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Turning the light around (Ch. fǎn zhào 返照, J. henshō; K. panjo), also translated as “tracing back the radiance,” or “counter-illumination,” is a Zen Buddhist expression referring to turning attention from outward phenomena to awareness itself. In Mahayana Buddhism, the true nature of awareness is related to concepts such as luminous mind, Buddha-nature, and emptiness (śūnyatā).

Etymology[edit]

A longer version of the phrase in Chinese is 回光返照 (pinyin: huí guāng fǎn zhào, Japanese: ekō henshō), "turning the light around and shining back."

The term huí guāng is derived from:

  • 回 (huí, return, go back).[web 1]
  • 光 (guāng, light, ray, beam).[web 2]
    • 回光, huí guāng, "returning the light."

The term fǎn zhào is derived from the following Chinese characters:

  • 返 (fǎn, to return, in reverse, in an opposite direction).[web 3]
  • 照 (zhào, to illuminate, to light up, to shine, to reflect, mirror).[web 4]
    • 返照, fǎn zhào, "to shine in the opposite direction."

Origins and meaning[edit]

The idea that the mind is "luminous" and "shines" goes back to a famous passage in an early Buddhist scriptural collection called the Aṅguttara-nikāya, in which the Buddha declares, "Luminous, monks, is the mind."[1] In Chan Buddhism, this idea is related to the concept of numinous awareness (Ch. lingzhi 靈知) which refers to the ground of sentience, or the mind-ground.[2] As Buswell observes, numinous awareness, as the fundamental quality of sentience, "not so figuratively, 'shines' on sense-objects, illuminating them and allowing them to be cognized."[3] As one turns the mind away from attachment to sense-objects and back toward its fundamental source,[4] one "traces back the radiance" or "turns the light around", as the Korean Sŏn adept Yŏndam Yuil (1720–1799) says:

To “trace back the radiance” means to use one’s own mind to trace the radiance back to the numinous awareness of one’s own mind; for this reason, it is called “trace back the radiance.” It is like seeing the radiance of the sun’s rays and following it back until you see the orb of the sun itself.[5]

By tracing back the radiance, one uncovers one's fundamental nature as numinous awareness, which, as the inherent capacity for enlightenment, is both the fundamental quality of mind mastered in meditation, as well as the faculty which allows meditation to develop through tracing back the radiance.[3] Buswell says this natural luminosity doesn't merely shine on sense-objects, but with meditation, "it comes virtually to shine through sense-objects, rendering them transparent and exposing their inherent voidness (śūnyatā)."[3]

Usage[edit]

Turning one's light around is mentioned in many Chan sources. The Platform Sutra, a key Zen scripture attributed to the semi-legendary Huineng (638–713), connects it with seeing one's "original face".[6] The Chan master Shitou Xiqian (700–790) also says:

Turning my own light in upon myself 迴光返照, I return
And penetrate into the spiritual source, neither front nor back.[7]

The term 返照 (fǎn zhào) occurs in Zongmi's (780–841) Sub-commentary to the Sutra of Perfect Enlightenment, where it refers to recognizing original enlightenment.[8]

Linji Yixuan (died 866 CE), a key figure in the Linji school of Zen, states that all that is needed to obtain the Dharma is to "turn your own light in upon yourselves and never seek elsewhere."[9] Linji further connects this "turning one's light around" (fǎn zhào 返照) with non-doing. When one stops seeking and turns one's own light in upon oneself, Linji tells us, on that very instant one will have "nothing to do" (wú shì, 無事).[9] However, "turning one's light around" does not necessarily imply anything like staring at the mind or concentrating within. Linji quotes the Zen patriarch Shenhui's well-known criticism of such things as arresting the mind, staring at silence, summoning the mind to focus it on externals, controlling the mind to make it clear within, and concentrating the mind to enter into meditation.[10] Moreover, Linji says that looking for something within is just as wrong as seeking externally, since there's nothing within that can be grasped. He says: "Outside the mind there is no Dharma, and even inside the mind it can't be grasped. So what is there to seek for?"[11]

Hongzhi Zhengjue (1091–1157), the famous master of the Caodong school, well known for his practice of silent illumination (Ch. mòzhào), says, "...you must take the backward step and directly reach the middle of the circle from where light issues forth."[12]

Chinul's (1158–1210) Secrets of Cultivating the Mind states:

"There are many points at which to enter the noumenon. I will indicate one approach which will allow you to return to the source.

Chinul: Do you hear the sounds of that crow cawing and that magpie calling?

Student: Yes.

Chinul: Trace them back and listen to your hearing-nature. Do you hear any sounds?

Student: At that place, sounds and discriminations do not obtain.

Chinul: Marvelous! Marvelous! This is Avalokiteśvara's method for entering the noumenon. Let me ask you again. You said that sounds and discriminations do not obtain at that place. But since they do not obtain, isn't the hearing-nature just empty space at such a time?

Student: Originally it is not empty. It is always bright and never obscured.

Chinul: What is this essence which is not empty?

Student: As it has no former shape, words cannot describe it.

This is the life force of all the Buddhas and patriarchs—have no further doubts about that."[13]

The Japanese Zen master Dōgen (1200–1253) describes it as follows: “You should stop the intellectual practice of pursuing words and learn the ‘stepping back’ of ‘turning the light around and shining back’ (Jp: ekō henshō); mind and body will naturally ‘drop off,’ and the ‘original face’ will appear.”[14] According to Joseph Markowski, quoting Davis 2016, for Dōgen, directing our awareness upon “awareness” itself reveals a “mirroring” of phenomena "which reflects things as they show themselves without distortion" (Davis 2016, 223). Thus the practice of mirroring via non-thinking is to be "totally engaged in the vicissitudes of life with all its ups and downs [...] on the basis of impartial compassion, rather than on the basis of egoistic craving and loathing" (Davis 2016, 223).[15]

According to contemporary teacher Jeff Shore, the phrase "describes the essence of Zen practice."[web 5] According to Shore, it "jump[s] directly into the heart of the matter [...] short circuit[ing], in one fell swoop, the endless regression of ordinary consciousness."[web 5]

See also[edit]

References[edit]

  1. ^ "Pabhassara Sutta: Luminous".
  2. ^ See Peter Gregory, Tsung-Mi and the Single Word "Awareness" (chih), Philosophy East and West , Jul., 1985, Vol. 35, No. 3 (Jul., 1985), pp. 249-269, Published by: University of Hawai'i Press
  3. ^ a b c Buswell, Jr. (2016), p. 31.
  4. ^ Buswell, Jr. & Lopez, Jr. (2014), p. 295.
  5. ^ Buswell, Jr. (2016), p. 33.
  6. ^ McRae 2008, p. 25.
  7. ^ Sasaki (2008), p. 266.
  8. ^ Sasaki (2008), p. 174-175.
  9. ^ a b Sasaki (2008), p. 28.
  10. ^ The Zen Teachings of Master Lin-chi, page 43, translated by Burton Watson, Columbia University Press
  11. ^ The Zen Teachings of Master Lin-chi, page 43, translated by Burton Watson, Columbia University Press
  12. ^ Taigen Dan Leighton, Cultivating the Empty Field: the Silent Illumination of Zen Master Hongzhi, page 40, Tuttle Publishing, 2000
  13. ^ Buswell, Jr. (1983), p. 146.
  14. ^ Cleary, Thomas. Shōbōgenzo: Zen Essays by Dōgenp, p. 9. University of Hawaii Press, Honolulu, 1986.
  15. ^ Markowski (2021), p. 205.

Sources[edit]

Web-sources
  1. ^ hanbook.com hui
  2. ^ hanbook.com, guāng
  3. ^ hanbook.com, fǎn
  4. ^ hanbook.com, zhào
  5. ^ a b Jeff Shore, Principles of Zen Practice: Illuminating the Source

Further reading[edit]

External links[edit]

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