Zongmi on Chan
is an introduction to the life and syncretic thought of the ninth century Hua-yan and Zen Master Zongmi
Guifeng Zong-mi [Kuei-feng Tsung-mi], an eminent ninth century Hua-yan and Zen Master asserted, “Indian masters have always held to the three sources of knowledge.” In their understanding of the principles of the Dharma, the Indian Masters considered the three sources of knowledge to be:
- Buddha’s definitions of the process of awakening found in the sutras
- Inferential introspection that provides the link between the conceptual teachings of the sutras and the experiential mind of meditation
- The direct perception of the truth of the sutras found in meditation
Zongmi on Chan surveys how Zen lineages generally teach some form of inferential introspection and direct perception, but often lack the anchoring experience of the sutras. This situation is commonplace in Western Zen training facilities. Practitioners receive instruction in meditation techniques, but their efforts are often left ungrounded from the basic principles contained in the sutras. The three sources of knowledge must act in concordant support in order for experience to be whole and complete. In other words, inferential introspection and direct perception must be validated using the recognized standards of the sutras. Then certainty arises becoming the foundation for subsequent insights by reducing the chance of erroneous conclusions.
An excerpt on Zongmi’s Three Axioms
Guifeng Zong-mi [Kuei-feng Tsung-mi], an eminent Hua-yan and Zen Master, taught the three axioms of Zen. In his Yogacara-based Chan Preface, he explains how resolving characteristics [conditioned states] and integrating the semi-revealed Dharma “shows the True Mind is Dharma nature.”
Zongmi’s teachings are based on the Zen axioms that follow Bodhidharma’s three-sided process of awakening.
The three Zen Axioms are:
- The realization of the first axiom relies on Dharma nature in identifying characteristics.
- The realization of the second axiom eradicates characteristics to reveal Dharma nature.
- The realization of the third axiom openly shows that the True Mind is Dharma nature.
The first axiom says that even though from the onset sentient beings possess Dharma nature, beginningless ignorance has always covered it so that it could not be seen. Because of this, the Twelve Links of the Chain of Causation act without restraint. However, with correct understanding and diligent effort, characteristics are resolved, and an all-at-once awakening [sudden enlightenment] takes place.
The second axiom arises because of the absence of characteristics; the Universal and Personal Aspects of Mind beneficially interact refining the attributes of the Personal. Awareness of the True Mind emerges from the application of a defined step-by-step method that eliminates vestigial habit energies.
The third axiom holds that all dharmas are the True Mind. Unity of the Personal and Universal Aspects of Mind is attained. The True Mind [Dharma nature] manifests as constant Knowing and harmonious activity.
