When the lotus opened and the universe lay disclosed, there arose the duality of Absolute and sentient world; or, rather, the Absolute appeared in two aspects which, taken together, comprise pure perfection. These aspects are unchanging reality and potential form. For sentient beings, there are such pairs of opposites as becoming and cessation, together with all the others. Therefore, beware of clinging to one half of a pair.
Those who, in their single-minded attempt to reach Buddhahood, detest the sentient world, thereby blaspheme all the Buddhas of the universe. The Buddhas, on manifesting themselves in the world, seized dung-shovels to rid themselves of all such rubbish as books containing metaphysics and sophistry.
Huangbo Xiyun, On the Transmission of Mind, translated by John Blofeld, 1958
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Wandering Ronin commentary and questions: It has often been said here that there is nothing to do in Zen, but why is that? When first approaching Zen, a newcomer may be completely confused and confounded by this. Zen is often understood as something paradoxical; what field of interest or practice involves not doing anything whatsoever? The teaching of there being nothing to do can create confusion because there are in fact some things to do in Zen if one expects certain things to happen in their lives from it.
As Huangbo teaches above, the two aspects of the Absolute are unchanging reality and potential form. It is true that in the grander sense of the Absolute not a single thing needs to be done whatsoever; everything is as it already is, and as it will be and always was. One could even surmise that nothing really can be done regarding the Absolute, due to it being an unchanging reality. The key would perhaps be in understanding the Absolute to not be a separate thing apart from the reality where we exist and interact, as potential form is merely the more readily perceivable aspect of it.
Yet existing in the realm of potential form, if one is to expect to develop a deeper understanding among the ever-changing nature among the myriad things, then certain things are required to be done. As an example of practice, one may begin with study of the Zen teachings, delving into the cases and examples of the Zen masters. One may also take up Foyan's practice of introspection, looking back directly towards mind for understanding. What would be the purpose of study or practice if it didn't lead to anything, specifically eventual changes in concepts and thought patterns? With study and practice, there is the potential of an alignment of thoughts with the teachings that leads away from confused reasoning or the pitfalls of delusions. It may eventually put a stop to confused seeking and perhaps suffering as well, all potentially leading back to the eventual understanding that there is, in fact, nothing to do in Zen.
Submitted October 21, 2019 at 07:51PM by WanderingRoninXIII https://ift.tt/2MzvPzm
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