Originally posted by sinweiy:
btw: below is what i meant by "sunyata of self and dharma" in
earlier post:
from the pali canon on sunyata of dharma:
Sabbe Sankhara Anicca - Sabbe Sankhara Dukkha - Sabbe
Dhamma Anatta Ti
"All conditioned things are impermanent. All conditioned things are
suffering. All dhammas (all things conditioned and unconditioned)
are anatta". These are the three basic factors of all
existence.
---
Stories Relating to Anicca, Dukkha and Anatta
While residing at the Jetavana
monastery, the Buddha uttered Verses (277), (278 ) and (279) of
this book, with reference to three groups of five hundred bhikkhus
each.
On Impermanence (Anicca)
Five hundred bhikkhus, after receiving their subject of meditation
from the Buddha, went into the forest to practise meditation, but
they made little progress. So, they returned to the Buddha to ask
for another subject of meditation which would suit them better. On
reflection, the Buddha found that those bhikkhus had, during the
time of Kassapa Buddha, meditated on impermanence. So, he said,
"Bhikkhus, all conditioned phenomena are subject to change and
decay and are therefore impermanent."
Then the Buddha spoke in verse as follows:
Verse 277: "All conditioned phenomena are impermanent"; when one
sees this with Insight-wisdom, one becomes weary of dukkha (i.e.,
the khandhas). This is the Path to Purity.
At the end of the discourse those five hundred bhikkhus attained
arahatship.
On Dukkha
The story is the same as the story on Anicca. Here, the Buddha on
reflection found that another group of five hundred bhikkhus had
meditated on dukkha. So, he said, "Bhikkhus, all khandha aggregates
are oppressive and unsatisfactory; thus all khandhas are
dukkha."
Then the Buddha spoke in verse as follows:
Verse 278: "All conditioned phenomena are dukkha"; when one sees
this with Insight-wisdom, one becomes weary of dukkha (i.e., the
khandhas). This is the Path to Purity.
At the end of the discourse those five hundred bhikkhus attained
arahatship.
On Insubstantiality or Non-Self (Anatta)
The story is the same as the stories on Anicca and Dukkha. Here,
the Buddha on reflection found that still another group of five
hundred bhikkhus had meditated on insubstantiality or non-self
(anatta). So, he said, "Bhikkhus, all khandha aggregates are
insubstantial; they are not subject to one's control."
Then the Buddha spoke in verse as follows:
Verse 279: "All phenomena (dhammas) are without Self"; when
one sees this with Insight-wisdom, one becomes weary of dukkha
(i.e., the khandhas). This is the Path to Purity.
At the end of the discourse all those five hundred bhikkhus
attained arahatship.http://www.tipitaka.net/pali/dhp/verseload.php?verse=277
eventually it's this "All phenomena (dhammas) are without Self"
that mahayana emphasis. by realising "All phenomena (dhammas) are
without Self" through deep wisdom, they can also reach a state of
Samadhi. one who realise pudgalanairatmya might not realise
dharma-nairatmya, while one who realise dharma-nairatmya, realise
pudgalanairatmya as well.
imho,
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