or when the teacher appears and when he's ready to depart? When a student is ready to depart, will the teacher appear, or must the student go and seek the teacher? Students... Yeah. I understand. When, you know, we say, when student is ready, when... it means that... when your practice is... When you are ready, you can tell whether your teacher is right teacher or not, because of your dharma.

[01:19]

If he is involved in one-sided view of existence or non-existence, he is nothing. by teacher. And another point is, whether what he says and what he actually does, to some extent, should be well balanced. Not completely. It is impossible to have complete balance as we are human beings. But to some extent, there must be some balance. That is another point. It is, you know, from dharma eyes. Dharma eyes can tell whether his understanding is right or wrong.

[02:25]

And another point is whether his practice is very good or bad. I'm sorry, it makes sense. You can see, easily you can see. I didn't say it on purpose, but people, they're not living in some paradise, understandable paradise. So, you cannot tell by books, You cannot tell by his speech. You cannot tell just by his dazen practice. By pointing whether his dazen practice is extended in his ordinary life, what is falling apart.

[03:34]

So, you, you know, you are dumb-eyed like, like, like your eyes to see which way to go, which teacher you should choose. And you practice. Understanding of practice is another thing, something like your foot. You should walk by your foot. So it is necessary to have two points, this and this. actual, some actual, not just eyes or knowledge or intellectual understanding or present.

[04:58]

Even though he knows we have big knowledge about Buddhism, he cannot be always good teacher for you. If you want to be the same kind of teacher, it is okay. But if you are... if you want to practice well as a part of your No, no, you cannot cry about something. Go on. Go ahead. The first thing I was thinking about was my behavior. You don't even know what to do, what you're going to behave, you're going, you're going to know.

[06:08]

It's because you don't really know if you're giving up or you're doing that much better than what you know. Doing and knowing should be the same, but it's different. It's not going to be the same. Knowing is something different than doing. It's different. That is very much so. Very much so, but even though many people, many Buddhist teachers are like that, but there's no reason why you should follow the example. You cannot cook well. Agra also, they have panic about food, you know, because it is difficult to be free from panic in life, you know, it is difficult.

[07:21]

So, you cannot quit from it. But you should know what is this panic about, what is this practice and what is this understanding. That is dumb-eye. If you have that kind of eyes, then you are teacher. You are teacher. Cannot be. Could be. Anyway. But you will, the point is, you will receive a little bit of encouragement. Because she, the power of practice is not so strong.

[08:25]

She will not help you so much. But she's a good teacher. Even though he has not much encouragement from you, but if you, if your situation of practicing Zen is very immediate, difficult situation, then that difficulty will help you practice your, that difficulty. Encourage your practice. Difficulty exists when you want to do, for instance, Chodan Daishi, who was one of the greatest scholars in Chinese Buddhist history.

[09:30]

His mother, his family, his parents were very poor. And he was, he had his elder brother. But he was not so good. So he, his mother, couldn't depend on him so much. So it was he who could help his mother. But Tarzan, or Tarzan, Buddhism is other. And so, And he had great confidence and study and practice of Buddha's words.

[10:43]

So eventually, he became a great Zen master. And he became a master of Buddha. So hearing about it, his mother wanted to leave, but she was so ill and so old and so poor, and she became blind. She couldn't eat so much. Blind, she became a blind beggar, but she thought before she died, she must see. But, she became a blind beggar already.

[11:51]

But, told them, this student, tell me another case, but told them, So, she cannot enter. That's my lesson. We should expect she should stay out. And, you know, you may think she is very ruthless. But, everyone thinks poison will be the most kind a kind habit known for his mother. He learned many letters to us about Buddhism and how to practice Buddhism and how to help, how to help by practice of Buddhism. He did every way, every possible way to help his mother.

[12:59]

There's no such thing as such. He didn't have so kind a mother. But he didn't, he didn't. And at last, his mother died. Also, also to the monastery. And so, he told to them, to her funeral, And when he saw her, he found a little rice on her back. So he pulled out the rice and said, this rice is best offering from my mother.

[14:02]

So, please cook me for breakfast, he said so. For next man's breakfast. He asked his student, you know, this is harasso for you, for us, please accept it. What is paid is very simple. And the way to help us, was very simple, just writing about it. But he couldn't help his blind mother either. But everyone acknowledged that he was the most kind, kind-hearted Zen Master. We never have.

[15:06]

You understand that? All right, I'm going to go back. I just want to say something. We're not doing this just because we're here. Relationships and relationships with people, we only have one kind of relationship. What we believe is that whatever other people are doing here, That is not story. Some of them is just story. Some of them is real story, not story. And there is some meaning, you know, which is not truthful, again. But if you are thinking truthful, or thinking mindfully, does not solve this kind of problem, human problem, human heart.

[16:13]

If you are waiting in mind, if you are conscious and you are teaching very strong, what will happen on its own? But that doesn't, you know, happen to everyone. It doesn't have to be me. And one or two more people. A man, maybe a girl. It shows us that death was the future. He cannot be your example. And there's no need for you to follow to that one person. I'm not encouraging you to follow to that one person.

[17:19]

You don't understand the depth of sympathy and their practice of love. That's all. I'm used to follow, follow, follow. That makes, that is not good. And after you understand what is Buddhism, and after you practice very hard, then what kind of thing could we understand after a long, long practice of great, great teacher? I cannot understand, that's why. Hmm? Why do you ask? What is your will? Most people are of God. So, we have practiced, we agreed for this.

[18:21]

If it is necessary, if it is good, I will listen to it. And if it is something which I cannot understand, it is a waste of time to listen to that kind of lecture. That kind of question is the most discouraging question for me. Instead of being encouraged by that power, You, you think it is, I cannot understand. Something you cannot understand is no good, no use, Bapu. [...] For you are well, even though you are well-dressed.

[19:40]

You dress very good, but only three things. You have no backbone. Something is good for you, you accept it. Something which is bitter, you don't take. You don't grow in that way. Your practice is not painless. You do not have time. So, wherever you go, even though you meet great teacher, which I will make sense to you, great teacher has, all the good great teacher has, that kind of time. way he is very gentle, but on the other hand he is very strict with people, and his backbone is always straight.

[20:47]

That is, you know, that is Buddhism. That is the difference between hippy way and then way. Don't you think so? Devil's butt. Only hippies wear devil's butt. We need, I don't know if you know about it, we need some backbones. Because Thorbjorn had those kind of backbones, he could be a good example, he could support them building in China. You don't need such a great teacher, so many, but one is enough. If he really, you know, if he was really kind-hearted person.

[21:54]

On the other hand, if he has been devoted people, completely devoted, what he attained is Nothing whatsoever for himself. He completed the teaching of Mūjāsatva. Mūjāsatva means progression through mental and living. He's very good teacher. Discuss about it, think about it, practice about it. but was not enough, but you completed that practice. When he has no fainted mind, when his mind becomes very clear, even free from, even when his mind

[23:05]

Like a mirror, without any dark, then you can talk about, you can listen to the broken speech of mountain and devil. You say, forever you go, if you see flowers, that is teaching. If you go to the mountain, that is teaching. That is not majestic power. Teaching of mountain and river. Only when your mind become like a mirror. Everything reflect on the mirror is teaching. As long as your mind is self-centered mind. This is good. This is bad. Human being should be like this or like that. Then, you know, you cannot listen to the voice of nature.

[24:19]

Is it possible, you know, to listen to the mountain or a river, when you are a wave rising so strong, so self-centered? So idle. But it's a big mistake for us. How long time it takes to accomplish? So recently we were speaking of mountain and river. There were disciples, or disciples, named, wait, excuse me, excuse me, excuse me, pardon me, Ochu, Nanyo Ochu. He started to talk about the preaching of mountain and river, Muzawa-Tepa.

[25:30]

And it took almost more than 100 years Before he saw them, untruths, but prophets. Not many people can accomplish what others can. But in America, how many people talking about teaching of nature? One meaning is completely different. But I'm interested, interested in what you say, because it makes sense. But if you think this is Buddhist way, what is teaching?

[26:34]

If you think this is, should be, human world, well, it means what? Oh, what terrible, shabby world is human world. But how you feel is good. And try to free from, try to be free from, framework of the framework. Please, make sense. Maybe one step for your practice. If you, if all the students in Sahara stick to this idea, I'm haggling for sorrow. You know, we have nothing but fear.

[27:42]

If you don't say so, I'll keep it to myself. But if you do not say so, I will promise you this one thing. If I walk on the streets of the mountains, the rivers, I'll suffer hard. I will not accept it. I will keep it to myself. But if you say, I am telling you, every day, I am with you. And nature supports you, and we are supporting you. But with this word, with this paper, without knowing what kind of effort you are making, I shall not accept it. In human life, we have enough difficulties. It is a big mistake if you can escape from human difficulties.

[28:47]

Unless you make a big effort to establish their world, their known human-centric culture. That is our duty. If you are dearly involved in this kind of big duty, your mother will be actual, happy to have that kind of birth. who is strong enough and good enough to support all the human beings. And without this kind of confidence, you cannot understand what is Buddhism.

[30:00]

If you understand something which is good only, avoiding which is not good one, which is different. You cannot enter. But you cannot enter. Even though you're thinking of You are inside of that, but you are not. I'm sorry I'm a little bit angry with you, but I'm very happy to be angry with you, to be able to be angry with you. because I feel some support from you, so I can... I'm able to be angry with you.

[31:17]

I think if I say this much, some of you will agree with me, and some of you will accept We are speaking about Buddhism. Do you understand how difficult thing it is to talk about, even to talk about Buddhism? I know several students who are practicing For as long as we have some students, I'm happy to stay here. Okay? Still. Don't have to explain.

[32:21]

your friends in this way. May be very confusing. May be the example of this is to let a fairy tale appear from the last day. May be that is very bad example. But that kind of thing is possible to happen to us. Okay? You have that much freedom. That much possibility in your practice. So, you don't have to be always good, you know, in itself.

[33:41]

If you are really, you know, trying to be a good body, you don't have to be confined in your framework of ego, etc. You are being freedom. Buddha is waiting for you. You are very good. Don't cry. Even the people didn't understand you. It's okay. Buddha will save you. Waiting for you. I think you have big advantage in your practice because of this.

[34:47]

When I was young, my master was very strong person. So, wherever, as long as I am in never-ending bliss. I could do anything I like. I could say anything I want to say. Whatever they say. It was okay with me. Because strong muscles were there. I do something wrong, my master will scold me, but not my neighbours. If I am wrong, tell my master what I did, I say.

[35:55]

My master will scold me if I am wrong. And tell my master exactly what I did. Exactly, but how do you know? You don't have to protect me. If I'm wrong, my master will scold me. I'm quite sure about it. So as long as I say something, from the bottom of my heart, I felt it. And that's what it is. Because He is responsible for what I do, what I do. And if I am wrong, I should say, excuse me.

[36:55]

And I should say, excuse me, to Him. That's all. So, A Zen master should be very strong in mindfulness with this kind of spirit. Truthful spirit, through the truth, strong confidence in mind, pure mind. You cannot practice. What is all you have in this universe?

[37:59]

This is the idea, the mind. What is true? But we see mixed up. Major. A marker. A marker. Marker. Marker. Thank you very much.

[38:53]

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