Figure 8: People and cattle forget each other → (Partial) Oneness, silence (or perhaps nothingness).Figure 9: Return to the origin → (Almost complete) Oneness.
This is a simple story. And these stages are on different levels.
When reading the explanation of the Ten Ox Herding Pictures, some writings describe "people and cattle forget each other" as the point of enlightenment, and "return to the origin" as the path after enlightenment or the way of living after enlightenment. In that case, "return to the origin" only has the meaning of an epilogue or a side story, but if the previous stages all have deep meanings, would the last stage include an epilogue? I don't think so.
From my current interpretation, there is a significant difference between "people and cattle forget each other" and "return to the origin" as stages. Perhaps the original author intended it that way, but I can interpret it differently, and that seems reasonable and consistent with my own feelings.
The subject also changes between these two revisions.
Until "people and cattle forget each other," the subject is "I." I can recognize oneness, but "I" is in a relationship of confronting "oneness."
In "return to the origin," the subject becomes "the whole (oneness)." I exist, but I am a part of it. Only here can the true oneness be realized.
"Returning to the source" means (omission) to go beyond the absolute nothingness and return to the original world of differentiation. (omission) When you recover from an illness, you should return to the original reality and work hard. "Introduction to Zen Practice" (by Morison Sōgen).
Several explanations are almost in this line, with "people and cattle forget each other" being enlightenment, and "return to the origin" being the path back. However, it's close but not quite right, not completely wrong, but I think it misses the point. The fact that such an interpretation is common may mean that the person who wrote this originally reached the end, while afterwards, most Zen practitioners have reached "people and cattle forget each other" as enlightenment (I apologize if this sounds rude).
I have also heard that the last two were not originally there and were added by someone. If that is the case, then before that person was added, "people and cattle forget each other" was considered enlightenment, and the person who added it reached the end, but afterwards, fewer people achieved that final stage. (This is my personal interpretation).
Actually, "Henpongengen" (return to the origin) means exactly what the characters say, it is precisely the literal meaning of the characters, and no complicated interpretation is necessary. It simply means "returning to the book and returning to the source." It is that simple: returning to the source of oneness.
While there was a sense of oneness in the previous "Ten Cows" image, it was still just a glimpse. In "Henpongengen," you truly become one.
The final image in the Ten Oxen, "Nittensuisyu" (entering the cave and hanging the hand), is about helping people and serving others. My interpretation is basically the same as the general interpretation, and you can simply read it as is. Therefore, when you reach a certain level of enlightenment, you serve others.
The steps to reach that point are also clear.
Figure 6: Riding the Ox and Returning Home: A State of Tranquility.Figure 7: Forgetting the Ox, Remembering the Person: The Beginning of Oneness.
Figure 8: Forgetting Both the Ox and the Person: A stage where one feels and receives oneness from a perspective centered on the "individual."
Figure 9: Returning to the Origin: As a perspective centered on the "whole," the recognition of oneness emerges. The influence of oneness, the beginning of recognition.
Figure 10: Entering the Gate and Dropping the Hands: Serving from the position of oneness, which is centered on the whole.
According to the conventional explanation of Figure 8, "Forgetting Both the Ox and the Person," this stage corresponds to achieving enlightenment (in a Zen sense). While it is expressed as oneness, it is still a oneness centered on the individual. It is a stage where one can occasionally glimpse the "whole."
Conventionally, the eighth figure, "Forgetting Both the Ox and the Person," is considered enlightenment, and from the ninth figure, "Returning to the Origin," it is said to be the path back. However, I don't think "Forgetting Both the Ox and the Person" is the final destination. I don't think the ninth and tenth figures are the path back either; I believe it is a single path where consciousness expands. This aligns with my experience.
There are several versions of Figure 8, "Forgetting Both the Ox and the Person," so depending on the interpretation, it could be read as having reached complete oneness. While this explanation makes sense, based on my reading, I don't think Figure 8 represents complete oneness.
In Figure 8, the diagram is a "circle" or a "white background," which indicates that the recognition of the "whole" has not yet emerged.
In Figure 9, the recognition of the "whole" finally emerges. This is a state where the state of oneness has matured and intensified. It is definitely not a "path back," but rather an important step in the process. The fact that this is not mentioned in the explanation suggests that very few people have reached the stage of "Returning to the Origin."
In Figure 9, "Returning to the Origin," oneness is completed and recognition is born, gradually increasing. Because it is the world of oneness, everything, including good and evil, is included. Recognition as oneness means transcending good and evil.
In the tenth stage of the Ryuhandosho technique, service begins from the perspective of oneness. Since everything is "me" (the self), when "me" serves "me," what hesitation could there be? It happens naturally. Ryuhandosho is not a "way back," but rather a form of service achieved as a result of heightened oneness.(The figure is quoted from "Zenzai Nyumon" by Sozen Omori.)