This morning, I was discussing with you some of the basic ideas and feelings of Chinese philosophy and in particular Taoism, which underlie the development of Zen Buddhism, and which underlie the whole Chinese attitude to life to nature and to art. And I suppose of all these ideas that are discussed with you in the morning, the most important was the one of the mutual arising of things. That is to say, that you and your world go together in the same way as bees and flowers. But that we are not brought up in, at any rate our culture, to feel this. We don’t have a sensation of it we have instead a sensation of confronting the world of nature something alien something outside into which we come rather than out of which we come. But it’s possible, so to change our everyday consciousness, that you feel yourself. As something that the universe is doing. It’s as if you changed your center of gravity. Your center of operations, from that little man inside the head all the ego to the whole works doing it.
Now then, what I want to do this afternoon is shift from Taoism. Later on in time to the introduction of Buddhism into China and the birth of Zen, and to see what Chinese Zen is. We do though first have to have a short look at what Buddhism is. As a product of India. It has been well said that Buddhism is Hinduism stripped for export. See Hinduism is a way of life that goes far far beyond what we in the west call religion. It involves cookery, every day family life house building just everything it’s the whole Hindu way of life. And so you can’t export it just as you can’t export Shinto from Japan. And belongs to the soil and the culture but there are essential elements in it that can be transmitted outside the culture of India. And Buddhism is one of the ways of doing just that. So one might say simply this to try and sum up what Buddhism is about. The word Buddha is derived from the root word and Sanskrit B U D H. which means to be awake. So the Buddha is the the awakened man, the man who woke up. What does he wake up from? Obviously a dream. And what kind of a dream is this. Well I would call it a state of hypnosis. And the state of hypnosis, although I’m using hypnosis in a rather archaic sense of the word is a state of being entranced. Spellbound. Fascinated. And this is called in the Sanskrit avidya, A V I D Y A. Video is knowledge in Sanskrit. And it is the root from which we get the dairy in Latin to see and so vision in English. So are they putting the A in front of it means not non. Avidya, not seeing ignorance ignoring us I was discussing that this morning where. You see but you ignore. Everything that you’re not looking at when you put the beacon of a chicken on a white chalk line and the chicken is fascinated with that we can get away from the chalk line that’s avidya.
So in the same way our beaks were put on a sharp climb when we were hypnotized into the notion. Of attending to life by conscious attention alone. By the spotlight to the exclusion of the floodlight. And so we began to imagine that we were separate individuals. What is called in Buddhism  the view of separateness. And Buddha is one who has overcome that. He has awakened from that illusion from that state of hypnosis and he knows. That… Well I can’t put what he knows in any positive terms. This is the special thing about Buddhism. Everything in Buddhism sounds negative. Let’s put it this way. Let’s suppose you engage yourself in a. Relationship with the, with the Buddha. All with one. I mean there are hundreds of brothers. And one we call Guatama is just the historical bit of that everybody knows about but no one but it leads to another because as a result of his relationships with people you dones them in the borders to awaken people you meet one of these people and he’s going to give you a rough time. But one of the Buddhas running around these days is Krishnamurti and krishnamurti absolutely destroyed everybody’s religion. He came why do you believe this why are you hanging on to that why do you want to insist that this idea is so, see? And he shows you that all your fixed formulations all the ideas to which you cling are spurious. And then you suddenly get into a kind of vertigo dizziness that you feel suddenly that you’re no longer standing on the firm ground but that the universe has suddenly turned into water or worse air. Or worse still, empty space there’s nothing to hold on to. I see often when one discusses religion with people they say well I learned I need a religion because I need something to hold on to. But that’s the way not to use a religion. Because if you are using religion as something to hold on to, your religion is an expression of unfaith. Faith is where you let go not where you are wrong. When a cat falls off the tree the cat relaxes hissy and so the cat lands with a soft sob. And doesn’t get hurt, because the cat has faith. But if the cat in mid-air were to submit to grab itself with all four feet and tighten up see it would be hurt. And that’s what people do when they say Rock of Ages care for me let me hide myself and be there they want someone to hold on to see, and that is unsafe.
So the method of Buddhism. It’s called the Dharma. Doesn’t mean the law, it means the method the method is to knock the stuffing out of you to take away everything to which you cling to cleanse you completely of all beliefs or ideas all concepts of what life is about. So that you are completely let go. So Buddhism has no doctrines at all that you have to believe in. I don’t care what background you come from whether you’re a Roman Catholic or one extreme or a logical positivists that the other. Both are clinging to something. See? And so the method of Buddhism is to knock out the underpinnings. And say well we’re just not only do we not believe in anything we don’t even believe in not believing in anything. You know you crawl into a hole and pull the hole in after you. But in this case, you do the exact opposite of that that’s a defensive move to crawl into a hole in this way you crawl into a great space and then pull a space out after you. And, to go through this is pretty pretty rough. Because you can do it on what seems at first to be a merely intellectual level. So you can engage a group of people in the discussion and you can start whenever they propose an idea that is their sort of guiding principle of life you demolish it show that it doesn’t hold water. And step by step you on Earth by talking with them what are the fundamental ideas they’re operating on everybody is. Everybody is a philosopher everybody has metaphysics. All of it may not know what it is so I’ve never examined it but by this method you bring it out and you demolish it. And this suddenly what seemed like a very nice intellectual discussion turns into sheer murder. People get really anxious they develop all the troubles in the symptoms of extreme anxiety. And so they finally say to the dealer to the the guru to the teacher well heaven sakes what do you believe it is not proposing anything. I didn’t set anything up. Well how do you navigate? How to how do you… How do you exist? This is what’s the problem. Because you see, what we’re moving from and as I suggested a moment ago. We are moving from a state of affairs where we are accustomed to navigation on land, to a state of affairs where we are in the water. And this is very critical for today because the impact of modern science on Western culture has been very similar to this. Say, in Christianity we sing hymns like how firm a foundation and Rock of Ages and first the book The Mighty Fortress is our God we’ve something to stand up for the church is one foundation is Jesus Christ her daughter No and it’s. This firm thing right suddenly all that disappears or becomes implausible. And we find ourselves winning or sinking. Now, when you find that you’re living in the region mystically universe of relativity but there’s nothing you can hold on to You gotta learn how to swim. And to swim you’ve got to relax and stop, stop grabbing.
So this is what Buddhism does. When it says it’s the art of let go of non-attachment non-attachment doesn’t mean that you lose your appetite for dinner. It means simply that you stop grabbing. You get rid of stickiness. Stickiness in the sense of for example, when a wheel has it at an axle it’s too tight and it sticks want to loosen it up a bit you don’t want it to lose the money floppy. I a lot of people when they tell them to do it to relax they become like a limb brag it’s not relaxing. Relaxing is having still tone. But it’s a certain, it’s a middle way. So this is what this is entirely what Buddhism is about. It’s about learning for example, if I may put it in a vivid way when you were born you were kicked off a precipice. And you are there’s nothing that can stop you falling, and although there are a lot of rocks falling with you with trees growing on them and all sorts of things like that you can cling to one of those rocks if you like as it goes down with you for safety but it’s not safe. Nothing is safe. Everything is falling apart. Everything is in in a state of change. And there’s no way of stopping it. And when you are really resigned to that and when you really accept that then there’s nothing to be afraid of. And when there’s nothing left to be afraid of and you’ve given everything up and you know that even you know a lot of people in religion cling to suffering because they know they are right as long as they hurt. And why bless the good Lord for my boils for my mental and bodily pain. For without them my faith all congeals and I’m doomed to Hell of ne’er ending flames. You know a lot of people who know that their rights are long as they suffer but that’s an illusion too. Even suffering offers no security. Even suicide offers no security in Buddhism you say. There is no security at all. You simply have to face the fact that everything is in flux and go go go go with it.
And so, the question then is simply, how to convince people of this? If anybody wants to be convinced you know it’s not sort of thing you shove down people’s throats. You don’t convert them to this because if they don’t want to be converted they won’t let go. So therefore involves a very special relationship between the questioner and the person to whom the question is addressed. The pupil of the teacher. And now then, Buddhism came to China as early as 60 A.D.. But didn’t at that time make a very great impression. It was not until about the year four hundred that a very great Sanskrit scholar about the name of Kumara Jiva and started teaching Chinese scholars Sanskrit. And they worked with him to translate Sanskrit into Chinese. And they translated the Buddhist scriptures they didn’t of course do them all at that time because the Buddhist scriptures occupy about as many as much space as the Encyclopedia Brittanica, in fact a little more. The Indians are great talkers. Well anyway, they found that when they translate this into Chinese, [they] had to find equivalent Chinese words for the Sanskrit ideas and they found these from the from the Taoist philosophy that I discussed this morning.
Well, slowly then, Indian attitudes began to be modified by Chinese attitudes because the Chinese read into these translations Taoist meanings. So things got a little altered. Now here came the alteration that is crucial. First of all in Indian Buddhism has very little humor. But Chinese life is full of humor. The greatest philosopher of Chuang Tzu, or you know, is the only philosopher who is in I think in the whole world who is profoundly humorous there’s a book in the modern library. Published by Random House called the wisdom of Lao Tzu, and this is translated by Lin Yutang and he includes along with the translation of huge sections of trance are. And this is absolute. It’s fascinating. Because of the humor of it. Indian Buddhism had very little humor some years but very little. Next, it was all tied up with celibacy, which to the Chinese was absolutely incomprehensible. Because in and Chinese civilization is rigged around the family. To a far greater extent than ours is. Which is saying something. And, they just couldn’t see any point or any wisdom in celibacy. When Buddhism came to China it still retained a certain element of celibacy. But for different reasons than than Hindu. The Chinese way of celibacy is not that sex is naughty but it’s terribly convenient not to have a wife. In other words the ideal of the uninvolved life. Has a certain appeal but they could never never get through into their heads the notion that sexual desire was bad. Which plays has always played a fairly strong role in Hindu thinking. And not in the same way as it has in the West. They don’t have of the Hindus don’t have a guilt take on it. But they think that it it dissipates your spiritual energy energies. And you see the in yoga they envisage the idea that at the base of the spine there is what is called the kundalini, the the serpent power of the force of psychic energy and so long as it. Mains at the base of the spine this force is dissipated in sexuality. Now, yoga is to suck this thing up the spine and get it into the head. And so then you withdraw from the manifestation of this energy all the dissipation of it in sexuality and it’s put on a higher level only, which end is up? You can do it the other way too they have what’s called the right hand way of doing it on the left hand where doing and I’m not going to go into that now.
But the Chinese didn’t see it that way. They couldn’t see that it was a dissipation of energy. So what they wanted to aim at was a way of living Buddhism and being awake but at the same time remaining active in the ordinary life of the world. It’s what’s called in their phraseology being king on the outside and the sage on the inside. Managing practical affairs completely involved in whatever life it is but at the same time inwardly living on top of a mountain. Being cloud-hidden whereabouts unknown. So Chinese Zen is the preeminent expression of this because it is the mixture of Indian but ism and Chinese Taoism plus a certain Confucian practicality. Zen developed out of the work of Kumara Jiva, came into China as I said for four hundred or a little before. He had two disciples who began to work on Buddhism from a Taoist point of view. And they were actually the originators of Zen. Then apparently about. The shortly before five hundred as the dates now check out another Indian came to China whose name was Bodhidharma. And Bodhidharma was the person who touched off the Zen as a specific movement. Bodhidharma had a pupil by the name of Aka. And Chinese. It caused Japanese pronunciation like Zen is the Japanese pronunciation of the Chinese Chan. And the story is that when Akan came to Bodhidharma. Bodhidharma refused to accept him as a student all zen masters do this. They reject you. And this stimulates you see to come back stronger if I mean if you’re going to learn it all. And a car came back stronger and stronger and stronger and Bodhidharma resisted him strong and strong and finally he cut off his left arm. And presented it to Bodhidharma and said Look here’s my left arm given to you as a token that nothing can win the world matters for me except to find out what you’re all about. All right he said. What you want to know? Akan said I have no peace of mind please pacify my mind. In Chinese mind is. This word pronounced Sion. And Shane is here. Shane as the heart mind it’s the psychic center. And so Bodhidharma said Bring out your shin here before me and I will pacify. A car said when I look for it I can’t find it Bodhidharma said then it’s pacified. And Akan immediately understood what all the thing was about that’s the experience of Satori in Japanese, Wu in Chinese Mandarin and the Cantonese dialect [grunts]. It’s what we call in our modern psychological jargon they are half anonymous the a-ha phenomenon. A-ha! Now I see.
Well now, what was all this? This Zen, which in Chinese is this character. [Zen] is a translation of the Sanskrit word jnana. And so this is being pronounced Chang in Chinese. And then in Japanese is Unfortunately untranslatable in English. It designates a certain state of consciousness. That is sometimes called meditation. But that won’t do it all contemplation isn’t really the point the Chinese have a different word for concentration. And sometimes one pointedness of mind. I would prefer to translate this word. Within notion of total presence of mind. When we say a person is crazy we often say they’re not all there. Now go to the opposite of that and visualize the person who is completely there or who is completely here. A person who lives totally and absolutely now. That doesn’t mean he’s incapable of thinking about the past or the future because thoughts about the path and about the future are included in the present you have them now. But imagine a kind of person who is not distracted. Who, when he talks to you, he really gives you his whole being. Who doesn’t as it were look over your shoulder and wonder after something else. Somebody who first of all he’s completely here and he’s so much here that you can’t phase him. Now this idea of phasing is crucial in them. You see, I referred a moment ago to attachment that Buddhism is living free from attachments and I have made the point that this is not abandoning a sense of a good appetite for dinner. But it’s stopping sticking in psychological jargon you don’t block. I mind of no hesitation it’s sometimes called in Chinese the phrase mo chir chu is used, you know, going straight ahead. So supposing somebody walks up to you on the street and says I You say. Now most of us who are intelligent people feel embarrassed by such a question. You know was this wretched Salvation Army person or job was witness during asking me whether I’m saved or not and we’re all a bit you know what do you do with a nut like that.
So what is in Zen This is a perfect moment to respond see to the most embarrassing question are you sane? But then comes back in a very funny way. In Zen, one doesn’t give a philosophical answers to a question like that. You get practical answers. I had a boiled egg this morning. Because whenever you are asked about matters sacred, theoretical and philosophical you answer in terms of things earthly and practical. But then on the other hand when you are asked about things earthly and practical you answer in terms of things religious and philosophical. Is dinner ready? You know. Who’s asking this question? Who are you? So, this is then the flame. Sam. Is. You know a Bodhidharma. Is supposed to have meditated so long with his legs cut off, and he’s usually drawn this way something like this.
It looks like a Shmu. But in Japan, you buy these toys that are dharmas and they are so weighted in here that you can never knock them over you can bet it on the floor batted this way bat that way but it always comes up again. And so the poem says seven times down, eight times up. Such is life. So this is the principle of not being phased not being attached. So to play the game, you can’t phase me. And this is very important in the art of lifemanship. Fundamental gamesmanship, because you see, when the Zen monks moved into Kyoto, they took over the best part of town. Simply fantastic how this happened the beautiful hills that I was talking about this morning were occupied by the Brigands who later became the Japanese nobility. The great Daimyos, the toughest characters. And the Zen monks played a game of them. Which was that you know you possess all these lambs and you’re powerful and so on but so what it’s all falling apart then what will you do. Well they said that’s too bad we don’t know. And the Zen monk said. You know you haven’t got the hang of the things. So, they found that they couldn’t terrifies Zen monks. That they played all sorts of tricks but the Zen monks were better masters at it. Supposing you say to somebody. Look I’m not afraid of you you can do anything like you can kill me or anything else to talk well if I go to kill the fellow who says this are never find out whether he was afraid or not. So, they out-faced these people and said you did you need we have a secret you see that you don’t have and we’ll teach your. Your servitors to be great warriors because they’ll learn the secret too and they won’t be afraid of anything and this is what they did and so they daimyos, the nobleman. Built a great monasteries for these and masters and monks on their best land the finest artists of Japan made gold leaf screens. For homicide every room in the place and although nobody owns anything individually the community owns it collectively with the protection of the daimyos, and they had a tremendous scene going.
Now to us that sounds extremely weird. Even immoral you don’t expect religious people to do things like that. You know I know you don’t care if the religious people are self-righteous and have no human. But these people didn’t go around pretending that they were specially good. They didn’t do themselves. Yes. They were people who understood what human nature is that in every one of us there is an element of irreducible rascality. In Jewish theology this is called the yetzer hara. Yezer hara. The element of irreducible rascality, which was created by God because God has one too. And that’s why when you are really affectionate with somebody else. When for example, men I don’t know what women do in their private lives between each other but men. As we all know say to someone they’re very fond of why you all basket. You know. Just like that you know there’s a certain way of saying to a person there’s a certain glint of recognition. And so there’s a Zen poem which says when to Zen masters meet each other on the road they need no introduction. When a thief meets a thief, they recognise each other instantly. And this goes back you see again into the heart of Chinese philosophy. That human nature is considered to be basically good. And even the rascally elements of it are good, they have a sort of salt in the human stew. There has to be this little thing that human passions and that the the natural contentiousness and green or whatever that we have is an essential element in our makeup. And that when people lose sight of that they go mad. Nothing for example, is more dangerous than a saint. That is to say, an unconscious saint who thinks that he is right. And. Who endeavors to live an absolutely pure life. And to eliminate all selfish thoughts. Somebody who undertakes that task is going to be a menace. To all around. Because he loses his humor. He loses his real humility, which is knowing that after all since we are humans we have certain needs we are. We need to eat we need sex we need this that and the other, and this this sort of has a quality of humor to it. And so this is why in Zen Art, the sages are always drawn to look a little bit like bums. You know that put tie or Hotai as he’s called what’s called the laughing but of the fat but it with an immense belly. And carrying around an enormous bag of rubbish into which he indiscriminately puts anything he finds around and then gives it away to children. This is the sort of type which the Chinese call the old rogue. And the old rogue as a type of the poet, sage, monk and scholar you see is greatly admired he is the nonviolent Brigid. The Rolling Stone. The free man. Or in our words, the Joker. The Joker you see, is the card that can be played any role in the back. So then, Zen developed in China after Bodhidharma’s time. And came to a sort of a golden age in the tongue and song dynasties. The Golden Age of Zen lies between seven hundred thirteen. A.D.. And approximately eleven hundred, twelve hundred. Eleven to twelve hundred. That’s the great creative period. In which all the marvelous Masters emerged and during which zen exercised a profound influence on the development of Chinese. Poetry of painting calligraphy and scholarship.
Then, between eleven and twelve hundred, it shifted to Japan. And underwent a new development. Rather different in quality and in tone. And after it [had] done that for some curious reason which is very complicated historical question, it slowly faded away in China. So that as we find it today it is principally a Japanese phenomenon, and it is slowly fading in Japan. And slowly growing in the West. It’s very funny thing. Now then, let me indicate what Zen training, what it’s method is, how does it work. I said before, what is involved is a dialogue, an interchange between two people. One who has defined himself as a student. And has therefore defined the other as the teacher. There is no teacher until a student arrives. No problem until a question is raised. So students create teachers. It’s very funny. We have a saying, anybody who goes to a psychiatrist thought to have his head examined. You can interpret that as you’re an idiot to go to a psychiatrist because they’re a bunch of charlatans. But the subtler meaning of it is, yes, if you can if you define yourself as being in need of help psychiatrically you need a psychiatry. They say exactly the same thing in Zen. If you ask a question you get thirty blows with a stick. If you don’t ask a question, you get that it blows with a stick. Because you simply, put yourself in satupa lari [sic]. You have defined yourself as having a problem. Now nobody really has a problem but the mire the game of life is to pretend that you knew. Going back to fundamental Hinduism the godhead of the self pretends it’s all of us and so gets lost and so as a ball, dreams all this going on. So when you’re on your way out from the dream it suddenly occurs to you that you have a problem. Life is suffering. You would like to get out of this, so one such student went to a Zen master and he said, we have to dress and eat every day. And how do we get out of all that. In other words, you might ask the question in this way we have to work to get up Monday morning go to the office do all this routine sell something and so on how do we get out of the rat race. So we have to dress and eat every day, and how do we get rid of all back. In the master said we dress, we eat. The student said, I don’t understand how he replied if you don’t understand put on your clothes and eat your food. I know there’s this is the kind of dialogue so characteristic of plan. So the position is this. The master on being approached by a student about the problem of life. Says I have nothing to teach you. I’m a Zen master I have nothing to say Zen is not words. And furthermore, everything is perfectly clear. There was a Confucian scholar who went to a Zen master and said What is your secret teaching? And he replied, There is a saying in your own teacher Confucius which explains it all didn’t remember when Confucius said to his disciples do you suppose that I’m concealing something from you I’ve held nothing back. And the scholar didn’t get this. So a few days later, they were walking together in the mountains and they passed the wild laurel bush. And the Zen master said to the Confucian scholar do you smell it he said yes he said, You see, I’m holding nothing back. So the position of the Zen Master is, there is nothing to tell. There is no… because we’re not offering you any panacea or any solution any doctrine any big big goodie. For the problem of life. Because the problem is an illusion. Well then the student under these circumstances thinks. Well this is some sort of a come on. He’s testing my sincerity, and of course the nothing which he has the teachers that the mystery of the great void. Theory does not he doesn’t take it as meaning just plain old ordinary nothing but the great void. And so, he persists, and the teacher makes him persist until he gets a way out on a limb. He has to persist so much that he practically dedicates his life saying just as a way to a car symbolically cut off his arm. The students put in the position of dedicating his life to solving this thing and getting what that the chance. And of course there wasn’t anything all along but he’s been put in that position.
So then, once he’s in start to put the Lhari. Once he becomes a student. He’s put through all kinds of hoops. They make him learn to meditate to sit cross-legged practice doesn’t and then they also add to the trouble by asking impossible questions which are called koan. And these questions are palpably absurd. What they’re saying essentially, at least the elementary koans are all concerned with this requests for behavior on the part of the student that will be perfectly genuine. In other words, show me who you are. Now wait a minute I don’t want to see any social definition of you. I don’t want to know your name, your address, who your parents were. I want to see the absolutely authentic you it’s like existentialist talk about authentic being. Or might be in the same way a contrast or father confession in a Christian sense would say, Now give me a really good confession. What is the thing bad bad thing you’ve really done? And you confessed to him and doubters and their son sacked religion blasphemies and cussing and so on and he says on come up those are only trivial sins. Come on now, what is there really awful thing you’ve done. And. This is the backwards way of doing exactly the same thing a Zen Master’s doing. I think who you really. Are you anybody is anybody home. Have you got anything and they what they do things like. Making you shout see this word is very important word in Zen. Nothing moves out on the other side of the ball that’s represented by the empty circle the word move in Japanese so they say now say it same move move you know the oil of your guts going into this and I don’t know you you don’t know how to say that come on that’s feeble that’s nothing that’s really say it. They have every kind of trick like that. To show you that the more you make an effort to be genuine the more of a fool you become. And they tie you up in knots until you’re desperate there was a server in Americans and student who was on a Fulbright and gave him a year to study Zen. And he started to panic because he’d only a month ago and he hadn’t realized that. The only had to and he went to the said license the damage he said look I’ve got I’m going to get a month left the master said all right we’ll have what we call a session or session as an intense meditation practice, where you only sleep three hours a night sort of thing and you meditate all the rest of the time let’s go let’s really do it! Do it! Do it! And every day three times you come to me and present the answer to your zen problem your karma. And it got worse and it got worse and it got worse and he got more and more desperate that here was this for bright going to end and he wouldn’t know what zen was all about. We’re back to on the last day he suddenly saw there was nothing to singing. You know it’s all right the way it is and this tremendous illumination this load off his head was of course what the Master was trying to make him do. And now in the ordinary way if you’re not on a Fulbright and you learn. You can stay around church and the Master will then play a trick on you. And you say, well now that’s wonderful. You’ve got your foot on the gate. You saw you realise there’s nothing to realise you realise the void has nothing to cling to see the. No barriers, no blocks in any direction it’s all transparent. But that is just the beginning. And many, many it’s all a necessity now for you to discipline yourself much harder to make great efforts really to get through.
So, what are you going to do about that? The student may say well I don’t know. I’ve had enough I think I realise what it’s all about. And he goes away. Sometime later, he begins to worry, because you see the great emotional relief of this insight begins the where up. And life begins to look ordinary again. And then he said, well maybe I didn’t miss something that was a very good master I went I better go back. So back he goes. And the teacher comes are very very tough. Answers you know you are no good you didn’t stick with it why should I take you back oh master I’m so sorry I didn’t realize I was young and inexperienced and I now I’ve come to my senses so the teacher finances all right all right all right you’re on probation. Again, he starts another koan, and this one comes in from a completely different point of view. And he’s got others that come from this way from this way and from this way from this way. And the point is always, so long as I can beguile you as a teacher into thinking that something you can get, you need to study with me. When I can no longer fool you into thinking that there’s something to get out of life, you will know that your life you don’t get something out of it you’re it. But so long as. You could be fazed and you could be taken in by a teacher, you need a teacher. So in the end when the student no longer needs a teacher. And he sees that the old boy is fooled in the whole way through. He says at the same time, profound respect. And you wonderful rascal. There’s a very strange thing in the I’ve poked around a good deal lately and down among Americans and students to find out what’s going on. And they tell me that the initial come on of a Zen master is very tough. And very authoritarian and paternalistic but as you move in, he turns into your older brother. And is the person you feel going right along with you beside you. Helping you in this thing full of friendship and compassion and everything. But occasionally, he will suddenly turn and bring on the authoritarian stuff. But they do in a very strange way. [There] was a Zen master who on a Saturday morning, when he should have been woken up at eight o’clock. Was woken up at seven. Or whatever the time was. No he shouldn’t he should have been woken up at eight on Saturdays and seven on weekdays so this was a Saturday and his attendant Monk came and woke him up at eight he was immediately looked at the clock and absolutely furious it had been woken up an hour late because he didn’t know it was Saturday so he’s struck out at this monk in rage. And the monk said Master but it Saturday. He said all. Anger disappeared absolutely serene no apologies.
So you see the nature of this game is the zen game. And I seem to have given away the show to you told you, all the inside mechanics of it. But you would discover that if you tangle with the Zen master and you think you know from what I had told you what are the mechanics of it. And you stuck your neck out to put yourself in the position of being an inquiry. Everything I had told you would be useless. He would out with you completely. That’s what consists in being a master he’s not doing it because he wants to be superior and to put down other human beings he’s doing it out of great compassion because he feels he knows something which…If you could find out, you would just be so happy. And would want to give it to everybody else but you can’t give it away because everybody’s got it but you’ve got to make them do is to see that they have it and that you don’t give it to them. And that’s the most difficult task.