The man of few desires, neither desiring anything nor seeking anything, thereby doesn't have this sorrow. The man of few desires, neither desiring anything nor seeking anything, neither seeking anything nor desiring anything, if you say in Japanese, gu, we call it gu,

[01:07]

and desire is yoku. Ah. Ah. Ah. I think gu means, ah, the people look on delicious food with their mouth watering.

[02:17]

Mouth watering. And gu means to run about, run around, run around to get something, to take something. Yoku means to people look on delicious food with their slobber. Slobber and try to take it. This is yoku, this is yoku, desire. Ah. So many, the man of many desires is always a person who is always running around to take something.

[03:29]

And to take delicious food with his slobbers. This is many desires, many desires. But it is not so easy to take it. But he has to, he has to run about, run around to take it. So, ah, the taiyoku means, ah, many desires, many means, many means that your body, your body actually, actually stays this world, this world. But your mind, your mind is going here and there. And your mind is outside of your daily life, ah, actual life. And your mind is here and look at your world.

[04:41]

Ah, and your mind is always looking at, looking at your life in many various directions, various directions. This is the meaning of ta, meaning of many, many desires. Ah, so neither, neither seeking anything or desiring, nor desiring anything. Is that your body and mind stay in the same world, in the same world. Ah, I think this world, of course, are parts of the desires, parts of your desires. But if you stay, if you decide, if you decide to stay your desires,

[05:47]

you know, you can, you can confine your desire to the minimum. But if you look at, if your mind look at your life from the outside, you know, you confine your desire to the maximum. So, so you have to going around, around, around outside. Ah, ah, Then, ah, Then your body, both your body and mind decide to stay in the same place. Whatever happens, ah, means to devote yourself, to devote yourself to do something, to do something with wholeheartedness.

[07:01]

We call it Ichigyo Zanmai. Ah, single action, single action, one action Samadhi, one action Samadhi. Ah, so this, this attitude, this attitude of life, ah, make people, make people regard every encounter, encounter every place, everywhere. As, ah, the revelation of the people's life, your life. Ah, so the two state, ah, your body, what your body and mind decided to stay, ah, at the same place.

[08:12]

Same place is the, to make, to make you, to make you regard, regard every encounter, every encounter everywhere, every place. As revelation of your life force. This is Ichigyo Zanmai, Ichigyo Zanmai. Imperfection, imperfection of one thing. Ah, it consists in, it consists in the perfect, perfect revelation of your life. This is Ichigyo. So in this, in this point, that your mind doesn't look at your life. Ah, you know, during sitting meditation, ah, you sit, you, all you have to do is to stay in this world, you know, this is a meditation.

[09:20]

But your mind look at your Zazen, when you, when your mind look at your Zazen, there are many things happens like this. Ah, what is enlightenment, what is this? Ah, then, ah, in the perfection, in the perfection of single Zazen, single Zazen. Ah, they exist, the complete, complete revelation of your life in this world, in your Zazen. Ah, this is, ah, then, ah, this is almost, this is, of course, the power of desire.

[10:24]

As long as you are human being, but question is how you can find your desire to minimum, minimum. This is desire. So, Ichigyo Zanmai, this is complete, complete minimum, complete minimum. Ah, of course, as long as the practice is done by the bodies, ah, human bodies. I think it, the, such a, the wishes, such a, ah, such a desire, such a practice is, should be part of desires. But, the important, it is important thing for you, ah, to use your desire, not to use, your desire to maximum, maximum.

[11:30]

If you, if you stay this world, if you stay this world, all you have to do is to complete, ah, contemplate, contemplate just this world. What we should do now? This is, ah, it means, it means to confine your desire to the minimum. This is showing less desire, less desire. Ah. Ah. Ah.

[12:33]

But, ah, there is, ah, there is some, there is some who, who must be, who must be in, ah, adversity. Adversity, ah, because, ah, because of the karma coming from, ah, his, ah, former life. Hmm. But, if your, if your life is in adversity, there is nothing but to do, but to take tender care, tender care of your adversity. This is what you should do. This is your great responsibility, what you should do.

[13:37]

But, your mind is look at your adversity, and you want to escape from this world, your adversity. So, you have, if you, so, if you follow this, you have to go round, round. This is in Buddhism called intermigration. Intermigration. Ah. Transmigration. I'm sorry. Transmigration. Ah. Then, ah, if your life is, if your life is in adversity, we have to take care of the adversity. One by one. One by one. Even, ah, this in, in adversity. Adversity, there are many troubles happens.

[14:41]

But, as long as your, your life is nothing but this adversity, we have to stay here and take care of adversity. One by one. At that time, this attitude of your life, ah, even though you have, you suffer, you suffer, ah, your, this attitude, ah, make you, ah, make you, ah, make you reveal, ah, make you create, ah, ah, what would you say, ah, create your reverse, life of reverse, brown new, brown new life, brown new life.

[15:56]

Ah. Ah, thereby, ah, the man of few desires neither desiring anything nor seeking anything, thereby doesn't have this sorrow. So, ah, did you understand what the desiring, nor desiring, neither desiring anything nor seeking anything? Did you understand? Ah, you ought to practice having only a few desires. Ah, you ought to practice having only a few desires. Ah, but, ah, much more than this is the merit of the practice of few desires.

[17:32]

Yes. Hmm. Hmm. Ah, how does, how does a man of a few desires, ah, should do, should do as a man of a few desires? Ah, so, ah, the man of few desires needs not by frantically sway another's mind, nor is he led by his passions.

[18:51]

Ah, the man of less desires need not by frantically sway another's mind. Hmm. Hmm. Ah, in fact, if, ah, you have sincerely no, ah, friendly feelings for another, but he pretends as if, ah, you are, ah, you are, ah, really friendly to him. Ah, such is, ah, not the man of less desire, few desires. Ah, ah, anyway, we have to manage to keep away from, ah, such an attitude of life.

[20:03]

This is, ah, the Buddha's and Dogen's warning for us. The occasion of having our social relations with others, ah, when you want to practice, ah, less desires. Ah, but it doesn't mean, it doesn't mean to pass, to pass your life, ah, to pass your life, ah, to let you, ah, let you pass, ah, your life, ah, dictated by your own selfish thoughts. Ah, it doesn't mean to do, ah, frank, ah, spirit of doing something at others' expenses. Ah, then the,

[21:06]

Dogen says, ah, let, hmm, ah, nor is he, nor is he led by his passions. This passion is five senses, five, no, ah, five organs, five organs of sense, five organ sense. So, nor is he led by his passions. Ah, then, ah, if you practice, ah, in this way, in this way, ah, you have, you can have, ah, practice of, ah, repentance, repentance, or introspection, self-introspection. Ah, the, even though, ah, ah,

[22:08]

ah, even though, ah, you don't, ah, you don't pretend, you know, you don't pretend as if you are really friendly to his. Ah, and you find yourself to go on your own way with, ah, with, ah, even-mindedness. But on the contrary, your organs of sense, your organs of sense, five organs, sense, ah, let you, let you, let you to go a long way, long way. Ah, this is always happens, this is always happens in our daily life. Even though you practice day after day,

[23:14]

there's something opposite to your intentions happens and let you to go another place. Then we have to practice of repentance, ah, intros, self-introspection. Ah, it means, ah, you are, you are not led, you are not led by your passions, ah, five organs of sense. Then, ah, the first, ah, a person who, ah, practice the two points mentioned above, ah, ah, two points, ah, you know, the one is the, the warning for us on the occasion of having our social relations with others.

[24:20]

Ah, the other one is the warning for us when you, ah, practice introspection. This is, ah, ah, repentance. Now, a person who, ah, practices the two points, these two points in his, ah, daily life is called a man of few desires or a man of less desires. Hmm. The man, the man who entertains few desires has, ah, has peaceful, a contended mind, has a contended mind,

[25:28]

and he has no cause for sorrow and fear. Ah, contended mind, I don't understand contended mind. Hmm, original text, I think it's better to translate, ah, the man who entertains few desires has a peaceful mind. That's contended? Oh, that's the same meaning? Oh, excuse me. Ah, contended mind. Ah, and he has no cause for sorrow and fear. Ah. Then, original text. Han-nan, Han-nan, what do you say?

[26:34]

Hmm. Ah, Han-nan, what do you say? You know, when you walk on the street, ah, maybe, ah, many people look at you, you know. Then someone, there is someone who are ashamed, ashamed, because, ah, because many people look at you. Ah, but if you don't, if you don't mind how many people look at you, you can walk, you can walk on the street, like this. No comment. This is Han-nan. Ha-ha. Ah. Mean, ah, you can walk on the street, ah, boundlessly, boundlessly, boundlessly, and calmness, calmly, calmly.

[27:50]

Ah. Ah. At that time, at that time, ah, he has, he has no cause, no cause for sorrow and fears. This is, this is very good, you know. If you can walk on the street in that way, you have, you have no cause for sorrow and fears. You don't mind how many people look at you. Good. Then, ah, way. Way. Ah. This is, ah. Ah.

[28:55]

Osoren. This is in Japanese, osoren. Osoren. Ah. Ah. I think osoren is, ah, in short, fear, fear. I think fear is to scare us. Something unknown, unknown. Hmm. Ah.

[30:01]

Revolu is sorrow. Revolu is the figure, person's, people's figure, ah, of, ah. Sorrow face, sorrow face. Hmm. Hmm. Ah. Ah. Then, the, the both sorrow and fear, ah, comes from the lack of, ah, lack of, ah, tranquility. Tranquility through, ah, Zen meditations.

[31:06]

He, he, he. In other words, practice the, ah, through practice of the human being, human being. In other words, a practice of the truth. Ah. In, ah, he is speaking, ah, if you not, if you don't, if you don't live your life, ah, without standing on the ground, without standing on the ground, hmm, you are always, ah, you always has, have the feeling of sorrow and fear. Because you always, your mind is always haunting, haunting around you, around you or around

[32:11]

your world, around your society or others. Hmm. Ah, then, in order to, in order to, ah, extinguish, extinguish the feeling of, ah, the sorrow and fear, ah, you have to, ah, first you have to decide to stay, to stay walk, to stay walk on the street, calmly and boundlessly. It is, you know, the, indeed, indeed first important is, is, you know, the, is, you have to, you have to stay, you have to stay your circumstances, your circumstances.

[33:17]

Ah, given to you, ah, now, here. Ah, the other day, ah, yesterday, as, as has been said, you know, ah, while you are looking, while you are looking at the water, existence of water, ah, seeing from the outside, you have to, you have to have the feeling of sorrow and fears. You know, you cannot see how awful water is. Then, ah, in order to extinguish the feeling of both sorrow and fears, anyway you have to jump into the water. The, the moment when you jump into the water, there is no fears, no sorrows.

[34:18]

There is no room, no space, you know, to get the feeling of the sorrow and fears. Ah, right before, when the sorrow and fear arise, you know, ah, your mind and body, your legs and hands already move, already move. Ah, the actual function, actual function of, ah, of your life, in the function, in the function of your life, there is no sorrow, no fears. Ah, the things, the things he gets are enough.

[35:28]

The things he gets are enough. Then, at that time, the, all things, all things you come into contact with are omnipresent, are omnipresent in pure and defiled practice. They're all, the, the existence of water, this existence of water, the, what you come into contact with is omnipresent, ah, in your undefiled practice when you jump into the water, you know. So, this is, ah, the things he, ah, Dogen says, the things he gets are enough, the things he gets are enough. There is no insufficiency, there is no insufficiency, there is no unsatisfactory.

[36:42]

Ah, there is no satisfactory feeling. Anyway, the first you have to move, you have to move, you have to let your hand and feet and legs move, otherwise you have to sink into the bottom of the water. Ah, therefore, therefrom, therefrom indeed is nirvana, such is what is called desiring little, desiring little. Ah, then, ah, in Buddhism, the aim, the aim of life, what you have to do, ah, is just

[37:52]

one thing, is just one thing, it is to keep your one mind, samadhi, samadhi. Hmm. Then, ah, this world is, this world, what you exist, this world in which you exist is covered with one hundred and delusions, eight delusions, but one hundred and eight delusions themselves are not wrong, not good, just exist, just exist. Ah, then, ah, Buddhism says, ah, bonno soku bodai, bonno means delusion, delusion is nirvana,

[38:54]

delusion is enlightenment. I think soku, ah, bonno soku bodai, ah, delusion is, delusion is bodhisattvas, is enlightenment, enlightenment. Ah, soku is, in Buddhism, has very philosophical meaning, ah, not, I think, ah, I don't know So is the complete state of all things which is not yet divided from each other.

[40:02]

So this is BUNNO, this is BUNNO, the division, this is this world. But this world is for enlightenment, enlightenment, enlightenment. So our practice is not to go to the other shore. The other shore doesn't exist apart from this BUNNO, division. Then in Buddhism, BUNNO SOKU DODAI. SOKU is perfection, perfection of undivided state. Perfection of undivided state. In mathematics, 1 plus 1 equals 2. 1 plus 1 plus 1 equals 2.

[41:07]

This equals something like SOKU, but a little bit different. Because in Buddhism, 1 plus 1 equals 1. 1 plus 1 equals 1. 2 plus 2 equals, in mathematics, 4. But in Buddhism, 2 plus 2 equals 1. Means equal to 2, to 6. To 2. Not 4, to 2. So BUNNO, how many BUNNO? 108 divisions equal 1. 1. Then 108 divisions plus 108 divisions equals 1.

[42:13]

Equals 100. That's it. That's all. Then Buddhism says 108 divisions summary. Summary. This is wonderful. 108 divisions summary. So everything beautiful. Everything beautiful. So, now, when you see something from your 108 divisions, everything is dark. But in Buddhism, in the side of Buddha, 108 divisions is a beautiful part of your life. This is our aim of life. This is our aim of life.

[43:14]

This is the objective which you should keep. So, then, priest always write a drawing like this. Yesterday I said, people ask me, why is it you get married? If I explain about it, maybe that's the excuse. Yes, I can. I can explain from this point, your life is good.

[44:15]

But if I explain about it, this is the excuse. This is my excuse. Then, I said, as has been said yesterday, my marriage is nothing but the crystallization of 108 divisions. Then, there is no to live. To live in the absolute. Absolute means the place that you make your life regard every encounter as the revelation of your life.

[45:22]

This is the absolute life. This is Buddha's word. Buddha's word. Even though you have, you are 810 divisions, including me. That's right. Everything 108 divisions. But our aim, the objective, objective always should be centered on 108 divisions of Samadhi. Samadhi. Buddha's word. Buddha's word. But if I explain about it, this explanation is my excuse. So, I advise you, how should I advise you about marriage?

[46:29]

I can't say anything at all. I can't say anything at all. I think the subject of marriage is up to you. But whatever happens, whatever happens, don't forget 1 plus 1 equals, not 2. 1 plus 1 equals 1. 2 plus 2 equals 1 equals 2.

[47:34]

So even though you live, how many people together at the same place? 2 plus 2 equals 1. This is a Buddhist formality. Muslim formality. Formality. This is our fourth. Our aim of life. Aim of life. Even though you can't, you can't do so, we have to strive. We have to strive for, make it accomplished. Make it accomplished. Make your aim of life accomplished. Let you accomplish this aim of life. This is our practice. This is our practice. This is our lesson for a man of less desire.

[48:39]

A man of less desire.

[48:40]

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