We encounter again the instruction neither to become entangled in circumstances, nor fall into emptiness ... neither remaining in one extreme or the other, finding that which embraces and expresses both.
But it is not something merely to talk or philosophize about experiencing life this way, like some "ARMCHAIR BUDDHA". Rather, it is to pierce the wholeness of Zazen, carve such into one's bones, bring such to life in this ordinary life.
Thus, the Xin Xin Ming tells us ...
The more you talk and think about it,
the further astray you wander from the truth.
Stop talking and thinking,
and there is nothing you will not be able to know.
To return to the root [of emptiness] is to find the meaning,
but to pursue appearances is to miss the source.
At the moment of inner enlightenment
there is a going beyond appearance and emptiness.
The changes that appear to occur in the empty world
we call real only because of our ignorance.
The passage closes with a simple reminder that finding truth is not a matter of searching for truth. Rather ... dropping opinions, preferences, aversions and attractions ... neither caught in circumstances nor in emptiness, but knowing the wholeness of one as the other ... Truth is found.
Do not search for the truth;
only cease to cherish opinions.
D.T. Suzuki translates and expresses the wordless words of the passage this way:
Wordiness and intellection –
The more with them the further astray we go;
Away therefore with wordiness and intellection,
And there is no place where we cannot pass freely.
When we return to the root, we gain the meaning;
When we pursue external objects, we lose the reason.
The moment we are enlightened within,
We go beyond the voidness of a world confronting us.
Transformations going on in an empty world which confronts us,
Appear real all because of Ignorance:
Try not to seek after the true,
Only cease to cherish opinions.
Today’s Sit-A-Long video follows at this link. Remember: recording ends soon after the beginning bells; a sitting time of 15 to 35 minutes is recommended