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A Commentary on Zen Master Kakuan’s

Ten Bulls of Zen

Zen tradition makes it very clear that an experience of inner spiritual conversion in and of itself promises nothing (as many "born-again" religious people who later drifted back to their earlier "pre-born" psychological condition will attest to, or as many long-time meditators who after twenty years of practice discover that they still can't sustain intimacy or still have periods of emotional dysfunction, will often admit). In other words, a profound awakening experience does not guarantee immediate purification of all character flaws or reactive tendencies. Rather, such an awakening must be endlessly deepened and integrated into one's entire life.

In Zen Buddhism there is a famous parable called The Ten Bulls of Zen, originally written by the 12th century AD Chinese Zen master Kakuan, which defines the stages of spiritual development roughly as follows (with Kakuan’s commentary in italics):

I. 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.

The seeker looks for the "bull" (a symbol of "essence", "soul", "ultimate meaning", etc.). This is the beginning of the "path". It has been expressed as follows: "One cannot have an interest in waking up until one has been sincerely disappointed". Prior to that, there is no motivation -- which is often why younger people (though not always) lack motivation for spiritual development, simply because they are still absorbed in the lesser forms of "salvation" offered by this world.

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.

The footprints of the bull are spotted. This is the point when the seeker first gets the notion that maybe there actually is a way out of all this madness -- that it's not just a mythic or fictional notion.

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?

The bull is spotted! The "bull" appears far away, perhaps even hiding behind a bush, but now there is no doubt that it is real. Visual confirmation has happened. This is symbolic of the intellectual conviction that the possibility of salvation or liberation from the bondage of the mind and its powerful delusions is real.

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.

The chase begins! Here, the seeker begins chasing the bull. Sometimes the bull is closer, sometimes he seems to be “caught”, sometimes he gets away and seems farther, but if persisted in, eventually the distance begins to be closed. This represents the genuine efforts undertaken to come closer to enlightenment. And, the more sincere the efforts, the closer we get to the bull. This is also the stage of the first deeper contact with one's soul, first taste of the ecstasy, energy, and love of our deeper spiritual nature. However, this is only (usually) a brief experience, but is enough to experientially (much deeper than intellectually) convince us that this whole business is indeed real. (The whole notion of personal "effort" is later contradicted in the more advanced stages, but at this point self-will is still very real).

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.

Taming the bull. In some ways, this is the most difficult stage, and where many falter. To "tame" the bull is challenging because this bull is wild! It is our life-force, our primal, essential energy, and the physical vehicle for the expression of Divine Energy (Holy Spirit). As such, it roots out all the "stuff" sitting in our unconscious mind, making us aware of all kinds of personal tendencies that we never knew we had. Psychologically, these are our blind spots, sometimes referred to as our "chief ego features", and what we are most likely to project on others, and the world. Those who are overwhelmed here by what they are dealing with give up, let the bull go, and end up with their spiritual experiences existing only as memories -- what Shakespeare perhaps bitingly referred to as "A tale full of sound and fury, signifying nothing." But if we persist, eventually the bull is tamed, that is, we become truly comfortable in our own skin, which prepares us for the stronger challenges of the deeper awakenings that lie ahead.

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.

Riding the bull! The fun part. We have actually succeeded in taming the bull, which symbolizes embracing and accepting our full nature, warts and all. Now, we live life minus the annoying habit of believing that we have to constantly justify our existence for everything and everyone. This is a deep and profound acceptance. And, accordingly, there is much less of a tendency to judge others as well. But when we do, we are quick to forgive and let go.

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.

Letting go of the bull. At this point, the need to "ride" anything is seen through as well. This is the beginning of the deeper realization of the illusion of personal will. For one who has not experienced this yet the notion of "no personal will" is difficult if not impossible to relate to. At this stage, one's innate connection with the Whole/All That Is is becoming increasingly clear and even obvious. The expression "Let Go and Let God" begins to be lived here, not just voiced or considered.

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.

No-thing. In Zen, they symbolize this stage with a large 0 (black ink circle, in Japanese brush-stroke calligraphy). It means the cessation of identification with thought, deep insight into the emptiness of everything, and full Realization of non-separation will All Things, and No Things. This is not intellectual at all, but purely immediate, tacit, and all-embracing. The reason Zen refers to it as "emptiness" is because is it empty of all self-will, self-concept, or deluded self-image within the limitations of space or time.

This stage is what is conventionally recognized as enlightenment in the Eastern traditions. What one is left to live is an endless arising of this Moment, in endless consideration of its beauty and perfection -- regardless of how imperfect it all seems! And, a full merging with the primal energy of the universe -- Love and Awareness – begins to be stabilized and dwelt in, with no, or very little, sense of a separate self witnessing the whole thing. This is a child-like state, but with full use of intellect and memory as well (though without the interference of these mental functions with one's spiritual condition).

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.

Back Home. Resting in the full recognition of the Source of consciousness. This is the complete penetration of Ramana Maharshi’s ultimate koan, “Who am I?” It is the return to the center from which all thoughts and all universes arise — pure consciousness itself, self-radiant without cause, unqualified and perfect.

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.

Going back into the market place with a bottle of wine. The 10th stage is a light-hearted representation of the importance of sharing oneself with the world once one's rebirth/resurrection/enlightenment/awakening has been stabilized and fully entered into. At this point, one functions as a "Bodhisattva", existing primarily to help others, though the learning and discovery of the infinite depths of the awakened condition are inexhaustible. Enlightenment truly is seen to have no end. And the world is finally seen to be not separate from the Source of all. Samsara is Nirvana.