The Warrior of Zen

and the Oxherd Story

In the Warrior of Zen, edited, translated, and introduced by Hiroko Braverman, a seventeenth century samurai's ideologies about Zen Buddhism are analyzed and revealed. Suzuki Shosan is the samurai who's life and experiences are being shared with the reader. In the Warrior of Zen, Shosan's devotion, compassion, and respect for Buddhism is exposed. The book reviews how Shosan himself, evolved a highly original and innovative teaching style of Buddhism based on his own personal experiences as a warrior. Shosan originally was a samurai warrior who served under Shogun Tokugawa leyasu, but at age 41 he left that practice in order to become a Zen monk(137). His dedication to bringing true Buddhism to people from every segment of society intensified as he grew older. For Shosan, the virtue of Buddhism lie in its usefulness to his country and it's people(107).

Shosan only knowing a samurai's life, realized the Zen practice suited him perfectly because it demanded vitality, courage, and "death energy (the readiness to confront death at any moment(136))." All of the above characteristics mentioned are staples in a warriors life. As a result, he became an inspirational teacher for the Zen practice. For instance, Shosan tried to shed light on his students by informing them that true enlightenment comes during their daily tasks. For example, whether they are tilling fields, selling wares, or confronting an enemy in the heat of battle, it is times like those of direct contact with life that enlightenment will occur(137). Shosan sees true enlightenment in an untraditional way. That is to say, he does not believe enlightenment only occurs in matters of direct recluse or the renouncement of any daily activity in ones "normal" daily life(131). According to Braverman, Shosan's main focus of teaching was to remind his students that true Buddhism has nothing to do with gentle piety, righteousness, or theory, even though most monks were taught to practice in this manner. This is one of the most prominent reasons why Shosan was such a unique and distinct leader. He evolved a new teaching style all his own.

As stated above, Shosan's methods and teaching of Zen styles were quite original and different. As a result, Shosan taught and focused on many different aspects of the Zen practice. One key teaching manual that was used by Shosan were the Ten Oxherding Pictures. These pictures are a series of drawings accompanied by prose and verse that depict the stages of development in Zen Practice(83). Shosan used these pictures as an instructional guide for himself and for his students to follow. They are also considered expressions of the spirit of Zen training and they represent another human attempt to explain the unexplainable(83). That is to say, these ten pictures point to the ultimate meaning of man's existence on earth.

Once again, there are ten pictures in this series, all of which when combined make a visual Zen manual on how one begins the training of ones mind. These illustrations focus on the following: an ox, an ox herdsman, and the mind struggle that they go through together for true enlightenment. In these photographs the ox represents the "Mind." To clarify, the "Mind", is meant to represent a sense of the original mind or original nature(83). These pictures are designed in a clear way to show followers of Zen the different elements of the original "Mind" as well as, its unique levels of understanding. It is also said that, in these pictures, the ox herder represents you. That is to say, the ox herder is the person on the spiritual quest. According to Braverman, the ox herder symbolizes and acts out the part of a practitioner who is trying to grasp his original nature. The ox and the ox herder are two totally separate entities that are gradually emerging into one(83).

The reason why these drawings have such a rich significance for the Zen practice is because the Ten Oxherding Pictures created a teaching method never used before. That is to say, most monks of this time period taught only by their spoken words, phrases or actions. These drawings were the first attempt to create images you could visually see with your own human eye that symbolized those long phrases and words.

Shosan felt that the pictures were detrimental to his students understanding of the true Zen practice. He saw that the images were a playful and fun learning technique for his students. The pictures are designed in a way to connect one with their childlike side. This promotes the ideology that anyone can learn and understand the Zen practice. According to Braverman, Shosan stated this about the pictures, "Remember for example, the feeling of our childhood, how you played in the rain and snow thinking, 'Ah, what fun(84).'" With this statement in mind, you can see that Shosan wanted and used the illustrations to go back to the basics of childhood. In other words, reinvent yourself and become more open about all of the different ways of learning and remember how it can be fun and exciting.

In order for you to get a better understanding of the photographs meanings, the following pictures are the reproductions of K'uo-an's original, Ten Oxherding Pictures:

	1. This illustration portrays the ox herder pushing aside weeds and roughage in order to search for the ox. It is the time for the beginning of the spiritual search, a time for a change of lifestyles and the eradication of bad habits (97). All in all, he fails to find the ox because of the separation from his own true nature.
	2. The ox herder now finds evidence of the ox. A small stepping stone has now been achieved! According to Braverman, the ox herder still has difficulty being able to tell right from wrong and that is why it is said that he provisionally has just 'seen the traces (95).'
	3. He sees the ox for the first time! This means that he sees inside himself and into his own nature (Ten Bulls 2). Looking for the way the ox went has now been discovered as the right path, even though, there is still so much more brush and roughage to remove (95).
	4. He catches the ox. This symbol represents how difficult it was in order to catch the ox. The ox was stubborn and powerful, trying hard not to submit himself to the ox herder. This is an extremely exhausting level of religious practice (95).
	5. He tames the ox. This process also requires extensive religious practice, however this step demonstrates how the Mind persevered and followed itself. This represents the taming of the unruly, stubborn and powerful mind. With care from the ox herder, the ox becomes gentle and pure (Ten Bulls 2). Through deep meditation practice and discipline the mind is cleansed and regains its original nature (2).
	6. The ox herder mounts the ox and rides him home. This struggle has come to a close and the challenging experiences are never forgotten (10 Bulls 6). One is able to make free use of ones ripe mind (Braverman 95).
	7. He now stands alone, the ox transcended. No longer will the ox herder ever pay attention to the ox. According to Braverman, the ox herder is now a man of no-Mind (95).
	8. Both the ox and the herder are now transcended. This picture represents the moment of true awakening, the essence of enlightenment. The mind is clear now of limitation (10 Bulls 8).
	9. By returning to this origin, the ox herder recognizes what he knew before. This gives him the power to formulate the clear truth and meaning of his entire journey (Ten Bulls 3).
	10. The ox herder now returns to the world where he can live and teach others. He is now selfless with giving hands. According to Braverman, at this level delusion and enlightenment, the ignorant and the saintly, are all the same. Whatever he does nothing obstructs him. Evil becomes good (97).

The above pictures are representations of how and what one should do in order to live a life focused on the virtue of Buddhism. Shosan was particularly fond of these pictures because he could easily identify the images with the Buddha's images (Nio, Fudo, Bishamon, ect..(83)).

According to Braverman, Shosan saw the first picture 'Searching for the Ox,' to be the symbol demonstrating how the student first starts to sharpen his desire as he seeks the truth. In the second 'Finding the Tracks', he clarifies that anyone can learn the sutras and become a respectable man but it takes a man of true vision to distinguish true enlightenment from false (96). In other words, when following the tracks the true man will know which one to follow and not overlook a detail or hidden trail.

In the third picture 'Seeing the Ox', it is through the sounds he hears, and the sights he sees that the student will realize the way to the Ox. According to Braverman, all things are endowed with original nature, but this original Mind does not obey yet (96). In the fourth picture 'Catching the Ox', the student binds the ox-mind with a rope to make it obey him (96). Put in another way, his students must understand that it is very hard to leave their present world of delusion and if he follows his original Mind the student will never escape from this evil. This is were discipline training, and endless practicing becomes important.

In the fifth picture 'Caring for the Ox' discipline of the Mind is truly tested. The ox Mind will scamper off with the arising of just on single thought (96). This is the time when a student must pull firmly on the rope, entering a state of meditation. If the student does not apply rigorous religious practice constantly, you can not call it enlightenment (96).

In the sixth picture 'Riding the Ox Home', the student becomes one with the ox-mind through all of the meditation and ritual practice. The student must then give himself up to the ox-mind so that no barriers remain (97). 'The Ox Forgotten, the Man Left Alone' is the seventh picture. This is the level when the student still existing, becomes a man of no-way. In the eighth picture 'Both Man and Ox, Out of Sight', shows a level where no trace of the student remains (97). In the ninth picture 'Returning to the Origin, Back to the Source', the student is still without individual self but he still can see images, however, they are only of scenery. This is because he is doing nothing. That is to say, when one is without activity the only thing that remains is scenery.

In the tenth picture "Entering the Marketplace with Giving Hands,' the student will be restored with activity. That is to say, he re-enters his marketplace as a selfless person giving his hands to those who need him.

Even though, this journey might look simple to you it is very hard and time consuming. According to Shosan, "You cannot complete the practice of these Ten Oxherding Pictures in one lifetime or two." Shosan loved to use these visual images to connect with his students on all different levels of powerful learning.

Shosan is looked upon as an icon figure for the Zen practice. As stated above, he had a very unique teaching style. The Ten Oxherding Pictures are only one method he used to touch his students and bring Zen Buddhism to new heights.

Works Cited

Braverman, Arthur. The Warrior of Zen. New York: Kodansha International, 1994.

Sebranek/Meyer/Kemper. Writers INC. Wisconsin: Iducational Publishing House, 1990. (Writing source)

"Ten Bulls." http://www.zip.com.au/~lyallg/tenbulls.html(12/3/97 11:51PM).

"10 Bulls." Research Staff. http://fas.sfu.ca/I/cs/people/ResearchStaff/jamie/personal/10_Bulls/9.html.