He has answered in that immediacy, when he called the monk to come before the audience.
As soon as the monk stepped forward
to stand in front of the audience,
the master left his seat and roughly took hold of the monk.
“Look! he said. “This fellow has a problem!”
This is a very strange thing, because one cannot have a problem! One simply is. All problems are imposed by others on you: you are born as innocence. Innocence has immense clarity to see the wonder that surrounds you, but it has no problems. The questioning will be taught at a later stage, because without questions the mind cannot exist. Mind is nothing but another name for questioning.
You can try a small thing as an experiment. If you go backward in time, you will stop somewhere near three or four years. Beyond that your memory has not recorded anything. It simply means the first three or four years you lived in tremendous innocence, surrounded by the beauty of the world, of the people, of the trees, of the ocean; not asking why, but simply being together with whatever surrounds you, enjoying, rejoicing, dancing. Mind has not come in yet.
Our whole educational system is based, programmed, to create the mind in you and to destroy the wonder, to destroy the poetry of your life and to force you to understand the prose and the prosaic.
Yakusan was right when he told the audience, “Look, this fellow has a problem!”
Not even the bamboos have problems.
This is a strange fellow! Standing before a silent audience of disciples, the poor monk must have forgotten at least for a split second his mind and his problem. This was the strategy of Yakusan; he has given the answer without even uttering a single word. Without even asking, “What is the problem?” he has answered it. And because he has answered a great problem…
He then pushed the monk aside…
By his gesture he is saying, “Push the mind aside!”
…and returned to his room
without giving the evening lecture.
Returning to his room simply means returning to his inner being, indicating to everybody, “Return to your inner being.” Now, there is nothing else to be said. In a small anecdote so much, and with such intensity, is throbbing. If you can be immediate, you can get the taste of your own being. You can feel this silence.