Originally posted by bohiruci:
In the Mahayana Sutra ,the central idea of emptiness was emphasised in
all the sutra ,...
i also learned that there are 'existence' (you) doctrine like
that of pureland school.
see chart:
http://www.lioncity.net/buddhism/index.php?showtopic=21448&st=0&p=303429
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Excerpts From Master Han-Shan's
Dream Roamings
Pure Land of the Patriarchs is a translation of selected passages
from the sermons and writings of Zen Master Han-shan Te-ch'ing, one
of the three "dragon-elephants" of Ming Buddhism.These passages
originally appeared in the Han-Shan Ta-Shih Meng-Yu Chi (Collection
of Master Han-Shan's Dream Roamings).
http://www.ymba.org/han/hanfrm.htm
All teachings in the Tripitaka
(Buddhist Canon) are tools to induce sentient beings to sever
attachment. To those attached to Emptiness, Buddha Sakyamuni taught
Existence to break that grasp. To those attached to Existence, He
taught Emptiness so as to loosen that grasp. To those grasping at
both Emptiness and Existence, He taught "neither Emptiness nor
Existence" to break that grasp. Lastly, to those grasping at
"neither Emptiness nor Existence," He taught both Emptiness and
Existence to break that attachment. (1)
In short, the purpose is to draw all sentient beings away from
attachments. That is the Buddhist teaching of salvation. There is
no other way to return to the source [the Mind], though there are
many different expedient methods. We Buddhist students and
practitioners should not become attached to these methods. When
thoughts arise in our mind discriminating between what method is
right and what method is wrong, that is against the purpose of the
Buddhas and is a deviation from the Buddhist path.
For example, when Buddha Sakyamuni taught the Dharma of Emptiness,
His message was not that it was the opposite of Existence, but
rather that it was Truth and Reality. What are Truth and Reality?
Let me quote the T'ien T'ai Patriarch Chih I:
When one dharma is empty, then all dharmas are empty; there is no
separate Non-Emptiness. Without Non-Emptiness to contrast with
Emptiness, Emptiness itself is unattainable [i.e., does not
exist].
Similarly, when Buddha Sakyamuni taught Existence, this was not the
opposite of Emptiness, but was rather to say:
When one dharma exists, then all dharmas exist; there is no
separate Non-Existence. Without Non-Existence to contrast with
Existence, Existence itself is unattainable.
We should understand the true meaning of Emptiness and Existence.
Nothing we say about Emptiness or Existence is attainable (i.e.,
truly valid). And since this is so, why are we still attached to
them?
The Great Master Han-Shan thoroughly understood the goal of the
Buddhas. In tune with the minds of the Patriarchs, he spread the
Dharma (teaching), grasping at neither Emptiness nor Existence,
neither Non-Emptiness nor Non-Existence -- thereby manifesting the
Middle Way. Thus, he promoted the cultivation of both Zen and Pure
Land, pointing to the non-duality of Emptiness and Existence. That
teaching is "Wonderful Enlightenment" (see Glossary).
When practicing Zen, at the beginning of cultivation the expedient
of Emptiness is used. But Zen does not mean Emptiness, nor does it
mean Existence. Pure Land uses the expedient of Existence at the
start of practice, but Pure Land does not mean Existence nor does
it mean Emptiness. When Sakyamuni Buddha spoke of Emptiness and
Existence, it was to reach human beings of different capacities.
The Dharma itself transcends Emptiness and Existence. All methods
taught by Buddha Sakyamuni are like prescriptions; since people
suffer from different diseases, they need many kinds of
prescriptions. It does not matter whether the medicine is expensive
or cheap. As long as it is effective, it is a good medicine .
Those who practice Zen or Pure Land should all understand this
truth: "all Dharma methods are equal and none is superior or
inferior." No one who really understands the deep meaning of the
Dharma can have the kind of obstinate prejudice that sees
inferiority and superiority between the various Buddhist methods.
No one with that kind of obstinate prejudice can gain any real
benefit from the Dharma.
For example, the Zen school teaches meditation on a "hua-t'ou"
(wato). Hua-t'ou means "before words," before a single thought
rises up in one's mind. (2) What is there before a single thought
rises up? It is No Thought. No thought is one's own Pure Mind,
one's own Buddha Nature, one's own Original Face. Meditating on a
hua-t'ou does not mean repeating it, because the repetition of a
hua-t'ou is also a great false thought. Rather, to recognize one's
own Original Face is the purpose of a hua-t'ou.
The Pure Land school teaches Buddha Recitation -- the repetition of
Amitabha Buddha's name. However, it does not teach merely to recite
by mouth, like a parrot mindlessly squawking out words. Buddha
Recitation centered on the mind is real Buddha Recitation. This is
because Mind is Buddha, Buddha is Mind. As the sutras state: "The
Mind, Buddhas and Sentient Beings are undifferentiated and equal."
Outside of Mind, there is no Buddha, outside of Buddha, there is no
Mind. Buddha is Mind, Mind is Buddha. If a practitioner recites the
Buddha's name in this manner, he will gradually arrive at the stage
where there is neither Mind as subject nor Buddha as object. And
there is neither a subject reciting nor an object of recitation.
This is the stage before the arising of a single thought. This is
the hua-t'ou and this is one's own Original Face. If the
practitioner can really understand the Dharma as transcending
subject and object, what difference is there between Zen and Pure
Land?
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