And sure enough, Hakuin never moved again. Instead, the people of Japan—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 Japan. 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 Japanese, 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 practitioner 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.