The Zen rebels: obscure hermits and existential reformers. Hongzhi Zhengjue (part 3)

In a relatively calm period of the ninth and twelfth centuries, within the rise and fall of dynasties as China was constantly in a state of flux.  It is in this tumultuous time line where Buddhism thrived, even after its persecution within that period.  Particularly Zen Buddhism, as it continued to fuse with Taoism and Confucianism.  Combining these like minded philosophies to configure Ch'an Buddhism more cohesively to what is known in Japan as the Zen philosophy.  It was this constant reaffirmation of the Ekayāna (one path) around the nature and the self, that when prescribed back to the receiver by the Zen Masters, one should see, after enlightenment, that the Buddha nature as the original mind.  Which in turn set a precedence of an important part in the history of Zen Buddhism. As the Zen Masters needed to draw from the meditative purpose of the Lankāvatāra Sūtra and the combining of Taoism and Confucianism, so that Ch'an (Zen) schools were able to gain a footing in Chinese society - which was achieved particularly under the Song Dynasty.   

And it was in this period of the Song Dynasty that a Zen Master who was also one of the most prolific poets and writers in the history of Zen, his name Hongzhi Zhengjue (1091 - 1157):

"When there is nowhere to place the mind, nothing to lean on, nothing to walk on, and nothing to say, this cannot be seen and described, cannot be grasped and manipulated. The totality of all forms is equal to its function; the whole of cosmic space is equal to its body.  Ultimately free in action, it is the immortal being within species; skillfully responsive, it is in the midst of the material world, yet different.  This is why a master teacher said, “True nature is the Earth Treasury of the mind. With neither head nor tail, it develops beings according to conditions; it is provisionally referred to as knowledge.” Now what is the provisional knowledge that develops beings according to conditions? Understand? “Do not think it strange how I have offered you wine over and over since we sat down, for after we part we can hardly meet again."

One of the many writings (with further examples in this article) from Hongzhi  who was also known as "Tiantong", as his connection to famous Zen monastery which resided on one of the Five mountains of Zen in Mingzhou.  He was noted for reviving the fusion between Taoist, Confucianism and Zen Buddhism as it became the center point of Hongzhi's adeptness in bridging the Chinese philosophies together under his Zen Mastery.    You can see in this piece of writing from Hongzhi, the foundation and importance of developing principle of Zen that is the self and the non-self, this splitting of identity of nature and the what it means to the self and how one sees their inherent nature.  This traverse from the Buddha mind through to Taoist teachings - that within meditation there is no self, but at the same time the self is in need of cultivation.  Thus removing the duality.  

Although Hongzhi Zhengjue may not have been considered a rebel or reformer within early Chinese Zen (Ch'an).  Although in my opinion, I feel he was a very important aspect of creating some of the paradoxical structures of the Zen philosophy.  More so, the fact that Zen, as a school of Buddhist teachings, instills that the body (zarzen) and mind when focused into single point of reality transcends words and even meaning.  That sitting meditation, done without chanting sutras or reciting any scriptures, is essential in developing a deep knowledge that may lead to enlightenment. Except Hongzhi was a writer and as mentioned, a prolific one.  Could it be said that Hongzhi writing was his own meditation, the expelling of thoughts, words and concepts.  Written and then filed away.     

"Being empty, it leaves no trace; in illumination there are no dusts of emotion. When the light penetrates, stillness is profound; mysteriously it severs all defects and defilement. When you can thus understand your "self," you can thus resolve your "self." Clear and pure, wondrous and bright —this field is intrinsically yours.  Many lifetimes of inability to resolve [this matter of selfgrasping] only come from obscuring doubts and hovering delusions. All these are but self-created obstructions and blocks.  Openly, wisdom freely roams; internally, one forgets merits and reward Just directly relinquish this burden [the self]. Turn around, and resume your position!  Put your feet firmly on the Path. In this spontaneous responsiveness and wondrous function, all things encountered are Reality.  Here, there is not a single thing from the tiniest hair to a speck of dust outside yourself!"

This is Hongzhi's "emptiness" even in words, transcribing into the Zen Koans, with wording and phrases, breaking down the duality of confusion.  Which is a personal journey, that I feel Hongzhi challenged in such an elegant and profound way - making him significant within the linage of Zen Masters, yet, at the same time embracing the obscurity.  Hongzhi Zhengjue passed away in 1157 at the age of sixty seven, prior to his death, he prepared himself in the traditional way, bathing and changing his clothes.  Sitting in a lotus position he bid farewell to his fellow monks.  As required by Zen masters before their death to write a death note, it is as follows:

Empty flowers of an illusory dream, 

Sixty-seven years, 

A white bird disappears in the mist,

Autumn waters touch the sky

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Author
Adrian Glass