The Zen rebels: obscure hermits and existential reformers (part 27) - Subversive Zen

‘The nose of Daruma (Bodhidharma)". Utagawa Kuniyoshi, circa 1830.

In this study of Zen Subversiveness, it has to be put into context on the meaning of what subverting against the Zen Establishment entailed in both China and Japan over the course of hundreds of years when Zen was first introduced into China in the 4th Century. What differentiates Zen from other schools of Buddhism is the riddle laced humor known as the Koans, short sentences, in some cases just a word, to revert the student back as a way of mediative practice that all aspects of literal meaning may also hold no actual meaning.  A riddle for the Zen practitioner to ponder and grasp as way of penetrating the mind, hence in its mannerism, without responding in abundant detail, a well delivered Koan from a Master to a Zen student may assist in he or she to reach enlightenment.  The great Zen master and teacher Hakuin Ekaku (1686-1769), who lived in a time in Japan classified as the Endo Period that lasted from 1603 to 1868, that after hundred of years of political turmoil and internal conflicts, the Endo Period was considered to be a stable time prior to Japan's modernization and international military power under what was known as the Meiji Restoration.  Hakuin, is heralded for bringing back the intensity of 'Rinzai' Zen via its founder Linji Yixuan with its rigor of Koan practice and meditation.  Yet, Hakuin was paradoxical in his reestablishing of the Rinzai school in Japan, to which he was an admirer of the iconoclastic Zen monk Ikkyu Sonjun (1394 - 1481), who, by retrospection utilized the subversive as a way of expressing the impermanence of the material world. Hakuin like Ikkyu, earlier on in their beginning as Zen practitioners, where fraught in their focus of their practice, which is the core understanding of Zen.  Both had underlining flaws, yet also an acceptance of their nature, as a way of maintaining the relevance of practice that opened up the noesis that Zen Buddhism attempts to defined, that the mystery of life is also an awareness of its truth.   That only the individual can attain. Hakuin, in his early years had a nervous breakdown, which he titled as 'Zen Sickness', Ikkyu, as a novice monk contemplated suicide. Yet, both Ikkyu and Hakuin, went onto become the most recognized of iconic Zen masters.

Although Ikkyu, unlike Hakuin, was more attune to breaking down the Zen establishment in Japan at the time, his paradoxical and action Zen ways lead him to eating meat, sex with women and drinking alcohol.  His rebellious nature, more or less reinvigorating Ikkyu's endearing qualities, that eventually lead him to becoming the 47th abbot of the famous Daitoku-ji temple later in his life. Hakuin, although an admirer of the more rebellious aspects of Zen, was more restrained than Ikkyu in his reinstating of the Rinzai school, yet, he embraced a lot of the malcontent of Zen Buddhism.  But more from a wry viewpoint, Haukin as a wise and shrewd master, allowing women to practiced in meditation training and to become monks, to which one of his students was a prostitute named Ohashi who achieved enlightenment whilst working in a brothel.  Haukin personified the idealism through Zen, that actions within the material world are all but fleeting, yet could be used as a embodiment of a living Koan, the physical state as a way of achieving satori. 

And these living 'Koans' defined in action, without words, could manifest the meditation to which Hakuin and before him Ikkyu personified, however if we look back into the history of Zen, we see aspects that reflect the use of sexuality and its material impression as a way of letting go from pondering an action - rather it is the experience of what it is, no more or less.  In the process of the Zen Koan, there is the dialog – the words, which are in some cases cut short without any obvious meaning, in a skilled manner by either allowing an open response or in some cases a physical metaphor.  Both, actions offer the dynamism of the Koan, with no clear answer, but an insight into the understanding that requires no further thoughts, words or even action.  It is simply understood.  As was the case with the Chinese Zen Master and nun Zishou Miaozong (1095 - 1170), that despite her obscurity in the Zen transmissions over the centuries, she was described as an embodiment of the visual Koan.  Miaozong's expertise in utilizing her sexuality as a figurative concept, was able to perplex even the most keen of Zen practitioners.  As described in one particular encounter with a senior monk of the Ching-san monestry to test Miaozong's dharma adeptness:  

   "...When he came past the curtain he saw Miaozong laying face upward on the bed naked. 

He pointed to her vagina and said, "What kind of place is this?" 

Miaozong replied, "All of the Buddhas of the three worlds and the six patriarchs and all the great monks everywhere - they all come out from within this." 

Wanan said, "And would you let me enter, or not?" 

Miaozong replied, "It allows horses to cross; it does not allow asses to cross."  Wanan said nothing, and Miaozong declared: "The interview with the Senior Monk is ended." 

She then turned over revealing her naked behind. 

Wanan, confused at her presentation, left in embarrassment. Wanan came before his Master who said, "It is certainly not the case that the lioness does not have any insight."

Wanan bowed in a quite manner acknowledging what had occurred."   

It could be argued that the more subversive and rebellious aspects of Zen, manifest as a figurative concept in its similarity to the esoteric side of Buddhism.  More so the Tibetan view point of attainment to Nivanana through a connection from sexual activity, no matter how brief and entrapped the bliss maybe, it offers a taste that also releases oneself from this material realm.