Twelve century’s Maiozong is famous for being one of the first officially recognized female Chan (Chinese Zen) masters in Chinese history. In this talk Raizelah discusses fearlessness and vulnerability in the context of Maiozhong's life.
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Myoki Raizelah's talk notes:
Twelve century’s Maiozong is famous for being one of the first officially recognized female Chan (Chinese Zen) masters in Chinese history. She is known for her literary as well as religious achievements. Unfortunately, much of her writing has been lost - with exception of some verse commentaries she wrote about classical Koans. Much of what we know about her is from her teacher, Dahui Zonggou [Chong-wah], a teacher that both recognized and nourished spiritual potential in women - truly a radical for his time. It is through the writings and letters of Dahui himself, together with writings by Tanxiu [Tan-shu], a Song dynasty poet and monk, that a biographical portrait of Maiozong’s life can be painted.
Maiozong came from a wealthy, respected and scholarly family. It is assumed, because she was born into such a family, that Maiozong was well-educated and well-versed in Chinese history, literature, philosophy and poetry. It is understood that by the time she was an adolescent, Maiozong had already started to ponder the deeper questions, such as, “What are we before birth?” and “What will we be after we die?” She was already on a quest, so to speak - connected with what we call “bodhichitta,” a passion for knowing the unknowable. Her awakening was sparked at an early age.
As expected among women of her class and stature, a marriage was arranged for Maiozong to an illustrious man. She obliged. Even so, she remained strong in her quest to know the Mystery. During her early years as a wife, she continued to visit prominent Chan monks in search of spiritual guidance.
This is where I want to interject that she was surely a woman of great “chutspah!” This is a yiddish word used to describe someone who really had “gall.” We might say she was a gutsy woman. This is something I admire about her.
There is a story told by Tanxui [Tan-shu] about when she was questioned by one of the masters she visited. He asked, “How can a woman from the inner quarters expect to engage in matters of great gentlemen?” Well, here is her reply, “Is the Buddhadarma divided into male and female forms?” Apparently, she was victorious in this Dharma exchange. It is said later by her teacher, Dahui, that Maiozong received confirmation of her enlightenment by each and every one of the Chan masters that she visited.
Dahui was clearly a big fan. I want to say more about him, his meeting and his relationship to Maiozong.
Maiozong and Dahui first met in Jiahe, where Maiozong’s husband had been assigned an official post. Dahui was passing through on his way to a nearby monastery. When Maiozong heard of his visit to Jiahe, she of course paid him a visit. She approached him, bowed to him, but did not say a word, and then left. Dahui remarked to his accompanying monk later, “The laywoman that visited me has definitely seen something as startling as a ghost or spirit. However, because she has not yet to face the hammer and tongs, the forge and the bellows, like a ten-thousand ton ship blocked in a harbor, she is still unable to move.” In other words, Danhui recognized that she had already emerged on the path of awakening, but without the guidance of teacher, could not go farther.
The next day, possibly at Maiozong’s urging, her husband invited Dahui to offer a public Dharma talk. This was customary among visiting monks, in their time. Again, according to Tanxui’s [Tan-shu’s] account, Dahui recognized the spark that was alive in Maiozong. He said, “Today among you there is a person who has seen something. I inspect people as would a customs official - no sooner do I see them coming, then I know whether or not they have dutiable goods.” He is able to recognize those with the strong flame to know the truth - those who have looked beyond the world of duality. Maiozong knew he was speaking about her. After the talk, she approached Dahui to request to receive a Dharma name. This was her way of requesting to be his disciple. Dahui gave her the name of Wuhzou [Woo-Joe], which means “non-attachment.”
Maiozong studied, as a laywoman, for years with Dahui. It was in 1163, after Dahui had died and presumably her husband also had died, that she was ordained as a nun. By then, she was quite well known and respected for her spiritual discipline and achievements. Thus, she was asked, soon after ordaining to serve as Abbess of the Zeshou [Za-show] nunnery located outside a city we now know as Shanghai.
Enough about her life. I want to spend time this evening (as in my subsequent talks in April and May) exploring her teaching.
P.107 story in The Hidden Lamp
Maiozong is fierce and vulnerable. She is fearless. Completely wide open. She embodies strength. She knows her power.
Maiozong’s nakedness can be likened to the nakedness of Zazen:
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Nothing hidden
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Completely open
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Fearlessly vulnerable
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And grounded in the body
She is not afraid of intimacy. Intimacy with herself. Or intimacy with Wanan. She is fearless - not at all afraid of being completely herself. Suzukin Roshi says, “Zen is zen when you are you.” Maiozong is fully herself - no holding back.
Naked and embodied. This is our practice.
Living in the modern Western world, which tends to be more head-centered, what is it to live in the body, to be embodied? Zazen Body (as my teacher calls it) is grounded, settled, open, aware, and unattached. Zazen Body is alive with the rising and falling of each breath. The body being breathed. Who’s breathing? The posture of Zazen body is upright, both rooted to the Earth, and growing up toward the Heavens. We sit with this broadening across our clavicles. Open heart. Soft and compassionate. Allowing, accepting - of everything.
Maiozong says to Wanan who asks to enter her, “Horses may cross, but asses may not.” Accepting does not mean without boundaries. Zazen Body is both soft and compassionate, but also strong and fierce. Like a dragon’s roar. This is what Dahui called her when he said “The old dragon has some wisdom, doesn’t she?.” She has the wisdom of a dragon - and the roar of a dragon.
These mythical creatures (dragons) are depicted differently, or have different meanings, in different cultures. Western Dragons are often depicted as fearsome, fire-breathing beasts. Chinese Dragons symbolize power, good fortune, and strength. They were historically linked with imperial power. I think Maiozong brings East and West together.
She says boldly, “All the Buddhas of the three worlds, the six patriarchs, and all great monks everywhere come out of this place.” Maiozong gives birth to all Buddhas throughout time and space. You are Maiozong; I am Maiozong; we are all giving birth to Buddha. Every moment of our lives is a moment of awakening. With each and every breath, there is birth and death. With this breath and every breath, we are waking up; we are giving birth to Buddha.
Some would say that by embracing her fertility, Maiozong embodies her femininity. But we know now that the definition of the feminine is much wider than we might have previously conceived. I believe everyone has a womb space. Every body is rich with fertility. What are you giving birth to right now? This moment? This chapter or this phase of your life? Our creative potential, both expressed or not yet expressed, is boundless.
Miaozong also teaches us that the lines that differentiate or divide us aren’t real. She says that the Buddhadharma isn’t divided into male and female forms. Of course, the Buddhadharma isn’t divided between gay or straight; transgender or cis-gendered folks; white and black; me and you. The Buddhadharma knows no boundaries.
As I write this talk, I keep hearing the word fearlessness echo through my mind. This is an aspect of the first Paramitta (or first Perfection) of the Bodhisattva path: the Perfection of Generosity. There are 3 primary practices of generosity: the gift of material items, the gift of fearlessness, and the gift of the dharma. I have recently, in my own study of the Paramitas, taken on the practice of fearlessness, feeling into what that may mean in my life.
Can I show up fully?
Can I simply be myself?
Do I have the courage to sit here this evening and share the Dharma, as I know it?
Can I meet you fully? With an open mind and open heart?
Can I be naked before you?
Do I have the courage to take responsibility for my mistakes, weaknesses and short-comings?
Can I openly share my strengths and victories?
Can I give up what’s not mine?
Can I simply let go?
These are just a few ways to practice with fearlessness.
How do you practice with fearlessness?
