[110th Step] Wako-Dojin and the Ten Oxherding Pictures - Eastern Philosophy of Light and Dust -
Continuing from last time.
Up to this point, I have been attempting to read Lao-Zhuang philosophy through the theme of "subject and object." I would like to continue reading with the same theme this time.
1. Reading Chapter 1 of the "Laozi".
So, first, let's look at Chapter 1 of the "Laozi Tao Te Ching".
❝The Tao that can be told is not the eternal Tao. The name that can be named is not the eternal name. The nameless is the beginning of heaven and earth; the named is the mother of all things. Therefore, being constantly without desire, one can see its subtle essence; being constantly with desire, one can see its manifestations. These two, though they come from the same source, are called by different names. Both are called 'Xuan' (profound/mysterious). The mystery of mysteries is the gate to all wonders.❞
➙ A "Tao" that can be explained in words is not the eternal (true) Tao. A "name" that can be named in letters or words is not the eternal (true) name. "Nameless" is the primordial state before heaven and earth began, and "named" is like a mother who gives birth to all things. Therefore, if you are always "without desire" (a state without desires or preconceptions), you can see its (the Tao's) profound essence, and if you are always "with desire" (a state with intentions or interests), you will see its (the Tao's) manifestations or boundaries. These two (non-being and being, essence and phenomenon) come from the same source but are called by different names. Both are equally called "Xuan" (profound and unfathomable). The "Xuan" that lies even deeper than this "Xuan" is the gate that leads to all mystical truths.
I have mentioned before that this chapter can be read from the perspective of subject and object. This time, too, I would like to focus on the "Tao" that is written about from the very beginning in the "Laozi".
2. Softening the light and becoming one with the dust.
Regarding this "Tao," Laozi expresses it in Chapter 4 as follows.
❝The Tao is empty, yet its use is inexhaustible. It is deep, like the ancestor of all things.Blunt the sharpness, untangle the knots, soften the light, and become one with the dust.It is dim, as if it might exist. I do not know whose child it is; it seems to have existed before the Heavenly Emperor.❞
➙ The Tao is empty like a vessel, but no matter how much it is used, it never fills up or runs out. It is as deep as the source of all things.
(The Tao) blunts sharpness, untangles knots, softens the light, and becomes one with the dust.
It is dim, as if it exists somewhere. I do not know who gave birth to it, but it seems to have existed even before the Heavenly Emperor (the supreme deity of the world).
According to the description in Chapter 4, the Tao has characteristics such as: ① being empty like a vessel, ② being inexhaustible no matter how much it is used,③ blunting sharpness, ④ untangling knots, ⑤ softening the light, ⑥ becoming one with the dust, and ⑦ being dim. It seems to be an existence that is difficult to grasp with ordinary senses.
Next, let's look at Chapter 56 of the "Laozi Tao Te Ching".
❝Those who know do not speak; those who speak do not know. Block the openings, close the gates, blunt the sharpness, untangle the knots, soften the light, and become one with the dust. This is called 'Xuan Tong' (profound identity). Therefore, one cannot be made close, nor can one be made distant; one cannot be benefited, nor can one be harmed; one cannot be made noble, nor can one be made base. Therefore, one is considered the most noble in the world.❞
➙ Those who know do not speak, and those who speak do not know.
Block the (sensory) openings, close those gates (the gates of the senses), andblunt the sharpness, untangle the knots, soften the light, and become one with the dust. This is called 'Xuan Tong'.
A person who has reached this state (of Xuan Tong) cannot be approached even if one tries to be close, and cannot be distanced even if one tries to alienate them. They cannot be moved even if one tries to give them benefits, and cannot be hurt even if one tries to cause them harm. They cannot be made noble even if one tries to honor them, and cannot be made base even if one tries to demean them. That is why they are considered the most noble existence in the world.
This Chapter 56 contains"blunt the sharpness, untangle the knots, soften the light, and become one with the dust", which is almost the same wording as in Chapter 4. This is "Wako-Dojin," one of the phrases from Laozi that is still used today.
3. Two types of Wako-Dojin.
Here, I would like to touch upon the difference between the aforementioned Chapter 4 and Chapter 56. Although the same phrase "Wako-Dojin" appears in both, in Chapter 4,"Wako-Dojin" is placed as an expression showing the state of the Tao itself,whereas in Chapter 56,it describes the state of a person who has reached the stage of "Xuan Tong." In other words, Chapter 4 is written about the Tao, and Chapter 56 is written about a person.
Although these two chapters use the same words, the objects are different.I interpret this as showing a state where the boundary between "I" and the "Tao" becomes thin, and the distinction between subject and object itself begins to waver. If so, wouldn't it be possible to understand more deeply the description in Chapter 1 of the "Laozi Tao Te Ching" and its commonality with "Brahman-Atman Unity" (Brahma-Atman-Aikya) in Upanishadic philosophy?
4. Laozi and Confucius on "Wa" (Harmony) and "Tong" (Sameness).
Here is a little bit about a phrase in the "Analects" that is similar to "Wako-Dojin."
❝The Master said, 'The superior man is in harmony but does not agree; the inferior man agrees but is not in harmony.'❞
➙ The Master said, "The superior man maintains moderation and cooperates with others, but does not compromise blindly. The inferior man compromises blindly with others, but does not maintain moderation and cooperate."
In the Analects, a record of Confucius's words and deeds, there is a famous saying: "The superior man is harmonious but not conformist; the inferior man is conformist but not harmonious." It suggests that a superior person may be in harmony with others, but they do not blindly follow the crowd. Conversely, an inferior person is always following the crowd but never achieves true harmony. In the sense that these terms 'harmony' (wa) and 'conformity' (do) are used to express the state of the 'self,' Laozi's 'Wako Dojin' (softening the light and mingling with the dust) can be said to be on the same playing field.
However, when focusing on the 'self,' in the case of Confucius, as seen in 'harmonious but not conformist,' he warns against blindly conforming to others while maintaining harmony with them. In the case of Laozi, terms like 'mingling with the dust' and 'mysterious identity' suggest a tendency to accept that the existence of the self can assimilate with the object, causing the boundaries of one's own self to fade.
In other words, Confucius maintains the independence of the 'subject (self)' while harmonizing with the 'object (others),' whereas Laozi envisions the possibility that the very 'boundary between subject and object' disappears. This state of the 'self' is a major point of divergence between the philosophies of Confucius and those of Laozi and Zhuangzi, but that is a long story for another time.
5. The Ten Oxherding Pictures and Wako Dojin.
It might be easier to understand this 'Wako Dojin' by explaining it through the 'Ten Oxherding Pictures' mentioned last time.
The Ten Oxherding Pictures are a series of ten illustrations used primarily in Zen Buddhism to represent the spiritual journey of a practitioner, and much of what Laozi calls 'Wako Dojin' corresponds to the latter half of these pictures.
7. Forgetting the Ox, Leaving the Person Forgetting even the existence of the ox one has ridden.
8. Forgetting Both Person and Ox Forgetting both the ox and oneself, everything becomes empty (void).
9. Returning to the Source All attachments disappear, and the natural state of things as they are emerges.
10. Entering the Marketplace with Helping Hands Returning to the town, drawing close to people in daily life, and extending a helping hand.
In particular, this tenth picture, where one returns to the secular world after reaching a certain state and becomes a guide for others, 10. Entering the Marketplace with Helping Hands can be called the ideal form of 'Wako Dojin.' After leaving the secular world and reaching states like 7. Forgetting the Ox, Leaving the Person or 8. Forgetting Both Person and Ox, one descends back into the secular world as if retracing the path one has walked until now. Perhaps it feels like the path of the Buddha is just a long excursion until one returns to where one originally was.
In Japan, Ryokan would be a typical example of Wako Dojin. Ryokan is also one of Japan's leading Taoists who never let go of the 'Zhuangzi' throughout his life.
6. Buddhism and Wako Dojin.
Here, I quote from the 'Mohe Zhiguan,' a lecture record on meditation by Zhiyi (538-598), the founder of the Tiantai school. Speaking of the Tiantai school, it is famous in Japan for Saicho (766-822) having studied it as a Japanese envoy to Tang China and founding Mount Hiei.
"The benefit of entering the provisional from the ten stages of practice in the separate teaching is the same as the common teaching. When one ascends to the stages, one obtains the immeasurable bodies of the Tathagata's one body, calmly responding to everything. At that time, one knows the illness and exhausts the source of the illness; at that time, one knows the medicine and exhausts the storehouse of the medicine; at that time, one administers the medicine, as precise as a seal. With the wisdom of the true path and the most excellent dharma eye, the response and transformation are naturally and universally pervasive. Softening the light and mingling with the dust is the beginning of forming karmic connections, and the eight phases of the Buddha's life discuss the end of it. It is also called 'transformation' and 'response.' There is no one who sees or hears this who does not receive benefit, and whatever is done becomes a pure Buddha land; entering the provisional to benefit others is all real and not empty. Since it is like this at the first stage, it is the same for the subsequent stages. Even in the perfect teaching, from the first abode, one enters the provisional to provide real benefit; until the final stage, it is also like this."
-> In terms of a Bodhisattva at the ten stages of practice of the separate teaching entering the secular world to benefit sentient beings, the meaning is the same as the common teaching. However, when one ascends to the stages (first stage), the Tathagata's one body becomes immeasurable bodies that appear freely, calmly responding to all sentient beings. At that time, when knowing the illness of sentient beings, one sees through to the very root; when knowing the dharma medicine, one exhausts the storehouse where it is kept; and when administering the medicine, it is as precise as a seal, without the slightest error. Through the true wisdom of the path and the most excellent dharma eye, the work of teaching and transforming sentient beings reaches everywhere naturally without artifice.
Softening the light of wisdom and placing oneself in the dust of the secular world to form connections with sentient beings (Wako Dojin) is the beginning of that teaching, and the eight phases of the Buddha's life is the end.
This is also called 'transformation' and 'response.' There is no one who sees or hears this who does not receive benefit, and all of those actions become work to purify the Buddha land, and entering the secular world to benefit sentient beings is all real and not empty at all. If it is already like this at the first stage, it is even more so at the subsequent stages. Furthermore, in the perfect teaching, one can provide real benefit by entering the secular world from the first abode, and it is the same until the final stage.
'Wako Dojin is the beginning of forming connections, and the eight phases of the Buddha's life discuss its end.' Among the books about Zhiyi, who established the philosophy of the Tiantai school, this 'Mohe Zhiguan' is a quite practical book, and it contains Laozi's term 'Wako Dojin.' Its meaning refers to 'a Bodhisattva who has reached a high state entering the 'provisional' (ke) to benefit sentient beings (entering the provisional to benefit).'.
To put it very simply, it can be said that it preaches the importance of 'not just brandishing intense Buddhist theories or looking down on the secular world from a high spiritual plane, but returning to earth and mingling with the secular world. And after that, showing the path of the Buddha through one's life just like Shakyamuni Buddha.'
Also, when Buddhism was introduced to Japan, the idea of 'Honji Suijaku' (original ground, manifest traces), which explains the existence of the Buddha by saying 'the Buddha and Bodhisattvas softened their original radiance and appeared in the secular world where sentient beings live by taking on temporary forms such as gods,' also began to use the term 'Wako Dojin' from the Laozi's Tao Te Ching.
When it comes to Lao-Zhuang philosophy and Buddhism, it is easy to find common ground, especially in the Pure Land and Zen traditions that developed in China, but concepts like 'knowing contentment' and 'Wako Dojin' (softening the light and mingling with the dust) can also be seen in other sects.
Furthermore, 'Wako Dojin' is also used in the context of the relationship between Buddhism and Shinto, and I am always keenly aware that when taking a bird's-eye view of Eastern thought, there is perhaps no philosophy more suitable than Lao-Zhuang philosophy.
And so, I have reached my limit here. The rest will be in the next installment. Well then,See you next time!