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"Who is hearing this sound?" is a kōan-like form of self-inquiry practiced in the Zen tradition. It is best known from the 14th-century Japanese Zen Master Bassui Tokushō who pursued this question for many years,[1] but is also known in variations like "Who is it that thus comes?"

Practice and meaning[edit]

In Bassui's Wadeigassi ("Mud and Water"), great stress is placed on the question "Who is hearing the sound?," equivalent to seeing into [one's] nature.[2] Bassui's last words reputedly were

Look! Look! Who's hearing and seeing right now?[3]

It is a practice which is variously pointed to in Buddhist sources.[2] Analogues include "turning the light around" or "tracing back the radiance," seeing one's nature, i.e. Sunyata or Buddha-nature.[1] Linji (Jp. Rinzai) advised his listeners, "Here in this lump of red flesh there is a True Man with no rank. Constantly he goes in and out the gates of your face. If there are any of you who don't know this for a fact, then look! Look!"[4]

The question is associated with the mythology of Avalokitesvara, the Bodhisattva of great compassion who hears the sounds of all the suffering beings in the universe, and becomes awakened by giving in to these cries. As scriptural support for his teaching of looking into the one who hears, Bassui cites the Śūraṅgama Sūtra in which Avalokiteśvara teaches a practice of turning one's attention to the hearing faculty.[5] The eminent Ming dynasty monk Hanshan Deqing used this practice and later relied on the Śūraṅgama Sūtra to verify his own enlightenment.[6] Bassui equates Buddha-nature or the One Mind with Kannon (the bodhisattva of compassion):[7] "...someone who, for every sound he heard, contemplated the mind of the hearer, thereby realizing his true nature."[8] Bassui further explains that "The one gate—the so-called one who hears the Dharma [...]—was the perfection achieved by the bodhisattva Kannon."[9] Manzan Dōhaku (1635-1715) states

If you desire the attainment of satori, ask yourself this question: Who hears sound? As described in the Surangamasamadhi, that is Avalokitesvara's faith in the hearer.[web 1]

Yamada Koun, dharma heir of Hakuun Yasutani, used it for his practice after he had completed formal kōan-study.[10]

Variations[edit]

While not formally part of any of the great kōan-collections, "Who is hearing this sound?" has been repeatedly treated as such and variations can be found in several kōan-collections.

The Blue Cliff Record Case 1 and the Book of Serenity Case 2 narrate Bodhidharma's meeting with Emperor Wu of Liang, who asked him "Who is it that is standing before me?," to which Bodhidharma answered "Don't know."

In Chinese Chan and Korean Seon, the question "Who am I?," in several variations, is used as a Hua Tou, in which one phrase or word, "Who?," is continuously repeated. After attaining a first insight the question remains the focus of attention, to deepen the insight.

In the Japanese Ōbaku-school (which has incorporated Pure Land-practice) it is known as the nembutsu-kōan, which entails the practice of reciting the name of Amitabha while holding in one's mind the kōan "Who is reciting?,"[11] a question mostly assigned to lay-practitioners.

While the sound of one hand is the classical instruction used by Hakuin, in Hakuin on kenshō and other writings he emphasizes the question "Who is the host of seeing and hearing?"[12] to arouse the great doubt.[note 1]

The same question, "Who is it?," is also explicated by Torei in The Undying Lamp of Zen, and recommended by Ramana Maharshi with his emphasis on self-enquiry and Nisargadatta Maharaj.[13]

See also[edit]

Notes[edit]

  1. ^ Hakuin: "Constantly, he proceeds, asking, "What is this thing, what is this thing? Who am I?" This is called the way of "the lion that bites the man.""[web 2]

References[edit]

  1. ^ a b Braverman (2002).
  2. ^ a b Braverman (2002), p. 14.
  3. ^ Bassui (2002), p. 83.
  4. ^ The Zen Teachings of Master Lin-Chi, translated by Burton Watson, page 13, Columbia University Press, 1993
  5. ^ Mud and Water: The Collected Teachings of Zen Master Bassui, translated by Arthur Braverman, page 160, Wisdom Publications,2002
  6. ^ Sung-peng Hsu, A Buddhist Leader in Ming China: The Life and Thought of Han-shan Te-ch'ing, 1546-1623, page 70, Pennsylvania State University Press, 1979
  7. ^ Bassui (2002), p. 108.
  8. ^ Bassui (2002), p. 113.
  9. ^ Bassui (2002), p. 160.
  10. ^ Robert Aitken, title to be added
  11. ^ Heine & Wright (2005), p. 151.
  12. ^ Hakuin (2006), p. 31.
  13. ^ Low (2006), pp. 72–73.

Sources[edit]

Printed sources
  • Bassui (2002), Mud & Water. The Collected Teachings of Zen Master Bassui, Wisdom Publications
  • Braverman, Arthur (2002), Introduction to "Mud & Water. The Collected Teachings of Zen Master Bassui", Wisdom Publications
  • Hakuin, Ekaku (2006), Low, Albert (ed.), Hakuin on kensho, Shambhala
  • Heine, Steven; Wright, Dale S. (2005), Zen Classics: Formative Texts in the History of Zen Buddhism, Oxford University Press, ISBN 0-19-517525-5, OCLC 191827544
  • Low, Albert (2006), Hakuin on Kensho. The Four Ways of Knowing, Boston & London: Shambhala
Web-sources
  1. ^ terebess.hu, [https://terebess.hu/zen/mesterek/manzan.html 卍山道白 Manzan Dōhaku (1635-1715)
  2. ^ Zen Master Hakuin's Letter in Answer to an Old Nun of the Hokke [Nichiren] Sect

External links[edit]

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