8.
In the original (p.487
) each of these stages is followed by a poem. These have all been translated by Dr. Suzuki in his Manual of Zen Buddhism, London, 1956, p p . 135-144, each being preceded by an appropriate illustration. As this book is freely available I do not propose to copy them into this chapter or even to furnish a new5 6
.These ten stages are better known as the Ten Ox-herding
Pictures and Poems (shi niu tu song ^ ) by Puming
^ , and they were used as a teaching aid in Chan Buddhism
since Song times (960-1279).^ Puming and his poems will be
discussed in greater detail below.
9. Liu Mingrui , a late Qing dynasty writer, has
asserted that Zhang Guo c^. ^ , the well-known Tangj||
dynasty eccentric (see biographies in Xu xian-zhuan
contained in Daozang ^ , hai xia '^"T- ,
ch. zong , pp. Ub-6a; Jiu Tangshu $ , ch. 191»
pp. l8b-20a; Xin Tangshu > ch. 20U , pp. 12b-13b) ,
wrote a treatise with the title Muniu-tu shuo 'tfeC
(On the Ox-herding Pictures). However, no confirmation of
this can be found anywhere, and Professor Liu T s 1un-yan of the Australian National University, Canberra, thinks that this was attributed to Zhang Guo to show a more remote ancestry the superiority of Taoism (verbal communication).
See Liu Mingrui, Daoyuan jingwei-ge ,
1965 Taipei reprint.
This is not to say that there has been no interest by / -
Hoists in the ox-herding pictures. In the JinJ|_ dynasty
(1115-123^) Wang Baiyun jE- ^ , hao Wufeng baiyun xian-
sheng 7L ^ , wrote an Ox-herding Allegory
(mu niu yu <
2
^ ) on the orthodox lines, containedin Caotang-ji -i& (Collection from the Thatched Hut),
Daozang, di xia/^ " F (no. 786), p. 29a. Wang Baiyun's
proper name was Wang Dangui /fet , zd_ Changling
^7
See the very short biographical notes by Chen Jiaoyou
'pjjL ^ ^ 7 » (1823-188i), Changchun daojiao yuanliu
' Ä ^
• in Yan YiPine Jfc" F
’
Daojiao yanjiu z i l i a o ^
3
L ift. , Yiwenyinshuguan » Taipei, lb7^, v o l . 2,
p. 2UU. The Caotang-ji is also contained in the Yuan /L->
section of the Liao Jin Yuan yiwen-zhi ^ ^ ^ »
p. 302, by Huang Yuji ^ (
1629
-I691
), et a l . ,57
.The origin of the concept of the ox and ox-herding as a
teaching aid may be seen in the Yijiao-jing ^ fiijL (The
sutra of the Buddha's Last T e a c h i n g ) f o l l o w i n g the opinion of
Zhuhong ^ (1532-1612) .^ In the Yi.jiao-jing the Buddha
reminds the converts: "Take the example of a herdsman who,
carrying a staff, looks after the ox. He does not let it
trespass into other people's fields". Thus they were also meant
to keep a check on their minds. Another reference to cow-
herding occurs in the Anguttaranikaya i\>—
The passage reads:
(continued from page
56
.) Commercial Press, Shanghai, 1958.The Shangcheng xiuzhen sanyao J b ^ ^ ,
Daozang, zhong x i a ^ 'V' (no. 132), by a Yuanming
laoren \^j (nothing further is known about him)
contains a set of thirteen ox-herding pictures and poems also illustrating the progress from wildness to enlighten
ment (p. la-10b). They are, however, outside the scope
of this chapter.
10. Daizokyo no.
389
, v o l . 12, p. 111a. Another title of itis Fo chui bannieban lue shuo jiaojie-jing
(the sütra containing the Instructions of the Buddha as he was about to enter Parinirvana). Translated by Kumarajlva. The Sanskrit title of this has been lost.
Muniu-tu xu (Preface to the Ox-herding
Pictures), Zoku zokyo, vol. 113, p.462b. For his outlook
see Hurvitz, L., "Chu-hung's One Mind of Pure Land and Ch'an Buddhism", in De B a r y , W . T . ,(e d .),Self and Society in Ming Thought, Columbia University Press,1970,
pp. 452-481. 11.
12. Also known as Ekottara agarna. Daizokyo no. 125, vol. 2,
ch. 46, p. 794a. Translated by Sanghadeva ^
58
.It is likened to the herdsman looking after his
cattle in eleven ways, yet his herd will not increase, nor will he be able to protect it. What are these eleven ways? He does not know how to distinguish their colours, nor their appearances, does not brush them when he ought to brush them, does not attend to their sores, does not light a fire at the right time, does not know where the grass is lushest,does not know safe places, does not know where to ford the cattle, does not know their breeding season and, lastly, does not leave any food over for the future
(my translation).
These items also occur in the Gopolaka L 13
with very minor changes. However, as was already pointed out
ih
by Zhuhong, it is not necessary to go back that far. It is said that when Daan "^7 , a Tang Dynasty monk of the Chan s e c t , ^ was on the road to Hongzhou “H"! (in modern
Nanchang \^9 ^7 district in Jiangxi
y X ~
) he met an old man at ShangyuanV_
yLd who said to him:’You will find what you want at Nanchang!'. The
master then went to Baizhang (?) , did his obeisance and said: ’Your student wishes to know about the Buddha.
13. Daizokyo no. 123, v o l . 2, p.