The third stage is called the Rank of Merit,[FN#272] in which the student distinguishes himself by his 'meritorious' acts of conquering over the rebel army of pa.s.sion which rises against the Mind-King.

Now, his rank is not the rank of a courtier, but the rank of a general. In other words, his duty is not only to keep rules and instructions of the sages, but to subjugate his own pa.s.sion and establish moral order in the mental kingdom.

[FN#271] Bu in j.a.panese.

[FN#272] Ko in j.a.panese.

The fourth stage is called the Rank of Co-operative Merit,[FN#273] in which the student 'co-operates' with other persons in order to complete his merit. Now, he is not compared with a general who conquers his foe, but with the prime-minister who co-operates with other officials to the benefit of the people. Thus the student in this stage is not satisfied with his own conquest of pa.s.sion, but seeks after spiritual uplifting by means of extending his kindness and sympathy to his fellow-men.

[FN#273] Gu-ko in j.a.panese.

The fifth stage is called the Rank of Merit-over-Merit,[FN#274] which means the rank of meritless-merit. This is the rank of the King himself. The King does nothing meritorious, because all the governmental works are done by his ministers and subjects. All that he has to do is to keep his inborn dignity and sit high on his throne. Therefore his conduct is meritless, but all the meritorious acts of his subjects are done through his authority. Doing nothing, he does everything. Without any merit, he gets all merits. Thus the student in this stage no more strives to keep precepts, but his doings are naturally in accord with them. No more he aspires for spiritual elevation, but his, heart is naturally pure from material desires. No more he makes an effort to vanquish his pa.s.sion, but no pa.s.sion disturbs him. No more he feels it his duty to do good to others, but he is naturally good and merciful. No more he sits in Dhyana, but he naturally lives in Dhyana at all times. It is in this fifth stage that the student is enabled to identify his Self with the Mind-King or Enlightened Consciousness, and to abide in perfect bliss.

[FN#274] Ko-ko in j.a.panese.

13. 'The Ten Pictures of the Cowherd.'[FN#275]

[FN#275] The pictures were drawn by Kwoh Ngan (Kaku-an), a Chinese Zenist. For the details, see Zen-gaku-ho-ten.

Besides these Five Ranks of Merit, Zenists make use of the Ten Pictures of the Cowherd, in order to show the different stages of mental training through which the student of Zen has to go. Some poems were written by Chinese and j.a.panese teachers on each of these pictures by way of explanation, but they are too ambiguous to be translated into English, and we rest content with the translation of a single j.a.panese poem on each of the ten pictures, which are as follows:

The first picture, called 'the Searching of the Cow,' represents the cowherd wandering in the wilderness with a vague hope of finding his lost cow that is running wild out of his sight. The reader will notice that the cow is likened to the mind of the student and the cowherd to the student himself.

"I do not see my cow, But trees and gra.s.s, And hear the empty cries Of cicadas."

The second picture, called 'the Finding of the Cow's Tracks,'

represents the cowherd tracing the cow with the sure hope of restoring her, having found her tracks on the ground.

"The grove is deep, and so Is my desire.

How glad I am, O lo!

I see her tracks."

The third picture, called 'the Finding out of the Cow,' represents the cowherd slowly approaching the cow from a distance.

"Her loud and wild mooing Has led me here; I see her form afar, Like a dark shadow."

The fourth 'picture, called 'the Catching of the Cow,' represents the cowherd catching hold of the cow, who struggles to break loose from him.

"Alas! it's hard to keep The cow I caught.

She tries to run and leap And snap the cord."

The fifth picture, called 'the Taming of the Cow,' represents the cowherd pacifying the cow, giving her gra.s.s and water.

"I'm glad the cow so wild Is tamed and mild.

She follows me, as if She were my shadow."

The sixth picture, called 'the Going Home Riding on the Cow,'

represents the cowherd playing on a flute, riding on the cow.

"Slowly the clouds return To their own hill, Floating along the skies So calm and still.

The seventh picture, called 'the Forgetting of the Cow and the Remembering of the Man,' represents the cowherd looking at the beautiful scenery surrounding his cottage.

"The cow goes out by day And comes by night.

I care for her in no way, But all is right."

The eighth picture, called 'the Forgetting of the Cow and of the Man,' represents a large empty circle.

"There's no cowherd nor cow Within the pen; No moon of truth nor clouds Of doubt in men."

The ninth picture, called 'the Returning to the Root and Source,'

represents a beautiful landscape full of lovely trees in full blossom.

"There is no dyer of hills, Yet they are green; So flowers smile, and t.i.tter rills At their own wills."

The tenth picture, called 'the Going into the City with Open Hands,'

represents a smiling monk, gourd in hand, talking with a man who looks like a pedlar.

"The cares for body make That body pine; Let go of cares and thoughts, O child of mine!"

These Ten Pictures of the Cowherd correspond in meaning to the Five Ranks of Merit above stated, even if there is a slight difference, as is shown in the following table:

THE FIVE RANKS.---THE TEN PICTURES.

1. The Rank of Turning---1. The Searching of the Cow.

2. The Finding of the Cow's Tracks.

2. The Rank of Service---3. The Finding of the Cow.

4. The Catching of the Cow.

3. The Rank of Merit---5. The Taming of the Cow.

6. The Going Home, Riding on the Cow.

4. The Rank of Co-operative Merit---9. The Returning to the Root and Source.

10. The Going into the City with Open Hands.

5. The Rank of Merit-over-Merit---7. The Forgetting of the Cow and the Remembering of the Man.

8. The Forgetting of the Cow and of the Man.