Chan Master Hakuin Ekaku (1686–1769 CE) was one of the most influential figures in Japanese Rinzai Zen Buddhism, renowned for revitalizing the tradition during the Edo period. His teachings and practices have profoundly impacted Zen Buddhism, not only in Japan but also around the world.
Hakuin Ekaku was a renowned Chan(Zen) master revered by people as a man of pure and virtuous life. He was once falsely accused and misunderstood, but he responded with the practice of patience and endurance in the spirit of a Bodhisattva, demonstrating the broad-mindedness and noble character of a true Chan master.
One day, a young unmarried woman living in the near village became pregnant. Her parents were furious. At first, she refused to name the child’s father, but after much pressure, she accused the Chan master.
Enraged, the parents stormed to the master’s home. To their accusations, the master replied only: “Is that so?”
After the child was born, it was handed to the master to raise. His reputation was ruined, yet he remained unperturbed. He cared for the child tenderly, begging neighbors for milk, food, and supplies.
A year later, the young woman could no longer bear her guilt and confessed the truth: the real father was a young man from the village. Overwhelmed with shame, her parents rushed to the master, apologized profusely, and asked to take the child back.
The master returned the child peacefully, saying once more: “Is that so?”
Cultural & Philosophical Notes:
Non-Attachment to Reputation:
The master’s indifference to praise (being called “pure”) and blame (being labeled a “sinner”) illustrates the Buddhist ideal of non-clinging (non-attachment or anupādāna). His calm repetition of “Is that so?” reflects detachment from societal judgments.
Acceptance of Impermanence:
By willingly caring for the child and just as willingly letting go, the master embodies impermanence (anicca). He recognizes that all circumstances—good or bad—are transient.
Compassion Without Ego:
Despite false accusations, the master selflessly nurtures the child. His actions arise from karuna (compassion), free from resentment or desire for vindication.
The Illusion of “Self”:
The villagers’ obsession with labels (“pure,” “sinner”) contrasts with the master’s awareness of anattā (no-self). He knows identity is a construct; thus, slander cannot touch his true nature.
Wisdom in Silence:
The master’s refrain—”Is that so?”—mirrors Zen’s emphasis on direct experience over explanation. By refusing to defend himself, he avoids entanglement in dualities (right/wrong, guilt/innocence).
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