{"id":4238,"date":"2018-02-23T13:23:53","date_gmt":"2018-02-23T19:23:53","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/wildfoxzen\/?p=4238"},"modified":"2022-01-25T19:54:20","modified_gmt":"2022-01-26T01:54:20","slug":"hakuin-helps-an-old-soto-priest-favorlessly-meet-birth-and-death","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/2018\/02\/hakuin-helps-an-old-soto-priest-favorlessly-meet-birth-and-death.html","title":{"rendered":"Hakuin Helps An Old S\u014dt\u014d Priest Favorlessly Meet Birth and Death"},"content":{"rendered":"\n<\/head>

\"\"This post continues the series on the teaching of the great Rinzai teacher Hakuin\u00a0Ekaku\u00a0(\u767d\u96a0 \u6167\u9db4<\/span>, January 19, 1686 \u2013 January 18, 1768), celebrating the publication of The Complete Plum Blossoms in a Thicket of Thorn<\/em> (CBP), translated and annotated by Norman Waddell.<\/p>\n

What follows is a reflection on one of the sections in \u201cBook Eight: Religious Verses,\u201d interesting to me because in it we meet an old\u00a0S\u014dt\u014d priest who takes up a k\u014dan. The passage also includes a common theme in Hakuin\u2019s teaching \u2013 don\u2019t waste your time lulling in comfortable meditation. Instead, work your edges, follow the living vein of inquiry, and wake up.<\/p>\n

387. Sending Off Reigaku Zogen, with Preface<\/span><\/h4>\n

\u201cIN SPRING OF the first year of the Kamp\u014d era [1741], when I [Hakuin] was lecturing on the Blue Cliff Record at Keirin-ji in Kai province, Reigaku, the venerable master of Keiun-zan, came to see me.\u201d<\/em><\/span><\/p>\n

We meet Hakuin here at age fifty-seven, in his teaching prime, and lecturing on the\u00a0Blue Cliff Record. <\/em>The assembly for this teaching was at a temple in Kai province, some seventy-five miles north and on the far side of Mount Fuji from Hakuin\u2019s home temple, Sh\u014din-ji, in Hara.\u00a0<\/span>It is notable here how respectfully Hakuin addresses Reigaku \u2013 \u201cthe venerable master.\u201d\u00a0 Waddell tells us that the priest Reigaku was probably a S\u014dt\u014d priest, but nothing more is known about him or Keiun-zan, his temple.<\/p>\n

\u201cI asked him the question, \u2018Where do you come from when you are born? Where do you go after you die?\u2019 Reigaku made no reply.\u201d<\/span><\/em><\/p>\n

Reigaku is a \u201cvenerable master,\u201d a temple abbot, but apparently had yet to clarify the great matter birth and death. It also seems that he is an old man, so with no time to waste, Hakuin gets right to the point \u2013 what is birth and death? Reigaku breaks into a sweat, shuffles his feet, and rubs his head unable to respond heart to heart.<\/span>\u00a0And having been in a similar position, although not so old at the time, my heart goes out to the old boy. \u201cAll that practice,\u201d I hear him saying to himself, \u201csesshin after sesshin, and yet the dharma<\/a> is not flowing from my heart.\u201d\u00a0<\/span><\/p>\n

I imagine that Reigaku heading back to his home temple,\u00a0Keiun-zan, with his head hanging, feet dragging. Perhaps there were other monks there, young and old, eager to hear about his encounter with the great teacher, Hakuin. He tells them the story, then redoubles his devotion to sitting. Now, however, he and his fellows, instead of silently illuminating themselves, spending all their \u201c\u2026<\/span>time seated like lumps in long, lifeless ranks, nodding away like oarsmen (1),\u201d they throw themselves into the inquiry of the k\u014dan Hakuin had compassionately offered: \u201cWhere do you come from when you are born? Where do you go after you die?\u201d<\/span><\/p>\n

Despite Hakuin\u2019s scorn for Reigaku\u2019s silent illumination sitting, it may well have been due in large part to that strong and stable base, the deeply settled mind of the\u00a0S\u014dt\u014d school, that propelled Reigaku\u2019s efforts to bare wonderful fruit. Eventually, the\u00a0k\u014dan broke open, and his heart was finally at peace. Buddha Shakyamuni described this as \u201c\u2026having done what needed to be done.\u201d\u00a0<\/span><\/p>\n

Then, although\u00a0Keiun-zan is at least seventy-five miles and on the opposite side of Mount Fuji from Hakuin\u2019s\u00a0Sh\u014din-ji, and although he is an old man, Reigaku simply must see his teacher and present the truth that he had realized. Time and again in the old records, we find the ancients in our Zen way broke through the barriers of reluctance and comfort.\u00a0<\/span><\/p>\n

Passage #387 continues:<\/p>\n

\u201cNow in the second year of Kamp\u014d [1742], just before the Buddha\u2019s Birthday, Reigaku boarded a boat in Kai province, rode down the swift Fuji River to Suruga province, and came to Sh\u014din-ji to continue his study with me.\u201d<\/span><\/em><\/p>\n

Waddell notes, \u201cReigaku would have had a quick and exciting journey down the rapidly flowing Fuji River. It arises in the highlands of Kai province north of Mount Fuji, flows down west of the mountain, and empties into Suruga Bay.\u201d<\/p>\n

I see old Reigaku with bushy white eyebrows, bright eyes, and flowing black S\u014dt\u014d\u00a0<\/span>robes racing down the rapids, hanging on to the sides of the boat, risking life and limb, just to meet Hakuin again. He makes the practice of running to d\u014dkusan (aka, sanzen) seem really tame!\u00a0<\/span><\/p>\n

Happily, Reigaku succeeded at not drowning, and manages to again meet the great teacher. Seeing the old\u00a0S\u014dt\u014d monk returning for direct encounter must have made Hakuin smile through and through. Getting a whiff of Reigaku\u2019s kensh\u014d had to warm his heart, knowing that<\/span>\u00a0his life purpose, to help living beings realize the truth of the buddhadharma, was being fulfilled one kensh\u014d\u00a0<\/span>at a time.<\/p>\n

\u201cI [Hakuin] asked him, \u2018Where do you come from when you are born? Where do you go after you die?\u2019 Reigaku raised a finger.\u201d<\/span><\/em><\/p>\n

Hakuin, by all accounts a demanding teacher, didn\u2019t settle for anything but a full-body, clear and strong, Now! presentation. Holding up a finger like Juzhi did not reach it (2). As Nyogen Senzaki said, referring to how some of his students played with k\u014d<\/span>an presentation, \u201cUntil you can prove yourself in real freedom beyond birth and death, you are just a bad actor, after all\u201d (3).<\/p>\n

Yet, here with Reigaku, Hakuin doesn\u2019t seem to see a bad actor. If he had he would have sent Reigaku scurrying (or toddling) with shouts and blows. Reigaku must have been sufficiently clear for Hakuin to energize Reigaku toward full transparent brightness:<\/p>\n

\u201c\u2018You aren\u2019t there yet,\u2019\u00a0<\/span><\/em>I said. \u2018Go on, say something else.\u2019<\/span><\/em><\/p>\n

\u2018Where do you come from when you are born? Where do you go after you die?\u2019 he [Reigaku] replied.\u201d<\/span><\/em><\/p>\n

This is an intriguing peek into how Hakuin met students face-to-face for k\u014dan introspection<\/span>. Reigaku\u2019s words, \u201cWhere do you come from when you are born? Where do you go after you die?\u201d, have flavor in their plainess.\u00a0<\/span>Hakuin, by stepping into Reigaku\u2019s soggy straw sandals,\u00a0verified Reigaku\u2019s awakening<\/span>. So a\u00a0good time was had by all. Light and happy music played softly in the background.<\/p>\n

Hakuin continued,<\/p>\n

\u201cCherishing the awakening that old priest had achieved, I composed a verse to give him. He tucked it in his sleeve and took it back to Kai province.\u201d<\/span><\/em><\/p>\n

\u201cCherishing the awakening\u201d stands out here. Teacher and\u00a0student meet buddha face to buddha face. Then with no further adieu, Reigaku tucked up his sleeves and returned to\u00a0Keiun-zan, this time with a different story to tell. Waddell notes, \u201c<\/span>On his return trip to Kai province he probably would have made the long and strenuous hike over the high passes to the east of the mountain.\u201d<\/p>\n

Hakuin\u2019s Verse for Reigaku<\/h4>\n

\u201cDon\u2019t you regret the misfortune of a wasted life and idle death?<\/span><\/em>
\n Those many years of sitting\u00a0and silently illuminating yourself?<\/span><\/em>
\n Don\u2019t say the practice of Zen does not yield miraculous results,<\/span><\/em>
\n Eyes won\u2019t open for some till they\u2019re losing their hair and teeth.\u201d<\/span><\/em><\/p>\n

Curiously, this verse doesn\u2019t seem to be about Reigaku or even for him. He had, after all, just realized\u00a0kensh\u014d and yet the verse is about the regret of not realizing and a warning not to disparage the power of the Zen way. So what is Hakuin doing with this verse? In Hakuin\u2019s perspective, the\u00a0S\u014dt\u014d path in his day had become overgrown and lifeless with practitioners lulling away their time in silent illumination, a passive, do-nothing, waste of time. Incidentally, Hakuin was equally critical of some practitioners in his own Rinzai school, hobbled by the \u201c\u2026dry and lifeless methods of \u2018Unborn Zen.\u2019\u201d In our day as well, lots of zazen without\u00a0k\u014dan introspection can lead to powerful concentration, however, many practitioners slide past the point of cultivating verification, expressed here as \u201cWhere do you come from when you are born? Where do you go after you die?\u201d<\/span><\/p>\n

So perhaps Reigaku was just the messenger to the S\u014dt\u014d monks that trained with him or with whom he associated. And because Hakuin decided to include this incident and verse in the record of his teaching, his audience for his message includes those in his time and beyond who might be suffering \u201c\u2026the misfortune of a wasted life and idle death.\u201d<\/span><\/p>\n

The message of the verse is simple and direct, and reverberates with the \u201cEvening Message,\u201d recited at the end of the day in both Rinzai and\u00a0S\u014dt\u014d training centers to this day<\/span>:<\/p>\n

Spoken to the great assembly:
\nThe great matter is birth-death
\nImpermanence is swift!
\nIt\u2019s fitting for everyone to sober up! Wake up!
\nDo not let [this opportunity] pass by\u201d (4)<\/p>\n

_________________<\/p>\n

(1)\u00a0Wild Ivy<\/em>, p. 55. Said about a different group.<\/p>\n

(2) See\u00a0No Gate Barrier<\/span><\/i> (<\/span>W\u00fam\u00e9ngu\u0101n<\/span><\/i>)\u00a0<\/span>CASE 3: Juzhi Raises A Finger<\/span><\/p>\n

(3)\u00a0Eloquent Silence<\/em> by Nyogen Senzaki p. 198. Thanks, Alan, for pointing this out.<\/p>\n

(4) \u201cThe Evening Message.\u201d\u00a0Author\u2019s translation.<\/span><\/span><\/p>\n

_________________<\/p>\n

\"\"<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

This post continues the series on the teaching of the great Rinzai teacher Hakuin\u00a0Ekaku\u00a0(\u767d\u96a0 \u6167\u9db4, January 19, 1686 \u2013 January 18, 1768), celebrating the publication of The Complete Plum Blossoms in a Thicket of Thorn (CBP), translated and annotated by Norman Waddell. What follows is a reflection on one of the sections in \u201cBook Eight: […]<\/p>\n","protected":false},"author":182,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[143,129,6,140,137],"class_list":["post-4238","post","type-post","status-publish","format-standard","hentry","category-uncategorized","tag-birth-and-death","tag-hakuin","tag-koan","tag-rinzai","tag-soto"],"yoast_head":"\nHakuin Helps An Old S\u014dt\u014d Priest Favorlessly Meet Birth and Death<\/title>\n<meta name=\"description\" content=\"In this post, we meet an old\u00a0S\u014dt\u014d priest who takes up a k\u014dan with Hakuin. The passage also includes a common theme in Hakuin's teaching - don't waste your time lulling in comfortable meditation. 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