Английская Википедия:Hakuin Ekaku

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Шаблон:Short description Шаблон:Infobox religious biography Шаблон:Zen Buddhism

Шаблон:Family name hatnote Шаблон:Nihongo was one of the most influential figures in Japanese Zen Buddhism, who regarded bodhicitta, working for the benefit of others, as the ultimate concern of Zen-training.[web 1] While never having received formal dharma transmission, he is regarded as the reviver of the Japanese Rinzai school from a period of stagnation, focusing on rigorous training methods integrating meditation and koan practice.

Biography

Early years

Hakuin was born in 1686 in the small village of Hara,[web 2] at the foot of Mount Fuji. His mother was a devout Nichiren Buddhist, and it is likely that her piety was a major influence on his decision to become a Buddhist monk. As a child, Hakuin attended a lecture by a Nichiren monk on the topic of the Eight Hot Hells. This deeply impressed the young Hakuin, and he developed a pressing fear of hell, seeking a way to escape it. He eventually came to the conclusion that it would be necessary to become a monk.

Shōin-ji and Daishō-ji

At the age of fifteen, he obtained consent from his parents to join the monastic life, and was ordained at the local Zen temple, Shōin-ji, by the residing priest Tanrei Soden. Tanrei had a poor health, and Hakuin was soon sent to a neighboring temple, Daishō-ji, where he served as a novice for three or four years, studying Buddhist texts. While at Daisho-ji, he read the Lotus Sutra, considered by the Nichiren sect to be the king of all Buddhist sutras, and found it disappointing, saying "it consisted of nothing more than simple tales about cause and effect".

Zensō-ji

At age eighteen, he left Daishō-ji for Zensō-ji, a temple close to Hara.Шаблон:Sfn At the age of nineteen, he came across in his studies the story of the Chinese Ch'an master Yantou Quanhuo, who had been brutally murdered by bandits. Hakuin despaired over this story, as it showed that even a great monk could not be saved from a bloody death in this life. How then could he, just a simple monk, hope to be saved from the tortures of hell in the next life? He gave up his goal of becoming an enlightened monk, and not wanting to return home in shame, traveled around studying literature and poetry.Шаблон:Sfn

Zuiun-ji

Travelling with twelve other monks, Hakuin made his way to Zuiun-ji, the residence of Baō Rōjin, a respected scholar but also a tough-minded teacher.Шаблон:Sfn While studying with the poet-monk Bao, he had an experience that put him back along the path of monasticism. He saw a number of books piled out in the temple courtyard, books from every school of Buddhism. Struck by the sight of all these volumes of literature, Hakuin prayed to the gods of the Dharma to help him choose a path. He then reached out and took a book; it was a collection of Zen stories from the Ming Dynasty. Inspired by this, he repented and dedicated himself to the practice of Zen.Шаблон:Sfn

First awakening

Eigen-ji

He again went traveling for two years, settling down at the Eigen-ji temple when he was twenty-three. It was here that Hakuin had his first entrance into enlightenment when he was twenty-four.Шаблон:Sfn He locked himself away in a shrine in the temple for seven days, and eventually reached an intense awakening upon hearing the ringing of the temple bell. However, his master refused to acknowledge this enlightenment, and Hakuin left the temple.

Shōju Rōjin

Hakuin left again, to study for a mere eight months with Shōju Rōjin (Dokyu Etan, 1642–1721),Шаблон:Sfn an enigmatic teacher whose historicity has been questioned.Шаблон:Sfnp According to Hakuin and his biographers, Shoju was an intensely demanding teacher, who hurled insults and blows at Hakuin, in an attempt to free him from his limited understanding and self-centeredness. When asked why he had become a monk, Hakuin said that it was out of terror to fall into hell, to which Shōju replied "You're a self-centered rascal, aren't you!"Шаблон:Sfn Shōju assigned him a series of "hard-to-pass" koans. These led to three isolated moments of satori, but it was only eighteen years later that Hakuin really understood what Shōju meant with this.Шаблон:Sfn

Hakuin left Shoju after eight months of study,Шаблон:Sfn but in later life, when he had realized Shoju's teachings on the importance of bodhicitta, Hakuin considered Shoju Rojin his primary teacher, and solidly identified himself with Shoju's dharma-lineage. Today Hakuin is considered to have received dharma transmission from Shoju,[web 3] though he didn't receive formal dharma transmission from Shoju Rojin,Шаблон:Sfn nor from any other teacher,[web 4] a contradiction for the Rinzai's school emphasis on formal dharma-transmission.Шаблон:Sfnp

Incomplete accomplishment and renewed doubt

Hakuin realized that his attainment was incomplete.Шаблон:Sfn His insight was sharp during meditation,Шаблон:Sfnp but he was unable to sustain the tranquility of mind of the Zen hall in the midst of daily life.Шаблон:Sfn His mental dispositions were unchanged, and attachment and aversion still prevailed in daily life, a tendency which he could not correct through "ordinary intellectual means."Шаблон:SfnpШаблон:Refn His mental anguish even worsened when, at twenty-six, he read that "all wise men and eminent priests who lack the Bodhi-mind fall into Hell".Шаблон:Sfn This raised a "great doubt" (taigi) in him, since he thought that the formal entrance into monkhood and the daily enactment of rituals was the bodhi-mind.Шаблон:Sfn Only with his final awakening, at age 42, did he fully realize what "bodhi-mind" means, namely working for the good of others.Шаблон:Sfn

Zen sickness

Hakuin's early extreme exertions affected his health, and at one point in his young life he fell ill for almost two years, experiencing what would now probably be classified as a nervous breakdown by Western medicine. He called it Zen sickness, and in later life often narrated to have sought the advice of a Taoist cave dwelling hermit named Hakuyu, who prescribed a visualization and breathing practice which eventually relieved his symptoms. From this point on, Hakuin put a great deal of importance on physical strength and health in his Zen practice, and studying Hakuin-style Zen required a great deal of stamina. Hakuin often spoke of strengthening the body by concentrating the spirit, and followed this advice himself. Well into his seventies, he claimed to have more physical strength than he had at age thirty, being able to sit in zazen meditation or chant sutras for an entire day without fatigue. The practices Hakuin claimed to have learned from Hakuyu are still passed down within the Rinzai school.

Temple priest at Shōin-ji

After another several years of travel, at age 31 Hakuin returned to Shoin-ji, the temple where he had been ordained. He was soon installed as head priest, a capacity in which he would serve for the next half-century, giving Torin Sosho, who had followed-up Tanrei, as his "master" when enscribing himself in the Mioshi-ji bureaucracy.Шаблон:SfnШаблон:Sfnp When he was installed as head priest of Shōin-ji in 1718, he had the title of Dai-ichiza, "First Monk":Шаблон:Sfn Шаблон:Blockquote

It was around this time that he adopted the name "Hakuin", which means "concealed in white", referring to the state of being hidden in the clouds and snow of mount Fuji.Шаблон:Sfn

Final awakening

Although Hakuin had several "satori experiences", he did not feel free, and was unable to integrate his realization into his ordinary life.Шаблон:Sfn While eventually admitting a small number of students, Hakuin committed himself to a thorough practice, sitting all night in zazen. At age 41, he experienced a decisive awakening, while reading the Lotus Sutra, the sutra that he had disregarded as a young student. He realized that the Bodhi-mind means working for the good of every sentient being:Шаблон:Sfn Шаблон:Blockquote

He wrote of this experience, saying "suddenly I penetrated to the perfect, true, ultimate meaning of the Lotus". This event marked a turning point in Hakuin's life. He dedicated the rest of his life to helping others achieve liberation.Шаблон:SfnШаблон:Sfn

Practicing the bodhi-mind

Файл:Bodhidarma.jpg
Scroll calligraphy by Hakuin Ekaku (depicts Bodhidharma). Caption: Jikishi ninshin, Kensho jobutsu: "Direct pointing at the mind of man, seeing one's nature and becoming Buddha."

He would spend the next forty years teaching at Shoin-ji, writing, and giving lectures. At first there were only a few monks there, but soon word spread, and Zen students began to come from all over the country to study with Hakuin. Eventually, an entire community of monks had built up in Hara and the surrounding areas, and Hakuin's students numbered in the hundreds. He eventually would certify over eighty disciples as successors.

Is that so?

A well-known anecdote took place in this period: Шаблон:Blockquote

Death

Shortly before his death, Hakuin wrote Шаблон:Blockquote

Written over a large calligraphic character 死 shi, meaning Death, he had written as his jisei (death poem):

Шаблон:Blockquote

At the age of 83, Hakuin died in Hara, the same village in which he was born and which he had transformed into a center of Zen teaching.

Teachings

Файл:Daruma, Hakuin Ekaku - Indianapolis Museum of Art - DSC00771.JPG
Daruma by Hakuin

Like his predecessors Shidō Bu'nan (Munan) (1603–1676) and Dōkyō Etan (Shoju Rojin, "The Old Man of Shōju Hermitage") (1642–1721), Hakuin stressed the importance of kensho and post-satori practice, deepening one's understanding and working for the benefit of others. Just like them he was critical of the state of practice in the Rinzai-establishment, which he saw as lacking in rigorous training.

Post-satori practice

Hakuin saw "deep compassion and commitment to help all sentient beings everywhere"Шаблон:Sfn as an indispensable part of the Buddhist path to awakening. Hakuin emphasized the need for "post-satori training",Шаблон:SfnШаблон:Sfn purifying the mind of karmic tendencies and Шаблон:Blockquote

The insight in the need of arousing bodhicitta formed Hakuin's final awakening: Шаблон:Blockquote

Koan practice

Hakuin deeply believed that the most effective way for a student to achieve insight was through extensive meditation on a koan. Only with incessant investigation of his koan will a student be able to become one with the koan, and attain enlightenment. The psychological pressure and doubt that comes when one struggles with a koan is meant to create tension that leads to awakening. Hakuin called this the "great doubt", writing, "At the bottom of great doubt lies great awakening. If you doubt fully, you will awaken fully".[1]

Hakuin used two or three stages in his application of koan-training. Students had to develop their ability to see (kensho) their true nature. Yet, they also had to sustain the "great doubt," going beyond their initial awakening and further deepen their insight struggling with "difficult-to-pass" (nanto) koans, which Hakuin seems to have inherited from his teachers. This further training and awakening culminates in a full integration of understanding and quietude with the actiin of daily life, and bodhicitta, upholding the four bodhisattva-vows and striving to liberate all living beings.Шаблон:Sfnp

Hear the sound of one hand

In later life he used the instruction "Hear the sound of one hand," which actually consists of two parts, to raise the great doubt with beginners. He first mentioned it when writing Шаблон:Blockquote

Kannon Bosatsu is Kanzeon (Avalokiteshvara, Guanyin), the bodhisattva of great compassion, who hears the sounds of all people suffering in this world. The second part is "Put a stop all sounds,"Шаблон:SfnpШаблон:Sfnp referring to the first bodhisattva vow of liberating all sentient beings.Шаблон:Refn

Hakuin preferred this to the most commonly assigned first koan from the Chinese tradition, the Mu koan. He believed his "Sound of One Hand" to be more effective in generating the great doubt, and remarked that "its superiority to the former methods is like the difference between cloud and mud".Шаблон:Sfn

While 'the sound of one hand' is the classical instruction used by Hakuin, in Hakuin on kensho and other writings he emphasises the Hua Tou-like question "Who is the host of seeing and hearing?"Шаблон:Sfnp to arouse the great doubt,Шаблон:Refn akin to Bassui Tokushō's (1327–1387) "Who is hearing this sound?", and the Ōbaku use of the "nembutsu kōan", which entailed the practice of reciting the name of Amitabha while holding in one's mind the kōan, "Who is reciting?"Шаблон:Sfnp Bassui equates Buddha-nature or the One Mind with Kanzeon, compassion.Шаблон:Sfnp "...someone who, for every sound he heard, contemplated the mind of the hearer, thereby realizing his true nature."Шаблон:Sfnp Bassui further explains that "The one gate - the so-called one who hears the Dharma [...] - was the perfection achieved by the bodhisattva Kannon."Шаблон:SfnpШаблон:Refn

As for antecedents of 'the sound of one hand', it "has a close relation to,"Шаблон:Sfnp or is "adapted from,"Шаблон:Sfn Xuedou Chongxian's (980-1052) poetic commentary that "a single hand by itself produces no sound," which appears in case 18 of The Blue Cliff Record.Шаблон:SfnpШаблон:Sfnp One hand also appears in some interactions and explanations. When first meeting Shōju Rōjin, Hakuin Шаблон:Blockquote

The "Recorded Sayings" of Zhaozhou Congshen (Jōshū Jūshin, 778–897) contain the following episode: Шаблон:Blockquote

Regarding his final awakening, in his biography Wild Ivy Hakuin wrote Шаблон:Blockquote

Four ways of knowing

Шаблон:See also

Asanga, one of the main proponents of Yogacara, introduced the idea of four ways of knowing: the perfection of action, observing knowing, universal knowing, and great mirror knowing. He relates these to the Eight Consciousnesses:

  1. The five senses are connected to the perfection of action,
  2. Samjna (cognition) is connected to observing knowing,
  3. Manas (mind) is related to universal knowing,
  4. Alaya-vijnana is connected to great mirror knowing.Шаблон:Sfn

In time, these ways of knowing were also connected to the doctrine of the three bodies of the Buddha (Dharmakāya, Sambhogakāya and Nirmanakaya), together forming the "Yuishiki doctrine".Шаблон:Sfn

Hakuin related these four ways of knowing to four gates on the Buddhist path: the Gate of Inspiration, the Gate of Practice, the Gate of Awakening, and the Gate of Nirvana.Шаблон:Sfn

  1. The Gate of Inspiration is initial awakening, kensho, seeing into one's true nature.
  2. The Gate of Practice is the purification of oneself by continuous practice.
  3. The Gate of Awakening is the study of the ancient masters and the Buddhist sutras, to deepen the insight into the Buddhist teachings, and acquire the skills needed to help other sentient beings on the Buddhist path to awakening.
  4. The Gate of Nirvana is the "ultimate liberation", "knowing without any kind of defilement".Шаблон:Sfn

The Five Ranks

Hakuin found the study and understanding of Dongshan Liangjie's (Jp. Tōzan Ryōkan) Five Ranks highly useful in post-satori practice.Шаблон:Sfnp Today, they form part of the 5th step of the Japanese Rinzai koan-curriculum.

Opposition to "Do-nothing Zen"

One of Hakuin's major concerns was the danger of what he called "Do-nothing Zen" teachers, who upon reaching some small experience of enlightenment devoted the rest of their life to, as he puts it, "passing day after day in a state of seated sleep".Шаблон:Sfn Quietist practices seeking simply to empty the mind, or teachers who taught that a tranquil "emptiness" was enlightenment, were Hakuin's constant targets. In this regard he was especially critical of followers of the maverick Zen master Bankei.Шаблон:Sfn He stressed a never-ending and severe training to deepen the insight of satori and forge one's ability to manifest it in all activities.Шаблон:SfnШаблон:Sfn He urged his students to never be satisfied with shallow attainments, and truly believed that enlightenment was possible for anyone if they exerted themselves and approached their practice with real energy.Шаблон:Sfn

Influence

Emphasis on kensho and post-satori practice

Hakuin put a strong emphasis on kensho and post-satori practice, following the examples of his dharma-predecessors Gudō Toshoku (1577–1661), Shidō Bu'nan (Munan)(1603–1676), and his own teacher Shoju Rojin (Dokyu Etan), 1642–1721).[2] The emphasis on kensho had a strong influence on western perceptions of Zen through the writings of D.T. Suzuki and the practice-style of Yasutani, the founder of the Sanbo Kyodan, though the Sanbo Kyodan has also incorporated the necessity of post-satori practice.

Revival of Rinzai and Otokan

Hakuin is generally considered as the reviver of the Japanese Rinzai-tradition from a long period of stagnation and decline of monastic rigor.Шаблон:Sfnp Yet, Ahn notes that this also a matter of perception, and that multiple factors are at play here.Шаблон:Sfnp In Hakuin's time, support from the upper classes for the Zen-institutions had waned, and Zen-temples had to secure other means of support, finding it in a lay-audience.Шаблон:Sfnp There was also the challenge of the Chinese Ōbaku-school, with its emphasis on rigorous communal training and more accessible teachings.Шаблон:Sfnp Heine and Wright note that:Шаблон:Sfnp Шаблон:Blockquote

As a result of their approach, which caused a stir in Japan, many Rinzai and Sōtō masters undertook reforming and revitalizing their own monastic institutions, partly incorporating Ōbaku, partly rejecting them. Kogetsu Zenzai welcomed their influence, and Rinzai master Ungo Kiyō even began implementing the use of nembutsu into his training regimen at Zuigan-ji.Шаблон:Sfnp Other teachers, not only Hakuin, responded to these challenges by harking back to the roots of their own school, and by adapting their style of teaching.Шаблон:Sfnp Hakuin was affiliated to Myōshin-ji and the Ōtōkan lineage,Шаблон:Sfnp and sought to restore what he considered as the authentic, China-derived and koan-oriented Zen-practice of the Otokan-lineage and its founders, Dai'ō Kokushi (Nanpo Shōmyō (1235–1308), who received dharma-transmission in China from Xutang Zhiyu; Daitō Kokushi (Shuho Myocho) (1283-1338); and Kanzan Egen (1277–1360). While the communal training of the Ōbaku-school was emulated, Шаблон:Blockquote

Hakuin's outreach to a lay-audience fits into these Japanese responses to these challenges.Шаблон:Sfnp The ringe-monasteries Myoshin-ji and Daitoku-ji, belonging to the Otokan-lineage, rose to prominence in these new circumstances.Шаблон:Sfnp

Lineage

Hakuin took ordination in a Mioshi-ji affiliated temple, and remained loyal to this institution and its lineage throughout his life. In 1718, when he was installed as head priest, Hakuin noted Torin Sosho as his "master," but after his awakening to the importance of karuna and understanding Shōju Rōjin's stress on sustained post-satori practice, Hakuin regarded Shōju Rōjin as his principal teacher, though he never received formal dharma transmission from him.Шаблон:Sfn Little is known of Shōju Rōjin, and his historicity has even been questioned, yet confirmed by Nakamura.Шаблон:Sfn While traced back to the Otokan-lineage, Shōju Rōjin's fell into obscurity in the 16th century, and little is known of the 16th-century teachers.

Hakuin's closest student and companion was Tōrei Enji (1721-1792), who first studied with Kogetsu Zenzai, and to whom Hakuin presented his robe as a token of recognition.Шаблон:Sfn

All contemporary Rinzai-lineages are related to Hakuin through Gasan Jitō (1727–1797) and his students Inzan Ien (1751–1814) and Takuju Kosen (1760–1833).Шаблон:SfnШаблон:Sfn Gasan received Dharma transmission from Rinzai teacher Gessen Zen'e, who had received dharma transmission from Kogetsu Zenzai, before meeting Hakuin.Шаблон:Sfn While Gasan is considered to be a dharma heir of Hakuin, "he did not belong to the close circle of disciples and was probably not even one of Hakuin's dharma heirs,"Шаблон:Sfn studying with Hakuin but completing his koan-training with Tōrei Enji.Шаблон:Sfn

Шаблон:Zen Lineage Rinzai school

Lay teachings

An extremely well known and popular Zen master during his later life, Hakuin was a firm believer in bringing liberation to all people. Thanks to his upbringing as a commoner and his many travels around the country, he was able to relate to the rural population, and served as a sort of spiritual father to the people in the areas surrounding Shoin-ji. In fact, he turned down offers to serve in the great monasteries in Kyoto, preferring to stay at Shoin-ji. Most of his instruction to the common people focused on living a morally virtuous life. Showing a surprising broad-mindedness, his ethical teachings drew on elements from Confucianism, ancient Japanese traditions, and traditional Buddhist teachings. He also never sought to stop the rural population from observing non-Zen traditions, despite the seeming intolerance for other schools' practices in his writings.

Lecturing tours and writing

In later life Hakuin was a popular Zen lecturer, traveling all over the country, often to Kyoto, to teach and speak on Zen. He wrote frequently in the last fifteen years of his life, trying to record his lessons and experiences for posterity. Much of his writing was in the vernacular, and in popular forms of poetry that commoners would read.

Calligraphy

An important element of Hakuin's Zen-teaching and pedagogy was his painting and calligraphy. He seriously took up painting only late in his life, at almost age sixty, but is recognized as one of the greatest Japanese Zen painters. His paintings were meant to capture Zen values, serving as sorts of "visual sermons" that were extremely popular among the laypeople of the time, many of whom were illiterate. Today, paintings of Bodhi Dharma by Hakuin Ekaku are sought after and displayed in a handful of the world's leading museums.

Systematisation of koan-practice

Hakuin's emphasis on koan practice had a strong influence in the Japanese Rinzai-school. In the system developed by his followers, students are assigned koans in a set sequence by their teacher and then meditate on them. Once they have broken through, they must demonstrate their insight in private interview with the teacher. If the teacher feels the student has handled the koan in a satisfactory way, then they receive the standard answer, and the next koan in the sequence is assigned.

Gasan Jitō (1727–1797), who received dharma transmission from Hakuin's heir Tōrei Enji (1721-1792), and Gasan's students Inzan Ien (1751–1814) and Takuju Kosen (1760–1833) developed a fivefold classification system:Шаблон:Sfn
1. Hosshin, dharma-body koans, are used to awaken the first insight into sunyata.Шаблон:Sfn They reveal the dharmakaya, or Fundamental.Шаблон:Sfn They introduce "the undifferentiated and the unconditional".Шаблон:Sfn
2. Kikan, dynamic action koans, help to understand the phenomenal world as seen from the awakened point of view;Шаблон:Sfn Where hosshin koans represent tai, substance, kikan koans represent yu, function.Шаблон:Sfn
3. Gonsen, explication of word koans, aid to the understanding of the recorded sayings of the old masters.Шаблон:Sfn They show how the Fundamental, though not depending on words, is nevertheless expressed in words, without getting stuck to words.Шаблон:ClarifyШаблон:Sfn
4. Hachi Nanto, eight "difficult to pass" koans.Шаблон:Sfn There are various explanations for this category, one being that these koans cut off clinging to the previous attainment. They create another Great Doubt, which shatters the self attained through satori. Шаблон:Sfn It is uncertain which are exactly those eight koans.Шаблон:Sfn Hori gives various sources, which altogether give ten hachi nanto koans.Шаблон:Sfn
5. Goi jujukin koans, the Five Ranks of Tozan and the Ten Grave Precepts.Шаблон:SfnШаблон:Sfn

Hakuin's main role in the development of this koan system was most likely the example and inspiration he set with his own determination an vigour for koan. The standardisation of collective zazen-practice, introducing scheduled sesshin at Mioshi-ji and its affiliated temples in the 18th century, may be an important institutional factor, requiring standardised practice-tools.Шаблон:Sfnp

Writings

Hakuin left a voluminous body of works, divided in Dharma Works (14 vols.) and Kanbun Works (4 vols.).[3] The following are the best known, and also translated in English:

  • Orategama (遠羅天釜), The Embossed Tea Kettle, a letter collection.
  • Yasen kanna (夜船閑話), Idle Talk on a Night Boat, a work on health-improving meditation techniques (qigong).

Relevant and instructive is also:

His explanation of the Five Ranks appears in:

See also

Шаблон:Wikiquote Шаблон:Commons category

Notes

Шаблон:Reflist

References

Шаблон:Reflist

Sources

Printed sources

Шаблон:Refbegin

Шаблон:Refend

Web-sources

Шаблон:Reflist

Further reading

External links

Шаблон:Buddhism topics Шаблон:Zen

Шаблон:Authority control

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  1. ↑ Шаблон:Cite book
  2. ↑ Cleary (translator), Introduction to The Undying Lamp of Zen
  3. ↑ The Hakuin Study Group has been researching the written works of Hakuin.
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