Emptiness and Existence by Zen Master Han-Shan Te-Ching
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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.
http://www.ymba.org/han/hanfrm.htm -
http://book.bfnn.org/books/0014.htm
so u see, some sects/school emphasis on True emptiness(eg Ch'an, Tien-tai, Yogacara), while some emphasis on Brilliant existence (eg Hua Yen, Pureland). quite a mirror-image understanding. and some emphasis on both emptiness and existence(eg vajrayana).
moreover, i tink nowaday people beginning to combining ch'an n pureland. ie combining Emptiness and Existence. then maybe need to teach "neither Emptiness nor Existence" to break that grasp.
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http://www.sinc.sunysb.edu/Clubs/buddhism/dhammananda/102.htm
this passage work quite well when i change the word 'Nibbana' with 'non-duality'.
by itself, non-duality is quite unexplainable and quite undefinable. as darkness can be explained only by its opposite, light, and as stillness can only be explained by its opposite, motion, so likewise non-duality, as a state equated to the extinction of all dualities can be explained by its opposite, the dualities that are being experience in Samsara. as darkness prevails wherever there is no light, as stillness prevails wherever there is no motion, so likewise non-duality is where duality do not prevail.
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sorry... take back my words
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fake images accumulate in the vacuum of emptiness of me.
suffering of money, health, status, friendship relationship, watever fake image.
Emptiness= my is emptiness, my present mind is emptiness.
remember it jus emptinessssss -
Originally posted by jestertt:
don't bluff.
Emptiness= my is emptiness, my present mind is emptiness.
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Originally posted by jestertt:
Emptiness is not vacuum or void but everything.
fake images accumulate in the vacuum of emptiness of me. -
that wat i think all the thinking is just empty. The thing i write is also jus empty. y need to think so much when it just empty.
I been trick by myself of getting love, money, friendship, family, status.
In the end, it jus the yin guo that connect us... There a simple answer where we see so far. -
misunderstood my meanin, but only ourself know wat we are really thinking. If all thing can know the answer where the true.Originally posted by sinweiy:don't bluff.
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Originally posted by jestertt:
misunderstood my meanin, i was trying to test you, if you'll be moved by the 8 winds.
misunderstood my meanin, but only ourself know wat we are really thinking. If all thing can know the answer where the true.
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what are the 8 winds?Originally posted by sinweiy:misunderstood my meanin, i was trying to test you, if you'll be moved by the 8 winds.
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Dongpo of the Song Dynasty was assigned to an official post at Guazhuo, which was situated at the northern shore of the Yangtze River. Across the river, on its southern shore, was Jinshan (Golden Mountain) Temple where Chan Master Foyin presided. One day, Su Dongpo, feeling quite advanced in his practice, wrote a poem and asked his attendant to send it to Chan Master Foyin for verification. The poem went as following:Originally posted by jestertt:what are the 8 winds?
"Bowing with my highest respect
To the deva of devas,
Whose fine light illuminates the whole universe,
The eight winds cannot move me,
For I am sitting upright on the golden purple lotus blossom."
After receiving the poem from the attendant and reading it, Chan Master Foyin picked up the brush and wrote down one word as his comment. When the attendant came back with the poem, Su Dongpo, expecting words of praise from the Chan Master, quickly opened it to read the comment. However, on that page, nothing was written except the word "Fart!" Upon seeing such an insult, Su Dongpo was ablaze with the fire of anger. Immediately, he boarded a boat and crossed the Yangtze River to argue with Chan Master Foyin.
Before the boat even pulled onto the shore, Chan Master Foyin was already standing there waiting for Su Dongpo. Upon seeing Foyin, Su Dongpo said, "Chan Master, we are such intimate Dharma friends! It is fine that you do not compliment my practice or my poem. But how can you insult me like this?"
Innocently, as if nothing had happened, the Chan Master asked, "How have I insulted you?"
Without saying another word, Su Dongpo simply showed the word "Fart" to Chan Master Foyin.
Laughing wholeheartedly, the Chan Master said, "Oh! Didn't you say that the eight winds cannot move you? How come you are sent across the river with just a fart?" Hearing what Foyin said, Su Dongpo was extremely embarrassed.
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Eight winds: gain and loss, fame and defame, praise and blame, pleasure and pain. -
Thank You.