Zen Metaphors –Elements of Zen Culture

Copyright 2011 Andrew Ferguson

“I have the Treasury of the True Dharma Eye, the sublime mind of nirvana, whose true sign is signlessness, the sublime dharma gate, which without words or phrases, is transmitted outside of the [standard] teachings, and which I bestow upon Mahakasyapa.”

吾有正法眼藏，涅槃妙心，實相無相，微妙法門，不立文字，教外別傳，付囑摩訶迦葉

The legendary origin of Zen Buddhism is ascribed to a talk given by Shakyamuni Buddha at Vulture’s Peak in Ancient India. The Buddha reportedly said…

Zen Metaphors

The key phrase used by the Buddha is “signlessness.” This phrase is translated as follows into Chinese:

無相This term is often incorrectly translated as “formless.” However, this leads to a serous misunderstanding of the Zen tradition. “Formlessness” denotes a lack of physicality and thus has metaphysical overtones. Signlessness is presented by the Buddha with a flower, something certainly not “formless.”

Zen Metaphors

The idea of “signlessness” is an important foundational concept of Zen. It can be seen most graphically in Zen art. In the following slides I first show a traditional, non-Zen depiction of Buddha displaying a mudra. They I show paintings by ancient Zen artists, where the Buddha is shown descending the mountain to teach after his enlightenment. In the Zen art the Buddha’s robe covers his hands. This is a traditional way of expressing the fact that in Zen the Buddha is not shown displaying a mudra (sign with the hands).

Zen Metaphors

Buddha with a traditional “mudra,” a sign. (Not Zen)

Zen Metaphors

By Old Man Ke By Gukei (Jap.) By Liang Kai

“Signless” representations of the Buddha by Zen artists. Note the covered hands.

In the early period (450-750),

Zen was influenced by the

texts of Yogacara Sutras. The

Samdhinirmocana and

Lankavatara Sutra s had great

influence.

These texts emphasized the

nature of the mind. They

included various ideas that

had great impact on the rise

of Zen in China.

Early Zen literature tended to

emphasize directly observing the

nature of the mind, and had less

metaphorical content than later

Zen literature did.

Around the years 750-

800 metaphorical

allusions became more

commonly used.

Lamp Records

Recorded

Words (Yulu)

In the “Literary Period” (about

the years 1050-1400) literary

metaphor and allegory became

dominant. “Songgu” texts

included the BCR, Mumonkan,

etc.

Blue Cliff Record,

Mumonkan, Book of

Serenity, Empty Valley

Collection.records and

In this presentation, I will

bring up and give examples

of dominant Zen

metaphorical descriptions

for the nature of the mind.

These metaphors came to

dominate the Yulu and Lamp

record era, often called the

“Golden Age” of Zen. All

these metaphors were used

to denote Shakyamuni’s

“signless” mind.

“Water,” especially

a springThe “Eye” A “treasure” or

a “jewel”

A “yuanxiang”

(enso)

The Moon A “mirror” light

In addition to the above, the Buddha’s body has always

been a primary metaphor for the nature of the mind . The

Buddha sitting in meditation is the fundamental

representation of still, timeless, mind. This is most obvious

in Tibetan tangkas, where Buddha is often depicted sitting

at the center of everything, unmoving, while the karmic

world rotates and dances around him.

I will give examples of all of the previous

metaphors as found in the Zen lamp

records. First, see how the Zen master

Shitou (Sekito), a student of Qingyuan

(Seigen), taught using some of these

metaphors.

Shitou

Zen Metaphors

In the following example

Shitou uses both direct

teaching about mind and

metaphorical teaching in

the same presentation. His

talk shows the actual

transition between these

two types of teaching

around the time he lived.

(See location of Shitou on

the Zen ancestor map.

Note that he taught around

780, a time when writings

and teachings began to

take on much more

metaphorical content.)

“You should each recognize your miraculous mind. Its essence is apart from temporary or everlasting. Its nature is without pollution or purity. It is clear and perfect. Common people and sages are the same. [This mind] reaches everywhere without limit. The three worlds and six realms are manifested from this mind and it is not constrained by the limits of consciousness. It is like the moon reflected on water, so where can there be creation and destruction? If you can comprehend this, then there is nothing that you lack.” - Wudenghuiyuan

汝等当知，自己心灵，体离断常，性非垢净。湛然圆满，凡圣齐同。应用无方，离心意识。三界六道，唯自心现。水月镜像，岂有生灭？汝能知之，无所不备.

Dharma Hall anciently located behindWell or Spring of Water in many temples.

古来的法堂位置于水井/泉之后.

Other

Metaphors:

Water was a

favorite

metaphor for

“mind.” Zen

masters, when

establishing

their temples,

were said to

strike the

ground with

their staffs and

sweet watered

springs would

gush forth. Also,

Dharma halls

were often

located behind

such springs.

Dharma Hall behind spring at Dong Shan (Zen Master Tozan’s Dharma seat)

洞山良价禅师之法堂

Zen Master Qingyuan (Seigen) Dharma Seat with spring in front. At this temple seven springs come from the ground all around the Dharma hall.

青原禅师之法堂

“Five Eyes” well by Hualin Temple, Bodhidharma’s first Dharma

seat in Guangzhou. According to legend Bodhidharma pointed

at the ground at this site and said, “There’s treasure there.” When

locals dug they found a sweet watered spring that was used until

1953 when running water was installed in local houses. This

spring was considered a miracle as the entire area around it is

brackish water.

Bodhidharma Temple Site near Nanjing.

w/ “Bodhidharma Well”

定山之达摩井(南京)

According to tradition, the Sixth Zen Patriarch Huineng struck

the ground with his staff and “Nine Dragons Spring” came from

the ground. This spring flows behind his ancient Dharma seat

temple called Nanhua, near Shaoguan, China.

The metaphor “Eye” is particular important. It is used in the first

speech by Shakyamuni at Vulture Peak. He says, “I possess the

treasure of the true Dharma eye, the sublime mind of Nirvana…”

In the following example, the great Zen master Changsha

Jingcen, a Dharma sibling of Zhaozhou, uses the “eye,” “body”

and “light” metaphors in one teaching.

-Zen Master Changsha Jingcen-Dharma Brother of Zhaozhou (Joshu) Congshen. So I say to you that all worlds pervading the ten directions are the true monk’s eye. All worlds pervading the ten directions are the true monk’s complete body. Pervading all worlds in the ten directions is your own brilliant light. All worlds in the ten directions are within your own light. And throughout all worlds in the ten directions there is not a being that is not you. This is what I’ve taught you when I’ve said that all the buddhas, dharmas, and sentient beings of the three worlds are the great light of wisdom. -

湖南长沙景岑招贤禅师--

“向汝诸人道：尽十方世界是沙门眼，

尽十方世界是沙门全身，尽十方世界是自己光明，尽十方世界在自己光明里，尽十方世界无一人不是自己。我常

向汝诸人道：三世诸佛，法界众生，是摩诃般若光。”

禅心性比喻/Zen Metaphors for Mind- Eye, Body, Light

Examples of the “eye” metaphor:

A monk came to see Deshan. Walking up to him, he posed

as if to strike him.

Deshan said, “Why didn’t you bow? You should get a blow

from this mountain monk’s staff!”

The monk shook his sleeves and started to walk out.

Deshan said, “Even if I grant you that. It’s still just one-

half.”

The monk turned around and shouted.

Deshan struck him and said, “I have to hit you for it to

happen.”

The monk said, “In every direction there are clear-eyed

people.”

Deshan said, “In all nature there is the eye.”

The monk opened his eyes wide and said, “Cat!”

Then the monk went out.

Deshan said, “In three thousand years the Yellow River

runs clear but once.”

Deshan (Tokusan)

Once Xuansha said, “All of you practitioners of

Zen, you’ve traveled here from every quarter on

foot, asking me to help you practice Zen and

study Tao. You’ve taken this place to be special,

and when you get here you ask every sort of

question. Since this is what you’ve done, then

you should check this place out thoroughly!

Haven’t I been completely forthcoming with

you? I extinguish what you know. Then what is

there left? If nothing is left, then of what use is

your knowledge? Since you’ve come here I now

ask you, do any of you have the eye of wisdom

or not? If so, then let us see it now. Can we see

it? If not, then I call you all blind and deaf. Is that

it? Are you willing to speak up in this manner?

Virtuous Zennists do not willingly submit. Are

you authentic monks? The top of your head is

exposed to all buddhas in the ten directions. You

don’t dare show the slightest error!”

Xuansha

Once, when sand filled in and

obstructed a new spring that was

being dug at the temple, Zen master

Fayan said, “The mouth of the spring

is obstructed by sand. When the

dharma-eye is obstructed, what is that

obscures it?”

The monks were unable to answer.

Fayan said, “It’s obstructed by the

eye.” -Wudenghuiyuan

Fayan

Famous example of the “Eye” metaphor by

Fayan [Note that “Fayan” means “Dharma

Eye,” a name given him posthumously

because of this and similar stories where he

used the term “eye.”

Fayan’s spring at Qingliang

Temple in Nanjing

The metaphor “jewel” , which also may mean “treasury”

is a commonly used metaphor for mind in the lamp

records…

…as in “The Treasury of the True Dharma Eye.

Zen Master Bao’en addressed the monks, saying, saying, “All of you monks fully possess an eternal perfect moon. Each of you possesses a priceless jewel. Because the moon is obscured by fog its luster does not shine forth. Your wisdom is concealed within delusion, and although it is the truth, you haven’t realized it.”

[报恩玄则禅师 上堂] 诸上座，尽

有常圆之月，各怀无价之珍。所以月在云中，虽明而不照。智隐惑 内，虽真而不通.

“Each one of you has a priceless jewel. There is light emanating from your eyes which illuminates mountains, rivers, and the great earth.”

长庆大安禅师上堂:

汝诸人各自有无价大宝，从眼门放光，照见山河大地，

Case 97 – Book of Serenity – the “jewel” and “eye” metaphor appear together

The emperor Tongguang (“Unity Light”) said to Zen Master Xinghua, “I have received the jewel of the central source. No one can calculate its value” Xinghua said, “Show it to me.” The emperor raised the veil on his hat with both hands. “Xinghua said, “The jewel of the sovereign, who can calculate its value?’”

万松老人评唱天童觉和尚颂古从容庵录:

第九十七则光帝朴头:

同光帝谓兴化曰。寡人收得中原一宝。(少卖弄)只是无人酬价(倾国莫换)化云。借陛下宝看(因便接势)帝以两手引幞头脚(幸遇其人)化云。君王之宝谁敢酬价

The “perfect” or “complete” circle, called a “yuanxiang”

(Japanese “enso”) is a common metaphor. It was particular

used in the Guiyang School of Zen, but teachers of other

schools often made use of it. They typically did so not by

brushing a circle with a writing brush, but buy moving their

staff, or a single finger, in a circle in the air in front of their

students.

The young teacher Danyuan

returned from a pilgrimage.

He drew a circle in front of

master Mazu, stepped inside it,

bowed, and stood there.

Master Mazu said, “So, you

don’t want to become a

Buddha?”

Danyuan said, “I can’t deceive

you.”

Master Mazu said, “I’m not like

you.”

Danyuan was silent.

Mazu Dayi

A young adept returned from

a pilgrimage. Zhangjing

asked him, “How long ago

did you leave here?”

The monk said, “I left you

about eight years ago.”

Zhangjing said, “What have

you been doing?”

The monk drew a circle on

the ground.

Zhangjing said, “Just this?

Nothing else?”

The monk then erased the

circle and bowed.

Zhangjing said, “No! No!”

A monk drew a circle in

the air and then made the

motion of throwing it

behind him. He then

bowed. Zen Master Dasui

called for his attendant to

serve tea to the monk.

The moon as Zen metaphor

Jiufeng said, “Immortality with the

breath ceasing. Have you all

gained an understanding of life?

You should want to know about it. A

flowing spring is life. Profound

solitude is the body. The thousand

surging waves are Manjushri’s

condition. The revolving empty

firmament is Samantabhadra’s bed.

Or next time I explain it, I may

borrow a phrase and say it’s

pointing at the moon. When you

meet daily affairs it’s talking about

the moon.

The moon as Zen metaphor

Caoshan asked Venerable Qiang,

“The true body of Buddha is like

vast emptiness. When a thing

appears there, it is like the moon

reflected in water. How would you

express this teaching?”

Qiang said, “It’s like a donkey

looking into a well.”

Caoshan said, “You’ve said a lot,

but you’ve only gotten eighty

percent of it.”

Qiang said, “What would you say,

Master?”

Caoshan said, “It’s like the well

looking at the donkey.”

The moon as Zen metaphor

One day, Yantou was talking with

Xuefeng and Qinshan. Xuefeng

suddenly pointed at a basin of

water.

Qinshan said, “When the water is

clear the moon comes out.”

Xuefeng said, “When the water is

clear the moon does not come

out.”

Yantou kicked over the basin and

walked away.

The “mirror” as Zen metaphor.

Remember that Huineng’s posthumous name

“Dajian” means “Great Mirror.”

The third Zen ancestor’s posthumous name

was “Jian Zhi”, meaning “mirror wisdom.”

Also remember the “Diamond Mirror

Samadhi,” the famous tract attributed to

Dongshan (Tozan).

There are numerous examples of “mirror”

used as a metaphor for “mind’ in Zen.

The body is the Tree of Wisdom,

The mind but a bright mirror,

At all times diligently polish it,

To remain untainted by dust.

Poem by Shenxiu

The Tree of Wisdom fundamentally does not exist,

Nor is there a stand for the mirror,

Originally, there is not a single thing,

So where would dust alight?

Poem by Huineng

The final metaphor of this presentation is

perhaps the most common, that of “light.” There

are many examples of how “light” is used as Zen

and Buddhist metaphor. The most obvious is the

word, “enlightenment.”

I already cited the examples above such as by

Changsha Jingcen and others, who have used the

“light” metaphor.

Here are a few of my other favorites:

Yangshan asked Guishan, “What is the

true abode of Buddha?”

Guishan said, “Think of the unfathomable

mystery and return your thoughts to the

inexhaustible numinous light. When

thoughts are exhausted you’ve arrived at

the source, where true nature is revealed

as eternally abiding. In that place there is

no difference between affairs and

principle, and the true Buddha is

manifested.”

Upon hearing these words Yangshan

experienced great enlightenment.

Yangshan

Zen Master Zhangjing Huaiyun

said to his congregation: “The

mirror of awakening is neither

tainted nor pure, but is like a

brilliant light, unceasing and

undiminished. Through

bygone eons down to the

present time it is unchanged. It

is like the sun, shining near or

far, and though appearing in

countless shades and forms, it

remains apart from

conditioned existence. The

spiritual light is ethereal and

luminous, without need of

refinement, existing without

explanation, and beyond

objects or form. “

Zen master Yangshan entered the hall and

addressed the monks, saying: “Each and

every one of you, turn the light inward! Don’t

try to remember what I’m saying! For a

beginingless eon you have faced away from

the light and been shrouded in darkness. The

roots of delusion are deep. They’re difficult to

cut off and uproot.

Another example by Yangshan

Yangshan

僧问, “孤月当空, 光从何生?

师曰, “光从何生?”

A monk asked Zen Master Zhaozhou,

“When the solitary moon is in the void,

from where does the light come forth?”

Zhaozhou replied, “From where does the

light come forth?”

“Water,” especially

a springThe “Eye” A “treasure” or

a “jewel”

A “yuanxiang”

(enso)

The Moon A “mirror” light