm sure she falls in love with me.

[45:38]

But he didn't speak anything at all, just looking at her. And after that, he laughed and laughed, that's all. Anyway, the ears, eyes and ears, nose, tongue, body, always create some trouble. Some trouble. But it is impossible to escape this world. Then he says, within the world of five senses, we have to practice less desire. Actually, strictly speaking, we are enough to practice zazen, you know. To find your life, to find the aim of your life in just zazen.

[46:44]

But, as long as you live in the world of five senses, even during sitting meditation, these five senses create many, many things. Then, we have to watch carefully, we have to watch carefully. Like the Shakyamuni Buddha says, It is like, it is like, for example, a man who carrying some... Oh, oh, no, excuse me. I don't find.

[47:51]

Anyway, a man, a man who carry the stick, a stick, guide, guide the cow and sheep. The sheep is trying to go the other way. Hey, hey, [...] hey. Practice is like that, hey, [...] go straight. Where are you heading for? I don't know where I am. So practice zazen, he says to you, hey, [...] go straight. Then this is our practice. Then, strictly speaking, the zazen, zazen tell us, did you smile, please smile. Then we have, whatever happens, we have to find the aim, the objective of your life.

[48:59]

Your life in zazen, whatever happens. This is first important. If, the more, if you decide, if you find the aim of life in zazen, the more there exists something. Then, at that time, this is repentance, this is practice, more and more. So, you find, you find, the more, no, the more you decide to find the aim of life in zazen, the more you find, you find something else. And then, there is nothing to do but return, return to your original home as a practice. This is zazen.

[50:00]

To make effort, effort to practice zazen more and more is to have repentance as bodhisattvas, as bodhisattvas. This is bodhisattvas, bodhisattvas vow, this is bodhisattvas life. Thank you. Thank you.

[51:41]

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