Subtitles
when an Enquirer about Zen came to a 00:00:00
when an Enquirer about Zen came to a 00:00:06
when an Enquirer about Zen came to a master often you know they approach a 00:00:06
master often you know they approach a 00:00:11
master often you know they approach a Zen master with a kind of key question 00:00:11
Zen master with a kind of key question 00:00:14
Zen master with a kind of key question what is the fundamental principle of 00:00:14
what is the fundamental principle of 00:00:17
what is the fundamental principle of Buddhism or why did the bearded 00:00:17
Buddhism or why did the bearded 00:00:21
Buddhism or why did the bearded barbarian come from the West because 00:00:21
barbarian come from the West because 00:00:25
barbarian come from the West because then is supposed to have been brought 00:00:25
then is supposed to have been brought 00:00:27
then is supposed to have been brought into China by a Hindu named bodhidharma 00:00:27
into China by a Hindu named bodhidharma 00:00:33
into China by a Hindu named bodhidharma bodhidharma is always represented as 00:00:33
bodhidharma is always represented as 00:00:35
bodhidharma is always represented as having a huge bushy beard and very 00:00:35
having a huge bushy beard and very 00:00:38
having a huge bushy beard and very fierce eyes now bodhidharma always 00:00:38
fierce eyes now bodhidharma always 00:00:44
fierce eyes now bodhidharma always insisted that he had nothing to teach 00:00:44
insisted that he had nothing to teach 00:00:46
insisted that he had nothing to teach and so why did he come that's one of the 00:00:46
and so why did he come that's one of the 00:00:53
and so why did he come that's one of the fundamental questions you might say to 00:00:53
fundamental questions you might say to 00:00:57
fundamental questions you might say to me I've often said when I'm giving a 00:00:57
me I've often said when I'm giving a 00:01:00
me I've often said when I'm giving a lecture I'm not trying to improve you 00:01:00
lecture I'm not trying to improve you 00:01:04
lecture I'm not trying to improve you I'm not trying to persuade you to a 00:01:04
I'm not trying to persuade you to a 00:01:09
I'm not trying to persuade you to a certain point of view that is to say 00:01:09
certain point of view that is to say 00:01:11
certain point of view that is to say like a preacher would convert somebody 00:01:11
like a preacher would convert somebody 00:01:13
like a preacher would convert somebody in fact I have nothing to tell you at 00:01:13
in fact I have nothing to tell you at 00:01:16
in fact I have nothing to tell you at all because where I to presume that I 00:01:16
all because where I to presume that I 00:01:21
all because where I to presume that I had something to tell you I would be 00:01:21
had something to tell you I would be 00:01:24
had something to tell you I would be like a person who picked your pocket and 00:01:24
like a person who picked your pocket and 00:01:27
like a person who picked your pocket and so do your own watch so you might say 00:01:27
so do your own watch so you might say 00:01:32
so do your own watch so you might say then why do I talk you might ask the sky 00:01:32
then why do I talk you might ask the sky 00:01:36
then why do I talk you might ask the sky why are you blue the clouds why do you 00:01:36
why are you blue the clouds why do you 00:01:39
why are you blue the clouds why do you float around birds why do you sing and 00:01:39
float around birds why do you sing and 00:01:41
float around birds why do you sing and we've been busy trying to invent 00:01:41
we've been busy trying to invent 00:01:44
we've been busy trying to invent explanations for all this and so there's 00:01:44
explanations for all this and so there's 00:01:49
explanations for all this and so there's this great Zen saying one of the old 00:01:49
this great Zen saying one of the old 00:01:52
this great Zen saying one of the old masters said when I was the young man 00:01:52
masters said when I was the young man 00:01:56
masters said when I was the young man and knew nothing of Buddhism mountains 00:01:56
and knew nothing of Buddhism mountains 00:01:59
and knew nothing of Buddhism mountains were mountains and waters were waters 00:01:59
were mountains and waters were waters 00:02:02
were mountains and waters were waters but when I began to understand a little 00:02:02
but when I began to understand a little 00:02:04
but when I began to understand a little Buddhism mountains for no longer 00:02:04
Buddhism mountains for no longer 00:02:06
Buddhism mountains for no longer mountains and waters no longer waters in 00:02:06
mountains and waters no longer waters in 00:02:10
mountains and waters no longer waters in other words when one star 00:02:10
other words when one star 00:02:14
other words when one star scientific and philosophical inquiries 00:02:14
scientific and philosophical inquiries 00:02:16
scientific and philosophical inquiries everything gets explained away in terms 00:02:16
everything gets explained away in terms 00:02:20
everything gets explained away in terms of its causes or other things that go 00:02:20
of its causes or other things that go 00:02:22
of its causes or other things that go with it or one sees that all the things 00:02:22
with it or one sees that all the things 00:02:27
with it or one sees that all the things in the world what we think are separate 00:02:27
in the world what we think are separate 00:02:31
in the world what we think are separate things are as things illusions there is 00:02:31
things are as things illusions there is 00:02:35
things are as things illusions there is nothing separate so but he said at the 00:02:35
nothing separate so but he said at the 00:02:38
nothing separate so but he said at the end but when I had thoroughly understood 00:02:38
end but when I had thoroughly understood 00:02:41
end but when I had thoroughly understood mountains were mountains and waters are 00:02:41
mountains were mountains and waters are 00:02:44
mountains were mountains and waters are waters so this is what's called direct 00:02:44
waters so this is what's called direct 00:02:53
waters so this is what's called direct pointing a Zen master was once talking 00:02:53
pointing a Zen master was once talking 00:03:00
pointing a Zen master was once talking with me and he said when water goes out 00:03:00
with me and he said when water goes out 00:03:05
with me and he said when water goes out of the wash basin down the drain does it 00:03:05
of the wash basin down the drain does it 00:03:08
of the wash basin down the drain does it go clockwise or anti-clockwise and this 00:03:08
go clockwise or anti-clockwise and this 00:03:12
go clockwise or anti-clockwise and this was all phrased in the middle of a very 00:03:12
was all phrased in the middle of a very 00:03:14
was all phrased in the middle of a very ordinary conversation and you know just 00:03:14
ordinary conversation and you know just 00:03:17
ordinary conversation and you know just seemed like a speculative question and I 00:03:17
seemed like a speculative question and I 00:03:20
seemed like a speculative question and I said oh it might go either he said no 00:03:20
said oh it might go either he said no 00:03:21
said oh it might go either he said no like this now he said which came the 00:03:21
like this now he said which came the 00:03:25
like this now he said which came the first they go ahead I said dr. Kidd yeah 00:03:25
first they go ahead I said dr. Kidd yeah 00:03:28
first they go ahead I said dr. Kidd yeah he said that's the point now it is 00:03:28
he said that's the point now it is 00:03:36
he said that's the point now it is saying too much I warned you to say that 00:03:36
saying too much I warned you to say that 00:03:40
saying too much I warned you to say that Zen is trying to point to the physical 00:03:41
Zen is trying to point to the physical 00:03:45
Zen is trying to point to the physical universe so that you could look at it 00:03:45
universe so that you could look at it 00:03:48
universe so that you could look at it without forming ideas about it that is 00:03:48
without forming ideas about it that is 00:03:53
without forming ideas about it that is saying too much but it is the general 00:03:53
saying too much but it is the general 00:03:55
saying too much but it is the general idea it's in the direction of being the 00:03:55
idea it's in the direction of being the 00:03:58
idea it's in the direction of being the right idea then people speak of the 00:03:58
right idea then people speak of the 00:04:03
right idea then people speak of the virtue of what they call motion which 00:04:03
virtue of what they call motion which 00:04:05
virtue of what they call motion which means no mind Oh moonen no thought that 00:04:05
means no mind Oh moonen no thought that 00:04:11
means no mind Oh moonen no thought that red lantern says muninn on no thought 00:04:11
red lantern says muninn on no thought 00:04:16
red lantern says muninn on no thought this is not 00:04:16
this is not 00:04:18
this is not an anti-intellectual attitude the 00:04:18
an anti-intellectual attitude the 00:04:25
an anti-intellectual attitude the ordinary simple person is just as 00:04:25
ordinary simple person is just as 00:04:28
ordinary simple person is just as bamboozled by thinking as a university 00:04:28
bamboozled by thinking as a university 00:04:31
bamboozled by thinking as a university professor you can think intellectually 00:04:31
professor you can think intellectually 00:04:38
professor you can think intellectually in a no think way that's the art it 00:04:38
in a no think way that's the art it 00:04:43
in a no think way that's the art it doesn't mean not to have any thoughts at 00:04:43
doesn't mean not to have any thoughts at 00:04:45
doesn't mean not to have any thoughts at all it means not to be fooled by 00:04:45
all it means not to be fooled by 00:04:48
all it means not to be fooled by thoughts not to be hypnotized by the 00:04:48
thoughts not to be hypnotized by the 00:04:51
thoughts not to be hypnotized by the forms of speech and images that we have 00:04:51
forms of speech and images that we have 00:04:57
forms of speech and images that we have for the world not to be hypnotized by 00:04:57
for the world not to be hypnotized by 00:05:00
for the world not to be hypnotized by them into thinking that that is the way 00:05:00
them into thinking that that is the way 00:05:02
them into thinking that that is the way the world really is so if I say this is 00:05:02
the world really is so if I say this is 00:05:07
the world really is so if I say this is a fan it isn't to begin with fan as a 00:05:07
a fan it isn't to begin with fan as a 00:05:14
a fan it isn't to begin with fan as a noise and this doesn't make the noise 00:05:14
noise and this doesn't make the noise 00:05:16
noise and this doesn't make the noise fan but just whoosh but it can be many 00:05:16
fan but just whoosh but it can be many 00:05:22
fan but just whoosh but it can be many other things in a fan it could be a back 00:05:22
other things in a fan it could be a back 00:05:27
other things in a fan it could be a back scratcher very well all sorts of things 00:05:27
scratcher very well all sorts of things 00:05:32
scratcher very well all sorts of things don't let words limit the possibilities 00:05:32
don't let words limit the possibilities 00:05:36
don't let words limit the possibilities of life actually this fan as an 00:05:36
of life actually this fan as an 00:05:41
of life actually this fan as an inscription on it written by a Zen 00:05:41
inscription on it written by a Zen 00:05:43
inscription on it written by a Zen master who is a hundred years old and it 00:05:43
master who is a hundred years old and it 00:05:47
master who is a hundred years old and it says I don't understand I don't know 00:05:47
says I don't understand I don't know 00:05:51
says I don't understand I don't know anything about it so that goes back to 00:05:51
anything about it so that goes back to 00:05:56
anything about it so that goes back to the story of Buddha Dharma that when he 00:05:56
the story of Buddha Dharma that when he 00:05:59
the story of Buddha Dharma that when he first came to China some time a little 00:05:59
first came to China some time a little 00:06:02
first came to China some time a little before 500 AD he was interviewed by the 00:06:02
before 500 AD he was interviewed by the 00:06:07
before 500 AD he was interviewed by the emperor wu of liang the Emperor was a 00:06:07
emperor wu of liang the Emperor was a 00:06:13
emperor wu of liang the Emperor was a great patron of Buddhism and said we 00:06:13
great patron of Buddhism and said we 00:06:16
great patron of Buddhism and said we have caused many monasteries to be built 00:06:16
have caused many monasteries to be built 00:06:19
have caused many monasteries to be built monks and nuns to be ordained and the 00:06:19
monks and nuns to be ordained and the 00:06:22
monks and nuns to be ordained and the scriptures to be translated into Chinese 00:06:22
scriptures to be translated into Chinese 00:06:25
scriptures to be translated into Chinese what is the merit of this and 00:06:25
what is the merit of this and 00:06:28
what is the merit of this and bodhidharma said no merit whatever 00:06:28
bodhidharma said no merit whatever 00:06:31
bodhidharma said no merit whatever well that really set the Emperor back 00:06:31
well that really set the Emperor back 00:06:33
well that really set the Emperor back because the popular understanding of 00:06:33
because the popular understanding of 00:06:36
because the popular understanding of Buddhism is that you do good things like 00:06:36
Buddhism is that you do good things like 00:06:38
Buddhism is that you do good things like that with religious things and you 00:06:38
that with religious things and you 00:06:41
that with religious things and you acquire merit this leads you to better 00:06:41
acquire merit this leads you to better 00:06:44
acquire merit this leads you to better better lives in the future so that you 00:06:44
better lives in the future so that you 00:06:46
better lives in the future so that you will eventually become liberated and so 00:06:46
will eventually become liberated and so 00:06:49
will eventually become liberated and so his he was completely set back so he 00:06:49
his he was completely set back so he 00:06:52
his he was completely set back so he said but what is the first principle of 00:06:52
said but what is the first principle of 00:06:54
said but what is the first principle of the holy doctrine and bodhidharma said 00:06:54
the holy doctrine and bodhidharma said 00:07:00
the holy doctrine and bodhidharma said vast emptiness and nothing wholly or in 00:07:00
vast emptiness and nothing wholly or in 00:07:04
vast emptiness and nothing wholly or in vast emptiness there is nothing holy so 00:07:04
vast emptiness there is nothing holy so 00:07:09
vast emptiness there is nothing holy so the Empress said who is it then that 00:07:09
the Empress said who is it then that 00:07:11
the Empress said who is it then that stands before us the implication being 00:07:11
stands before us the implication being 00:07:14
stands before us the implication being aren't you supposed to be a holy man and 00:07:14
aren't you supposed to be a holy man and 00:07:17
aren't you supposed to be a holy man and bodhidharma said I don't know so the 00:07:17
bodhidharma said I don't know so the 00:07:22
bodhidharma said I don't know so the poem says plucking flowers to which the 00:07:22
poem says plucking flowers to which the 00:07:26
poem says plucking flowers to which the butterflies come Bodhidharma says I 00:07:26
butterflies come Bodhidharma says I 00:07:29
butterflies come Bodhidharma says I don't know and another poem like it if 00:07:29
don't know and another poem like it if 00:07:34
don't know and another poem like it if you want to know where the flowers come 00:07:34
you want to know where the flowers come 00:07:36
you want to know where the flowers come from even the god of spring doesn't know 00:07:36
so anybody who says that he knows what 00:07:41
so anybody who says that he knows what 00:07:45
so anybody who says that he knows what Zen is is a fraud nobody knows just like 00:07:45
Zen is is a fraud nobody knows just like 00:07:55
Zen is is a fraud nobody knows just like you don't know who you are all this 00:07:55
you don't know who you are all this 00:08:01
you don't know who you are all this business about your name and your 00:08:01
business about your name and your 00:08:03
business about your name and your accomplishments your certificates what 00:08:03
accomplishments your certificates what 00:08:05
accomplishments your certificates what your friends say about you you know very 00:08:05
your friends say about you you know very 00:08:08
your friends say about you you know very well that's not you but the problem to 00:08:08
well that's not you but the problem to 00:08:12
well that's not you but the problem to know who you are is the problem of 00:08:12
know who you are is the problem of 00:08:15
know who you are is the problem of smelling your own nose when the great 00:08:15
smelling your own nose when the great 00:08:22
smelling your own nose when the great Japanese master Dogen came back from 00:08:22
Japanese master Dogen came back from 00:08:25
Japanese master Dogen came back from China in about the year 1200 to bring 00:08:25
China in about the year 1200 to bring 00:08:28
China in about the year 1200 to bring his school of Zen into Japan they asked 00:08:28
his school of Zen into Japan they asked 00:08:32
his school of Zen into Japan they asked him what did you learn in China he said 00:08:32
him what did you learn in China he said 00:08:35
him what did you learn in China he said the eyes are horizontal the nose is 00:08:35
the eyes are horizontal the nose is 00:08:37
the eyes are horizontal the nose is perpendicular 00:08:37
this man went on to write a tremendous 00:08:44
this man went on to write a tremendous 00:08:47
this man went on to write a tremendous book about zen there are so 00:08:47
book about zen there are so 00:08:50
book about zen there are so contradictory these people don't expect 00:08:50
contradictory these people don't expect 00:08:52
contradictory these people don't expect consistency out of his n master big big 00:08:52
consistency out of his n master big big 00:08:57
consistency out of his n master big big book called the show begins oh I talked 00:08:57
book called the show begins oh I talked 00:09:01
book called the show begins oh I talked with a Zen master about this book in 00:09:01
with a Zen master about this book in 00:09:02
with a Zen master about this book in Japan and he said all is that that's a 00:09:02
Japan and he said all is that that's a 00:09:06
Japan and he said all is that that's a terrible book it explains everything so 00:09:06
terrible book it explains everything so 00:09:10
terrible book it explains everything so clearly it gives a show away said you 00:09:10
clearly it gives a show away said you 00:09:18
clearly it gives a show away said you don't need any book for then so you see 00:09:18
don't need any book for then so you see 00:09:25
don't need any book for then so you see it is this kind of way of going about 00:09:25
it is this kind of way of going about 00:09:33
it is this kind of way of going about things this method of Zen that is so 00:09:33
things this method of Zen that is so 00:09:36
things this method of Zen that is so fascinated the west and everybody who 00:09:36
fascinated the west and everybody who 00:09:39
fascinated the west and everybody who reads about their wonders if somehow you 00:09:39
reads about their wonders if somehow you 00:09:42
reads about their wonders if somehow you see this understanding is right under 00:09:42
see this understanding is right under 00:09:45
see this understanding is right under your nose you know how it is sometimes 00:09:45
your nose you know how it is sometimes 00:09:48
your nose you know how it is sometimes and get a crowd of people to come into a 00:09:48
and get a crowd of people to come into a 00:09:50
and get a crowd of people to come into a room and you put something in the room 00:09:50
room and you put something in the room 00:09:51
room and you put something in the room that's absurd like suppose there was a 00:09:51
that's absurd like suppose there was a 00:09:54
that's absurd like suppose there was a balloon floating on the ceiling people 00:09:54
balloon floating on the ceiling people 00:09:57
balloon floating on the ceiling people could come in and not notice it at all 00:09:57
could come in and not notice it at all 00:09:58
could come in and not notice it at all or are you know somebody puts on 00:09:58
or are you know somebody puts on 00:10:04
or are you know somebody puts on something weird some kind of a funny 00:10:04
something weird some kind of a funny 00:10:06
something weird some kind of a funny necktie or something and you say to a 00:10:06
necktie or something and you say to a 00:10:09
necktie or something and you say to a person well haven't you noticed a woman 00:10:09
person well haven't you noticed a woman 00:10:13
person well haven't you noticed a woman in a new dress you know I'm jus notice 00:10:13
in a new dress you know I'm jus notice 00:10:17
in a new dress you know I'm jus notice said what is it what about it no it's 00:10:17
said what is it what about it no it's 00:10:20
said what is it what about it no it's right under your nose there staring in 00:10:20
right under your nose there staring in 00:10:21
right under your nose there staring in the face but you don't see it and Zen is 00:10:21
the face but you don't see it and Zen is 00:10:26
the face but you don't see it and Zen is exactly like that 00:10:26
it is very obvious the master bo kho jeu 00:10:31
it is very obvious the master bo kho jeu 00:10:35
it is very obvious the master bo kho jeu was asked we have to address and eat 00:10:35
was asked we have to address and eat 00:10:39
was asked we have to address and eat every day and how do we escape from all 00:10:39
every day and how do we escape from all 00:10:41
every day and how do we escape from all that in other words how do we get out of 00:10:41
that in other words how do we get out of 00:10:43
that in other words how do we get out of routine and he said we dress we eat he 00:10:43
routine and he said we dress we eat he 00:10:49
routine and he said we dress we eat he said I don't understand bo could you 00:10:49
said I don't understand bo could you 00:10:52
said I don't understand bo could you said if you don't understand put on your 00:10:52
said if you don't understand put on your 00:10:53
said if you don't understand put on your clothes and eat your food another Zen 00:10:53
clothes and eat your food another Zen 00:11:02
clothes and eat your food another Zen master in quite recent times was 00:11:02
master in quite recent times was 00:11:05
master in quite recent times was interviewing a student you see all these 00:11:05
interviewing a student you see all these 00:11:07
interviewing a student you see all these stories I'm telling you were connected 00:11:07
stories I'm telling you were connected 00:11:08
stories I'm telling you were connected and what I want you to do is to grasp 00:11:08
and what I want you to do is to grasp 00:11:10
and what I want you to do is to grasp intuitively the connection I was 00:11:10
intuitively the connection I was 00:11:14
intuitively the connection I was interviewing a student Western student 00:11:14
interviewing a student Western student 00:11:18
interviewing a student Western student and he said get up and walk across the 00:11:18
and he said get up and walk across the 00:11:25
and he said get up and walk across the room he got up and walked and came back 00:11:25
room he got up and walked and came back 00:11:27
room he got up and walked and came back said where your footprints another monk 00:11:27
said where your footprints another monk 00:11:38
said where your footprints another monk asked Joe shoe what is the way down 00:11:38
asked Joe shoe what is the way down 00:11:41
asked Joe shoe what is the way down Chinese the Dow he said your everyday 00:11:41
Chinese the Dow he said your everyday 00:11:46
Chinese the Dow he said your everyday mind is the way how do you get into a 00:11:46
mind is the way how do you get into a 00:11:49
mind is the way how do you get into a chord with it he said when you try to 00:11:49
chord with it he said when you try to 00:11:52
chord with it he said when you try to record you deviate 00:11:52
you 00:11:58
you 00:12:06