This reminds me of when Suzuki Roshi was giving a talk, there was a glitch in the microphone thing and it kind of startled everybody. And he said, you think you're listening to me, but you're really listening to electricity. Well, that's good. Well, next week we begin our six week spring practice period. So I was thinking of what would be an appropriate column to set a tone for our practice period.

[01:10]

And so I was shuffling through the book of Koans and I stumbled on number seven. In the room on time, which is just use go wash your bowl, which is very well-known koan, which all the students know very well. Right. Well, you know. And then when I said this would be the good, this would be the right one. But go on to set a tone. And then I realized I'd started and written above it. This is a good koan for opening practice period. So case number seven.

[02:13]

Joshu's wash your bowl. In the room on time, there is no introduction. It's just Mumon, Master Mumon just starts with the koan. He said to Joshu, I've just entered this monastery. Please teach me. And Joshu says, have you eaten your rice gruel yet? And the monk said, yes, I have. Joshu said, then you go better. You better go wash your bowl. Joshu. And that's a monkey insight. Have you not heard this koan before? Anyway, very basic. And it's very basic to Joshu's way of teaching, using just ordinary language to express the most profound teaching.

[03:25]

This is Joshu's way. So then Master Mumon makes a comment. He says when he opens his mouth, Joshu shows his gallbladder. He displays his heart and liver. I wonder if the monk really did hear the truth. I hope he did not mistake a bell for a jar. And then the next verse, it says, endeavoring to interpret clearly, you retard your attainment. Don't you know that flame is fire? Your rice has long been cooked. That's the story. So I'll go back to the beginning. The monk asked Joshu, I have just entered this monastery, please teach me.

[04:28]

So here is Joshu at his monastery called, I think, Kanran-gyo or something. And this is a typical question. A new person enters the monastery, meets the teacher and says, I've just come here. Please give me some teaching. What is your teaching? Very typical. And so Joshu responds and he says, have you eaten your rice porridge yet? So this kind of question can mean two different things. It can simply be, have you been fed? I remember, I know somebody who, a very good friend of mine,

[05:32]

who many years ago visited a very famous woman writer. And when the woman invited her in, she said, would you like to use the bathroom? First thing she said, would you like to use the bathroom? That was kind of typical of just helping a person be comfortable, you know. This has a little different meaning. This means, have you eaten the Dharma? What is your understanding of the Dharma? What have you received? He's not talking about rice porridge, he's talking about Dharma. What have you received? What have you learned? Where are you standing in the Dharma? What is your understanding? So the monk said, well yes I have. So this can go either way also. The monk can just be naive and just say, yes I have my breakfast.

[06:36]

Or he's saying, yes I have a good understanding of the Dharma. So, what he really means is, I've been around. This is not my first time that I've encountered a teacher. So different, I guess various commentators have a different take on who the monk was. Was the monk really just a new student, or was he? A well, a student with good understanding, but is simply being, acting naive. Or being, displaying beginner's mind. Or what? So, Joseph says, then you had better go wash your bowl. So ordinarily, yes when you eat your porridge, you go wash your bowl.

[07:37]

But in this case, if you really are attached to your understanding, go wash your bowl. In other words, if you want to enter my monastery and practice with me, you have to let go of everything you've ever learned. And just come with a complete open mind. A bowl, you know, eating bowl is like, represents Buddha's head. When you have Dharma transmission, you receive some various things. You receive a new eating bowl. And we say, you receive this eating bowl which is the head of Gautama.

[08:40]

So the eating bowl is like Gautama's head, right? And Oryoki means something like, just the right amount. Not too much, not too little, just the right amount. So, your head, or your mind, should have just the right amount, whatever that means. The staff, you receive a staff. The staff is the legs of Gautama. And the Hatsu, you know, the whisk, is like the curled hair of Gautama. And the shippei, which the shiso uses when they have a shiso ceremony, is called the arms of Gautama. And the eating meal board, where we eat, is called Buddha's tongue. So we should be careful not to step on it.

[09:46]

So anyway, So what does this mean to keep your bowl clean, or to keep your mind clear? To not rely on what you've learned. You know, in order to express your true understanding of enlightenment, it's important to let go of what you think you know. How to stand up in the midst of right where you are, without relying on anything. So, Joshi's Zen is very simple. Very simple. But it's the hardest practice of all.

[10:50]

The hardest practice is the practice that's so obvious and non-reliant. And a lot of teachers, a number of teachers, always can come to complications. To explaining psychologically, and to explain, or explain so the students can have something to hang on to. And there's always a big temptation, and a kind of mistake. It's really hard to just be present without explaining everything away, and giving the students something to rely on. So he says, go wash your bowl. That's all. That's all. He doesn't explain about Buddhism, or anything.

[11:57]

He just says, go wash your bowl. So then, Master Bhuvan says, when he opens his mouth, Joshi shows his gallbladder, displays his heart and liver. In other words, you can just see all the way down to the bottom. If you really look, Joshi is expressing himself totally, with nothing held back. It's an entire teaching. Just like Gutei raised his finger. Every time someone asked him a question, he just went like that. That was his entire teaching. So, I wonder if this monk really did hear the truth. So that's the question. Did he really, did the monk really get, I hope he didn't mistake a bell for a jar. A bell means, like, the truth, right?

[13:01]

In a jar, it looks like a bell, but it's not his name. Quality. So, did he really see the truth? And understand this. So, you know, practice is simply being present moment to moment. How do we just be present moment to moment without carrying things over? The only moment we have is this moment. But we clutter it up with all kinds of stuff.

[14:03]

You know, this is our, as Buddha says, the problem we have is the problem of suffering. And the problem of suffering is the problem of not being present. Overloading our mind with garbage. How do we retain a clear, open mind? There's a, someone once gave me a calligraphy that said, the cool breeze blows through the empty hall. You know, we're really afraid, often, that if we don't have something to cling to in our mind, mentally, that we won't know what to do. So we just keep filling our mind with stuff,

[15:07]

so that we know what to do. But actually, it's not necessary. Of course, we need to know something. We need to think, and so forth. But, what is right thinking? One of the paths, the meaningful path, is right thinking. Correct thinking. Who thinks? Who's doing the thinking? And what is it that the thinking is about? How do we allow ourselves to have a clear, shiny mind? A mind that responds to everything, immediately. Animals have this kind of wonderful way of simply hearing, seeing, feeling,

[16:07]

smelling, touching, and responding, immediately, to what's happening, without going through the process of having to think it all through. Of course, human beings have this process of thinking everything through, which is wonderful. That's what makes us human. But we get caught in our thinking process. We get tripped up in our thinking process, and we overload this process, and depend on it so much, that we become victims of our own thinking. So, how do we balance out the various aspects of thinking, feeling, understanding, and responding? How do we maintain that clear mind?

[17:17]

This is our Zen practice. It's not that we don't think. We hear, cut off the root of thinking, but actually, thinking doesn't mean to cut it off. It means to think in the right, correct way. Mm-hmm. So, Master Numan says, endeavoring to interpret clearly, you retard your attainment. So, one of our problems is the problem of interpretation. We want to understand what we're doing, and so we interpret intellectually. And as soon as we interpret intellectually,

[18:18]

we lose our immediacy of experience. So, he says, don't you know that flame is fire? Flame is fire means, the way we experience fire is by heat, by touching, ouch! Immediate, right now, experience cuts through all of that. So, how do we stay present in moment to moment in our life, without getting caught by our mind? How do we control our mind without controlling it? Control is not a very good word, but who controls the mind?

[19:23]

What keeps the mind from getting out of order? So, it all comes down to what is it that we really want? What do we really want? That's the question that we should all be asking. What do we want? Do we want clarity? Do we want understanding? Do we want material things? Do we want spiritual things? In the end, you know, we don't see how we're captivated by our world.

[20:27]

When we talk about, in Buddhism, about freedom, what is the meaning of freedom? What is it that we're free of, or free to do? What do we want to do? Everybody's looking for what to do. So, and everybody wants freedom. Not everybody, but there's this idea of freedom, which, you know, this Buddhist practice, how to be free, how to have perfect freedom, the end of practice. So, what does that mean? We don't realize how captivated we are until we see what freedom is. It means, in Buddhism, it means free to not be caught by things. But often, what we think of as freedom is freedom to allow ourselves to be caught by things,

[21:33]

without realizing that we're caught. You don't realize that you're caught until you start to move. You go, oops. This thing has got me. I thought I had it, but it's got me. So, we get caught in our emotions. We're caught by our emotions, caught by our feelings, caught by our thoughts, caught by our intentions. So, this is what Shakyamuni means by, the problem is desire. Not so much that we desire things, it's that our desire allows us to get caught by things. So desire is wonderful. Except that, it's the one thing that allows us to be captivated. Because we simply fall, without knowing that we're falling into a trap.

[22:40]

How do we release ourselves from the trap? How do we find a means? Shakyamuni says, All I teach is the means. Not extremes. But simply, how to let go of things, and be free of things. And at the same time, live in this world with some contentment. So, and I remember one time, I said this before, when I was reading Kanze's, one of Kanze's books, and he was talking about monks, and he said, A monk's delight is in giving up. And I thought, gee, that's something I never thought about before. I always thought, we delight in getting something.

[23:44]

We're always looking to get something. And here he says, A monk's delight in giving up, is letting go. Which is just the opposite of the way we usually think. So, Zen practice is Shakyamuni's practice of letting go. How to take something up. Whenever we take up something, it has us as well. Whatever we take up is telling us what to do. If I pick up a glass of water, that glass of water is telling me what to do. It's saying, hold me, don't drop me, or you'll have a big mess. And if you want me, you have to lift your hand this way, and do this. So whatever it is we encounter and take up,

[24:46]

is also directing us in what to do, how to deal with it. And we are all teaching each other how to deal with each other. Because when I'm talking to you, you're teaching me without trying to, how to relate to you. And I'm teaching you how to relate to me. So everything is interacting together. And if I think I am doing this, that's partially true. But this is also doing me. The water is drinking me. The water is directing my hand. Even though from my point of view, I think I'm doing all of this. So how do we keep our mind clear, open, without attachments? How do we let go?

[25:47]

When I pick up the glass, thank you, let me bow to things. Is this pretty good? And I let it go. I'm no longer holding on to it. That's called giving up. I appreciate the glass. I appreciate the water. I drink just enough, but I put it down and let it go. I don't have to think about it again. But we carry all this stuff around with us. We carry so much burden in our mind. And because we don't realize that what we pick up

[26:49]

is also picking us up. We get very much caught by our attachment. And when we put something down, we're still carrying it around. It's like the wonderful story that you know about the two monks and the lady at the river. Two monks are walking down by the side of the river and they're going to go across and there's a nice young lady who says, you know, I can't get across the river. How am I going to get across? And so the one monk said, well, I'll carry you across. And the other monk looks at him and says, whoa. But he carries the lady across. And the other monk says to him, you know that as a monk you're not supposed to touch women. And he says, you're still carrying that lady around. I carry her and let her off. You're still carrying her around.

[27:51]

So, yes, we have to do something. But also we have to let go all the time. And we think that we're repeating things. When we think we're repeating something over and over again it's because we haven't put it down before we start picking it up again. So when we bow, we bow nine times during service. Nine times. So each time is a different time. And we've never done it before. We think, well, I've done this before. But you haven't. It's the first time you ever did that. This particular bow. You did something that seemed like that before, but it's not the same thing. So, Suzuki Roshi was talking about the spirit of repetition. Unless we have this understanding of repetition, it's really hard to practice. Because it just looks like we're mechanically

[29:02]

doing something over and over again. If you do something mechanically over and over again, it means you haven't put it down in order to take it up again. So, when we do the first bow, we bow the beginning, middle, and end. And then the next bow is an entirely different experience. It's a totally different act. We've never done that before. So the non-repeatable universe and every single thing that we do is, I don't know, our whole life is involved with. So, one act, we call it Ichi-gyo-Tamae, Japanese. One act samadhi. Samadhi is being totally present without a gap between your essence of mind and the activity.

[30:04]

That's samadhi. When we sit in Zazen, the samadhi of Zazen. One total act, and there's no gap between essence of mind and the activity. If there's total activity. When there's a bow, it's one act, total act, samadhi. So, whatever we do, when we have that attitude, that understanding of picking something up and letting it go, then we're totally ready for the next activity to pick up and thoroughly and completely engage and put it down. And the next activity, we're always ready for the next activity. So this is described as the cat waiting for the mouse to appear in the hole, in the baseboard. The cat just sits there and waits. The cat looks like he's waiting.

[31:09]

He's very alert, not moving. Then when the mouse appears, boom! He's ready. He's not carrying any baggage. If he was carrying any baggage, he wouldn't be able to catch the mouse. He has the total freedom to enter the next moment. Total freedom to enter the next moment and boom! This is our practice. That's all there is to it. You're being totally free to enter the next moment without any baggage. So, to do one activity, Dogen says, do one activity and complete one activity. Very simple. Very difficult. To complete one activity, to enter one activity, engage in one activity, and complete one activity. That's our Samadhi. And if we can do that

[32:10]

in our daily life, in all of our activity, then we have the Samadhi of work, the Samadhi of play, the Samadhi of Dogen, the Samadhi of Yi. When we eat in the Zen Do, the wonderful thing about eating in the Zen Do, for most people, some people don't like it, but eating in the Zen Do, is that it's Samadhi of eating. There's nothing else to do but just pay attention to the balls, the serving, the chanting, the eating. It's just totally... and engaging in one activity, each activity completely, and then letting go, and coming up fresh in the next moment without any baggage. So this is called freedom. You may not like freedom. As a matter of fact,

[33:13]

not everybody likes freedom. We like being caught. Actually, that's our problem. That creates a problem. We really like being caught. That's one reason why it's so hard to give up. We miss it. We miss our misery. We miss our pain. We do. It's so easy to become attached to our pain. It's like, I can remember when I used to smoke pot as a young man, 50 years ago, or 60 years ago. And I always felt like I was under water. And the top of the water was like here,

[34:17]

and I knew that it was so fresh up on top that I couldn't take it because I needed to be free. I needed to be suppressed. And I hated it, but I enjoyed it. You know, you enjoy the thing you hate. It keeps you, you're an oppressor. Anyway, this is psychologically accurate. But when I finally let go of it, and I could breathe the fresh air, it was wonderful. But I was afraid to breathe the fresh air because then I'd lose my underwater oppression. But we're like that. So, it's really hard to breathe the fresh air sometimes.

[35:21]

It's just letting go of our burden. You know, letting go of our stuff. So, moment by moment, to let go and feel fresh and free. And then you're free to take up the next activity. When we sit in Zazen in the morning, or in the afternoon, or any time, you're actually letting go of everything. If you're sitting properly, you let go of everything. And then you get up, and you walk out the door, and everything's fresh, before you start taking it all up again. And then we take it all up again, and go on to Zazen in the morning, free ourselves, and come out, and submit to our golden chains. little by little, the influence of our practice

[36:24]

is felt in our activity. And we're able to hopefully let go, moment by moment, and come out fresh. All we're doing is with a beginner's mind. This is what I mean. Beginner's means my beginner's mind. Letting go of... And it applies to our practice, Zen practice, for a monk or a practitioner, to not get caught by our knowledge, or not even to get caught by our understanding. That's hard. And for someone who is a really dedicated practitioner, you know, it's easy to get caught by our knowledge, and our understanding. But our understanding, no matter how good our understanding is, it's never complete enough. There's always more.

[37:27]

But the more is the less. What is the purpose of practice? Where is it going? It's going here. It's progress. But we're always thinking it's going there. When we think of progress, progress means out there. But for us, progress means here. To uncover the real person by letting go of the coverings. This is freedom. You know, there's a story about the Zen Master and the visitor, who was a professor. And the professor came to visit the Zen Master, and the Zen Master was pouring him tea. And he started pouring the tea into the cup,

[38:30]

into the professor's cup. And he kept pouring, and pretty soon it started overflowing. And the professor said, Hey, what are you doing? The cup is full, and you keep pouring that tea. And the Master said, Yes, just like your mind. You know, your mind is so full, I'm overflowing with knowledge, that there's just no way that I can get through to you. So that's my story. Are there any questions? Peter. It seems as though you're talking about the human realm as the realm of desire. That our situation is that on any moment we're just, we want something. And I wondered if you could talk a little bit about

[39:32]

appreciation for that quality. Absolutely. In and of itself, just that we want something. How do we relate to this? Absolutely. Not only money can do, but the need for material things is also important. Yeah. Yes. Because of our human situation, the need for material things is important. It's important to eat, it's important to sleep, it's important to have a place to live, it's important to have a relationship, it's important to have transportation, and communication, and so forth, right? So we have all these material things that help us to do that, which is great, and so we should really appreciate that. You know, like Dogen says, we put the pots and pans in the kitchen in a certain order, you know,

[40:35]

according to their use and their hierarchy. So according to the hierarchy, we appreciate them, and pay respect to them, you know. So everything, like, somebody said, you know, like, you guys, when you eat your meal, you bow to the Gamacio, you know, you bow to the sesame salt. Yeah, we not only appreciate it, we respect, we pay respect to everything material that we use, right? So we use those things. But the problem is when they use us. I guess what I'm asking about is, before you move, what is the quality of appreciation for you want something? For? Before you move? Before you move. Before you reach out to take up something. Appreciating just wanting. Well, you know, desire is important, right?

[41:37]

Wanting is desire, right? So we have to decide, well, what is it that we want? Are we going to reach for something that earns us? Or are we going to reach for something that helps us? So desire itself is neutral. But, our discernment is what's important. How do we discern or decide on how to use this desire? Because desire uses us if we don't know how to regulate or use it. It's like fire. You know, Sue Gershen talks about the smoky lamp. You know, how do you adjust the lamp? You've been to a shower. You know this very well. Now it flames up, right? So you don't want it to flame up. You want to turn it down so that it lights up everything. You want to turn on your light

[42:40]

so that your light lights up your surroundings without burning them out. So it's very dangerous. We have this dangerous thing called desire. And it's like fire. And it can either burn up the world or light it up. So, great respect to desire, no matter what the books say. Last one. Some people are predisposed to a simple life and a lot of space and kind of one thing at a time. And other people are maybe more curious and more interested in doing lots of different things. Can you say something to be, that can be encouraging to people who are more predisposed to kind of a busy life or a more involved, engaged life so it doesn't, so it's given the respect that it kind of honors

[43:41]

this curiosity but it's not something that necessarily is attractive. Well, people have different dispositions. So, you can't say, you know, like, some people are predisposed toward a very simple life. Some people are predisposed toward a very busy life. But, within the busy life, how do you find your composure? So that the busy life isn't, what happens in the busy life is that the busy life easily starts turning you instead of you turning it. So we find ourselves unable to get off the wheel of the busy life because the busy life is, the momentum of the life is turning us. It's like, I remember cutting here and talking about the horseman. You know, riding, the guy's riding his horse through the marketplace

[44:46]

and he's turning over the apple cards and all the business events and somebody just asks the rider, where are you going? And he says, ask the horse. I don't know. You were afraid to breathe the fresh air, you said? Yeah. How could anybody stop being afraid to breathe the fresh air? How could anybody stop it? How do you stop being afraid to breathe the fresh air? Well, I get tired of just staying there. So it's just something that happened to you? When you get tired of it enough, you can do that. Do you have any control over whether I get tired of it? Well, everybody's different.

[45:48]

I talked about when I was smoking pot. I'll tell you now about when I was smoking cigarettes. I stopped smoking in 1973 when I was at Tassajara. But I'd smoked all my life, more or less, before that. One package a day. And then, I'd go to the Zen Dojo in the morning, this is at Tassajara, I'd go to the Zen Dojo in the morning, and I'd have a satin, serve it, eat breakfast, and I'd come out and I'd feel so wonderfully refreshed. And then I'd go in my cabin and have my cigarette. Yeah. And I just said, well, I mean, this is an accumulative thing, right? I just don't want to do this anymore. And so, the next day, I went to the Zen Dojo, did a lot of stuff, came out refreshed, and I just didn't pick up my cigarette, and I never smoked again,

[46:52]

and I never felt any withdrawal symptoms. It was just like, everything came together at that moment that released me. And there was nothing to it. And my wife, Liz, said, well, that's because I hid your cigarette. Which is true. But I didn't know that. So we both had the same intention. So she had hers, and I had mine, and they didn't meet. Except that it steadily happened. But, at just the time, I just didn't want to do that anymore. And I remember Shibukuro-shi talking about, oh, he asked us not to smoke.

[47:54]

I remember that. Well, in Page Street, back in the early 70s, Bill Kwan and I and Yoshimura, one Japanese priest, we used to go down during breaks, bring sashimis, in what is now the office, and during our breaks, and light up smokers. It was about 1970, 71, 70. And we'd laugh and joke. They're terrible. But then Shibukuro-shi would come in, and he'd say, hmm, can I walk out? And then one time he said, I don't think you should smoke anymore. But, you know, like, his idea about that was,

[48:56]

when you're ready to do something, it will happen. When you're not ready to do something, no matter how much you try, it's not going to happen. When you're ready to do something, you can't. But we were so outrageous. And he said, I don't think you should smoke anymore. So, I quit, for a little while. But, you know, unless you're really ready to quit, you won't quit. But you can quit for a little while. And I did that many times. And after a year, you know, like, ordinarily, you go, I can have a cigarette again without getting caught. But you can't. Just like, drinking, you know. Oh, I can have another beer. You can't, without getting caught. So, you can never, ever do it again. So, I've never had cigarettes since 1973. Fortunately, I never liked drinking. So, you can cover that.

[49:58]

it's just, the right moment, all the conditions come together. You really don't want to do this anymore. And you convince me you don't want to do this anymore, because of what it does to you. And then, walking away, but, that's, you can't do it again. That, you're given this opportunity. If you transgress the opportunity, you're, you're finished. Mark? Yeah, referring to when you spoke about how, each act is once and forever. You're talking about vows. And I'm curious, I teach driving. And, I tell students that it's always right now. But, particularly for beginners, I have to also say, but things come in regular patterns.

[51:01]

And they need to hear that, to grasp what they have to do, especially in their fear. And, so, it's right now, but there's also something else. That's right. So, we need patterns, to follow patterns. But, even though we're following a pattern, every move is unique. So, that's the difference between actually living something out, and doing it mechanically. We do things, we do things over and over again, so to speak, right? But it's just so to speak. If we do it mechanically, then it's just doing something over and over again. If we're present on each moment, then it's not repetitious. It has a quality of repetition, but it's not just being repetitious. It's living out, each moment. So, as the Zikuro students say, practice, our Zen,

[52:02]

is just living moment after moment. Living our life, moment after moment. This is what Joshi is saying. So, it's just living your life, moment after moment. But, totally, on each moment. Beginning, and in the middle. Beginning, middle, end, of each moment. Experiencing that moment as an eternal moment. That's the Samadhi. So, you know, it's important what we do, but it's really important how we do and experience it. So, it doesn't matter what we're doing, as much. Of course, it matters what we're doing. But, sweeping, washing dishes, this is when Zen practice is so simple. Just washing the dishes,

[53:03]

sweeping the floor, washing the windows, even if they're not dirty. We don't wash the windows because they're not dirty. We simply wash the windows to engage in this activity. You don't want, you don't, we think, I wake up in the morning and brush my teeth because they're dirty. But actually, you just brush your teeth because you're brushing your teeth. This is radical presence. Radical presence. And it's time to quit. I'll answer this one question. You're right. Jimmy. When you were talking about the smoking, what you were describing seems to me to fit with what a lot of people believe about quitting smoking, namely that it's really important to pay attention to what you're doing when you're smoking. And if you do that,

[54:05]

you remarkably lose interest in it. And most smokers, or many smokers, have the practice of being unaware. And they're always thinking of something else. And, you know, I used to smoke. I mean, I know if you look at this cigarette dish and there's 15 puffs in it and you don't remember smoking any of them, but you've been sitting there puffing away. And so, I mean, I think that is key. But how... Then you're also talking about being, you know, in the present moment as fully... Well, fully. How do you put it all down so you can be... You don't put it down. You just don't take it up. Well, how do you do that? I'm not... It's me. It's me. I'm sorry. No. I just... No more questions. But I just want to

[55:06]

end with a little short story. You know, Ziggy recently told about this Zen master who loved smoking. I told you this story about a couple of weeks ago, I think. And... So, he walks up to the top of the mountain and it's very foggy up there. And... I don't know how specific or interesting it is, but when you smoke, you know, you like smoking. You like smoking in the fog. There's something about the way that smoke enters the fog that's wonderfully beautiful and satisfying. So... The Zen master walks up and he loves smoking and he lights up his... I guess you'd have to smoke your pies by your house. And it was so wonderful and it was very foggy up there and he's throwing smoke into the fog and the fog and the smoke are just blending. And he said, this is so wonderful.

[56:06]

I'm never going to do it again. And... He didn't quit. He just... That was the end. You know? That's all. He just didn't take it up again. If quitting looks like putting something down, you put something down then you have to step on it. And then it's wrinkled out and you have to pick it up. You just don't pick it up. This is called renunciation. It's not picking it up. You just don't pick it up. Boom. Anyway... So, with this kind of attitude, knowing how to pick something up without it biting you, like the snake. Pick up a snake,

[57:08]

you have to pick it up. Just like you can pick it up as if you own it. It will bite you. So... But, basically, how do you come up unburdened on each moment? That's the idea. [...]

[57:30]

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