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An Account of a Ten-Foot Square Hut

Kamo no Chomei

The Freedom of Seclusion
aplanting@middlebury.edu
Recluse literature rose to popularity during the late Heian and early Kamakura periods as the result of numerous aristocrats desiring an escape from their daily responsibilities and the material world in general. As they retreated far from the cities, this writing style grew to encompass reflections upon nature and oneself. The author of An Account ... read more

Recluse literature rose to popularity during the late Heian and early Kamakura periods as the result of numerous aristocrats desiring an escape from their daily responsibilities and the material world in general. As they retreated far from the cities, this writing style grew to encompass reflections upon nature and oneself. The author of An Account of a Ten-Foot Square Hut, Kamo No Chomei, was one such aristocrat who desired a secluded life. It was rumored that Chomei wrote this account in 1212 after he was rejected from a position at a prominent shrine. Following the general style of reclusive literature, the Account of a Ten-Foot Square Hut provides readers with a comparison between the sadness found in the material world and the tranquility found in the absence of material attachments. Chomei is able to give such a comparison through depictions of a variety of natural disasters that struck the capital city and a depiction of his life outside of the city, away from material attachments. Through scenes of destruction, loss, pain, and tranquility/simplicity, Chomei plays the role of a teacher by providing his readers with not only a demonstration of the downsides of attachments to the material world and the benefits of relinquishing such attachments, but also with thought provoking life advice.

 

            Although my knowledge of reclusive literature in the late Heian period is at an introductory level, I greatly enjoyed reading Chomei’s work. His depiction of the destruction left by the various natural disasters, in contrast with the simplicity and peace of his current life, made his views on the material and reclusive lifestyles readily apparent. I also felt that such powerful writing kept his readers engaged long enough to listen to his life views. Each natural disaster offers a unique view on life and the material world, but I will focus on two specific examples in order to preserve the rest of the text for future readers. At the onset of his account, he describes the havoc brought upon the capital by a large fire. He notes, “Thousands of men and women died… All human endeavors are foolish, spending one’s fortune and troubling one’s mind to build a house in such a dangerous capital is particularly vain”. In this inclusion, Chomei gives both life advice and a demonstration of a downside of forming attachments to the material world. Chomei utilizes this section to argue that forming material attachments could cost you your life, which allows readers to question their current lifestyle and consider adopting a safer, more secluded one. In this argument, he advises his readers to spend their hard-earned fortunes to preserve each precious moment life has to offer should they decide to maintain material lifestyles.

Chomei continues with writing about the devastation in the capital caused by a two-year famine. After some brief background on the event, he writes “In the end, well dressed men went intently begging house to house”. Such writing suggests to Chomei’s readers the futility of forming material attachments. Inevitably, nature will reclaim one’s possessions and in doing so will invalidate the years of life given up to attain such possessions. Chomei asks his readers to consider why they place such value on material possessions, when the contents of the natural world will give them the same, if not greater fulfillment and pleasure. In this section on famine, he also offers his readers unique advice pertaining to intimate relationships in saying, “Of those who had wives and husbands, the ones whose love was stronger always died first”. Chomei advises his readers to be mindful of the effort they put forth in a relationship as all relationships will come to an end leaving one or both parties emotionally ruined. If such is the nature of relationships, why not spend one’s life seeking serenity in the natural world?

After his depiction of the downsides of the material world, Chomei utilizes scenes from his current lifestyle to emphasize the benefits of reclusion. In his description of his reclusive lifestyle he states, “I rest my body when it is distressed, use it when it feels strong. And though I use it, I do not overwork it”. Here, Chomei stresses the simplicity of a lifestyle void of material desires, and the peace brought by such simplicity. Because he doesn’t have to attend court or raise a family, he is able to truly explore himself and the natural world around him. He argues that a material lifestyle will distract an individual from discovering themselves and the natural world, and therefore prevent them from living a fulfilling life.

 

I would highly recommend Chomei’s Account of a Ten-Foot Square Hut if you are looking to ponder your own lifestyle in an age where the material world is constantly being pressed upon us. His essay not only contrasts the material and secluded lifestyles, but also provides his readers with unique life advice. During the reading, I found myself questioning whether the life I currently envision living is one that will maximize my fleeting time here on Earth, and one that will bring me the most fulfillment. If I were to rate this work out of 10, I would assign it a 7/10. Although I found it incredibly thought provoking, I wish he hadn’t used as many absolutes. For example, his life advice was interesting but made it seem as if his advice was the only correct advice. If you are looking for a quick and interesting read, An Account of a Ten-Foot Square Hut will be worth your while.

 

Literature Cited

Shirane, Haruo. “313-324.” Essay. In Traditional Japanese Literature, Abridged Edition: An Anthology, Beginnings to 1600. New York: Columbia University Press, 2012.

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aplanting@middlebury.edu

It seemed to me that the entirety of "An account of a 10 foot square hut" was centered on berating worldly desires but also being attached to them at the same time. Given that Buddhist teachings required one to ride themselves of worldly desires, why would people choose to do so if it only brought them pain (as seen in this reading)? Was there an intermediate ground between reaching enlightenment and living a life that wasn't devoid of all desire (a life that nobody seemed to enjoy)?

 

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lmcnamara@middlebury.edu
 

I found "Account of a Ten-Foot-Square-Hut" captivating and thought-provoking, mainly due to its rich storytelling and significant historical context. The discussion surrounding recluse literature resonated with me, especially the intriguing concept of aristocrats who, having taken holy vows, chose to retreat from the bustling secular world. They withdrew to live in solitude, distancing themselves from not only life in the cities but also from Buddhist monasteries. This deliberate retreat from society prompts me to ponder the impact and effectiveness of their writings once they had distanced themselves from the communal experience of others. I'm curious if the Buddhists who penned these narratives sought feedback on their work despite their isolation. Given their physical and emotional separation from the wider community, what would that process look like?

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aplanting@middlebury.edu

 

Parker, Joseph D. “The Hermit at Court: Reclusion in Early Fifteenth-Century Japanese Zen Buddhism.” Journal of Japanese Studies 21, no. 1 (1995): 103–20. https://doi.org/10.2307/133087.

 

This article, written primarily for students of Japanese literature and/or religion, is centered on the concept of reclusion in early-fifteenth century Japan. The author discusses two views on reclusion held by two different sects of monks. The Zen monks viewed reclusion as we view reclusion in modern Western society: as  detachment from wealth, power, and material goods. The author of the Account of a Ten Foot Square Hut, Kamo no Chomei, can be considered a Zen monk as he willingly gave up his life at court for a life of reclusion, which in his view, was a life away from money and power. The Gozan Zen monks viewed reclusion as reclusion of the mind rather than a physical reclusion. Through mental visualization, Gozan monks were able to distance themselves from the distractions of court life.

This article provides an interesting viewpoint to the Chomei’s dilemma posed at the end of his story: the feeling that he modeled Buddhist ideals perfectly except for his attachment to his surroundings. Based upon his writings in the Account of a Ten Foot Square Hut, to both uphold Buddhist ideals and be fond of his surroundings/lifestyle, the author could adopt a hybrid between Gozan and Zen philosophy. This source was published in a peer-reviewed, academic journal of Japanese studies, and as such is a reputable secondary source for research..

 

Andrews, Allan A. “World Rejection and Pure Land Buddhism in Japan.” Japanese Journal of Religious Studies 4, no. 4 (1977): 251–66. http://www.jstor.org/stable/30233147.

 

            In this article written primarily for students of Japanese religion, Allan Andrews explores the shifting school of thought regarding Buddhist ideals/values, specifically during the Heian period. Before his explanation of this transition, he provides background in affirming that by the 9th century A.D., Japan had undergone a large “Buddhificiation” primarily by the elite. The elite held a world affirming view, which utilized early Buddhist ideals to “affirm the natural environment and human institutions as both immediately satisfying and ultimately fulfilling” (252[MO1] ). During the middle of the Heian period, the elite used such institutional Buddhist values to gain power and wealth/comfort. Institutional Buddhism began to give way to world rejecting, or Pure Land Buddhism, by the end of the 10th century. Pure Land Buddhism valued detachment from this world and a “poignant ambivalence between the appreciation of some aspects of the world’s beauty or glory” (259).

The author of the Account of a Ten Foot Square Hut seemed to be in between these two schools of Buddhist thought; on one hand he valued the clarity brought to him by his lack of attachment to the material world while on the other hand he grew fond of his natural surroundings and lifestyle thus forming attachments to aspects of this world. This source was published in a journal intended of Japanese religion by a well-regarded university in Japan.

 

 

 

 

Heine, Steven. “From Rice Cultivation to Mind Contemplation: The Meaning of Impermanence in Japanese Religion.” History of Religions 30, no. 4 (1991): 373–403. http://www.jstor.org/stable/1062774.

           

            Written for primarily students of Japanese literature/philosophy, this article dives into the concept, prevalence, and origins of impermanence in Japanese culture and literature. Unlike modern day Western society, in which impermanence is viewed as a dislikeable concept by some, impermanence came to be viewed as a necessary element to beauty in Japanese culture. An appreciation grew for the beauty in death, a concept which was heavily influenced by Buddhist ideals. Steven Heine argues that the appreciation for the everchanging nature of life arose from the ancient process of rice cultivation. There are only certain times in the year in which rice is sowed, transplanted, germinated, and harvested, and this process occurs in a cyclic manner. The passing of each cycle of rice cultivation embodies the concept of impermanence, and the author argues that this observation was passed up from the rice paddies to the “monasteries, hermitages, and court” (378).

The concept of impermanence in nature is widely alluded to in the Account of a Ten Foot Square Hut, in which a variety of natural disasters (fire, flood, famine, earthquakes) destroy what were thought to be permanent institutions (i.e., cities and towns) and force all social classes to start anew in society. This article was published in a journal by the University of Chicago (a well-established institution).

           

Cook, Roy T., and Sondra Bacharach. “LEGOs, Impermanence, and Buddhism.” Essay. In Lego and Philosophy: Constructing Reality Brick by Brick. Hoboken: Wiley Blackwell, 2017. https://andphilosophy.com/2017/09/26/legos-impermanence-and-buddhism/

            David Kahn, one of the writers in this edited volume, provides a way for the everyday reader to understand and appreciate the concept of impermanence in a modern setting. In an excerpt from the book LEGO and Philosophy, Kahn relates the Buddhist artistic form of Mandala making to the modern building toy known as the LEGO. The Mandala is similar to LEGO as it utilizes multicolored objects, organized in a certain manner to create art but instead of plastic blocks, Mandalas use multicolored sand. Mandalas are an embodiment of impermanence as they are taken apart shortly after they are finished. Just like Mandalas, LEGOs are intended to be assembled and broken apart therefore making the LEGO an embodiment of impermanence in the modern world. Kahn argues that those who form attachments to a particular LEGO build have a difficult time destroying them. He argues that the difficulty to let something go/allow something to change greatly inhibits our enjoyment of life, using relationships as an example which cannot be enjoyed if one party is resistant to the other changing/discovering themselves.

The author of the Account of a Ten Foot Square Hut has become comfortable with the everchanging nature of life and is better able to appreciate his life as a result. For example, he does not have to experience the frustrations of court life as he has not formed an attachment to it. Nor does he have to experience the pain of losing a precious item as he has no attachments to such things. I feel that although this source is not as factually accurate as an academic journal, its contents are still sound as it has been edited by a reputable third party. It should be of note, however, that this book seems to be open to more influence by opinion, and that this is only an excerpt of his book.

 

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