Subtitles
a lot of people think that the 00:00:00
a lot of people think that the spontaneous or completely natural life 00:00:03
as it's understood by these Far Eastern 00:00:07
philosophers is to act according to whim 00:00:12
there was for example a great Zen monk 00:00:15
of literature shortly after a thousand 00:00:19
AD who had a very peculiar way of 00:00:22
painting he had long hair and he was 00:00:26
surfing he'd get very drunk on rice wine 00:00:30
then he'd sell his hair eating and 00:00:33
slaughtered all over the paper then he 00:00:38
would do a Rorschach test on it and 00:00:42
decide what kind of a landscape it 00:00:44
actually was and then put in the 00:00:48
finishing touches and suddenly out of 00:00:53
this apparent mess a great landscape 00:00:56
would be evoked but the whole art of the 00:00:58
thing lay in putting in the finishing 00:01:00
touches and also there's a very curious 00:01:05
thing if a person who is untrained in 00:01:09
painting makes a mess with a brush it's 00:01:15
liable to be just a myth whereas if a 00:01:19
person who has the feeling of painting 00:01:21
in them for a long time and they make a 00:01:23
mess with a brush or just do anything it 00:01:26
looks interesting and that's why if you 00:01:30
try to copy the best 00:01:34
people in modern abstract non-objective 00:01:37
painting you'll find it's very difficult 00:01:39
thing to do because there is more to 00:01:44
spontaneity than Caprice and disorder 00:01:48
and I want to try and explain what that 00:01:51
is I mean wouldn't it be great if we 00:01:55
could live absolutely on the spur of the 00:01:59
month not make any particular plans mark 00:02:04
feel that when you might make plans 00:02:07
because you could make plans 00:02:08
spontaneously but 00:02:10
not to worry about whether you had made 00:02:13
the right decision whether you've been 00:02:14
good or bad selfish or unselfish and not 00:02:18
hesitate in anything you see in what one 00:02:23
of the great applications of Zen as I 00:02:25
pointed out was to the art of fencing 00:02:27
and when you learn fencing you see you 00:02:34
have to learn to be spontaneous because 00:02:37
here of all places it is true that he 00:02:39
who hesitates is lost if you are engaged 00:02:44
in combat you see and you stop to think 00:02:47
what sort of the defense or attack you 00:02:49
ought to make the enemy's got you so the 00:02:52
way they teach people spontaneity in 00:02:54
fencing is very interesting when you 00:02:58
stop in to tensing school you of course 00:03:01
live with the teacher he has a kind of 00:03:04
ashram and but you're given a janitorial 00:03:07
job and clean up and wash dishes and put 00:03:10
bedding away and things like that while 00:03:13
you're going about your daily business 00:03:14
the master surprises you with a practice 00:03:18
sword which is made out for strips of 00:03:22
bamboo rather loosely tied together and 00:03:26
he hits you this surprisingly and 00:03:29
suddenly from nowhere and you were 00:03:32
expected to defend yourself with 00:03:34
anything available with the bedding with 00:03:37
the broom with the pots and pans that 00:03:39
just anything that defend but the poor 00:03:44
student never knows when the attack is 00:03:46
coming or where what direction is coming 00:03:49
from and he begins to get tense 00:03:52
he begins to go around everywhere on the 00:03:55
sort of alert this will be watching 00:03:56
watching which director is coming from 00:03:57
and as he goes down a certain passage 00:03:59
feeling with the Masters probably 00:04:01
lurking around that corner and he's all 00:04:03
set to go for it and that it gets a 00:04:05
practice or he suddenly gets hit from 00:04:08
behind so eventually he gives up there 00:04:13
is absolutely no way of preparing for 00:04:15
the attack and so he just wanders around 00:04:17
seeing well if it is 00:04:17
and then he's ready to begin fencing because if you prepare for an attack 00:04:25
from specific specific direction and it 00:04:32
comes from some other direction you have 00:04:34
to withdraw from the direction in which 00:04:37
you would expected it and sends your 00:04:40
energy in another direction and that 00:04:41
takes time so what you do is you go 00:04:44
around with a mind of no expectation 00:04:47
that is called motion or Moonen this is 00:04:52
very important and expression motion it 00:04:57
all nos means an empty mind you could 00:05:05
also call it no heart because the 00:05:08
character should means both heart and 00:05:10
mind but it isn't quite the same as our 00:05:12
heartless as we use it and because of 00:05:15
the same as the word mindless as we use 00:05:17
its meaning stupid to be in the state of 00:05:20
motion is to have a mind like a mirror 00:05:22
and of this the taoist sage stronger 00:05:27
said the perfect man employs his mind of 00:05:30
the mirror it grasps nothing it receives 00:05:33
is nothing it receives that does not 00:05:35
keep and when anything comes in front of 00:05:40
the mirror it reflects it instantly the 00:05:42
mirror doesn't wait to reflect it they 00:05:45
also say when the moon rises all Ladas 00:05:49
of water instantly reflect the moon I 00:05:51
mean they they go they don't bother with 00:05:52
physics about the speed of light or 00:05:54
anything like that 00:05:54
irrelevant I say when you clap your 00:05:57
hands the sound issues immediately 00:06:00
it doesn't can stop to consider whether 00:06:02
it will issue and so sparks from the 00:06:06
Flint when it starts the issue instantly 00:06:10
but to do this you can't try to be quick 00:06:16
see if is in master corners you with a 00:06:19
funny situation and he puts you in a 00:06:22
quandary expecting spontaneous action 00:06:24
from you 00:06:24
you don't try to hurry 00:06:27
I know I watched uzuki wait a whole 00:06:29
minute before answering but he doesn't 00:06:32
hesitate he's not in : embarrassed by 00:06:38
this wait and he can answer with silence 00:06:41
just as well as with a formal response 00:06:46
the point is do something when our two 00:06:53
young Americans wanted his studies in 00:06:56
they were taken by a Japanese monk to 00:06:59
interview the master and act as 00:07:01
interpreter and one of them had had some 00:07:04
practice and only knew bit about it and 00:07:06
so after they had tea together and just 00:07:09
the star formalities the master said in 00:07:12
a very easy way well what do you 00:07:14
gentlemen know about them and while 00:07:17
these students through his fan which he 00:07:19
hadn't unfolded in Farmersville folded 00:07:22
up he threw it straight at the master 00:07:23
state the master slightly moved to one 00:07:27
side and the fan youunderstand with 00:07:30
right through the paper wall and the 00:07:34
master laughed like a child but that's 00:07:39
the sort of game they get it once the 00:07:41
master was going around through the 00:07:44
forest with a group of students and he 00:07:46
picked up a tree branch and I thought 00:07:49
this one might pick up a tree branch 00:07:50
suddenly he turned to one of his 00:07:51
students and said what is it and he 00:07:53
hesitated so he didn't the branch and so 00:07:57
another student was there and he had in 00:08:00
place he said what is it he said give it 00:08:01
to me I want to see it I'll tell you 00:08:03
for the master toss the branch to him 00:08:05
and he took it in hit the book now you 00:08:12
may think all this was kind of rough 00:08:14
stuff let me give you another story 00:08:17
which is on a rather different level a 00:08:21
certain then priest was having dinner of 00:08:26
a big party and the party was being 00:08:29
served by a geisha girl who was so 00:08:33
elegant and so skilful and serving that 00:08:36
he suspected she might have had from 00:08:38
then training 00:08:39
and so he decided to try her out and he 00:08:44
nodded to her she immediately came to 00:08:47
his place and sat down in front of his 00:08:50
little glow table see everybody was the 00:08:52
be seated probably in front of low 00:08:55
tables all around the room and the 00:08:57
Geisha servants and people move up and 00:08:59
down and little and so she came down and 00:09:02
sat down in front of him and bowed and 00:09:04
he said I would like to give you a 00:09:05
present and she said I would be most 00:09:08
honored now on the table there is a bear 00:09:11
our hibachi which are little gracious 00:09:15
with hot charcoal in and you move the 00:09:18
charcoal around with iron chopsticks he 00:09:20
took a piece of charcoal of an iron 00:09:22
chopsticks and offered it to her she had 00:09:26
long long sleeves on her Kindle and what 00:09:28
she did was this she found them all 00:09:30
around her hands and took the chopper 00:09:33
immediately got up and went to the 00:09:35
kitchen disposed of the charcoal changed 00:09:37
her robe which had holstered all of us 00:09:39
all the way through the sneeze and came 00:09:41
back and she sat down in front of the 00:09:44
master and bowed and he said and she 00:09:46
said to him I was I think is Oprah then 00:09:49
I would be Madonna so she picked up the 00:09:52
hand chopstick and handed in the 00:09:54
charcoal and he pulled out a cigarette 00:09:56
and said that's just what I wanted and 00:09:59
the cigarette now here's a lesson the 00:10:09
Masters spontaneity and being ready to 00:10:12
that situation was the kind of quick 00:10:16
thinking that a good comedian has who in 00:10:20
a completely unprepared way can make all 00:10:23
sorts of jokes and turn any situation to 00:10:26
suggest for some time there are all 00:10:30
sorts of people who do that people who 00:10:34
are experts in others like Dorothy 00:10:36
Parker in that sort of repartee but here 00:10:41
it's been developed in a very 00:10:43
fundamental way and to a very high 00:10:45
degree 00:10:46
now the way in which it's developed you 00:10:50
see requires a protected situation 00:10:50
because if we all started to act on the spur of the moment without the slightest 00:11:00
consideration or deliberation everybody 00:11:05
would think we were crazy and the people 00:11:08
would avoid us and call the police and 00:11:10
things like that so what they do is this 00:11:13
they start to doing this in the context 00:11:17
of a discipline situation where there 00:11:20
are very rigid rules for most of the 00:11:22
time but there are certain instance at 00:11:24
which all those rules go hang and you're 00:11:28
in the community which understand the 00:11:30
game because the point is this when you 00:11:34
start acting spontaneously you're not 00:11:38
used to doing it and therefore your 00:11:40
response is an unintelligent and 00:11:43
inappropriate but when you become used 00:11:51
to doing this and when it becomes second 00:11:54
nature to you to act in the state of 00:11:57
motion with no mind or no deliberation 00:12:02
then your behavior has matured and you 00:12:09
find that you're accustomed to respond 00:12:12
quite appropriately as the Zen master 00:12:15
did in lighting your cigarette from the 00:12:16
chapel so also in in learning the art of 00:12:22
swordsmanship when he has given up 00:12:25
defending himself and preparing his mind 00:12:32
for attack then he's got a mirror find 00:12:35
this is also likened to a vessel of 00:12:39
water like a wooden barrel when you make 00:12:42
a hole in the barrel the water instantly 00:12:44
flows out of the hole because the water 00:12:47
is always available to come out 00:12:50
it doesn't have to choose and so you 00:12:56
could also say that motion is what 00:12:58
krishnan what he calls choicelessness 00:13:00
and because you see choice in this sense 00:13:07
he is not quite the same thing his 00:13:10
decision choice means bittering you know 00:13:15
there are some people who before they 00:13:17
start to write something down they they 00:13:20
wiggle their friend a little pen 00:13:23
diddlers over the paper and then they 00:13:25
start to write and so in the same way a 00:13:29
lot of people in me constantly in the 00:13:31
life situation they did it because that 00:13:33
desire in his anxiety to be or not to be 00:13:36
that is the question but there's no 00:13:39
question about to be or not be 00:13:40
see because to be and not to be the 00:13:43
other as we saw their lives mutually so 00:13:49
then in the situation of the Zen 00:13:52
community safeguards were set up in how 00:14:00
to act without deliberation which is you 00:14:04
see in a sense going back to the state 00:14:06
of illnesses now it doesn't mean that 00:14:11
you give up thinking it doesn't mean 00:14:14
that you become an anti-intellectual you 00:14:19
all can also learn and this is part of 00:14:21
the later phases of century how to think 00:14:25
spontaneously how to deliberate 00:14:28
spontaneously the thing is you see stand 00:14:34
or walk as you will but whatever you do 00:14:36
don't wobble so this is our difficulty 00:14:40
because the human mind is a feedback 00:14:44
system 00:14:46
feedback has a peculiar susceptibility 00:14:50
to nervousness there was a young man who 00:14:57
said though it seems that I know that I 00:14:59
know what I would like to see is the eye 00:15:02
that knows me when I know that I know 00:15:05
that I know you see now in this way we 00:15:10
think about thinking he worried about 00:15:14
worrying and then when that really get 00:15:18
bad you worry because you worry about 00:15:20
worry now that is analogous exactly to 00:15:25
the time for vibration that are set up 00:15:27
in certain mechanical systems for 00:15:31
example if you I did this trick on 00:15:33
television once I had the the cameraman 00:15:38
turn the camera on the monitor the 00:15:43
monitor is the television set in the 00:15:45
studio where you see what you are doing 00:15:48
and so on this is the show I said now 00:15:52
I'm going to show you a picture of 00:15:54
anxiety don't worry about yourself isn't 00:15:58
it not going to be anything wrong with 00:15:59
your set so don't turn it off now I said 00:16:01
mr. cameraman will you please turn the 00:16:03
camera on the money he does that and 00:16:06
what does he do he's taking a picture of 00:16:10
taking a picture all in the same system 00:16:14
as you do that the system starts doing 00:16:14
like that see and it makes a sense of a kind of oscillation and you see on the 00:16:23
screen 00:16:26
all these jagged lines dancing across 00:16:29
now that's what's meant you see by 00:16:33
hesitation attachment locking all that 00:16:37
kind of thing which the Zen discipline 00:16:38
is designed to overcome and because the 00:16:42
human being is such a peculiarly 00:16:44
beautifully organized nervous system and 00:16:46
it has this tremendously subtle cortex 00:16:50
which is capable of all kinds of 00:16:52
thinking about thinking 00:16:55
you could turn yourself on in the most 00:16:57
extraordinary ways by for example 00:16:59
getting our earphones which repeat what 00:17:03
you say just a fraction of a second 00:17:04
after you say it back to you they delay 00:17:06
it and you can give an awesome scope 00:17:09
tied up with your own heartbeat and get 00:17:14
feedback through in this way so that you 00:17:17
suddenly begin to see yourself behaving 00:17:22
and it completely balls you out because 00:17:25
you wait for yourself to go on but then 00:17:27
you realize it's you doing it but you 00:17:28
can't wait on your heartbeat you can't 00:17:30
wait on what you say and you get this 00:17:33
sensation I'm going faster and faster 00:17:35
and faster and faster until you just 00:17:37
have to close the whole thing off you go 00:17:39
crazy so that's what we're doing and our 00:17:45
civilization and our social institutions 00:17:48
reflect this in hundreds of ways and 00:17:53
this would be true of any civilization 00:17:56
because all civilization is based on the 00:17:59
development of consciousness and 00:18:00
feedback that is to say the property of 00:18:04
self control our being self-conscious 00:18:07
looking at what you've done and then 00:18:10
being able to criticize it and correct 00:18:13
it but who criticized is the critic 00:18:17
reliable when you criticize yourself 00:18:17
who will criticize the pity you see or to put it in the other way this 438 it 00:18:26
says mr. Hayes who will guard the guards 00:18:32
themselves who will take care of the 00:18:34
policemen who will govern the present 00:18:41
and that is the big problem and when we 00:18:46
get tied up in that thumb the Chinese 00:18:48
got tied up in his macaws wings had 00:18:50
cleared there if I order of civilization 00:18:52
so did the Japanese there has to be a 00:18:55
break 00:18:57
somebody has to start throwing things 00:19:00
otherwise everybody will go insane so 00:19:06
Zen function in that culture as a way of 00:19:11
liberation from the tangle of being too 00:19:16
civilized now you see in Japanese 00:19:19
culture people are tremendously 00:19:24
concerned with propriety with good 00:19:27
manners and with keeping up with the 00:19:31
Germans one of the funniest things in 00:19:36
the world is to watch Japanese people 00:19:37
from having a bowing contest a very 00:19:41
frequent thing when friends meet or take 00:19:43
me indigo and they bow and they bow and 00:19:48
they would Spartacus back and forth and 00:19:50
see who gets the last one in because I'm 00:19:52
more polite for knew and the war is 00:19:57
about when somebody comes you know you 00:19:59
visit a family you always bring a gift 00:20:01
and they start worrying is this gift 00:20:04
suitable so what is it anything as good 00:20:07
as the gift they last gave us and is it 00:20:11
right for the occasion have we thought 00:20:13
about it enough is for some symbolism in 00:20:15
this gift that connects with this 00:20:17
person's name or their birthday or 00:20:19
something like that 00:20:20
and we think about the thing good 00:20:21
stomach and that's they cultivated in 00:20:24
the ordinary culture 00:20:27
has a great deal of social nervousness 00:20:29
in it people giggle you often see girls 00:20:33
who giggle and have it announced to say 00:20:36
I'm not really giggly all of the funny 00:20:40
things happen because of this immense 00:20:40
social awareness and nervousness now as n breaks that up only it does it in a 00:20:52
way that is as high art history to it so 00:21:03
you see in it just takes really the 00:21:05
aesthetic domain for the moment and you 00:21:09
remember I was discussing yesterday one 00:21:12
people and you remember too that in the 00:21:21
whole history of ceramics the Chinese 00:21:24
developed some of the most elegant work 00:21:27
imaginable you are probably aware I 00:21:32
don't see a specimen of the great work 00:21:36
of this Sun and Korean Potter's very 00:21:41
often done in a jade light green the 00:21:44
most gorgeous texture it looked actively 00:21:51
as if it was carved out of jade well 00:21:54
that led on you see to the higher 00:21:58
techniques of the Ming Dynasty with 00:22:02
translucent porcelain white clay the 00:22:08
most subtle design of all and that style 00:22:15
went also to Japan and the very very 00:22:20
rich people you read about in say it 00:22:23
looks like the tale of genji 00:22:24
and you see him a film you must see it 00:22:28
too indirect 00:22:29
this story of the 47 running the lovely 00:22:34
thing that they had around their houses 00:22:36
were unbelievable the lacquer the boxes 00:22:40
in pure gold and full you know with the 00:22:44
delicious stuff now what happened the 00:22:51
people who practice then suddenly got an 00:22:55
eye for the beauty of the ordinary there 00:23:01
were two reasons for this one was that 00:23:04
they became fascinated with what happens 00:23:08
continously what patent a brush would 00:23:12
make when handled roughly and the 00:23:14
hairline were shown they also because 00:23:17
they practice sales in which is sitting 00:23:21
quietly not thinking of anything special 00:23:25
but having a completely open mind that 00:23:30
puts you into the state where you get 00:23:33
much better eyes and ears than you 00:23:35
ordinarily have you start really seeing 00:23:40
thing so you know that famous haiku poem 00:23:46
they all pond a frog account same plot 00:23:50
in Japanese that drop it means them 00:23:54
although sound of the water and another 00:24:00
poem just like it in the dark forest a 00:24:04
very drops sound of the water 00:24:04
somebody suddenly realized is he just the some of the water is it mothers 00:24:16
that's all or they found at them they kept getting in very very cheap Korean 00:24:27
rice bowls the poorest cheapest time for 00:24:37
Adamo and suddenly it struck one of 00:24:41
these then mouthfuls so that was an 00:24:44
incomparably beautiful object nobody had 00:24:48
seen this before they also have the 00:24:52
simplest wooden ladles bamboo and then a 00:24:56
stick then it leans in the kitchen and 00:24:59
one day somebody noses that this 00:25:01
ordinary everyday kitchen utensil was 00:25:05
just lovely and so in the same way they 00:25:10
found that it was quite a satisfactory 00:25:14
to listen to the kettle boiling as to 00:25:16
listen to an elaborate console so what 00:25:20
did they do they started to do 00:25:24
particularly a man called Sen no Rikyu 00:25:27
to give parties a very small gift you 00:25:32
get in shacks little paths in the garden 00:25:40
made of very primitive materials such as 00:25:44
mud walls and where they would go and 00:25:48
sit and out of the simplest utensils 00:25:52
carefully chosen by a superb artist they 00:26:01
would simply sit and enjoy the 00:26:06
uncomplicated life and so was born the 00:26:09
tea ceremony they started a rumor 00:26:14
ticularly a man called similarly Q to 00:26:18
give parties a very small gift you get 00:26:22
in shacks little paths in the garden 00:26:29
made of oh very primitive materials such 00:26:33
as mud walls and where they would go and 00:26:38
sit and out of the simplest utensils 00:26:42
carefully chosen by a superb artist 00:26:42
they would simply sit and enjoy the uncomplicated life and so was born the 00:26:55
peace ceremony now look at that 00:27:07
in the historical context that's 00:27:09
terribly important it was a going back 00:27:12
to the primitive after people were sick 00:27:16
of too much civilization and yet it was 00:27:23
going on to the primitive rather than 00:27:25
back because the people who selected all 00:27:31
those things they knew they knew the 00:27:37
whole tradition of their civilization 00:27:39
now culture they weren't barbarian 00:27:42
what's happened today is this tea 00:27:45
ceremony is essentially something to 00:27:48
enjoy and there are a few men left who 00:27:52
know how to serve tea certainly and it's 00:27:54
an extremely congenial 00:27:56
get-together the easy conversation 00:28:01
simple and unostentatious manners and 00:28:04
really lovely things to look at I was 00:28:09
present at a tea sermon is celebrated by 00:28:11
a Zen monk who happens to be an American 00:28:14
and he is a man who a lot of 00:28:20
mountaineering and he has therefore with 00:28:25
him at all times the sort of equipment 00:28:27
that knowledge would prevent us from 00:28:31
being surprised by the work of these 00:28:33
people because we would know how it's 00:28:36
done and when you know how something is 00:28:40
done it doesn't surprise you that's why 00:28:45
there's a Zen poem that says if you ask 00:28:49
where the flowers come from even the god 00:28:52
of spring doesn't know 00:28:54
suddenly the god of spring would be 00:28:57
supposed to know where the flowers come 00:28:58
from the truth of the matter of easy 00:29:00
health and so in the same way if you ask 00:29:07
the Lord God how do you create the 00:29:09
universe he said I don't know special 00:29:12
method and this this is known in Zen the 00:29:26
way difficult this is the most difficult 00:29:27
virtue to attain so many of these things 00:29:31
begin with move 00:29:33
boogy boogy it means nothing special 00:29:33
it means no business no artificiality it 'american count real cool so Budi is 00:29:49
where something doesn't stand out like a 00:30:04
sore thumb but it is absolutely 00:30:09
different from being modest a bougie 00:30:16
person may be immodest in the sense that 00:30:19
if he knows he could do something well 00:30:21
he has it he can he doesn't care at all 00:30:24
for the this without blushing violet 00:30:27
technique Lu Zhi you see is this 00:30:32
mysterious quality of nothing special no 00:30:38
special method because if there is let 00:30:42
me repeat if we do know the method and 00:30:44
we know it infallibly it ceases to be 00:30:48
interesting there are no surprises left 00:30:52
and the moment the element of surprise 00:30:56
is gone 00:30:57
so it's as if that night was not that 00:31:00
you see is why it's very difficult to 00:31:02
teach them for your sort 00:31:05
because you can't easily surprise 00:31:08
yourself the essence in see of this kind 00:31:13
of continuity is response to a surprise 00:31:16
so the master you don't know what he's 00:31:18
gonna do and he surprises you I kind of 00:31:20
cure hiccups difficult to cure yourself 00:31:23
because when you pat yourself on the 00:31:25
back you know when you're going to do it 00:31:26
you're all ready for it when somebody 00:31:29
else comes out and slams you on the back 00:31:30
and that's a surprise and what you 00:31:32
needed was a surprise 00:31:33
or it's like Jukes what makes you laugh 00:31:40
about a joke is the element of surprise 00:31:41
in it 00:31:43
that's why jokes aren't funny after 00:31:45
they've been explained so in the same 00:31:50
way all these then stories 00:31:52
if explained have no effect they're 00:31:57
intended to produce what I would call 00:31:59
metaphysical laughter but this has to be 00:32:04
a surprise 00:32:04
and so as to be surprises well if there's no way of premeditating it so 00:32:13
you'll see if you read for example 00:32:22
there's a book out here holes in by or 00:32:25
even terrible who studied archery many 00:32:29
of you probably read this book he had to 00:32:32
learn to pull the bowstring in the 00:32:34
mountain with Eponine gotcha 00:32:35
and let it go but not on purpose 00:32:40
he's to have to let it go without 00:32:43
thinking first I let it go and then the 00:32:46
girl he had to let it go not on purpose 00:32:53
now that really bug terrible how do you 00:33:01
do something not on purpose especially 00:33:03
if you're aiming at a target the whole 00:33:06
point is if you think before you shoot 00:33:09
it's too late the target moved 00:33:09
that's why we have a thing like beginner's luck 00:33:18
you see if you simply point at something 00:33:21
like that if your thing that was a gun I 00:33:25
would probably hit the light switch and 00:33:25
so you get a person who is naive about a gun we pick a gun up and down and the 00:33:33
thing will be that good drop dead 00:33:37
I own everything it the first time I 00:33:40
ever used the slingshot his friend of 00:33:44
mine was with me and he was aiming away 00:33:45
and not missing - picked it up hit but I 00:33:48
couldn't do it again you get a certain 00:33:48
naturalness there so there was a master by the name of EQ who was a great leg 00:34:03
puller and he had in front of his house 00:34:11
a very novel time tree underthings 00:34:16
Toffees and they love this kind of thing 00:34:18
and he put a notice up I said I you will 00:34:23
pay 100 yen which was a fair amount of 00:34:25
money in those days to anyone who can 00:34:28
see this tree straight well soon though 00:34:32
the whole crowd of people around that 00:34:33
tree lying on the ground missing their 00:34:37
necks and looking at it from all so 00:34:39
these angles there's absolutely no way 00:34:41
of seeing the tree with a straight trunk 00:34:43
but if you had a friend with a priest of 00:34:46
another sect and a smart boy when they 00:34:48
were to see his friend and said what 00:34:51
about this mr. Hickey was tree Oxford 00:34:54
ERP is perfectly simple he said you go 00:34:57
and tell him the answer to seeing the 00:34:58
tree straight is to look straight at it 00:34:58
I'm gonna go with ikkyu and said I claim the reward he said he 00:35:04
looked straight at it and Ikki looked up 00:35:09
in a funny way and said he just walked 00:35:12
out of the hundred year and gave him 00:35:13
that I think you've been talking to Rose 00:35:15
and down the street 00:35:15
now in that way is he just look straight of it in other words here's the 00:35:24
bowstring I called it so all this pit 00:35:30
bull sampling middle gambling jumble 00:35:32
humble about the right technique of 00:35:35
letting go of it let go of it davon but 00:35:38
that's very difficult this white would 00:35:41
say to you now she sorry 00:35:43
let's be unselfconscious so finally in 00:35:50
desperation you had last learn to let go 00:35:53
of the thing which was what you were 00:35:56
supposed to do all the time and then one 00:36:05
is again as a child this is the original 00:36:07
innocence so this was the meaning of the 00:36:13
person who was asked what do you do here 00:36:15
in the sin institution he said we eat 00:36:18
when hungry we sleep entire and he said 00:36:22
that being does like everybody else they 00:36:23
all do that he said they did not when 00:36:27
they eat they don't eat but they think 00:36:31
of all sorts of extraneous matter and 00:36:33
they tire they don't sleep they dream 00:36:35
all kinds of 00:36:35