The more you know about human nature, the more you will be interested in the first principle. In this way you can, you know, encourage your practice, but if you confuse the first faithful, to reach the second faithful. Then, or if you derive a teaching, which doesn't help you so much. What does it mean in practice to go out and sometimes improve both in the world?

[01:16]

Improve what? What does it mean in practice? Practice? Whether in practice, first of all. present practice for us. That is the purpose of present practice. This is something I'm talking about. so many times. Perhaps, you know, while it is difficult for you to improve your understanding, you listen to a lecture day by day.

[02:32]

without really remembering what I said before, without accepting clearly what I mean. So, the mind is always... And moreover, I speak a bit, and you don't have to remember what I say. But what I mean is, if you, when you listen to my lecture and when you say yes, that is the point. When you say yes, you accept it, that is it. and it means that your mind is open and your ears are open, then more and more you will be able to understand the teaching.

[03:58]

But you are much better than These are Japanese people. Japanese people, when some teacher come and give lecture, you may say, they may say, ah, she is very good. She gives a very good lecture. Her family is so interested. So someone like me has very difficult time because I cannot give any interesting lecture. How do you create better relations with other people?

[05:23]

Can you talk to us somehow about how you create better relations with yourself? Can you talk to us about... Communication is start by understanding, your own understanding about people. Even though you want them to understand you, you might be. Unless you understand people, it is almost impossible for it to fix up. And when you understand people, they may understand you. So even though you do not say anything, If you understand people, there's some communication.

[06:23]

Thinks of you as, this is really good enough. It is very difficult for me to do this. You see? That is, will be perfect communication. How can we communicate better with ourselves, not with other people? Because sometimes we have difficulty reaching the problems with ourselves, and so now that's not going to work. And the question is, how do we, sort of, cultivate these bad feelings, not to push them aside, but sort of cultivate them, not to, you know, push them over to other people. Yeah, that is because of your haste.

[07:32]

You are not patient enough. Anyway, it is impossible to have perfect understanding, to feel good about yourself. Whether you feel good or bad, you know, and that is for communication. That is you. You cannot improve, you know, improve you instantaneously. Even though you stay at Vaisakha for three, four years, maybe it is difficult to accept your practice here.

[08:48]

And it should be so. And if you try to accept yourself so easily, then there is something wrong with your practice. In such case, you should think about the first principle. It is you that... It is you who feels bad. But you yourself is not bad. And your practice is not bad. But because you have to, because of your desire, you feel bad.

[09:50]

Desire means to expect something which you cannot, that is desire, or terminology of desire. We don't have that kind of desire. As long as we know completely about this kind of desire, about this kind of desire, you cannot be patient enough to accept. Your mind cannot be wide enough to accept your bad practice. I feel as if, you know, as if you are always trying to feel good, you know.

[11:01]

Always. But I am not. I rather feel better when I don't feel good. If I feel good, I think, oh, I must be careful. I shouldn't feel so good. It is a kind of, I feel, some selfishness, you know. Selfishness in me, you know. I don't know. You feel much more stable when you are not so happy. She said we should try and be happy.

[12:08]

Happy. Happy, but my happiness is not that kind of happiness. My happiness is to suffer with people and to enjoy with people. Maybe to suffer more than people and to enjoy less than people. Real happiness. Even though I feel in that way, you know, as we are very selfish, actually, maybe, if I hope If I try, if I'm trying to feel less happy, then maybe there, if I... If I, if I think I've divided, you know, both of me,

[13:25]

Just I cut both of them. Just cut it. It is very difficult to be fair. And this is how I think I took. I didn't take best one. Maybe I'll have best one in my hand. That is human nature. So only when we try not to take this one, we can be fair with people. So to know human nature is very important. Without knowing what is hunger, What is selfishness?

[14:30]

It is almost impossible to help others. When you know what is hunger, what is thirst, what is love, how difficult it is, without some people, then we can help people. That is how we study, the first people. That is the approach to the first people. Even though you can explain about the first principle, about the first principle, you cannot help people.

[15:40]

You may be a scholar about this, you cannot help people. What do you mean when you say help people? That is a good question. If you know what is health, then you will know how you help people. So it is a better discussion. But you may understand. How do you feel when you are hurt by people? People have failed us too.

[17:08]

The strict police duty to, how do we say, to save sentient beings, to save others, to save beings, to give. perfect understanding of the problem, or apart from this, the meaning of our life. It's, you know, How do you help people? After knowing many things, you know, you come to this country.

[18:14]

So unless you don't have good understanding and good experience of human life, meaning of life, you cannot help people. I say help people, but save people. That's why we say, save people. They are in suffering. They are amidst a problem. That is true. Some other question?

[19:48]

Hi. We can say so. It is possible to say so, because we are always involved in small mind. But big mind, without knowing what is big mind, it is suffering.

[20:49]

But if you know what is sweet mind, then even though you are practicing continuous practice or continuous more-minded practice, and you feel it that way, but it will be quite different from Major suffering you may have. But right now, when... Right now you understood what I'm saying. Maybe for the first time I'll use this kind of statement in a continuous practice. Continuous, small-minded practice.

[22:04]

So, it looks like in our practice there is no true joy or something of that. But we know what is deep mind. Yesterday, was it yesterday or something? Yeah. When you hear the bird, you know, you find the mountain calmer than before. That kind of feeling. Continuous hearing of the bird in the deep mountain. Waves are crashing. If you understand, that's all you need. But from the calmness of the deep, deep mountain, and you hear the birds.

[23:18]

Yes. And for that deep, remote mountain, Bird is not. Bird cannot disturb Brahmānti. But you hear about bird. Before you feel as if bird is disturbing the calmness of Brahmānti. That is visual feeling you have. If a small problem happens to your life, you will be very much discouraged, disturbed. But if you know the definition of a big man, a Buddha man, that kind of problem is not

[24:27]

But you feel the problem. You have to be different. Feeling you, feel, accept the problem. Do you understand? So, anyway, you must have some feeling about, if possible, you must have even a glance of the deep mind. And on the other hand, you should be faithful to

[25:30]

Things happen in your mouth. Then you will not be disturbed by the problem you have. And you will be encouraged. Your practice will be encouraged. Practice to appreciate the big mind will be encouraged. Okay. And some questions?

[27:21]

If I have any, go ahead. More questions? Hi. Question. How long have you been living in Bali? How long have you been in Mexico and Bali? Sometimes practice makes me feel like I'm crazy, or crazy isn't really bad, but the real thing is bad. I'm trying to understand what practice is and what I need to do to practice. presents God. Will you please say it again?

[28:26]

There it is. Small bug. Again, you know. I mean, they are like this. As Buddha said, I found out the carpenter who is making your house. Do you understand what does it mean? I found out the carpenter who is making your house. Who found out? The cafeteria food making house. Who found out someone picking up a small piece of apple?

[29:28]

Who found out someone eating apples? Buddha found out. to a carpenter who is living in your house. Do you understand? To heal in that way is great.

[30:40]

But I cannot say to weak, you know. I thought five-year cutting is great, but... I agree with you. But, you know, on the other hand, you should know that. Who found that? Weak minds found that. Buddha found out that, oh, you are doing something wrong. Buddha is still alive in your mind. Still has it. But he always has it. So that is, I'm not sure about practice, But I'm not, again, you know, I'm not encouraging you to eat apple.

[31:46]

This is the point. You know, something I want you to be very careful when you listen to my lecture. When I say, that is good. That you have big mind, always, to see your heart is good. But sometimes I just say, that is good, that is not bad practice, I may say, breathing. Instead of explaining, you know, carefully, So, you know, he says, it is OK for us to eat, you know, in the kitchen, while we are cooking. As many people do, it is OK. Before, he said, it is not OK.

[32:54]

But this time, he said, OK. I want you to be very careful. Because it takes time before I explain things in such way. Is it really something wrong? Is it a true perception that something is really wrong, or is it just kind of a replaced idea that we have because it's a ruler?

[34:07]

That is just argument. It doesn't make sense. No. There could be animals like that. You can create. For one or two days you can put it up. If you are working, teaching, you should eat. That will last one hour or two hours. But that is not connected to you, you see. You know, when you say so, that is already, you know, idea of absolute.

[35:11]

In the realm of absolute, there's no rule. There cannot be any rule. You see, where it's confused, you'll confuse absolutely and suddenly. You understand? No. You see? No. when we talk about things as it is, you know, like a scientist, that it's the rule, it belongs to, it is observation of the first principle.

[36:21]

And when we accept our human nature and how to apply, how to have more in organized life as a human being, well, that rules is for just for human being, not for trees or water or some chemical happening, but just for human being, which is self-service. That is secondary rule. Rules for human beings. So you shouldn't talk like you are like a cat or a dog. You are worse than cat or dog. They understand? Yeah. But when you leave here, what happens to all the people who live all their lives, all over the world?

[37:27]

How are they going to live? Because there is no other place where they are going to live other than the whole country of this world. Ah, family starts in the city? No, some people say they live here. Yeah, that kind of life is not lust. That's just bubbles. The tentacles are bubbles. It's not lust. When our rules, our way of life is not based on our human nature, it doesn't lust. As long as you are young, it may be okay. But everyone is growing and the world is changing day by day and we cannot exist unless we know our human nature.

[38:43]

I'm not, you know, I have no special, you know, super-imposed idea. That is what I'm talking. You know, I'm not forcing on you anything. Just to understand what is human being, what is things as it is. You see? That is the point of my talk. If we do not have so many students at Basara, we don't have to read, we don't have to have those practices. We must practice our way with many people. Here, we must have some rules. Okay?

[39:50]

Rules is not something which we create, which someone, some special person creates for sake of business, or for sake of gain, or for sake of the leader you have. But something which we need, that is a rule. We can change if it is not right. So we are improving our rules. Maybe we are spending too much time in discussion about our rules. I will tell you that later. But still, I appreciate your effort establish some rules for us. We try to be very fair to everyone.

[40:58]

So, on the other hand, our rules become more and more strict, because you spend so much time in establishing your rules. After cannot, you know, change itself soon. That is the nature of, a nature of precepts. Buddha didn't establish precepts. Disciple established precepts. come and run away from the monastery. It is a Buddha said. You should be run away from the temple of Christ while you are listening lecture.

[42:02]

That is one he said. You are a very good student, but not ready. Not ready. But students, so many, that is projected human nature. We need it. Not for that. universe or not. Whether this earth vanish from the universe, it is not a big problem. It is okay for the universe. If we want to protect this earth, maybe we should study more about how

[43:12]

Our primates are gone. Then, you know, maybe our primates will just no more. That kind of struggle is, you know, our struggle. Before, I don't know why, You do not like rules. There must be some good reason why you don't like them. But here, I don't think so, because it is you who are creating rules, not me. Buddhist rules is not like that.

[44:18]

So, that is why you have to have good understanding of the first principle, comparing to the second principle, a human principle. Then, you know, you will find out Why we have to have this power? What is the meaning of this? Okay? Five more minutes, two minutes. You should rely on your spirit of fact. No.

[45:48]

Before you rule and break rules, why don't you follow the rules? That is the point. After breaking rules, it is too late to discuss about it, because it belongs to the past. So, it can't be helped. Why don't you try not to break rules again? That is the point, you know. So to deflect upon what you have done is not so good way, not so good idea. Even to think about what you are doing right now is not so good, too.

[46:42]

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