That was Zen, this is Tao!

[Antonius]

Symbolism?

I've been thinking about the point raised earlier by Sunyata.

Zen writings are typically simple and direct. When a Zen master says a flower, he means a flower; he does not mean something else. But this does not mean that symbolism is completely absent in Zen writings. Symbols are sometimes used, but their occurrences are infrequent and atypical.

An example of symbolism in Zen can be found in a gong-an (a public record of an enlightenment or awakening) of the great 8th century Zen master, Ma Zu. (It can also be found on page 128 of "The Complete Book of Zen.") Ma Zu, tested his disciple, Bai Zhang, and helped him to attain an awakening:

Bai Zhang went to consult Ma Zu on his Zen development. In the interview, Ma Zu said nothing but stared at a feather duster hanging at a corner of his bed. Bai Zhang then commented, "If we want to use it, we have to take it from its place." The master retored, "If we take your skin from its place, what would become of you?" Apprently ignoring the master's retort, Bai Zhang went to the corner and held up the feather duster.

Ma Zu then said, repeating Bai Zhang's words, "If we want to use it, we have to take it from its place." Notwithstanding this, Bai Zhang returned the feather duster to its original place. At this instant, Ma Zu gave a shout so loud that Bai Zhang was deaf for three days.

Of course, the uninitiated will not understand the meaning of this gong-an with or without the symbolism. The explanation is quite lengthy, but suffice it to say that the feather duster symbolizes cosmic reality. (For a detailed explanation of this symbolism, see "The Complete Book of Zen," page 129-130.)

But the use of symbolism here is characteristically different from that found in Taoist writings. Here, symbolism is used as a testing and teaching tool to help disciples attain an awakening, whereas in Taoist writings (like in the example of the Kun fish becoming a Peng bird) it is used as a literary tool to explain Taoist philosophy. In the Zen case, symbolism was used for a practical purpose and pertained to the transcendental, whereas in the Taoist case, it was used for a theoretical purpose and pertained to the phenomenal.

[Michael Durkin]

Thank you Anthony for providing those two examples of Zen and Taoist exercises. And also for giving examples of Zens infrequent use of symbology as part of the practice, rather than a literary explanation.

Thankfully we have Sifu who has great understandings of Zen and Taoist practices allowing us to experience the most effective ways to achieve our goals, by applying this teaching through direct experience.

[Chiahua]

Originally Posted by Antonius

In the Zen case, symbolism was used for a practical purpose and pertained to the transcendental, whereas in the Taoist case, it was used for a theoretical purpose and pertained to the phenomenal.

That makes things much clearer for me. I was thinking of the sutras as expedient means. Some people reading the descriptions of the Western Paradise will take the descriptions literally and believe there are such realms. Others may think that the descriptions are metaphors for a heightened state of consciousness. Yet others may think that the descriptions are completely illusory. I haven't read Sifu's book on Sukhavati, so this is all speculation.
Another way in which the literature achieves practical result I think might be in the recitation itself. In that sense the content isn't so important, but the repetitiveness can lull you into a one-pointed mind. When I read the flower garland sutra I was lulled into a state of slumber (it was for school, so...).
This I think would be different from the magical incantations of religious Daoism, though.
Thank you for your insight Anthony.
Happy practicing,
Chia-Hua

[Mark A]

Hey Anthony,
Like I said earlier I really enjoyed the exercises. I thought I recgonised the feel of the Daoist one as Mantak Chia's system. ( I studied that for a number of years when I was younger). It kind gace me direct experience. Which as a fledgling scholar helps my understanding

Thanks
Mark

[Antonius]

A Parable

Thank you Mike, Mark, and Chia-Hua for the feedback. Speaking of expedient means...

There is a famous passage in the Lotus Sutra called "A Parable." It depicts a father calling to his children who are playing in a burning house. Despite his calls, they refuse to come out. So the father uses a "trick" to get his children out of the fire:

"Yet my sons,
Wrapped up in their games,
Refuse to heed my instructions
And will be destroyed by the fire!"

Then it occurred to him
To devise some expedient means,
And he said to his sons:

"I have many kinds
Of rare and marvelous toys,
Wonderful jeweled carriages,
Goat-carts, deer-carts,
Carts drawn by big oxen.
They are outside the gate right now
You must come out and see them!"

[Translated by Burton Watson, taken from Mike_B's link posted earlier.]

Although this passage is a parable, it is characteristically different than Taoist symbolic writings. The language of the Lotus Sutra is simple and direct. Goat-carts and deer-carts mean goat-carts and deer-carts. What we see here is another example of symbolism used as a teaching tool.

The Buddha used this parable to illustrate that one may use various devices to help others. Buddhism teaches that there are 84,000 dharma doors, which, as I mentioned earlier, is a figurative way of saying that there are many different paths (expedient means) to the same spiritual goal.

Taoist meditation and Zen meditation can both be considered different expedient means. But so can Christian and Muslim prayer. Religious chanting is an expedient means. Gardening can also be considered an expedient means.

[Andrew]

Nice Anthony. I do hope you share some more of your insights.

Andrew

[Antonius]

The Yin-yang and Non-duality

Thanks Andrew. Since no one has offered an explanation (people are probably busy with the holidays) of the passage of “Zhuang Zi” that I posted earlier, I'll offer one here.

In the allegorical story, the Kun fish and the Peng bird represent the yin-yang aspects of Taoist cultivation. Those familiar with Taoism know that the “kun” trigram relates to the north, and manifests as water. The corresponding trigram is “qian”, which relates to the south, and manifests as the sky. “Kun” symbolizes yin, and “qian” symbolizes yang.

This allegorical story from “Zhuang Zi” emphasizes the importance of yin and yang in Taoist philosophy and practice, setting the conceptual framework for all subsequent teachings.

Buddha Nature

Interestingly, this contrasts with Zen teachings. In the first gong-an of “Gateless Gate”, for example, the passage is about a monk asking the great Zen master, Zhao Zhou, whether a dog has Buddha nature:

A monk asked Zhao Zhou: "Has a Dog Buddha-nature or not?"
Zhao Zhou replied: "Wu!" ( 無 )

Those unfamiliar with Zen may find nothing special in Zhao Zhou’s famous answer. The crucial point is that every Zen practitioner, indeed every Buddhist practitioner, already knows that all beings, including dogs, have Buddha nature. Then why did the monk ask the question in the first place? And why did Zhao Zhou answer “No”?

I won't discuss Zhao Zhou’s answer here. Those interested might start another thread. My purpose here is to show that in Zen, the principal teaching is nothingness, whereas in Taoism, the principal teaching is yin-yang. Both of these points are emphasized right at the start of each tradition's classics. (Note: I didn't choose the passages because of this point.)

Dualism and Non-dualism

Yin-yang is dualistic, whereas “nothingness” is non-dualistic. These principles represent the core of Taoist and Zen teachings respectively. For example: day follows night in a harmonious rhythm; enjoy wine in public and cultivate earnestly in private; rest when tired and work when arisen. These are Taoist teachings.

Where is the Buddha? Everywhere. Please teach me how to cultivate. I teach nothing here. What is the first principle of holiness? There is no holiness, only nothingness. These are Zen teachings.

If Zen were a blend of Buddhism and Taoism, then Zen teachings would reflect the importance of the yin-yang principle, and a Zen master, if asked where the Buddha is, might answer that he was half in the moon and the half in the sun. But a Zen master wouldn't answer like this. He might answer "everywhere," or "nowhere," or he might shout, or he might say nothing. But he would not say that the Buddha was half in the moon, and half in the sun.

[Luo Lang]

Hi Anthony Sihing,
Many thanks for sharing.
Where do you get all this knowledge? Do you have a library in your mind?
Very inspiring indeed!

Regards
Rolo

[Antonius]

Thank you for the kind words, Roland. But I am nothing compared to Sifu. Really. In fact, for years we have jokingly referred to Sifu as a walking encyclopedia. His knowledge of Buddhism is truly inspirational. Although I studied Buddhism a long time before meeting Sifu, it was only after meeting him that I was inspired to learn in depth.

Sifu's books are a tremendous repository of knowledge. I think that if you reread "The Complete Book of Zen," you will be amazed at how much is actually in there. I own and read a lot of books on Kungfu, Qigong, Buddhism, and Taoism. I own over 50 books on Buddhism alone. But if I were to recommend a single book on Buddhism to someone, it would be "The Complete Book of Zen."

[Luo Lang]

But if I were to recommend a single book on Buddhism to someone, it would be "The Complete Book of Zen."

That One I bought myself for X-mas: I am a lucky man!

Sifu's wisdom and knowledge are indeed an inspiration!
Writing books on such a high level of content (and still have knowledge enough for other books!), anwering in the Q/A series, travelling around the world most of the year without having Jet lag ever, beeing so effective, agile and flexible in all what he's doing and finally beeing such a nice husband and father!
Sifu is the perfect example that the genuine Shaolinarts are alive!

Warmest regards

Roland