András Petrilla - Daniel Tarr Herding the Ox - A bika hazavezetése - 2008.

Hungarian version: » A bika hazavezetése

	A photographs are by photographer András Petrilla, a former student of the Szellemkép School of Photography and Film presented as part of his thesis in 2008. The photos are copyrighted. © 2008 Szellemkép Szabadiskola all rights reserved. Photos published on these web pages are copyrighted and may not be reproduced without permission.
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Herding the Ox - pictures, poems, commentaries The Ten Oxherding Pictures presented here reflect upon Kuoan Shiyuan classic poems including photo set by András Petrilla and painted sets by Tomikichiro Tokuriki, Master Jikihara, Kaku-an, Yokoo Tatsuhiko and D. T. Suzuki. The "Ox-Herding Pictures" or "Bull-Herder Series" illustrate the spiritual development of Zen students, from the moment they enter the Way until the completion of their training, when they become masters in their own right. The set of ten compiled by Master K'uo-an is the most commonly used. K'uo-an added a verse and commentary to each picture to indicate the nature of spiritual practice in that stage. [ Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an) ] Lily-Marie Johnson: The Famous Ten OX-HERDING Pictures Since the ninth century, students of Zen Buddhism have drawn a parallel between the individual path to enlightenment and the story of the herder and his missing ox. In the 18th (Buddhist) century (12th by western calendars), a Chinese Ch'an (Zen) master (Japanese: Kukuan) painted ten pictures illustrating the search for an ox, an allegory for the search of our true nature. These pictures and the comments on them, in prose and rhyme, have been repeatedly redone through the centuries; and, with "koans" widely employed, particularly by the Lin-chi (Rinzai) school. Enlightenment, the realization of one's true nature in an instant (satori) is the objective of Buddhist practice. Since the victory of Hui Neng's southern school, all Chinese schools of Ch'an have accepted the doctrine of instantaneous enlightenment. Although satori is instantaneous, the practice which precipitates it may be experienced and understood as occurring in a series of stages. The ox-herding pictures are an attempt to aid the progress toward enlightenment by exemplifying certain of these "steps". Through their comments succeeding generations of Ch'an masters have assisted their disciples and demonstrated their understanding. It is with this intention that I have added my own. Although these pictures are often explained as illustrating the search for one's true nature, or the accomplishment of a perfect mastery of self, this is far from correct because neither theory can explain all ten pictures. Although one may think in terms of searching for his true nature, it would be like searching for your hat on your head, or your glasses on your nose, or to mount a donkey to go to search for the donkey. Although it is clear that the ox is the symbol of our true Buddha-nature; the boy, ourselves in search of that nature; and the rope and the whip the means we (by error) believe necessary because we (incorrectly) believe we are separated from it. We fail to realize that the ox has never been lost! The essential point is that one doesn't obtain enlightenment by pursuing it elsewhere, but by discovering it within oneself. [...] Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un The "Ten Ox-herding Pictures" are one example of "Ox-herding Pictures." Here, our essential self is compared to an ox. We seek the ox, grasp it, tame it and finally the self which has always been seeking becomes completely one with the ox. But this also is forgotten so that we now simply carry on our ordinary lives. This is the process described by the Pictures. They show concretely the progression of our practice and are very helpful for a self-examination of our own practice and as encouragement for further practice. I hope then that studying the Ten Ox-herding Pictures will provide an opportunity for all of us to continually examine our practice and also give an indication for self-reflection as to what stage we have now arrived. All that is known about the author of the verses to the Ten Ox-herding Pictures, Master KAKUAN Shion, is that he was a disciple of DAIZUI Genjô [1065-1135], the twelfth in the line of Master Rinzai. His dates of birth and death as well as other information are unclear. To each of the ten pictures of the Ten Ox-herding Pictures Master Kakuan has first put a verse and at the end his disciple, Jion (some say Kakuan himself, others say the friend of Kakuan) is said to have put a general introduction and a brief introduction to each one of the verses. In the Ten Ox-herding Pictures a little child and an ox are depicted. The ox is the essential self which we are seeking. The little child represents the self of the phenomenal world which wants very much to grasp the essential self - not through concepts and thoughts, but as it really is. This little child (the self of the phenomenal world) is, in fact, always seeking something. It wants money, status, and fame. But life is more than just money, more than just status, and more than just fame. So, the self goes on seeking, now through this philosophy, now through that religion, and endeavors to grow and to make as much progress as possible. There are some who are defeated by the struggle, become neurotic, and even go so far as suicide. For them the spirit of seeking something has operated only as a minus factor; the fact that they are still expending energy and continuing to seek something has not changed. But why is it that men and women always seek something in this way? According to the teaching of Zen, men and women are essentially perfect and complete, in reality limitless and absolute (this is called "buddha" [hotoke] or "essential buddha-being" [honrai-jôbutsu]). Nevertheless, though being such, they appear phenomenally as imperfect, limited, relative, passing sinful beings (sometimes this is called "ordinary people" [bompu], and sometimes "living beings" [shujô]). Besides, although human being are born this way, they cannot know the essence (Buddha nature) of their own perfection and limitless absoluteness. The Ten Ox-herding Pictures have concretely depicted the process in which the imperfect, limited, and relative self (the little child) awakens to the perfect, unlimited, and absolute essential self (the ox), grasps it, tames it, forgets it, and completely incorporates it into the personality. But we must stress that these pictures and verses are merely an indication of the way to practice and not an object for conceptual thought. Thus, the study of the Ten Ox-herding Pictures are very useful for those who are actually striving to make clear the true self in Zen through the actual sitting with aching legs. But for those who want only to learn the rationale of Zen I must warn that these pictures and words will be only "white elephants" of no use whatsoever. Accordingly for the present study I will omit an explanation of the general introduction and proceed to explain the spirit of the particular introduction for each stage. After that I would like to appreciate each line of the verses composed by Master Kakuan himself. (originally printed in Kyôshô #245 [1994]-#259 [1996]; the present version is a revised edition) (The words in [ ] are the translator's notes)
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	1. The Search for the Bull In the pasture of this world, I endlessly push aside the tall grasses in search of the bull. Following unnamed rivers, lost upon the interpenetrating paths of distant mountains, My strength failing and my vitality exhausted, I cannot find the bull. I only hear the locusts chirring through the forest at night. Comment: The bull never has been lost. What need is there to search? Only because of separation from my true nature, I fail to find him. In the confusion of the senses I lose even his tracks. Far from home, I see many crossroads, but which way is the right one I know not. Greed and fear, good and bad, entangle me. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 1. The Search for the Bull In the pasture of the world, I endlessly push aside the tall grasses in search of the bull. Following unnamed rivers, lost upon the interpenetrating paths of distant mountains, My strength failing and my vitality exhausted, I cannot find the bull. I only hear the locusts chirping through the forest at night. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 1. Searching for the Ox The beast has never gone astray, and what is the use of searching for him? The reason why the oxherd is not on intimate terms with him is because the oxherd himself has violated his own inmost nature. The beast is lost, for the oxherd has himself been led out of the way through his deluding senses. His home is receding farther away from him, and byways and crossways are ever confused. Desire for gain and fear of loss burn like fire; ideas of right and wrong shoot up like a phalanx. Alone in the wilderness, lost in the jungle, the boy is searching, searching! The swelling waters, the far-away mountains, and the unending path; Exhausted and in despair, he knows not where to go, He only hears the evening cicadas singing in the maple-woods. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 1. Undisciplined With his horns fiercely projected in the air the beast snorts, Madly running over the mountain paths, farther and farther he goes astray! A dark cloud is spread across the entrance of the valley, And who knows how much of the fine fresh herb is trampled under his wild hoofs! [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 1 SEEKING THE OX The first of the Ten Ox-herding Pictures is "Seeking the Ox." It is the stage when the desire has arisen to seek the essential self, the original self (the ox). It is known as the "first stirring of the heart" [sho-hosshin] and is indeed a precious and beautiful movement. Although there are billions of people living on this earth, there are only very few who know that the essential self is completely perfect and absolutely limitless. Nor is it an exaggeration to say that there are hardly any who have realized this in fact and made it a part of themselves. How fortunate that we have encountered the authentic and traditional Buddha Way and taken the first step in its practice! How beautiful and precious indeed! On this earth of ours the first to have realized that our essence is completely perfect and absolutely limitless was Shakyamuni Buddha. So, once you realize it, the completely perfect self (ox) does not go anywhere. Shakyamuni proclaimed that since we are endowed with it from the start there was no need to seek it out. The saying that "all living beings are originally Buddhas" is an expression of this reality. But how is it with us really? No one has any idea of what way we are completely perfect or how we are absolutely limitless. No matter what, we can only see ourselves as imperfect and insufficient, as relative beings that exist for the limited span of 50 or 80 years. This is because we turn our backs on pursuing the crucial question "What is the true self?" to open our eyes to our real essence, but, instead, go after only the objective world outside us, thus becoming more and more estranged from our true self. Once we turn to this dust of delusive differentiation, we go from one thing to another pursuing delusions and becoming hopelessly lost in that infinite dust, until finally we have completely lost sight of our true self. A common mistake into which those doing zazen fall is surely this. Therefore, no matter what is seen, no matter what is heard, no matter what comes to mind, not to pay attention to any of it but only become "Mu" itself [cf. Koan "Jôshu's Dog" in Mumonkan Case 1]. But rather, thinking Mu is outside of themselves, people try to grasp it conceptually and go after whatever comes to mind, from one thing to the next, without knowing how to stop. Then, Mu (their true self), which is what they should be seeking, goes off somewhere. As a result, no matter how many years pass, they cannot grasp Mu. And so the familiar mountains and houses of your native place (true self) become distant, and you can no longer know the road over which you originally came. Even if you want to return, you no longer know the way to go back; rather, you go off on a side road which leads in a direction farther and farther away from the true self. What is that side road, you may ask? It is the endlessly critical mind which arises like a sharp dagger, judging some things good and others bad from the criterion of your own profit-gain. Not being satisfied with the material world and attempting to achieve a solid spiritual base, you have reached the level of "seeking the ox." But if you make a mistake in the method of Zen, immediately you go down a side road with the result that it would have been better not to do zazen at all. Therefore, at the point of beginning zazen it is extremely important to choose an authentic master; at the same time you must never forget to always have a strict spirit of self-reflection when practicing the Way. Now let's look at the verse of Master Kakuan: Incessantly you brush aside thick grasses in pursuit. You make the practice of Mu trying with all your might to overtake the ox by sweeping away the grass of delusive discrimination appearing continually. The legs become painful and the knees ache. In the afternoon you become drowsy. At "kinhin" [i.e., walking meditation between zazen sessions] you loosen the legs, wash the face and take away the drowsiness. You revive your spirit and once again challenge Mu. The waters are wide, the mountains far, and the path leads on without end. No matter how far you go, the channel of the river keeps widening, and the mountain ranges continue far in the distance; you never reach a place where you can say, "Now it is enough." Day after day, there is only sitting facing the wall. Can a person really solve the problems of life by just doing this? Thoughts get confused by the thousands and you go off on an unclear road. Sapped of strength, exhausted in spirits, knowing no longer where to search. Bodily strength is gone as well as mental energy. You don't know what to do. "What can I do? How can I do it?" Only those who have really practiced in a down-to-earth way can understand what it means to reach this point. However, here, at the lowest point, the point of the Great Death, you have reached the very important state that is called "being close to the treasure place." You only hear the sound of the evening cicadas chirping in the maple trees. It is now evening. The cicadas in the maple trees are singing "miiiin, miiiin" in a frenzy. When you hear their cry you want to cry also. "Oh, today also is finishing in vain." Unless you have experienced this kind of thought a number of times, you cannot find your true self. [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	2. Discovering the Footprints Along the riverbank under the trees, I discover footprints! Even under the fragrant grass I see his prints. Deep in remote mountains they are found. These traces no more can be hidden than one's nose, looking heavenward. Comment: Understanding the teaching, I see the footprints of the bull. Then I learn that, just as many utensils are made from one metal, so too are myriad entities made of the fabric of self. Unless I discriminate, how will I perceive the true from the untrue? Not yet having entered the gate, nevertheless I have discerned the path. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 2. Discovering the Footprints Along the riverbank under the trees, I discover footprints. Even under the fragrant grass, I see his prints. Deep in remote mountains they are found. These traces can no more be hidden than one's nose, looking heavenward. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 2. Seeing the Traces By the aid of the sutras and by inquiring into the doctrines, he has come to understand something, he has found the traces. He now knows that vessels, however varied, are all of gold, and that the objective world is a reflection of the Self. Yet, he is unable to distinguish what is good from what is not, his mind is still confused as to truth and falsehood. As he has not yet entered the gate, he is provisionally said to have noticed the traces. By the stream and under the trees, scattered are the traces of the lost; The sweet-scented grasses are growing thick--did he find the way? However remote over the hills and far away the beast may wander, His nose reaches the heavens and none can conceal it. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 2. Discipline Begun I am in possession of a straw rope, and I pass it through his nose, For once he makes a frantic attempt to run away, but he is severely whipped and whipped; The beast resists the training with all the power there is in a nature wild and ungoverned, But the rustic oxherd never relaxes his pulling tether and ever-ready whip. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 2 FINDING THE TRACKS The stage of "finding the tracks" is the stage of having discovered the hoofmarks of the ox. In general, the "hoofmarks" signify the stage in which you read and understand the sutras, or study the various teachings of Shakyamuni and of the patriarchs, and come to a conceptual understanding of the content of their experience. That is to say, it is the stage in which you have understood "cerebrally" the existence of the ox. However, in actual practice, when you do the practice of Mu with all your might,at first what were two separate entities - yourself and Mu - gradually become one through your efforts and a deepening of Mu practice. And the conviction is born: "if I continue at this rate, I too can certainly make kensho." And then your strength is put into Mu even more. This stage is called that of "finding the tracks." What does it mean to say that you understand conceptually that the ox exists? It means to have understood the principle that all beings in heaven and earth are empty ("Form is emptiness" - [a famous quote from the Prajna-Paramita Sutra or Hannya Shingyô Sutra]). Once you understand the nature of this emptiness you also understand the principle that all things in heaven and on earth are the self. As Monk Jô [who lived in the 4th century China] says: "Heaven and earth and I are of the same root; all things and I are the same body." Now there is an "I" which understands this principle. Yet, insofar as this "I" remains, you do not really understand the true emptiness or the inner state expressed as "Heaven and earth and I are one body." Thus it is necessary to personally experience the fact of "Form is emptiness." And to do that there is only one way: to give your whole self to Mu, to forget the self so that just Mu remains. If you continue this practice, you will eventually at some opportunity or another take hold of the "fact" that you are completely empty and do not exist anywhere and the "fact" that because you are empty everything is yourself. Insofar as you do not actually do this practice nor have this experience, be assured that your Zen is simply conceptual and theoretical Zen. Those who are captives to this kind of conceptual and theoretical Zen are also spoken of as a whole as those in the position of "finding the tracks." Those who do scholarly research in Zen, no matter how fine and detailed the research is, from the standpoint of the practice of Zen are taken together as being in the stage of "finding the tracks." Let's now try to appreciate the verse of Master Kakuan: At the waters edge, under the trees - hoofmarks are numerous. Along the water's edge and in the depths of the forest, in every place the hoofmarks of the ox can be seen. Theoretically, "form is emptiness, emptiness is form; heaven and earth and I are of the same root; all things and I are you body." But from the aspect of practice, each and every Mu is every and all the hoofmarks of the ox. Balmy grasses grow abundantly - can you see them or not? There are sweet smelling grasses spreading out abundantly and swayed by the wind. The poet challenges us, Can you see them? All things in heaven and on earth, each one by one, are the open and clear and identical expression of this true fact. Do we understand this or not? The verse seems to insinuate that we might comprehend a little with the head, but that we aren't able to truly understand the real thing. Even if you go deeper and deeper into the mountains. The more you pursues the original ox with your "Muuuuu," the fartherit goes into the recesses of the mountains. If you look at Mu from the outside and try to pursue it, it just keeps going farther and farther away. This is a very important point: your practice must not be one of pursuing and looking at Mu from the outside. It must be one of just completely becoming Mu itself. How could his nostrils, well compassing the heavens, hide him at all? But wait a moment. With each Mu are we not grasping the muzzle of the ox, and is it not the ox (the real self) itself? Is it not a reality that cannot be hidden anywhere? This is a sincere warning for us. If you are really faithfully practicing, at first you don't know what is what,but gradually the way of folding the legs,holding the hands, and keeping the position become clear; the way of controlling the breath and the practice of Mu itself becomes understood. If you continue for a few months or half a year or a year, gradually the heart becomes calm and the way of doing Zazen itself begins to deepen. And the conviction arises that if you continue this effort, you will without fail attain enlightenment. You begin to sit with greater and greater enthusiasm. Even conceptually you become certain and your conviction of Zen does not waver even with the slightest thing. You have not yet grasped the ox experientially, but you have fully gotten into gear with the practice of Zen. This is the stage of the position of "finding the tracks." [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	3. Perceiving the Bull I hear the song of the nightingale. The sun is warm, the wind is mild, willows are green along the shore, Here no bull can hide! What artist can draw that massive head, those majestic horns? Comment: When one hears the voice, one can sense its source. As soon as the six senses merge, the gate is entered. Wherever one enters one sees the head of the bull! This unity is like salt in water, like color in dyestuff. The slightest thing is not apart from self. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 3. Perceiving the Bull I hear the song of the nightingale. The sun is warm, the wind is mild, willows are green along the shore - Here no bull can hide! What artist can draw that massive head, those majestic horns? [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 3. Seeing the Ox The boy finds the way by the sound he hears; he sees thereby into the origin of things, and all his senses are in harmonious order. In all his activities, it is manifestly present. It is like the salt in water and the glue in colour. [It is there though not distinguishable as an individual entity.] When the eye is properly directed, he will find that it is no other than himself, On a yonder branch perches a nightingale cheerfully singing; The sun is warm, and a soothing breeze blows, on the bank the willows are green; The ox is there all by himself, nowhere is he to hide himself; The splendid head decorated with stately horns what painter can reproduce him? [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 3. In Harness Gradually getting into harness the beast is now content to be led by the nose, Crossing the stream, walking along the mountain path, he follows every step of the leader; The leader holds the rope tightly in his hand never letting it go, All day long he is on the alert almost unconscious of what fatigue is. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 3 CATCHING SIGHT OF THE OX "Catching sight of the ox" is the stage of having seen clearly the real self. What does it mean to see clearly the real self? Up to that time you have been accustomed to think that there was a "substance" (the ego) which was called the self. But to see the real self clearly is to experience the fact that actually the self is completely devoid of substance and that the so-called ego was never even there! For many this experience is initiated through some kind of resonating sound. Master Mumon [1183-1260, author of the Mumonkan] attained a great enlightenment as soon as he heard the "boom" of a big drum. Master Kyôgen [? -898] was raking in the garden very earnestly when a stone lodged in his broom flew off and struck a bamboo tree with great force. At the sound of the "whack" the delusion that had enveloped him up to that time was blown away at once and he attained the true self. And so there are many examples of such achievements following upon sounds of various kinds. In this way when you realize the true self, you reach the source, namely, "whatever you see or hear, each individual thing is, just as it is, the true self." Of course, it is important that this be a true experience. If even a little conceptual thought creeps in, it is not a true experience of "catching sight of the ox." Let's look at this phenomenon more closely. There are said to be six "roots" [kon] of perception, that is, six sense organs: eyes, ears, nose, tongue, (tactile) body, and mind. Corresponding to these organs there are six "objects"[kyô] of perception: color and shape, sound, smell, taste, tangible objects, and mental objects. And there are six "consciousnesses" [shiki] which occur when the six sense organs correspond to the six objects of perception: visual consciousness, auditory consciousness, olfactory consciousness, gustatory consciousness, tactile consciousness, mental consciousness. True enlightenment is understanding that each one of these is true reality, devoid of any substance, the true self; among them there exists absolutely no difference. And it is not only the six sense organs, six objects of perception, and the six consciousnesses which are meant here. Standing, sitting, crying, laughing, eating, drinking, slipping, spilling - all such movements are the true self, the true fact, that is, the ox as a whole really appearing in total openness. The condition of the true ox as devoid of all content is just like the saltiness in sea water or the glue in the pigment, which cannot be detected from outside. Ordinary people know only the superficial forms like the sea water or pigment. But after enlightenment you realize that there is saltiness in sea water and glue in pigment, and that, in actuality, these elements have been doing their natural work. When you know clearly saltiness which makes sea water what it actually is and glue which makes out pigment, with confidence you can say that this is the ox (the true self). The result is that the entire way of looking at things you have used up to now changes completely. Let's now take a look at the verse of Kakuan Zenji: The bush warbler sings on the branch. The term "bush warbler" means nightingale. The nightingale sits on a branch and warbles in a loud voice. "Catching sight of the ox" (enlightenment) must be a clear experience like this. It is the "boom" of Master Mumon and the "whack" of Master Kyôgen. Insofar as you bring to dokusan some abstraction like, "Each thing in heaven and on earth is itself an expression of Mu," it is not the real thing. Abstractions, concepts, thoughts are play models of Zen and not Zen itself. Both teachers and students of Zen must take this to heart. Accordingly checking this out is very important. The sun is warm, the breeze gentle, and the willows on the riverbank are green. When you have experienced really "catching sight of the ox" (enlightenment), you for the first time escape from the fetters of the ego and see reality just as it is. It is like when you have put down the pack from your shoulders just as the spring sunlight comes through and a gentle breeze flows; the weeping willows on both banks are putting out green leaves and the branches are swaying gently. There is no place you can escape from him. The true ox being expressed in the softness of this spring scene is not just the world which is seen by the eyes or heard by the ear [ninku]. All the environment surrounding us is the true ox itself [hokku]; all the universe is the ox itself. Thus, if this is true, even should you want to escape from the ox there would be no way to escape. And: That majestic head and horns could never be painted in a picture. No one can express or diagram or foretell when and in what way the ox will appear, for the movements of the real ox are very lively in the midst of the forest. But what we must keep in mind here is that, when you have an experience like this, you feel just like you have gotten hold of the neck of the devil, and before you know it, you are boasting of the experience, neglecting your practice, disregarding the master, such that it would have been better never to have done Zen in the first place. "Catching sight of the ox" is still only the third stage. Know that you must walk a road of continual striving for improvement. [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	4. Catching the Bull I seize him with a terrific struggle. His great will and power are inexhaustible. He charges to the high plateau far above the cloud-mists, Or in an impenetrable ravine he stands. Comment: He dwelt in the forest a long time, but I caught him today! Infatuation for scenery interferes with his direction. Longing for sweeter grass, he wanders away. His mind still is stubborn and unbridled. If I wish him to submit, I must raise my whip. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 4. Catching the Bull I seize him with a terrific struggle. His great will and power are inexhaustible. He charges to the high plateau far above the cloud-mists, Or in an impenetrable ravine he stands. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 4. Catching the Ox Long lost in the wilderness, the boy has at last found the ox and his hands are on him. But, owing to the overwhelming pressure of the outside world, the ox is hard to keep under control. He constantly longs for the old sweet-scented field. The wild nature is still unruly, and altogether refuses to be broken. If the oxherd wishes to see the ox completely in harmony with himself, he has surely to use the whip freely. With the energy of his whole being, the boy has at last taken hold of the ox: But how wild his will, how ungovernable his power! At times he struts up a plateau, When lo! he is lost again in a misty unpenetrable mountain-pass. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 4. Faced Round After long days of training the result begins to tell and the beast is faced round, A nature so wild and ungoverned is finally broken, he has become gentler; But the tender has not yet given him his full confidence, He still keeps his straw rope with which the ox is now tied to a tree. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 4 SEIZING THE OX The stage of "seizing the ox" is that at which you have firmly laid hold of the ox, which is our essential nature. The essence of the ox has become clear. At the stage of "catching sight of the ox, " you have only seen the ox. If you slacken your effort, thinking that this is already the highest attainment, the ox soon disappears from sight again. The resulting state is one in which all that remains is the memory of having seen the ox (having reached enlightenment). Thus, if you have reached enlightenment, it is vitally important to continue your practice more and more vigorously to make that world which has been glimpsed become even clearer. However, this ox in our heart for a long time has been set deeply in the outlying fields and in the midst of mountains,which is to say, it has been mired in the phenomenal world of dualism. And because it cannot forget the taste of that world, it has been very difficult to pull it away from it. As the result of long years of practice, for a brief moment today, you have been able to grasp the ox. This is the stage of "seizing the ox." Well, exactly what does it mean to have seized the ox (real self), you may ask. It means to see clearly, without the mediation of concepts, that the essence of your self is completely empty, and that because the essential self is empty it has the unlimited ability to become anything. The expression in the Prajna-Paramita Sutra, "Form is emptiness," refers to this reality; it is neither a thought nor a concept. When you reach this point, there is no fear of losing the "ox" anymore. However, the world of dualism that you have become accustomed to so long is a very comfortable world in which to live. The true ox that is completely empty of substance, before you are able to come to know it, separates off and becomes the slave of its surroundings. It becomes buried and is unable to free itself. That part of us which is attached to the old world of dualism is not only very stubborn but also has the tendency to soon get out of control. So, in one way or another you cannot help but thinking there is an objective world outside of yourself. If you understand that from the beginning the essence of your self is empty [shinku], you should also be able to see that the objective world is also empty [hokku]. But in reality, things do not go so easily. In order to further make the world of hokku(world as empty) clear you must work and practice harder and harder. Once you have taken hold of ninku (self as empty) and hokku (world as empty), then for the first time the world of truly "seizing the ox" becomes apparent: the whole universes is only one person, so that "above and under heaven there is only I, alone and sublime." Now we can appreciate the verse of Master Kakuan: You have exhausted all your faculties to take hold of him. ecause you found the true ox ("seeing the ox"), you were overjoyed and encouraged a hundredfold. Then, you were further inspired to try to actually grasp the ox with your hands. As a result of this long and persistent pursuit, you were finally able to seize the nostrils of the ox. Because his spirit is strong and his strength abundant, it is difficult to rid him of his habits. But once you grasp this true ox, you find that its habit of seeking the discrimination of dualism remains strong. You put yourself forward everywhere, see the other as other, and are taken up in that world of discrimination. There is danger that those very reins holding the ox, by which you have gone to the trouble to make clear the world of emptiness, will be severed. The bad habit of opposing self and other, because it has perjured over such a long period, does not easily change even though you have understood emptiness. Therefore you must more and more throw yourself into the practice of Zazen. Sometimes he goes to the top of the high plain. Let me elucidate that state of not being able to change. At some time, even though it is just for a moment, standing at the pinnacle of "seizing the ox," you linger in the world of emptiness and become attached to the world where - as a famous phrase goes - "there are no living beings to be saved, even if you should want to save them." You boast that "no one has had as deep an enlightenment as I." When your heart is seized by this state, the freedom of mind and action no longer exists. Surely, it is few that have actually experienced such a thorough emptiness, and certainly the joy of having experienced that world is without comparison. But to become attached to that world leads to self-complacency; a person afflicted with Zen sickness like this is nothing but a white elephant that is completely useless for saving other living beings. Other times he resides in clouds and smoke. Another facet which is difficult to eradicate is the tendency to return quickly to the world of dualism - the makyô [delusive fantasy] which spreads so easily like a smoke screen. From there it is very hard to escape again. Because the self-consciousness that "I have attained an enlightenment which others couldn't" has become so strong, such a person is, on the contrary, more stubborn than those who have not attained enlightenment. Such people put themselves forward more strongly, and reach a state which is beyond help. Undoubtedly there were some cases like this in the past because there is an ancient term "arrogant Zen-devil" [zen-tenma] to warn against just such a state. To avoid that pitfall, you must, after reaching enlightenment, become more and more humble and put yourself more into Zen practice. [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	5. Taming the Bull The whip and rope are necessary, Else he might stray off down some dusty road. Being well trained, he becomes naturally gentle. Then, unfettered, he obeys his master. Comment: When one thought arises, another thought follows. When the first thought springs from enlightenment, all subsequent thoughts are true. Through delusion, one makes everything untrue. Delusion is not caused by objectivity; it is the result of subjectivity. Hold the nose-ring tight and do not allow even a doubt. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 5. Taming the Bull The whip and rope are necessary, Else he might stray off down some dusty road. Being well-trained, he becomes naturally gentle. Then, unfettered, he obeys his master. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 5. Herding the Ox When a thought moves, another follows, and then another-an endless train of thoughts is thus awakened. Through enlightenment all this turns into truth; but falsehood asserts itself when confusion prevails. Things oppress us not because of an objective world, but because of a self-deceiving mind. Do not let the nose-string loose, hold it tight, and allow no vacillation. The boy is not to separate himself with his whip and tether, Lest the animal should wander away into a world of defilements; When the ox is properly tended to, he will grow pure and docile; Without a chain, nothing binding, he will by himself follow the oxherd. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 5. Tamed Under the green willow tree and by the ancient mountain stream, The ox is set at liberty to pursue his own pleasures; At the eventide when a grey mist descends on the pasture, The boy wends his homeward way with the animal quietly following. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 5 TAMING THE OX Once you have reached the point of "seizing" the ox, which is the true self, you must not rest on your laurels but continue to practice with all your strength and go on to the next stage. It is the stage of taming the ox, a very important process by which you make your own that which has been realized. As I mentioned previously, seizing the ox is grasping clearly the fact that the essence of your self is completely empty [ninku] and at the same time all beings in the universe are also completely empty [hokku]. But to have attained such an enlightenment does not mean that our concepts and delusions automatically all disappear. With the re-appearance of just a minor conceptualization, the delusive concepts come back again one after another without end. In fact, it is the case that the clearer your experience of seizing the ox, the harder it is to escape the delusion of having understood this whole world and to avoid the proud thoughts which ensue one after another. You boast of the experience, talk proudly of Zen, and fall prey to the reckless desire to want to direct and lead others. Of course, if you should ask what is the essence of these delusive and discriminatory thoughts that arise continually, know that they are in themselves empty and without reality. If you can really rest assured in that fact, each of them, one by one, becomes the true self as it is. But we humans, unfortunately, always cling to what we have experienced and have the habit of not letting go. This is especially true in the case of the seizing of the ox, a feat that most people have a difficult time achieving. Once we have made it, we boast that no one has had such a wonderful experience. We cling to the delusive and proud thoughts that arise one after another, such as, "Perhaps even Shakyamuni Buddha himself did not have such an experience as I." And these thoughts themselves become a new reason for delusion. We always can see only the oppositional world of dualism, subject and object, but the concept that the objective world "is" appears not because the objective world is really there. Only because in our hearts we recognize "The objective world is," it is. This means that this "is-ness" is, in reality, only in our mind. Therefore, there arises in the mind the idea of "I" which has experienced seizing the ox, so the world corresponding to that "I" also appears, with the result that the objective world is conjured up by the proud "I". In the true world of seizing the ox, the objective world as well as the subjective world is totally empty; there is no room for being and non-being to appear at all. To be always at rest securely in such a world, it is necessary by all means to put the halter through the nose of the ox and pull it firmly. If the ox starts to eat the grass of discriminatory delusion, tell him "No, no!", never neglecting the due training, and continue in hard practice to the end. The practical means to that end is that single sharp spear, MU. This is the practice for post-enlightenment, and you must say that, in a sense, it is endlessly more difficult than the pre-enlightenment practice. Let's now look at the verse of Master Kakuan: Occasional whipping does not depart from the body. The stage of taming the ox is one in which you must make the utmost effort to bring under control as far as possible the ox you have seized. For that purpose you must never let the whip or the halter get away from your self. Lest he follow his own whim, entering the dust and dirt. If you don't take such precautions, without fail the ox will go off on its own and will enter that world of discrimination full of dust and dirt. It goes without saying that this applies to the secular world in which it was so much at home before, but it also wants to go into that world of enlightenment (seizing the ox), and it is not easy for it to come out from there again. If you devotedly tame him, he will be pure and gentle. To "devotedly tame him" means that if you really become serious and keep taming the ox, your heart gradually softens and becomes pure. This is a very important process. Having your experience approved, and coming to the stage of seizing the ox, an experience which most people have a hard time achieving, you come, by and by, to think greatly of yourself, and without noticing, you become proud of yourself. It is only through strenuous sitting and continual training that the heart gradually becomes gentle, and the physiognomy becomes mellow, and the former harsh way of speaking drops away. If this does not happen, it is not the true effect of Zen. Without bridle and chains, he will follow you of his own accord. Once the ox has become tamed, even if you do not attach the bridle or chains, the ox naturally starts to follow. Therefore, standing, sitting, crying, laughing, the true ox always remains. [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	6. Riding the Bull Home Mounting the bull, slowly I return homeward. The voice of my flute intones through the evening. Measuring with hand-beats the pulsating harmony, I direct the endless rhythm. Whoever hears this melody will join me. Comment: This struggle is over; gain and loss are assimilated. I sing the song of the village woodsman, and play the tunes of the children. Astride the bull, I observe the clouds above. Onward I go, no matter who may wish to call me back. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 6. Riding the Bull Home Mounting the bull, slowly I return homeward. The voice of my flute intones through the evening. Measuring with hand-beats the pulsating harmony, I direct the endless rhythm. Whoever hears this melody will join me. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 6. Coming Home on the Ox's Back The struggle is over; the man is no more concerned with gain and loss. He hums a rustic tune of the woodman, he sings simple songs of the village-boy. Saddling himself on the ox's back, his eyes are fixed on things not of the earth, earthy. Even if he is called, he will not turn his head; however enticed he will no more be kept back. Riding on the animal, he leisurely wends his way home: Enveloped in the evening mist, how tunefully the flute vanishes away! Singing a ditty, beating time, his heart is filled with a joy indescribable! That he is now one of those who know, need it be told? [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 6. Unimpeded On the verdant field the beast contentedly lies idling his time away, No whip is needed now, nor any kind of restraint; The boy too sits leisurely under the pine tree, Playing a tune of peace, overflowing with joy. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 6 RIDING THE OX HOME As the title says, this is the stage in which you get on the ox and ride it home. It is the fruit of the previous stage of taming the ox, and it is that stage in which at last the ox follows what it is told. In the stage of seizing the ox, you were able to grasp your true self. However, as is often said, if thoughts occur even a little, other thoughts are soon to follow; you are then bothered by thoughts which occur one after another. Especially the thought that you have achieved a great enlightenment rarely attained by others, gradually without your noticing it, becomes a source of pride which is difficult to dispel. Therefore, you try to tame this ox by fighting strongly against such a thought, saying to yourself: "This is not enough, this is not enough." Now this effort at taming the ox has brought results, and the struggle is over at last. By that I mean that you have recognized that the substance of unenlightened/enlightened, ordinary/holy, good/bad, gain/loss is empty and that accordingly the wall between unenlightened/enlightened, ordinary/holy, good/bad, gain/loss has disappeared. And so just as the lumberjack hums a country melody or children innocently play their children's tunes on their flutes, so too does such a person enter a state of true freedom without any blocks. From the standpoint of the ordinary person it is indeed an enviable state. This state in which the ox (your true self) does exactly what it is told,is like being able to lie down leisurely and watch the clouds in the sky move gently here and there. Even if you try to call the ox back,it does not look back. Even if you try to grab it and to lock it up, it would not stop. Letting things run their course, day by day, hour by hour, doing what should be done, you go along without any hindrances. This is truly a wonderful state. However, there is here a big trap. That is because there is an ox which is walking along smoothly on its own and a self which is looking at that ox. And that self is happy, gazing at the ox (the true self) and thinking how gentle it has become. Your state has become so comfortable. You proclaim that you have reached a wonderful state. And those who hear that admire it as something worthy. But they also think that such a person must be special, and they feel no urge to try zazen. The result is a completely useless Zen, certified by only your self. But once you have come this far, you must urge yourself on further by the motto, "Practice another 30 years," and sit and sit and polish the self. Now let's look at Master Kakuan's verse: You mount the ox and want to make your way slowly home. The word for "slowly" [iri] in the original text refers to something connected and stretching for some distance. Here you have mounted the ox, which is your true self, and is slowly proceeding to return to your native village with no end yet in sight. "Wanting to make your way" means that you are trying to return, but it also implies that you are not being able to do that. What keeps you from coming back? It is because there is a self, which is looking at the ox. A barbarian plays the flute in the red glow of sunset. "A barbarian" [kyô] refers to a foreign tribe living in the northwest of China. The sound of a flute played by someone in this tribe salutes the sunset note by note. It can be heard so clearly. But that flute, like the sound of a foreigner playing in a strange land, brings a tinge of melancholy. Each measure, each tune is filled with ineffable tones. That is true, but, in each song and each note, there is an infinite savoring. That is so because in every clap of the hands, or every footstep, or in each blade of grass, the true self is at work. You are able to experience directly these things without logical thinking and manipulation of concepts. Among true intimates, what need is there for words? But what really is that like, you may ask. In ancient China there were two friends, Hakuga and Chôshiki. Hakuga was a master of the Chinese lute. When Hakuga played the lute, Chôshiki would discern the state of his mind and his disposition by listening carefully to the sound and the tone. So it is not always necessary to verbalize what is within. There is a way of understanding perfectly while being silent. It is not easy to reach this state. However, this close friend, that is to say, the ox, which without saying or proclaiming anything, is always still there. Because this state is pleasant and happy, the sickness of clinging by all means to this experience appears. This is the innate weakness of human nature. And little by little, unawares, you fall into this way of thinking. This stage is only the sixth stage, and you should know that you are still "on the way." [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	7. The Bull Transcended Astride the bull, I reach home. I am serene. The bull too can rest. The dawn has come. In blissful repose, Within my thatched dwelling I have abandoned the whip and rope. Comment: All is one law, not two. We only make the bull a temporary subject. It is as the relation of rabbit and trap, of fish and net. It is as gold and dross, or the moon emerging from a cloud. One path of clear light travels on throughout endless time. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 7. The Bull Transcended Astride the bull, I reach home. I am serene. The bull too can rest. The dawn has come. In blissful repose, Within my thatched dwelling I have abandoned the whip and ropes. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 7. The Ox Forgotten, Leaving the Man Alone The dharmas are one and the ox is symbolic. When you know that what you need is not the snare or set-net but the hare or fish, it is like gold separated from the dross, it is like the moon rising out of the clouds. The one ray of light serene and penetrating shines even before days of creation. Riding on the animal, he is at last back in his home, Where lo! the ox is no more; the man alone sits serenely. Though the red sun is high up in the sky, he is still quietly dreaming, Under a straw-thatched roof are his whip and rope idly lying. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 7. Laissez Faire The spring stream in the evening sun flows languidly along the willow-lined bank, In the hazy atmosphere the meadow grass is seen growing thick; When hungry he grazes, when thirsty he quaffs, as time sweetly slides, While the boy on the rock dozes for hours not noticing anything that goes on about him. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 7 OX FORGOTTEN, PERSON REMAINING In the stages of the practice of the Buddhist way we have at last reached the seventh stage, "forgetting the ox." It goes without saying that the ox refers to what may be called the original self or the true self. It is Mu which all of you are looking for. This is the stage of forgetting the ox. But what does it mean to "forget the ox"? We began our practice by seeking the ox. We discovered the ox (catching sight of the ox), took hold of the ox (seizing the ox), brought the ox under control (taming the ox), and have been training the ox to do, to a certain degree, what it is told (riding the ox home). In this process you have handled many koans, knowing the joy of passing them as well as the pain and anxiety of not getting through them. When you seek in such a thorough fashion the true self (the ox), that self which is doing the seeking disappears, and only the true self remains. More exactly, you enter the world in which the true self also does not come into consciousness. This is truly that world in which you have forgotten the self completely, a world of complete emptiness, "without even a wisp of cloud to obstruct your vision" [manako ni sayuru kumonohamo nashi]. Were you to compare this world to something concrete, you might think about extracting pure gold from base ore. It is totally pure and without blemish. The whole universe is pure gold. The ore from which you extracted the gold, the tools you used to extract the gold are all gone. Or again, it is just like the moon moving apart from the clouds and shining in the fullness of the heavens completely white. The whole world is a world in which there is only the moon with no clouds at all. The sublimity of a world completely void is beyond verbal expression. It is a world which can only be savored by actual experience. When you arrive at this point, the koans with which you have struggled and labored become completely useless [kankagu: "unnecessary pieces of furniture"]. However there is always room for greater attainment. At this stage there still remains as a residue [kasu] the self-consciousness that this world is without any substance. That is the aspect of this stage expressed as zainin ("the person remains"). YAMADA Kôun Roshi has expressed his own experience in the following way: "In terms of my own experience, for about a week after my enlightenment it seemed as if my whole body was trembling. And like a fish put in to the water to swim, I was able to live without any hindrance. I felt very free and happy. However, that did not continue long. After about 10 days or a month, the self appeared again. It was not so much the consciousness of the egoistic possessive ego, but rather the consciousness of the self. You are conscious of the self. That remains." In my case I realized that koans were totally "unnecessary furniture," and for a while I felt that doing koans was completely foolish; as I remember, the self-consciousness that the thinking self was there continued for quite a long time. This is not yet the real thing. Let's now go on to Master Kakuan's verse: You have mounted the ox and already reached your home in the mountains. In the verse on the sixth Picture ("riding the ox home.") it was said, "You mount the ox and want to make your way slowly home." The words "want to" convey the meaning that you try to go home but can't. And why is that? I said it was because there is still a self which is looking at the ox. When you do away with this self which is doing the looking, you actually understand that you have already reached home. I want you all to really grasp how important it is to have had the experience once of thoroughly forgetting the self. The ox is gone and the person has nothing more to do. Both the ox to be sought (the true self) and the seeker also are totally void and empty of content. Once this is understood, the ox and the seeker are totally one. We could say, "When you stop seeking, the whole thing appears." The world in which there is no one and no thing manifests itself clearly and vividly before your eyes. It surely expresses the spirit of "the leisurely person of the Way, who, having finished learning, has nothing more to do" [zetsugaku mui no kandônin - a quote from the Shôdôka]. Though the morning sun has already risen three bamboo lengths, he dreams on. Absolutely nothing more to do! Even though the bright red sun climbs in the sky as high as "three bamboo lengths," you are still in dreams and sleeping. This attests to the level of realization at which the entire universe is intrinsically safe and sound. The whip and the halter, no longer of use, are hung up in the stall. Accordingly, the whip and halter used to control the ox are not needed any more. They are left alone at a corner of the hut where the grass is growing. Formerly, with a great effort using the whip and binding with the halter you trained the ox. But now that is completely unnecessary. Yet there can be no slackening of effort! There is still that self-consciousness of the self that "no longer needs to train the ox." [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	8. Both Bull and Self Transcended Whip, rope, person, and bull -- all merge in No-Thing. This heaven is so vast no message can stain it. How may a snowflake exist in a raging fire? Here are the footprints of the patriarchs. Comment: Mediocrity is gone. Mind is clear of limitation. I seek no state of enlightenment. Neither do I remain where no enlightenment exists. Since I linger in neither condition, eyes cannot see me. If hundreds of birds strew my path with flowers, such praise would be meaningless. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 8. Both Bull and Self Transcended Whip, rope, person, and bull - all merge in No Thing. This heaven is so vast, no message can stain it. How may a snowflake exist in a raging fire. Here are the footprints of the Ancestors. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 8. The Ox and the Man Both Gone out of Sight [1] All confusion is set aside, and serenity alone prevails; even the idea of holiness does not obtain. He does not linger about where the Buddha is, and as to where there is no Buddha he speedily passes by. When there exists no form of dualism, even a thousand-eyed one fails to detect a loop-hole. A holiness before which birds offer flowers is but a farce. All is empty-the whip, the rope, the man, and the ox: Who can ever survey the vastness of heaven? Over the furnace burning ablaze, not a flake of snow can fall: When this state of things obtains, manifest is the spirit of the ancient master. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 8. (10) Both Vanished Both the man and the animal have disappeared, no traces are left, The bright moon-light is empty and shadowless with all the ten-thousand objects in it; If anyone should ask the meaning of this, Behold the lilies of the field and its fresh sweet-scented verdure. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 8 PERSON AND OX BOTH FORGOTTEN At the eighth stage, "person and ox both forgotten"[jingyu gubô], we come to realize the fact that this "I" (person), which has been seeking, and the essential self (ox), which has been the object of our search, did not exist at all. It is the same fact manifested in Dôgen Zenji's statement, "My body and mind have fallen away," which he presented to his own master, TENDÔ Nyojô Zenji [1162-1227], after he had come to great realization upon hearing the words of his master, "Practicing Zen is the falling away of body and mind." You have forgotten yourself, you have forgotten all others, you have forgotten everything; there is only one round circle without any substance whatsoever. This is what is meant by "person and ox both forgotten." In order to reach this stage, it is of crucial importance that - as a saying goes - "you do not linger where there are buddhas, and you pass quickly through where there aren't any buddhas." To "linger where there are buddhas" means to idle your time away with such beloved concepts as "buddhas," "enlightenment," and so on. As long as you cherish in your mind even a little bit of such ideas as "kenshô," "great enlightenment" [daigo tettei], "Dharma transmission" [inka shômei], and so forth, you are not yet a true one. "Where there aren't any buddhas" means, on the other hand, a level of mind where you can say that such seemingly precious items concern you no more. But you must never foster this notion in your head or even take pride in this fact. You must "pass quickly through" it. Explaining the seventh stage "Ox Forgotten, Person Remaining," I mentioned that there still remains self-consciousness. It was because the person was leisurely dwelling on the level of "no buddhas." When you have passed through this level, the world where there is utterly nobody and nothing becomes truly clear and evident. If you have passed beyond both the world of buddhas and that of no buddhas, you are in a world which even Shakyamuni or Manjusri with their clairvoyance cannot perceive. It's because there is not even a thing there. The basis of Zen is to grasp this world of nothingness through experience. Zen without this experience is merely a conceptual Zen and amounts to nothing more than playing around with plastic models of Zen. If someone has truly experienced the real fact, how would his life look? Let me show you an example. In ancient China there was a Zen master named GOZU Hôyu [594-657]. He was a man of high virtue, and people in his neighborhood respected him deeply. Even birds praised his virtues by fetching flowers and offering them to him. But later on, after he came to great enlightenment under the Fourth Patriarch DAII Dôshin Zenji [580-651], the birds stopped bringing flowers to him. As long as people extol you as a great person, a person of high virtue, etc., you are not real. A person of true enlightenment does not look great at all. The birds fail to spot Hôyu Zenji, because he turned invisible to them, as he became someone who is nowhere. Let's now appreciate the verse composed by Kakuan Zenji: Whip, tether, person and ox - all are empty. You have diligently applied whips and tethers, searching with all your might for your essential self. Your goal once attained, you realize that the whips, tethers, you yourself and the ox - all is empty with no substance at all. It is a world where there is utterly nothing and no one. The blue sky spreads out far and wide, it cannot be communicated. The blue sky is wide and clear. It expresses the true fact of emptiness, the world of true self. Since it is empty, there is no means to communicate it. Yet, to tell you the truth, it was communicated from the very beginning as "empty." On a red-hot oven, how can there be any place for snow? The "red-hot oven" is a live blast furnace burning with scarlet flames. It melts away anything. It goes without saying that snow will be made to evaporate in an instant, leaving no trace whatsoever. It means that the true fact of emptiness is burning hot like the furnace. There is no room for any discriminatory thought ("snow") to enter. Having come this far, you understand the intention of the patriarchs. Only at this level, you match the spirit of buddhas and patriarchs. In other words, if you don't attain this level, there is no meaning in your Zen practice. Only with this experience can you solve your problem of life-and-death and attain true peace of mind. However, it is still the eighth stage of practice; you need to practice more to come up to even higher levels. [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	9. Reaching the Source Too many steps have been taken returning to the root and the source. Better to have been blind and deaf from the beginning! Dwelling in one's true abode, unconcerned with that without -- The river flows tranquilly on and the flowers are red. Comment: From the beginning, truth is clear. Poised in silence, I observe the forms of integration and disintegration. One who is not attached to "form" need not be "reformed." The water is emerald, the mountain is indigo, and I see that which is creating and that which is destroying. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 9. Reaching the Source Too many steps have been taken returning to the root and the source. Better to have been blind and deaf from the beginning! Dwelling in one's true abode, unconcerned with and without - The river flows tranquilly on and the flowers are red. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 9. Returning to the Origin, Back to the Source From the very beginning, pure and immaculate, the man has never been affected by defilement. He watches the growth of things, while himself abiding in the immovable serenity of nonassertion. He does not identify himself with the maya-like transformations [that are going on about him], nor has he any use of himself [which is artificiality]. The waters are blue, the mountains are green; sitting alone, he observes things undergoing changes. To return to the Origin, to be back at the Source--already a false step this! Far better it is to stay at home, blind and deaf, and without much ado; Sitting in the hut, he takes no cognisance of things outside, Behold the streams flowing-whither nobody knows; and the flowers vividly red-for whom are they? [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 9. The Solitary Moon Nowhere is the beast, and the oxherd is master of his time, He is a solitary cloud wafting lightly along the mountain peaks; Clapping his hands he sings joyfully in the moon-light, But remember a last wall is still left barring his homeward walk. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 9 RETURNING TO THE SOURCE How much time and pain it took to come to the eighth stage of "Person and Ox Both Forgotten"! Now you have reached at last the stage where you realize the fact of "Person is empty, so is the dharma," that is, the subject (person) and the object (dharma) are both totally empty. Since this is the fruit of extremely long and hard labor, you tend to stick to this stage and to cherish it endlessly - the last residue of enlightenment. If you succeed in washing it away by constant and persistent sitting, you come to a state of realization that the fact of "Person is empty, so is the dharma" is the essential state of human beings, signifying nothing special at all. Through this realization you return to your original starting point. This is the stage of "Returning to the source," where not a trace of such things as "Buddhism" or "Tathagata" is found anywhere. It is true that "the state after enlightenment is exactly the same as that of before enlightenment." It is the state of mind of "a leisurely person of the Way, who, having finished learning, has nothing more to do." At this stage you can observe that all the highs and lows and vacillations of this world are, as they are, void of substance and are manifestations of the world of perfect stillness and non-being. Expressed in these terms it sounds as if there were two things - being and non-being. But in fact, being is non-being; the aspect of being is, as it is, non-being itself. There is no distinction between the two at all. This proposition "Being is non-being" is a crude fact, not a temporary illusion or a dream. At this point you can realize and affirm that it has been entirely unnecessary to be consciously engaged in practicing the way or trying to attain enlightenment. This is a very important point: you start with the first stage of "Searching the Ox," and, spending many years in practice, you come at last to the ninth level of "Returning to the Source," and as a result of this entire process you can say that practice and enlightenment were unnecessary. It is totally wrong to maintain from the very beginning that practice and enlightenment are of no use. Such an attitude is called "inactive zen" [buji-zen] . Today, almost all Zen schools in Japan have degenerated to this "inactive zen." They maintain that just sitting is enough, not appreciating the experience of enlightenment or even ignoring it. On the other hand, you must bear in mind: No matter how strongly you argue that enlightenment is important, if it's nothing more than just propagating a conceptional zen or if you take pride in your experience (if it was an authentic experience), you are only mid-way. There is no other way than to sit and sit and sit, until you can very clearly say that practice and enlightenment were intrinsically unnecessary. Let's now appreciate the verse by Master Kakuan: Having come back to the origin and returned to the source, you see that you have expended efforts in vain. You are now back to your starting point. How much effort you needed for that! Occasionally you encouraged yourself washing your face with the ice-chilly basin water, or you sank into desperation listening to frogs croaking in the dusk outside, or you kept sitting in defiance of the pains in the legs or of unbearable fatigue. Many times you have felt, "Now, this time I've come to a true experience!" but soon that experience is covered with anxiety and discontent. How many times you have determined to stop doing zazen altogether!. What could be superior to becoming blind and deaf in this very moment? Come to think of it now, why didn't I become like a blind and deaf person right away? "Blind and deaf" here means a state of mind where there is nothing to see and nothing to hear. When you see, there's only the seeing, and the subject that sees doesn't exist. When you hear, there's only the hearing, and the subject that hears doesn't exist. The objects which are seen or heard are, just as they are, without substance. But understanding the logic of this will not do. When this is realized as a fact, you become like a "blind and deaf" person. Inside the hermitage, you do not see what is in front of the hermitage. The late YAMADA Kôun Roshi comments that this line comes from a dialogue between Unmon [864-949] and Master Kempô [dates unknown]: Unmon visited Master Kempô and asked, "Why doesn't a person inside the hermitage know anything outside the hermitage?" To this, Kempô burst out into laughter. The point is why the person inside the hermitage (subject) cannot see the things "in front of the hermitage" (object). That's because there isn't anything in front of the hermitage. You may say that there is only the subject, there being no object at all. Yet, in actual truth, that "subject" doesn't exist either. The water flows of itself and the flowers are naturally red. The water runs smoothly, the flowers are colored scarlet. This line seems to imply that there are only the objects and there's no subject at all. However, as a matter of fact, those objects do not exist at all. It's simply that the water is running smoothly, and flowers are scarlet. Everything is just as it is [tada korekore], and everything is void as it is now [arugamama no aritsubure]. The fact that there is no distinction between self and others simply continues without end - "The water flows of itself and the flowers are naturally red.". [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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	10. In the World Barefooted and naked of breast, I mingle with the people of the world. My clothes are ragged and dust-laden, and I am ever blissful. I use no magic to extend my life; Now, before me, the dead trees become alive. Comment: Inside my gate, a thousand sages do not know me. The beauty of my garden is invisible. Why should one search for the footprints of the patriarchs? I go to the market place with my wine bottle and return home with my staff. I visit the wineshop and the market, and everyone I look upon becomes enlightened. [Source: 10 Bulls by Kakuan (transcribed by Nyogen Senzaki and Paul Reps, Illustrated by Tomikichiro Tokuriki)] 10. In the World Barefooted and naked of breast, I mingle with the people of the world. My clothes are ragged and dust-laden, and I am ever blissful. I use no magic to extend my life; Now, before me, the dead trees become alive. [Source: The Ten Ox-Herding Pictures (paintings by Master Jikihara, verses by Master K'uo-an)] 10. Entering the City with Bliss-bestowing Hands His thatched cottage gate is closed, and even the wisest know him not. No glimpses of his inner life are to be caught; for he goes on his own way without following the steps of the ancient sages. Carrying a gourd [2] he goes out into the market, leaning against a staff [3] he comes home. He is found in company with wine-bibbers and butchers, he and they are all converted into Buddhas. Bare-chested and bare-footed, he comes out into the market-place; Daubed with mud and ashes, how broadly he smiles! There is no need for the miraculous power of the gods, For he touches, and lo! the dead trees are in full bloom. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures I. by Kaku-an] 10. (8) All Forgotten The beast all in white now is surrounded by the white clouds, The man is perfectly at his case and care-free, so is his companion; The white clouds penetrated by the moon-light cast their white shadows below, The white clouds and the bright moon-light-each following its course of movement. [Source: D. T. Suzuki: Manual of Zen Buddhism - The Ten Oxherding Pictures II. ] Ten Ox-herding Pictures - Stage 10 ENTERING THE MARKETPLACE WITH ARMS HANGING LOOSE We have finally reached in our study the tenth of the Ten Ox-herding Pictures, "Entering the Marketplace with Arms Hanging Loose." A person is going into a market with hands swinging loosely by his side, that is, as casually as you can be. From the first stage, "Seeking the Ox," through the ninth stage, "Returning to the Source," by practicing extremely hard, you have cleared the head of all concepts such as Buddhist Way, enlightenment, certificate of approval [inka shômei] and so on. They have all been completely swept clean. And, of course, it goes without saying, that any remnants of the dualistic concepts opposing self to other are completely gone. The depths of a person at this stage cannot be fathomed or seen into by even Shakyamuni himself. And the person who has reached this level does not show any outward signs of being in such a high or deep or tranquil stage of being. Nor does he or she make any conscious effort to keep the rules of conduct and teachings of the saints and wise people of old. You simply go where you want, do what you want, and live as you like. And yet you do not stray from the right path. You lead a life of total freedom, a life of natural simplicity without striving to do anything - and yet there arise no problems. As an example of that total freedom in all its naturalness in daily life, there is offered the picture of a fellow swaggering to the market while chatting and swinging a canister of sake at his hip and sharing it with others. By the time he heads for home he will be completely drunk and tottering on his legs. But even so he naturally makes his influence felt on the guests and owners of the bars and fish shops, and convinces all that they are completely saved as they are. Such a power of influencing people for the good is a virtue naturally acquired in such a person. The substance of enlightenment has been totally personalized with no untoward effects remaining. In other words, the person has completely matured in buddha-hood. Now let's savor Master Kakuan's final verse: Shoeless and bare-chested he enters the marketplace. With chest bared, he saunters along barefoot without shoes, and enters the marketplace. Without giving any thought to what others may be thinking of him, he opens himself completely with no premeditation and acts and talks to them spontaneously. All pictures representing the tenth of the Ten Ox-herding Pictures show a fellow named Hotei [ ?-917, Zen monk in old China]. He is said to have had a big belly. His gut is big and his chest bare. He has a big bag and a staff. And perhaps he has been walking barefooted. The attitude of the dear old Hotei, who is said to be a manifestation of Bodhisattva Maitreya, was presumably as that depicted by this verse. The purpose of your practice is this, and insofar as there still remains even a little remnant of the smell of enlightenment, you are still imperfect and immature and foolish, and it is necessary to add even more practice and discipline. He is daubed with earth and ashes, and a smile fills his face. Only after you become such a personality, for the first time you suffer with a suffering person [kaitô-domen: ash-covered head and earth soiled face] and ever so naturally a power to save that person emerges. This is not by any conscious effort of will to do so, but it appears as something you must do as a manifestation of the spirit of compassion. This is what is meant by the term "compassion arising out of the body even without Dharma-bonds" [muen-dôtai no jihi]. As Shakyamuni is reputed to have said: "All lands are my land; and all the living beings in those lands are my children." When you achieve this state you help people realize their own Buddha-hood daily and naturally in every place and at every time. Because such a person is at all times peaceful and calm at heart, there is always a smile playing on his or her face even when not laughing, and the lips are always smiling. This is the meaning of the phrase, tenka-taihei (all is peaceful under the sun). Making no use of the secrets of gods and wizards. To reach such a state and live in such a way there is no need to have supernatural powers of a holy hermit. That is the meaning of the third line of the verse. In days of old many of those who did Zazen practice earnestly were able to achieve such mental power of concentration that they could have many kinds of supernatural powers. Shakyamuni himself in his Dharma-combats with his non-Buddhist opponents made use of such powers. But these are, in the final analysis, byproducts of zazen, and not the purpose of the practice of the Buddhist Way. And even should you achieve them it is certainly not a thing of great importance. Accordingly in the Ten Ox-herding Pictures, far from emphasizing such powers, it is proclaimed quite clearly here that they are not necessary at all. He causes withered trees to bloom. The achievement of this state is that you can help even those who, like a withered tree, have lost all mental zest come to "blossom" again with a new breath of life. The vow expressed in the words: "Living beings are numberless, I vow to save them" is truly the prayer of all buddhas and bodhisattvas and is none other than the font of the practice of the Buddhist Way. And the fact that this capacity is already perfect in all men and women and all have it, is what Shakyamuni preached, lived, and passed on. (Translated by J. CUSUMANO?SATÔ M.) [Source: Ten Ox-herding Pictures with the Verses composed by KAKUAN Zenji, Teisho by KUBOTA Ji'un]
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Notes:

[1] It will be interesting to note what a mystic philosopher has to say about this: "A man shall become truly poor and as free from his creature will as he was when he was born. And I say to you, by the eternal truth, that as long as ye desire to fulfil the will of God, and have any desire after eternity and God; so long are ye not truly poor. He alone hath true spiritual poverty who wills nothing, knows nothing, desires nothing. "-- (From Eckhart as quoted by Inge in Light, Life, and Love.)]

[2] Symbol of emptiness (sunyata).

[3] No extra property he has, for he knows that the desire to possess is the curse of human life.

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