Suddenly a great doubt manifested itself before me. It was as though I were frozen solid in the midst of an ice sheet extending tens of thousands of miles. A purity filled my breast and I could neither go forward nor retreat. To all intents and purposes I was out of my mind and the _Mu _alone remained. Although I sat in the Lecture Hall and listened to the Master's lecture, it was as though I were hearing a discussion from a distance outside the hall. At times it felt as though I were floating through the air.

This state lasted for several days. Then I chanced to hear the sound of the temple bell and I was suddenly transformed. It was as if a sheet of ice had been smashed or a jade tower had fallen with a crash.3_

Elated with his transformation, he immediately trekked back to an earlier master and presented a verse for approval. The master, however, was not impressed.

_The Master, holding my verse up in his left hand, said to me: "This verse is what you have learned from study. Now show me what your intuition has to say," and he held out his right hand.

I replied: "If there were something intuitive that I could show you, I'd vomit it out," and I made a gagging sound.

The Master said: "How do you understand Chao-chou's _Mu_?"

I replied: "What sort of place does _Mu _have that one can attach arms and legs to it?"

The Master twisted my nose with his fingers and said: "Here's some place to attach arms and legs." I was nonplussed and the Master gave a hearty laugh.4

_

Again and again he tried to extract a seal from this master, but always in vain. One of these fruitless exchanges even left him lying in a mud puddle.

_One evening the Master sat cooling himself on the veranda. Again I brought him a verse I had written. "Delusions and fancies," the Master said. I shouted his words back at him in a loud voice, whereupon the Master seized me and rained twenty or thirty blows with his fists on me, and then pushed me off the veranda.

This was on the fourth day of the fifth month after a long spell of rain. I lay stretched out in the mud as though dead, scarcely breathing and almost unconscious. I could not move; meanwhile the Master sat on the veranda roaring with laughter.5

_

He finally despaired of receiving the seal of enlightenment from this teacher, although he did have further spiritual experiences under the man's rigorous guidance--experiences Hakuin interpreted, perhaps rightly, as _satori_. Feeling wanderl.u.s.t he again took to the road, everywhere experiencing increasingly deep _satori_. In southern Ise he was enlightened when suddenly swamped in a downpour. Near Osaka he was further enlightened one evening in a temple monks' hall by the sound of falling snow. In Gifu prefecture he had an even deeper experience during walking meditation in a monks' hall. He also had a mental and physical collapse about this time, no doubt resulting from the strain of his intensive asceticism. After his father's death in 1716, he studied in Kyoto for a time, but the next year he returned to the Shoin-ji temple near his original home at Hara. Weary of life at thirty-two, he still was undecided about his future. Back at the temple where he had started, he no longer had any idea of what to do. Then a revelation appeared:

_One night in a dream my mother came and presented me with a purple robe made of silk. When I lifted it, both sleeves seemed very heavy, and on examining them I found an old mirror, five or six inches in diameter, in each sleeve. The reflection from the mirror in the right sleeve penetrated to my heart and vital organs. My own mind, mountains and rivers, the great earth seemed serene and bottomless. . . . After this, when I looked at all things, it was as though I were seeing my own face. For the first time I understood the meaning of the saying, "The [enlightened spirit] sees the Buddha-nature within his eye._"6_

_

With this dream he finally achieved full _satori_. He resolved that the old ramshackle temple would be his final home. He had found enlightenment there and there he would stay, his own master at last.

And sure enough, Hakuin never moved again. Instead, the people of j.a.pan--high and low--came to see him. His simple country temple became a magnet for monks and laymen seeking real Zen. By force of his own character, and most certainly without his conscious intention, he gradually became the leading religious figure in j.a.pan. By the end of his life he had brought the koan practice back to a central place in Zen and had effectively created modern Rinzai.

Hakuin was the legitimate heir of the Chinese koan master Ta-hui, and the first teacher since to actually expand the philosophical dimensions of Zen. It will be recalled that Ta-hui advocated "Introspecting-the- Koan" meditation, called _k'an-hua _Ch'an in Chinese and Kanna Zen in j.a.panese, which he put forth in opposition to the "Silent Illumination"

meditation of the Soto school. Hakuin himself claimed that he first tried the quietistic approach of tranquil meditation (albeit on a koan), but he was unable to clear his mind of all distractions.

_When I was young the content of my koan meditation was poor. I was convinced that absolute tranquility of the source of the mind was the Buddha Way. Thus I despised activity and was fond of quietude. I would always seek out some dark and gloomy place and engage in dead sitting.

Trivial and mundane matters pressed against my chest and a fire mounted in my heart. I was unable to enter wholeheartedly into the active practice of Zen.7

_

Thus Hakuin concluded that merely following Ta-hui's injunction to meditate on a koan was not the entire answer. He then decided the only way that Zen could be linked meaningfully to daily life was if a pract.i.tioner could actually meditate while going about daily affairs.

This idea was rather radical, although it probably would not have unduly disturbed the T'ang masters. Hakuin was again extending both the definition of enlightenment, as it intersects with the real world, and the means of its realization. He was saying to meditate on a koan in such a manner that you can continue your daily life but be oblivious to its distractions. He invoked the Chinese masters to support the idea.

_The Zen Master Ta-hui has said that meditation in the midst of activity is immeasurably superior to the quietistic approach. . . .

What is most worthy of respect is a pure koan meditation that neither knows nor is conscious of the two aspects, the quiet and the active.

This is why it has been said that the true practicing monk walks but does not know he is walking, sits but does not know he is sitting.8

_

Hakuin redefined meditation to include a physically active aspect as well as merely a quiet, sitting aspect. And under this new definition anyone, even laymen, could meditate at any time, in any place. Hakuin did not exclude sitting in meditation; he tried to broaden the definition to include the kind of thing he believed would really produce meaningful enlightenment. In addition, meditation in action takes away the excuse of most laymen for not practicing introspection-- and what is more, it brings respect from others.

_Do not say that worldly affairs and pressures of business leave you no time to study Zen under a Master, and that the confusions of daily life make it difficult for you to continue your meditation. Everyone must realize that for the true practicing monk there are no worldly cares or worries. Supposing a man accidentally drops two or three gold coins in a crowded street swarming with people. Does he forget about the money because all eyes are upon him? ... A person who concentrates solely on meditation amid the press and worries of everyday life will be like the man who has dropped the gold coins and devotes himself to seeking them.

Who will not rejoice in such a person_?9

Hakuin realized that meditating in the middle of distractions was initially more difficult--with fewer short-term rewards--than sitting quietly alone. However, if you want to make the heightened awareness of Zen a part of your life, then you must meditate in daily life from the very first. Just as you cannot learn to swim in the ocean by sitting in a tub, you cannot relate your Zen to the world's pressures, stress, and tensions if it is forever sheltered in silent, lonely isolation. If this is difficult at first, persevere and look toward the ultimate rewards.

_

Frequently you may feel that you are getting nowhere with practice in the midst of activity, whereas the quietistic approach brings unexpected results. Yet rest a.s.sured that those who use the quietistic approach can never hope to enter into meditation in the midst of activity. Should by chance a person who uses this approach enter into the dusts and confusions of the world of activity, even the power of ordinary understanding which he had seemingly attained will be entirely lost. Drained of all vitality, he will be inferior to any mediocre, talentless person. The most trivial matters will upset him, an inordinate cowardice will afflict his mind, and he will frequently behave in a mean and base manner. What can you call accomplished about a man like this_?10

Quietistic meditation is easier, naturally, but a person who practices it will turn out to be just as insecure and petty as someone not enlightened at all. What is equally important, "leisure-time"

meditation that separates our spiritual life from our activities is merely hiding from reality. You cannot come home from the job and suddenly turn on a meditation experience. He cites the case of someone who excuses himself to meditate, but who is then so harried and tense it does no good.

_Even should there be such a thing as . . . reaching a state where the great illumination is released by means of dead sitting and silent illumination . . . people are so involved in the numerous duties of their household affairs that they have scarcely a moment in which to practice concentrated meditation. What they do then is to plead illness and, neglecting their duties and casting aside responsibilities for their family affairs, they shut themselves up in a room for several days, lock the door, arrange several cushions in a pile, set up a stick of incense, and proceed to sit. Yet, because they are exhausted by ordinary worldly cares, they sit in meditation for one minute and fall asleep for a hundred, and during the little bit of meditation that they manage to accomplish, their minds are beset by countless delusions.11

_

But what is worse, these people then blame their careers, a.s.suming they need more isolation. But this is like the aspiring ocean swimmer in the tub mistakenly desiring less water.

_[They] furrow their brows, draw together their eyebrows, and before one knows it they are crying out: "Our official duties interfere with our practice of the Way; our careers prevent our Zen meditation. It would be better to resign from office, discard our seals, go to some place beside the water or under the trees where all is peaceful and quiet and no one is about, there in our own way to practice _dhyana _contemplation, and escape from the endless cycle of suffering." How mistaken these people are_!12