An online community sharing the study and practice of Chan Buddhism

The Ten Oxherding Pictures of Zen: Series 1


ox1

I. 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!

 

ox2


II. Discipline Begun

I am in posession 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 tother and ever-ready whip.

ox3


III. 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.

ox4


IV. 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.

ox5


V. 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.

ox6


VI. 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.

ox7


VII. 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.

ox8


VIII. All Forgotten

The beast all in white now is surrounded by the white clouds,

The man is perfectly at ease 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 it's course of movement.

(note the constellation Lyra)

ox9


IX. 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.

(note the constellation Aquila)

ox10

X. 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.

 

Sutras and Shastras

Since there is no difference between the Shakti and the one who embodies her, nor between substance and object, the Shakti is identical to the Self. The energy of the flames is nothing but the fire. All distinction is but a prelude to the path of true knowledge. The one who reaches the Shakti grasps the non-distinction between Shiva and Shakti and enters the door to the divine. As space is ...

Thus have I heard. One morning, when the Buddha was staying near Shravasti in the jeta grove of Anathapindika's estate, He and His company of twelve hundred and fifty monks went into the city to beg for their breakfast; and after they returned and finished their meal, they put away their robes and bowls and washed their feet. Then the Buddha took His seat and the others sat down before Him.

...

There is a teaching (dharma) which can awaken in us the root of faith in the Mahayana, and it should therefore be explained. The explanation is divided into five parts. They are (1) the Reasons for Writing; (2) the Outline; (3) the Interpretation; (4) on Faith and Practice; (5) the Encouragement of Practice and the Benefits Thereof. Someone may ask the reasons why I was led to write this ...

This is what should be done By one who is skilled in goodness, And who knows the path of peace: Let them be able and upright, Straightforward and gentle in speech. Humble and not conceited, Contented and easily satisfied. Unburdened with duties and frugal in their ways. Peaceful and calm, and wise and skilful, Not proud and demanding in nature.

The Buddha's Teaching on Loving-kindness
...
Thus have I heard. At one time the Blessed One together with many of the highest Bodhisattvas and a great company of Bhikshus was staying at Rajagaha on Mt. Gridhrakuta. The Blessed One was sitting apart absorbed in Samadhi Prajna-paramita. The Venerable Sariputra, influenced by the Blessed One absorbed in Samadhi, spoke thus to the Noble Bodhisattva Avalokitesvara:

...

The Platform Sutra of Hui Neng became a pivotal treatise in the history of Chan, often used as a distinguishing mark of Souther School Chán.  An important resource for anyone interested in the historical devolopment of Chán Buddhism in China. The Master Hui-neng ascended the high seat at the lecture hall of the Ta-fan Temple and expounded the Dharma of the Great Perfection of Wisdom, and ...

By NA
Avalokiteshvara Bodhisattva, when practicing deeply the Prajna Paramita, Perceived that all five skandhas are empty&nbsp And was saved from all suffering and distress. O Shariputra, form does not differ from emptiness; Emptiness does not differ from form. That which is form is emptiness; That which is emptiness form.

The Heart Sutra -- "The Heart of the Perfection of Great Wisdom" Sutra

...

By the Buddha

Sayings of the Buddha

Speak not harshly to anyone; those thus spoken to will retort. Vindictive speech begets sorrow, and retaliatory blows may bruise you.
-- Canto X.5

Even though a man be richly attired, if he should live in peace, calm, controlled, assured, leading a holy life, abstaining from inflicting injury upon all creatures, he is truly a brahmana, a recluse, a bhikkhu.
-- Canto X.14

...

I have heard that on one occasion the Blessed One, on a wandering tour among the Kosalans with a large community of monks, arrived at Kesaputta, a town of the Kalamas. The Kalamas of Kesaputta heard it said, "Gotama the contemplative — the son of the Sakyans, having gone forth from the Sakyan clan — has arrived at Kesaputta. And of that Master Gotama this fine reputation has spread: 'He ...

Death & Dying

By Chuan Zhi

When we recognize that the ego doesn't exist in any real sense but only as an artifice of the mind, there's nothing that needs explaining anymore: the notion of reincarnation is seen as nothing more than an intellectual game. The person, like the raindrop, merges into the sea of the Dharmakaya, a sea where individuality, in any mode of conception, is totally obliterated. Does one molecule of ...

By Carl Gustav Jung
Carl Jung was, and continues to be, a tremendous influence on matters of spiritual consciousness in the western hemisphere. He was deeply interested in the psychological and spiritual underpinnings of Zen Buddhism and other eastern religions and for many years collaborated with Zen scholars and priests such as D. T. Suzuki. Between them, an amalgam of psychology and spirituality took shape that ...
By John Donne
Perchance, he for whom this bell tolls may be so ill, as that he knows not it tolls for him; and perchance I may think myself so much better than I am, as that they who are about me, and see my state, may have caused it to toll for me, and I know not that. The church is Catholic, universal, so are all her actions; all that she does belongs to all. When she baptizes a child, that action concerns ...
By Jalai Al-Din
I died from the plant, and reappeared in an animal; I died from the animal and became a man; Wherefore then should I fear? When did I grow less by dying? Next time I shall die from the man, That I may grow the wings of angels. From the angel, too, must I seek advance; All things shall perish save His face Once more shall I wing my way above the angels; I shall become that which entereth not the ...
By Chuan Zhi

My first encounter with a Zen teacher happened when I was in my late twenties. Zen had been an interest of mine for nearly a decade before this chance encounter with a person of Zen. I had never thought seriously about actually DOING Zen, but I liked reading the philosophies that came from Zen literature. Doing Zen was, well, something I thought I would never be able to do: it required detaching ...

By Michael Gellert
“Death,” Jung wrote in 1945 not long after his heart attack, “is the hardest thing from the outside and as long as we are outside of it. But once inside you taste of such completeness and peace and fulfillment that you don’t want to return.”1 Jung was speaking here of his out-of-body, near-death experience, whose gripping effect indeed made it difficult for him to return to the world of ...