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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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 wine
shop and the market, and everyone I look upon
becomes enlightened.
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 wine
shop and the market, and everyone I look upon
becomes enlightened.
Zen Buddhist Stages of Change
The pictures and text below are called the 10 Bulls, or sometimes, the Ox Herding
Pictures. They may be interpreted in many ways. Some have described them as the steps
of personal growth and discovery experienced on the path to self-awareness. Some have
said that the bull represents the truth and the steps, one's search for it. The footprints are
one's potential self or potential life; the staff, one's purpose, and the wine, one's true desire.
Although these pictures represent a journey which is taken on one's own and in one's own
good time, ultimately, it ends back in the world, happy among others and happily carrying
out one's discovered purpose.
Pictures. They may be interpreted in many ways. Some have described them as the steps
of personal growth and discovery experienced on the path to self-awareness. Some have
said that the bull represents the truth and the steps, one's search for it. The footprints are
one's potential self or potential life; the staff, one's purpose, and the wine, one's true desire.
Although these pictures represent a journey which is taken on one's own and in one's own
good time, ultimately, it ends back in the world, happy among others and happily carrying
out one's discovered purpose.
The date of the original Taoist Ox Herding Pictures is unknown. In the 12th century,
Kakuan, a Zen Master in China created a version of the pictures and prose, and added the
9th and 10th steps so as to be more in line with the principles of Zen. The pictures above
are modern versions by the Kyoto woodblock artist Tomikichiro Tokuriki. Some of the text
may be attributed to Nyogen Senzaki and Paul Reps and may be found in some of their
books.
Kakuan, a Zen Master in China created a version of the pictures and prose, and added the
9th and 10th steps so as to be more in line with the principles of Zen. The pictures above
are modern versions by the Kyoto woodblock artist Tomikichiro Tokuriki. Some of the text
may be attributed to Nyogen Senzaki and Paul Reps and may be found in some of their
books.
One brief
interpretation by
Christian Wolff:
1. You are never lost
but you often think you
are. Believing you are
lost, you go searching,
and to a great extent,
your false belief that
you are lost makes you
truly feel lost.
2. In searching, you
begin to get the idea
that a truth exists - that
there may actually be
an answer or solution
to your questioning
and your troubles.
You continue in your
search.
3. In continuing on,
staying with your
pursuit, you get
glimpses of what the
truth actually is.
4. You come to know
the truth, but it is still
difficult to understand.
5. You come to master
the truth in a general
way, but the mastery is
difficult to keep up.
6. You come to
understand the truth in
a deeper and more
personal manner. It
seems easier. You are
confident that you are
finding what you went
looking for.
7. You realize that it's
not about the what you
thought it was - that
what you sought was
never really lost.
There never even
were your troubles
but that you believed
them to be so.
8. You realize it wasn't
even about you. It is
about something
bigger than you -
something you will
never wrap your "mind"
around. The truth
exists and doesn't
need you to discover
it. You have no choice.
You surrender. It is as
it is, and you are what
you are and by
understanding this,
you glimpse the bigger
picture.
9. Acceptance. No
more conflict, no more
sense of lack. You
have all you want and
having all you desire,
you desire no more.
You are perfectly
contented, free and at
peace.
10. Nothing left to do
but to give to others -
happily and in
accordance with your
true nature and the
true purpose of your
life.
interpretation by
Christian Wolff:
1. You are never lost
but you often think you
are. Believing you are
lost, you go searching,
and to a great extent,
your false belief that
you are lost makes you
truly feel lost.
2. In searching, you
begin to get the idea
that a truth exists - that
there may actually be
an answer or solution
to your questioning
and your troubles.
You continue in your
search.
3. In continuing on,
staying with your
pursuit, you get
glimpses of what the
truth actually is.
4. You come to know
the truth, but it is still
difficult to understand.
5. You come to master
the truth in a general
way, but the mastery is
difficult to keep up.
6. You come to
understand the truth in
a deeper and more
personal manner. It
seems easier. You are
confident that you are
finding what you went
looking for.
7. You realize that it's
not about the what you
thought it was - that
what you sought was
never really lost.
There never even
were your troubles
but that you believed
them to be so.
8. You realize it wasn't
even about you. It is
about something
bigger than you -
something you will
never wrap your "mind"
around. The truth
exists and doesn't
need you to discover
it. You have no choice.
You surrender. It is as
it is, and you are what
you are and by
understanding this,
you glimpse the bigger
picture.
9. Acceptance. No
more conflict, no more
sense of lack. You
have all you want and
having all you desire,
you desire no more.
You are perfectly
contented, free and at
peace.
10. Nothing left to do
but to give to others -
happily and in
accordance with your
true nature and the
true purpose of your
life.
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| Christian Wolff, Psy.A., Portland Psychologist Associate • Psychotherapist & Counselor 820 NW 21st Avenue, Suite B. Portland.Oregon. 97209. 503.381.2032. christian@christianwolff.com |
Buddhist Psychology
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