{"id":4427,"date":"2018-04-14T13:23:42","date_gmt":"2018-04-14T19:23:42","guid":{"rendered":"http:\/\/admin.patheos.com\/blogs\/wildfoxzen\/?p=4427"},"modified":"2022-01-25T19:50:34","modified_gmt":"2022-01-26T01:50:34","slug":"hakuins-blistering-criticisms-of-soto-zen-who-and-what","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/wildfoxzen\/2018\/04\/hakuins-blistering-criticisms-of-soto-zen-who-and-what.html","title":{"rendered":"Hakuin’s Blistering Criticisms of S\u014dt\u014d Zen: Who and What"},"content":{"rendered":"\n<\/head>

\"\"Hakuin (1686 \u2013 1768), the great revitalizer of Rinzai Zen, had blistering criticisms of practitioners of silent-illumination meditation. Indeed, Seo and Addiss identify this as one of the main themes of Hakuin\u2019s teaching, \u201cA continued denunciation of those who contribute to the decline of Zen, particularly through the incorporation of Pure Land Buddhist<\/a> practices and\/or the sole use of \u2018silent meditation\u2019 (1).\u201d<\/p>\n

However, in The Complete Poison Blossoms in a Thicket of Thorn <\/em>(CPB),\u00a0<\/em>much of the vitriol is directed at silent illumination and the S\u014dt\u014d monks who practiced it, as well as those in the Rinzai school that had continued the \u201cunborn\u201d approach of Bankei (1622-1693), and not so much at the Pure Land school.<\/p>\n

In this post, I\u2019ll dig into the nature of Hakuin\u2019s criticisms and invite the reader to consider whether and how these criticisms apply to our contemporary dharma<\/a> scene. I plan to return to this latter theme in a future post. First, though, more than a few words about who it is that Hakuin is criticizing.<\/p>\n

Disclaimer: we really don\u2019t know much about either\u00a0S\u014dt\u014d or Rinzai Zen in the 1700s. Hakuin frequently reports observations like this: \u201cThese days in temples throughout the country people are immersing themselves in the dead, stagnant waters of quiescent silent illumination Zen.\u201d<\/p>\n

In digging around in the available histories of the period, especially Zen Buddhism a History: Japan,<\/em> by Heinrich Dumoulin, I find no mention of this thriving community of S\u014dt\u014d monks practicing silent illumination. What we do know about what was happening then in\u00a0S\u014dt\u014d school that has impacted our practice today was the work of Gessh\u016b S\u014dko (1618\u20131696), Manzan D\u014dhaku (1636-1715), Menzan Zuih\u014d (1683-1769), and Gent\u014d Sokuch\u016b (1729-1807), among others, who led a movement to return to the letter of D\u014dgen\u2019s teaching.<\/p>\n

During the previous century, the 1600s, a new influx of Ch\u2019an teachers from China had come to Japan, and became known as the Obak\u016b school, offering the combination of Ch\u2019an and Pure Land popular on the mainland. Most well-known teachers in both the\u00a0S\u014dt\u014d and Rinzai schools through the 1600s and 1700s had some direct monastic training within this new school. And as you might expect, it worked for some and not for others, instigating strong reactions and reforms in both the\u00a0S\u014dt\u014d and Rinzai schools. The sorting out of Pure Land influences in the\u00a0S\u014dt\u014d and Rinzai schools during the 1700s, for example, may have been more a reaction to the Obak\u016b school than to the native Pure Land schools of Japan.<\/p>\n

Gent\u014d Sokuch\u016b, as the 50th abbot of Eiheiji, is renowned in S\u014dt\u014d Zen lore for having set fire to the large mokugyo (fish drum) that was used for chanting, apparently because he also wanted to expunge Pure Land elements from\u00a0S\u014dt\u014d Zen.\u00a0Gent\u014d, by the way, was an older dharma brother of Ry\u014dkan (1758\u20131831), the great poet monk. Gent\u014d\u2019s efforts to \u201cpurify\u201d the\u00a0S\u014dt\u014d practice disturbed Ry\u014dkan so much that he literally headed for the hills and lived out his life as a hermit poet (2).<\/p>\n

Given that all these monks, including Ry\u014dkan, were into the letter of\u00a0D\u014dgen Zen, and that\u00a0D\u014dgen in all his writing never mentioned \u201csilent illumination,\u201d it seems unlikely that these teachers or the monastics in their monasteries were framing their practice as \u201csilent illumination.\u201d<\/p>\n

Since other sources do not confirm Hakuin\u2019s reports about the prominence of the practice of silent illumination, I got to wondering if Hakuin was constructing a foil, a straw man, in order to contrast his vigorous style of k\u014dan introspection and turning the wheel of the four great vows? After all, it would be consistent with elements of his robust, wholehearted, extroverted style to exaggerate just a tiny bit. If so, he may have been constructing a narrative that followed on the heels of Dahui\u00a0Zonggao\u00a0(1089\u20131163), who was widely regarded, like Hakuin became, of being responsible for reforming the k\u014dan practice of his day, while also emphasizing the importance of kensh\u014d.<\/p>\n

On the other hand, Hakuin\u2019s impression of thriving hordes of silent illuminators might come from Hakuin\u2019s early pilgrimage years when he travelled widely, perhaps gaining first-hand knowledge of on-the-ground S\u014dt\u014d Zen in the early 1700\u2019s that wasn\u2019t maintained in the available records. Which is right? This question, to my knowledge, cannot be answered at this time.<\/p>\n

Hakuin does not appear to have been acquainted with the S\u014dt\u014d monks mentioned above nor another who is well-known today, Tenkei Denson\u00a0(1648-1735), an advocate for the use of k\u014dan. Tenkei also published a controversial commentary on\u00a0D\u014dgen\u2019s Sh\u014db\u014dgenj\u014d,<\/em> and generally had a view of things much more like Hakuin than his\u00a0S\u014dt\u014d contemporaries and received plenty of blow-back for it.<\/p>\n

It is also worth noting that not all of the experiences Hakuin reported with\u00a0S\u014dt\u014d Zen were negative. Hakuin tells (CPB\u00a0#423)\u00a0of spending a practice period at\u00a0S\u014dt\u014d temple, Inry\u014d-ji, and having a wonderful experience. Hakuin had glowing words for the\u00a0Inry\u014d-ji S\u014dt\u014d teacher, saying, \u201cDaigan R\u014dshi was an excellent priest, a straight and unbowed branch of the Zen forest, a splendid panicle of rice from its Dharma fields.\u201d<\/p>\n

Hakuin was even invited to be the next abbot of Inry\u014d-ji, one of the many indications in the works of Hakuin that the S\u014dt\u014d and Rinzai schools were not as distinct in his day as they are today.<\/p>\n

Finally, in\u00a0CPB and in other works, Hakuin\u00a0regularly reports meetings with\u00a0S\u014dt\u014d monks who came to Sh\u014din-ji to have practice interviews with him. Based on all this, it seems to me that Hakuin\u2019s criticisms of S\u014dt\u014d practitioners were based primarily on principle rather than sectarian motivations.<\/p>\n

What principles?<\/p>\n

Hakuin\u2019s blistering criticisms of silent illumination (Soto) Zen<\/h4>\n

Hakuin had five main criticisms of silent illumination that he repeated in various forms throughout his career:<\/p>\n

    \n
  1. \n
      \n
    1. The zazen of silent illumination Zen is a passive pursuit of a state of perfect purity, and sometimes just a do-nothing practice of zoning out, sleeping, and generally wasting the resources of donors.<\/li>\n
    2. Silent illumination Zen takes kensho as something that is inherent, too pure to experience, or already realized, and so denies the reality and significance of a personal experience of kensho.<\/li>\n
    3. Because silent illumination Zen denies kensho, it has no inclination for post-satori development like Hakuin\u2019s method for post-satori practice \u2013 digging into many koans and sutras.<\/li>\n
    4. Silent illumination Zen takes the dharma as a belief system and so the power of such teachings as \u201cformlessness\u201d and \u201cno mind\u201d is lost in doctrinal dharma (as opposed to personally putting it to work).<\/li>\n
    5. Silent illumination Zen denied karma and rebirth.<\/li>\n<\/ol>\n<\/li>\n<\/ol>\n

      \u00a0<\/p>\n

      Rather than pedantically explain these one-by-one, I\u2019m inclined to let Hakuin speak for himself. Here are a couple examples where he touches on most of the above themes:<\/p>\n

      \u201cThese days in temples throughout the country people are immersing themselves in the dead, stagnant waters of quiescent silent illumination Zen. Making no headway whatever, achieving nothing at all, they just dilly-dally their lives away in that state, half-alive, half-dead. They reject the essential matter of koan work, shoving it aside without a thought, having no more use for it than a merchant would for a mattock or plow. One of their teachers says things like this: \u2018Don\u2019t look at the koan stories; they are a muddy quagmire that will only suck your self-nature under. Don\u2019t look at words or letters; that is a dense thicket filled with entangling vines that will strangle all the life from your Zen spirit. Your self-nature has no love for words and letters. It has no fondness for koans. It wants simply to retain an easy tranquility, a free and unrestricted state of mind. That is the true and authentic meaning of Zen\u2019s direct pointing. The self-nature that is inborn in each and every person is originally perfectly clear, free, and unrestricted (3).'\u201d<\/p>\n

      and<\/p>\n

      \u201cThere are priests today who pride themselves on teaching the doctrine of silent illumination, do-nothing Zen. They dispense with all acts that benefit either themselves or others. They preach the doctrine of no-mind while their minds are filled with thought, they seek formlessness while still clutching tightly to form. They are content when they have located a temple with comfortable quarters and plenty to eat, and there they sleep their lives vainly away in a state of ignorance (4).\u201d<\/p>\n

      If you are a follower of S\u014dt\u014d Zen, especially in a lineage that conflates silent illumination with shikantaza (aka, \u201cjust sitting\u201d), Hakuin\u2019s criticism might seem startling and even offensive to you. \u201cAnyway,\u201d you might say, \u201cjust because Hakuin was critical of some\u00a0S\u014dt\u014d Zen practice, doesn\u2019t mean that his criticisms were valid or still are today.\u201d<\/p>\n

      I agree. A question for S\u014dt\u014d Zen practitioners in our times, though, is simple \u2013 are they?<\/p>\n

      (1) The Sound of One Hand: Painting and Calligraphy by Zen Master Hakuin, Audrey Yoshiko Seo and Stephen Addiss, pp. 8-9.<\/p>\n

      (2) See \u201cEmerging from Nonduality: K\u014dan Practice in the Rinzai Tradition Since Hakuin,\u201d by Michel Mohr, in The K\u014dan: Texts and Contexts in Zen Buddhism, <\/em>p. 245.<\/p>\n

      (3) CPB,\u00a0\u201c189. Reply to Priest Remp\u014d of Keirin-ji.\u201d<\/p>\n

      (4) CPB, \u201c429.\u00a0Gud\u014d\u2019s Lingering Radiance.\u201d<\/p>\n

      ________________<\/p>\n

      \"\"<\/p>\n

      \u00a0<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"

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