not Subitism by Mr. Dorgon

A well-known story depicts Mazu practicing zazen but being rebuked by his teacher, Nanyue Huairang, comparing seated meditation with polishing a tile.[28] According to Faure (Scholar), the criticism is not about dhyana as such, but "the idea of "becoming a Buddha" by means of any practice, lowered to the standing of a "means" to achieve an "end"".[28] The criticism of seated dhyana reflects a change in the role and position of monks in Tang society, who "undertook only pious works, reciting sacred texts and remaining seated in dhyana".[29] Nevertheless, seated dhyana remained an important part of the Chan tradition, also due to the influence of Guifeng Zongmi, who tried to balance dhyana and insight.[29] "How can you rest if the one that comes as the vanguard and leaves as the rearguard isn’t dead?", Dahui Zonggao.

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