Erik Joseph Ferguson Zen Buddhism Professor Kenny 12.02.

2003 Hakuin's Orategama Zokush and the Advocation of Zen as the Superior Practice During the Kamakura period of Japan three new currents of massmovement Buddhism would develop: Zen, Pure Land, and Nichiren. The renowned Rinzai Zen monk Hakuin, in his letter Orategama Zokush, sought to answer the question of Which is superior, the Kan or the Nembutsu? However, Hakuin misunderstands the nature of the nembutsu, the method of practice, the means by which liberation is achieved, and the goal of nembutsu practice. Ultimately, Hakuin attempts to re-interpret Pure Land doctrine so as to facilitate a comparison between Rinzai Zen and nembutsu practice that illustrates his belief in the superiority of Rinzai Zen. Before analyzing Hakuins claims it is necessary to provide an overview of the doctrine of the sects that he addresses. The two main sects that founded their ideology upon the nembutsu are the Jdosh of Hnen and the Jdo Shinsh of Shinran, who was Hnen's disciple. The origin and purpose of the nembutsu is elaborated in the Muryjuky, or Larger Pure Land Stra. It is in this stra that Amida Buddha makes the vow that all beings who call upon his name will be born into his Pure Land, where one may enter the stage of nonretrogression and practice the true Dharma without

Ferguson 2 any obstacles. The fundamental message presented is that faith in tariki, or the other-power, or tariki, of the compassionate salvative power of Amida

Buddha should be relied upon. For Hnen this means that a person should diligently chant the nembutsu, namu Amida butsu, or Hail to Amida Buddha. Shrinan would extend the idea of faith even further in declaring that even the nembutsu is a secondary practice because all willful acts of intention are not tariki but rather manifestations of self-effort, or jiriki. The specifics of Shinran's view shall be encountered later on. The Pure Land path recognizes that man's sense of self is rooted in destructive passions and that all good deeds are riddled with ulterior motives of self-benefit through the false delusion of jiriki (Bloom, 30). The context of the nembutsu is the historical age of mapp, the age of the decline of the Buddhist Dharma or teachings. In this age the true teachings have been lost and none can achieve liberation through self-effort. As such, the nembutsu is perceived as the sole practice by which liberation can be attained, but it is of course through the power of the Buddha, not the individual. Hakuin, however, seems to lack a basic understanding of the nature of the practice of the nembutsu and its relation to tariki. He compares the chanting of the nembutsu to the Mu kan and concentrated meditation (Hakuin, 127). Such an understanding is flawed in that both kan practice and meditation are acts of willful intent, or jiriki, and thus incompatible with faith.

Ferguson 3 While it is true that Hnen allowed traditional Buddhist practices to those possessed of sufficient development in faith, Hnen states that liberation occurs through the saving power of Amida and the nembutsu, not through individual spiritual development. Indeed, it was the nembutsu's ability to facilitate universal salvation to believers in any station of life that attracted Hnen to the nembutsu in the first place (Dobbins, 13). Furthermore, the continuous repetition of the nembutsu has nothing to do with meditation and the reasons for repeated practice trace back to an historical incident. During Hnens life people began to misinterpret his doctrine in a manner that justified evil acts. Such a misinterpretation, in regards to the Jdosh, was partially based upon ichinen, or the practice of saying the nembutsu only once (and thus believing that birth in the Pure Land is assured so that one may do as one pleases). Hnen countered this argument by advocating the continued recitation of the nembutsu throughout ones life as a beneficial moral practice (Dobbins, 49-52) that also served to ensure that a proper state of faithful mind remained continuous throughout one's life (Bloom, 21-22). To perceive repeated chanting of the nembutsu as a meditative act shows a misunderstanding of the method of practice entailed and the historical situation that mandated such a view of Hnens. On the other hand, Shinran completely dismisses all acts of jiriki as being not beneficial or even harmful. For Shinran, the nembutsu is a gift bestown upon the believer through the compassion of Amida and evoked

Ferguson 4 from the believer through Amidas charisma (Dobbins, 35). For Shinran, any other characterization of the nembutsu falls under the class of heretical teachings. The goal of both Shinran and Hnen is to cultivate a tripartite true faith: faith in the vow and the nembutsu; sincerity of faith; and desire to be born in the Pure Land (Dobbins, 34; citing Kygshinsh: Shinsh Shiry Shsei 2:59, 68). The nembutsu is not a practice but rather an expression of faith devoid of meaning without the aspect of true faith behind it, for the practice of salvation is not performed through any device of the believer but rather by the Buddha himself (Bloom, 70-72). As such, Shinran is completely unconcerned with the jiriki of kan practice and meditation. Hakuin also misinterprets the nembutsu as it relates to a means along the way of Buddhist practice. Hakuin likens Rinzai Zen and the nembutsu as two staves of different materials that are only useful in the case of determined effort and exertion; as such, one should not classify one staff as being superior to another (Hakuin, 132). Hakuin is attempting to state that things have meaning only if they are used. Hakuin further states that If the practitioner does not have that valiant will to succeed, neither the calling of the name nor the koan will be of any use whatsoever (Hakuin, 132). Unfortunately, this argument of Hakuin's fails to address the issue of which practice is superior if both are carried out in full. As such, Hakuin's particular point is difficult to discern.

Ferguson 5 Hakuin also fails to understand the goal of nembutsu practice. Hakuin takes his own goal of Rinzai Zen -- seeing into one's true nature (Hakuin, 127, 133) and attaining samadhi, or a state of mind undisturbed (Hakuin,130) -and transplants his own sect's goals as the goals of the Pure Land sects. For example, Hakuin questions the virtues gained from nembutsu practice in stating the following: ...[I]f you are looking for something that will help you attain continuous uninterrupted true meditation and insight into your own nature, then calling the Buddha's name is fine, but you could as well recite the grain-grinding song instead. Do not think you are going to become a Buddha by deliberately discarding the essentials of seeing into your own nature and turning instead to the virtues gained from calling the Buddha's name. (Hakuin, 133) Hakuin once again mistakes the nembutsu to be some sort of meditative practice with a goal in this life. Furthermore, Hakuin also attempts to redefine the Pure Land concept of birth in the Pure Land in a Zen context. As Hakuin writes: If you take up one koan and investigate it unceasingly your mind will die and your will will be destroyed... Then when suddenly you return to life, there is the great joy of one who drinks the water and knows for himself whether it is hot or cold. This is known as rebirth in the Pure Land. This is known as seeing into one's own nature. (Hakuin, 135-136)

Ferguson 6 Here Hakuin is stating that the Pure Land is a metaphor, an expedient means, a form of upaya for the True Dharma (thus one could simply chant any song, not just the nembutsu). Here, the death is that of the discursive intellect and discriminative mind; the birth is that of the manifestation of one's original nature. However, the fact of the matter is that, for Hnen and Shinran, the goal of nembutsu practice is not to see into one's own nature and obtain samadhi but to be born into the Pure Land through the salvative power of Amida Buddha. While Hnen ascribes some moral virtue to the practice of the nembutsu, he never claims it to evoke anything in particular in this life. Also, Shinran specifically admonishes his followers against using the nembutsu in any sort of immediate, practical capacity such efforts represent jiriki, which is to be avoided (Dobbins, 71). Furthermore, Shinran would come to be quoted in the Tannish as refuting the idea that In this body overwhelmed by evil intentions a person already achieves enlightenment (Dobbins, 74; citing Tannish, 2:786). While Shinran's comments were primarily a critique of imported Shingon Buddhist thought, it is equally applicable to Hakuin's statements. In the last half of the text, Hakuin makes comparisons between Rinzai Zen and the Pure Land sects by name (in previously mentioned points Hakuin addresses the nembutsu specifically), typically in terms of the challenge and virtues of the Pure Land sects' practice. Hakuin first states, in high words, that the techniques of Rinzai Zen are of great benefit to people

Ferguson 7 of superior talents. Those of medium or inferior talents leave such things alone... (Hakuin, 142). While it is true that Pure Land practice is referred to as the easy path, this is not to say that it is only suitable for those of diminished mental capacity. Hakuin also states his understanding that Pure Land practitioners are opposed to the traditional Buddhist practices, but does not clarify this statement with the reason behind such a perspective, the reliance upon tariki. Hakuin comments that [the accomplishments of Amida Buddha] were established solely for those of medium and inferior talents and are of benefit to ignorant and stupid beings, enabling them to escape from the ten evils and five deadly sins (Hakuin, 142). It is of note that Hakuin here manages a better understanding of the goal of the Pure Land sects than in his previous reinterpretations, although the tone is condescending and the description incomplete (the true goal is Nirvana in the Pure Land, then a return to the world in order to liberate others in accordance with the Bodhisattva ideal). Hakuin next characterizes Rinzai Zen monks as giants and nembutsu practitioners as midgets. Hakuin writes: In Zen it is as though giants were pitted against one another, with victory going to the tallest. In Pure Land it as through midgets were set to fight, with victory going to the smallest. If the tallness of Zen were despised and Zen done away with, the true style of progress toward the Buddha mind would be swept away and destroyed. If the lowness of the Pure Land teachings

Ferguson 8 were despised and cast aside, stupid, ignorant people would be unable to escape the evil realms. (Hakuin, 142-143) While not only serving as another illustration of Hakuin's combative, jirikiimbued spirit, this particular quotation also seems to exemplify Hakuin's true view of the nembutsu: that it is useful for a set of people, but that the true path is that of Rinzai Zen practice. Needless to say, the phrasing of Hakuin's statement is probably intended to be a put-down on the Pure Land schools. Hakuin next establishes a four-fold class system for the purpose of comparison, with Zen as warriors, the teaching schools as farmers, the Ritsu sect as craftsmen, and the Pure Land as merchants. Hakuin ascribes the Zen warriors as being: ...Endowed with both knowledge and benevolence. perfects his command of the military works, protects the ruler, subdues the rebels, and brings peace to the country. He makes his lord like a lord under Yao and Shun... he need not show anger, for the people fear him... indeed he is a beautiful vessel, worthy of respect. (Hakuin, 143) Such a description reads like a passage from the Analects of Confucius or the Mencius. Hakuin characterizes the Zen warrior as the ideal person capable of restoring not only his fellow man to virtue but also his country to a Utopian state akin to the legendary rule of Yao and Shun. Of note here is the mastery of military works and the characteristic of fear that the Zen warrior invokes in his people, to draw reference back to Hakuin's giants allegory. On the other

Ferguson 9 hand, the Pure Land merchants comply with the demands of everyone (Hakuin, 143). Such a statement seeks to ridicule the Pure Land path as being so open as to be absurd; for one cannot arrive at the magnificence of the Zen warrior through such a surrender of individual power. This critique of tariki represents the fundamental Zen ideal of ultimate self-effort in achieving liberation. Hakuin also states that while numerous Rinzai Zen practitioners have reached their goal, very few nembutsu adherents have attained the great joy [of seeing into one's own nature] (Hakuin, 144-145). Regarding nembutsu adherents that have attained the Rinzai Zen goal, Hakuin uses the two monks Eshin Szu and Myhen Szu as examples (Hakuin, 139). However, these monks are members of the Tendai and Shingon sects, respectively, and thus represent the nembutsu in the form of an ancillary practice not the exclusive nembutsu to be found in Hnen's and Shinran's thought (Bloom, 28). In both cases their meditative form of nembutsu practice leads to the realization of Nirvana in this life, which as previously stated is a concept dismissed by Hnen and Shinran. This example was probably included so as to

substantiate Hakuin's interpretation of Pure Land thought, but it merely serves to illustrate, once again, Hakuin's misunderstanding of actual Pure Land doctrine. In the final section of the Orategama Zokush Hakuin seemingly analyzes the possibility of integrating the nembutsu into Rinzai Zen practice.

Ferguson 10 Returning back to Hakuin's Zen warrior versus Pure Land merchant analogy, Hakuin makes the statement that should a warrior attempt to become a merchant (or vice-versa) that such a person will be laughed at (Hakuin, 143). Thus one can see Hakuin establishing a clear sectarian line. The reason for this most likely can be traced back to Hakuin's earlier arguments regarding the appropriateness of the Pure Land teachings for those of lesser capacities. For Hakuin, a virtuous and intelligent Rinzai Zen monk debasing himself to the Pure Land teachings is as preposterous as an ignorant merchant trying to act like a samurai. Hakuin next states that, if you cannot attain to Zen, then when you face death, try to be reborn into the Pure Land. Those who try to practice both at the same time [will attain neither] (Hakuin, 143). Once again, Hakuin creates a clear line between Rinzai Zen practice and Pure Land practice, but also makes a clear disctinction between the goals of the two practices and their incompatibility. Hakuin finally describes the essential aspect of Rinzai Zen as the ball of doubt. Hakuin describes this state as the time of the great penetration of wondrous awakening, the state where the Ka is shouted (Hakuin, 145). Hakuin claims that such a state can be reached in less than a year and a half, in comparison to the nembutsu requiring forty years of effort. It appears that Hakuin has once again regressed into his own interpretation of the nembutsu

Ferguson 11 as a meditative practice, for the results of Pure Land practice are experienced only after death. Hakuin also makes a note regarding Hnen. Hakuin commends Hnen as having been virtuous, benevolent, righteous, persevering, and

courageous (Hakuin, 146). Hakuin claims that Hnen accomplished, at the very least, the determination of his own rebirth. But from here Hakuin's letter turns into lament, with Hakuin first lamenting that Hnen should have been able to accomplish the Rinzai Zen goal. Hakuin's lament over Hnen's ultimate failure flows into his lament regarding the corruption of the Rinzai Zen school. Hakuin also specifically criticizes Hui-yan, who gave up on Zen and then attempted to integrate the nembutsu with a rudimentary understanding of Zen (Hakuin, 147-148). Hakuin also scoffs at Zen practitioners who, upon faced with death, resort to the teachings of the nembutsu sects out of fear. Ultimately, Hakuin states that such people who come from within Zen yet advocate the nembutsu do naught but destroy the very foundation of the Zen school. Hakuin's Orategama Zokush proceeds through three phases. First, Hakuin attempts to define the nembutsu in terms of Rinzai Zen practice. Next, Hakuin proceeds to compare the Pure Land sects to Rinzai Zen, allowing the Pure Land sects adherents of smaller capacity while proclaiming Rinzai Zen to have followers of great strength (and thus being superior). Finally, Hakuin expresses his displeasure with integrated teachings and his firm resolve that

Ferguson 12 Rinzai Zen and the nembutsu are irreconcilable through their different goals. Hakuin sees the nembutsu as representing little more than an expedient means for weaker people to achieve the goal of escaping the ten evils and five deadly sins; a goal not comparable to the Rinzai Zen goal knowledge of original nature and attainment of samadhi in this life. In the end, the core concepts of jiriki versus tariki and great doubt versus great faith are what come to odds. Zen is the path that recognizes the potentiality of man, while Pure Land is that path that recognizes the limitation of man.1 To try and compare the two is to compare apples and oranges: while both schools are types of Buddhism, they are fundamentally different on an individual basis. Perhaps Hakuin, in his reinterpretation of nembutsu practice, sought to bring the two schools onto a level ideological ground from which to measure their virtues. Hakuin initially grants permission to those who would use the nembutsu as a meditative act, but later on changes his mind to endorse the heightened efficacy of the Mu kan. Indeed, Hakuin's letter begins with relative tolerance (trying to rectify his meditative nembutsu practice with Rinzai Zen practice) but progresses to lament (over those that have attempted to unite actual Pure Land practice with Zen). While Hakuin's answer to the original question is clear, his method of arriving at his conclusion is somewhat convoluted and filled with misunderstandings regarding true nembutsu doctrine.
1

I swear that I have read such a statement in Matsunga's Foundations of Japanese Buddhism, but I cannot find it for the life of me.

Ferguson 13 In close, Hakuin dismisses the Pure Land sects as being suitable only for lesser individuals and their lesser goals. However, one may argue that to cultivate the True Faith that Shinran seeks is a difficult endeavor that to truly put all of one's faith and trust into something rather unverifiable constitutes quite a brave act through the selfless suspension of will and effort. While it may seem foolish for a merchant to act as a samurai, how foolish is it for a samurai to act like a Buddha?

Ferguson 14 Works Cited Bloom, Alfred. Shinrans Gospel of Pure Grace. University of Arizona Press: 1965. Dobbins, James C. Jdo Shinsh: Shin Buddhism in Medieval Japan. Indiana University Press: 1989. Hakuin. Orategama Zokush. The Zen Master Hakuin: Selected Writings. Trans. Philip B. Yampolsky. Columbia University Press, 1971.