OLD - 1971.08.05-serial.00169

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Second part of talk from this date. Duplicate of 00097

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or when the teacher appears and when he's ready to depart. When this happens, one must not seek a teacher. Seek a teacher. Excuse me, I'm scared. When the student is ready to depart, will the teacher appear, or must the student go and seek a teacher? Students... Yeah. I understand. When you say, when student is ready, it means that when your practice is... When you have, when you are ready, you can tell whether your teacher is right teacher or not because of your damage.


If he is involved in one-sided view of existence or non-existence, he is not 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.


And another point is whether his practice is very good or bad. I'm sorry to upset you. You can see. You really can see. I'm talking bad. People don't have to be transparent. Understandable. So, you cannot tell by book You cannot tell by his speech. You cannot tell just by his Zazen practice. The point is whether his Zazen practice is extended in his ordinary life.


So, you know, your dharma eyes is like, like your eyes to see which way to go, which teacher you should choose. And your practice, Understanding of practice is another thing. Something like your foot. You should walk by your foot. So it is necessary to... to... two points, push and push. Actual, from actual, not just eyes or knowledge or intellectual understanding or present.


Even though he knows, 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 life, You cannot cry, but I will speak. Go ahead. The first thing that I was struck by when I heard you, You don't know what to do.


You don't know what to behave. You don't know what to know. It's because you don't really know what to do. You don't know what you're doing. You don't know what to do. You don't know what to know. Being annoying should be said, but it is not. Not to be said. Annoying is something different. But I'm doing. I'm sorry. That is very much so. Very much so, but even though many people, many Buddhist teachers are like that, but there is no reason why you should follow the example. You cannot look for As for all of them, they have karmic vow first, you know, because it is difficult to be free from his own karmic life.


It is difficult. So, you cannot quit from it. But you should know what is his karmic life, what is his practice and what is his understanding. That is done by... if you have that kind of eyes, then your teacher... your teacher cannot... could be... Anyway. But you will, the point is you will receive a little bit of encouragement.


If she, if her practice is not so strong, then you will, you know, she will not help you so much. But she is a good teacher. Even though he has not much encouragement for you, but if you, if your situation of practicing Zen is very immediate, difficult situation, then that difficulty will help you practice more. That difficulty. Encourage your practice. Difficulty, what it is, when, you know, when you want to do, for instance, thousand times, for one of the greatest scholars in Chinese Buddhist history.


He, 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... Tarzan brought his mother to... And he had great conscience and study and practice of Buddha's words.


So eventually, he became the Zen master of Thailand. And he became a master of Thailand. So hearing about this, his mother wanted to visit him, 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 goodbye. So she became a blind beggar already.


But present, his students saw another case. but doesn't say she cannot open. This means she should stay out. And you know, you may think she's very vicious, but everyone thinks Ferdinand will be the most kind, kind-hearted man for his mother. He wrote many letters to us about Buddhism and how to practice Buddhism and how to help, how to help by practice of Buddhism. He did everywhere, every possible way to help.


his mother. There is no such general master in India. So kind general master or mother. But he didn't see it. And at last his mother died outside of the monastery. And so he told to them, to her funeral for her. And when he saw her, he found a little rice on his back, on her back. So he put that rice and said, this rice is Last offering from my mother.


So please cook it for breakfast. For next morning's breakfast. She asked this student, this is her last offering for us. Please accept it. For this day, is very simple. And the way to help her is very simple, just walking over. But he couldn't help his blind mother either. But everyone acknowledged that We Indians are most kind, kind-hearted than most of us. We never have in China or in Japan. You don't have to tell us that story, but a lot of stories like that, just like what we're hearing, about the relationship with God and the relationship with people of God.


Well, I didn't have my mechanical pencil. Well, it seems to me that whatever I'm computing over here is zero. That is not a story. Some of them are just stories. Some of them are real stories, not stories. And there's some meaning, you know, which... Which is not peaceful, again, you know, but is, you are, you are speaking. Peaceful thinking mind does not solve this kind of problem, human problem, human heart. If your awareness in mind, if your confidence in your thinking is very strong, But that doesn't, you know, happen to everyone.


It doesn't happen to me. All of us are one or two more people. The mind will be like that. It shows us the depth of the truth of God. He cannot be your example. And there's no need for you to follow his example. I'm not encouraging you to follow his example. You don't understand the depth of truth and their practice of God. better. And you used to say, wow, wow, wow. You just studied yourself.


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 it, actually. Why do I? What is your race? Most people are of God. in your practice, you know, who is ready for this? If it is necessary, if it is great, I will listen to you.


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 themselves, you think, I cannot understand. Something you cannot understand is no good, no use fighting. So, you are aware, even though you are aware that this life is very busy, but those three things, you have no backbone.


Something is good for you, you will take it. Something that is bitter, you don't take. You don't grow, you don't grow. Your practice is not strong enough and you do not have strength. So, wherever you go, even though you are me, great teacher, which I will make sense to you, great teacher has, all the good great teacher has, that kind of strength. In one way, he is very gentle. But on the other hand, he is very strict with people. And his backbone is always straight.


That is woman. That is beauty. That is the difference between superior and inferior. Don't you think so? That is bad. All the hippies there, that is bad. You will need, I don't know if you agree or not, you will need some backbone. Because thousands are, what kind of backbone? He could be a good example, he could support well-being in China. We don't need such a great teacher. So many. But one is enough. If he really... If he was really kind-hearted.


On the other hand, if he had been devoted to people, completely devoted. What he attained is Mastering satsvarga for himself. He completed the teaching of muja-sattva. Muja-sattva means to reckon, to mountain and river. With many good teachers. Discuss about it, think about it, Practiced about it, but was not enough. But he completed that practice. When he has no fainted mind, when his mind becomes very clear, even free from, even when his mind


Like a mirror, without any dark, then he can talk about, he can listen to that. It opens, speech, up, mountain and river. You say, wherever you go, if you see flower, that is teaching. If you go to the mountain, that is teaching. That is not Major Sattva. 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 that human being should be like this or like that. Then, you know, you cannot listen to the voice of nature.


Is it possible, you know, to listen to the mountain or a river, when you are well-ridden, so self, so self-centered? so idle. That is a big mistake for us. How long time it takes to accomplish, to listen to the teaching of mountain and river. There were disciples, named Uchiho, Megumi Uchiho. He started to talk about the teaching of mountain and river, Muzawa-Teppa. And it took almost more than 100 years


Before he saw them completely, but... Not many people can accomplish that kind of power. But in America, how many people are talking about teaching of nature? One meaning is completely different. But I'm interested, interested in what you say, because it makes some sense. But if you think this is Buddhist way, what is teaching? If you think this is, should be, human way, well, it means what?


Oh, what sense is the living way is human way. But how you feel it's good. And try to free from, try to be free from framework of society. It makes sense. Maybe one step for your practice. If you, if all the students in Pasajara stick to this idea, And having passed out, you know, we have, don't think about it. If you say so, I'll keep it so. If you do not say so, I'm trying to keep it so.


But what can the future of the man from the river have passed out? I can accept it. I'll keep it so. But if you say, I am sharing everything. I am ignorant. I am nature's substitute and we are substitutes. But it is worth it. It is safer 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 our human difficulties. Unless we make a big effort to establish their role, their norm,


human-centric culture. That is our duty. If you are really involved in this kind of big duty, your mother will be actually 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. If you understand something which is good only, avoiding which is not good one, which is different, then, you know, you cannot enter from Tathagatate, you know.


But you cannot enter, even though you think you are. And 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 any easier. I said, if I say this much, some of you will agree with me, and some of you will accept


We are speaking about Buddhism. And we understand how difficult thing it is to talk about, even to talk about Buddhism. I know fellow students who are practicing So, as long as we have sun stick, I'm happy to stay here. Okay? Stay. You don't have to be afraid of the Holy Ghost.


You are free in this way. There is a way of teaching. A good example of this is to let a bird die outside from the nest. Maybe 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, good son.


If you are daring, you know, trying to be good Buddhist, you don't have to be confined in to a framework of mudra, so-so. You have big freedom. Buddha is waiting for you. You are very good. Don't cry. Even the people didn't understand you. It's okay, calm down. Buddha will save you. That is first. I think you have big advantage in your practice because of this.


When I was young, my master was very strong person. So, forever, as long as I am in my every breath, I could do anything I like. I could say anything I want to say, whatever they say. It was okay with me because strong master is there. And if I do something wrong, my master will scold me, but not my neighbors. If I am wrong, tell my master what I did, I'll say.


My master will scold me if I am wrong. And tell my master exactly what I did. You see? Exactly what I did. You don't have to protect me. If I'm wrong, my master will scold me. I'm quite sure of it. So as long as I say something from bottom of my heart, it was, I felt quite well protected. Because He is responsible for what I do, what I do. And if I am wrong, I should say, excuse me. And I should say, excuse me, after he's taken, that's all.


So, the Zen Master should be very strong in mindfulness, with this kind of spirit. Truth in the spirit, to the truth. Stay confident in mind, pure mind. You cannot practice. That is why you have to use Kriva, which is very good, Kriva, the mantra. That is true. But you see, next time, you draw a marker.


Or not. What? What? Hmm. Well, I wanted to talk to you, but... I'm afraid. I will give you a chance to ask good questions. But for now, it's not much to do for us, but to do that. Thank you very much.