Taking the topic back on Zen, here are some quotes:
'Because of their inferior capacity, the Tathagata preached to the Hinayanists only the doctrine of the nonexistence of atman and did not preach his doctrines in their entirety; as a result the Hinayanists have come to believe that the five components, the constituents of samsaric existence, are real; being terrified at the thought of being subject to birth and death, they erroneously attach themselves to nirvana.'
(Asvaghosa: The Awakening of Faith, BDK ed, p 57-58)
'To awaken to the incomplete truth of voidness of self and then practice is inferior-vehicle dhyana.'
(Chan Prolegomenon, in Zongmi on Chan, p 103)
'One just cultivates the discerning wisdom of non-self (the truth of the path) in order to cut off passion, etc., stop all karma, and realize the thusness of voidness ofself. He obtains the fruit of stream enterer, [the fruit ofonce returner to this world, and the fruit of non-returner to this world,] up to and including extinguishing all evil bonds and obtaining the fruit ofarhat (the truth of. extinction). Having burned up body and extinguished knowledge, he is eternally free of all suffering.'
(Chan Prolegomenon, in Zongmi on Chan, p 126-127)
'If he activates the various ascriptive views for a single moment, he will fall into the way of heresy. If he perceives there to be generation [of the elements of reality] and moves toward [a state of ] extinction, he will fall into the way of the sravakas. If he does not perceive there to be generation but only perceives extinction, he will fall into the way of the solitary enlightened ones (pratyekabuddhas).'
(Huangbo Xiyun: Essentials of the Transmission of Mind, in Zen Texts, BDK ed, p 24)
'The party of perverse teachers teaches members of the scholar- official class “to unify mind, to do stillness- sitting, to pay no attention to any matter [mundane or supramundane], and to go on stopping- to- rest.” Isn’t this nothing other than using [ false] mind to put [ false] mind to rest, using [ false] mind to put a stop to [ false] mind, using [ false] mind to exert [ false] mind? If you practice in this way, how could you not fall into an outside Way or into the extremist annihilationism of “Chan peace and quiet” found in the Hīnayāna-hearer and private-buddha vehicles?'
(Dahui Zonggao, in The Letters of Chan Master Dahui Pujue, p 126)
(Moreover, as the Dharma Master Wonhyo said:)
'Furthermore, in Lesser [Vehicle] sages’s assumptions about the mind, because initially the nature is produced, through progressively subtle mental states (viz., lesser sages gain access [to higher states of meditative absorption] through the three expedients of gradual subtlety, gradual refinement, and refined refinement), [those sages] attain mental extinction; [however, since this state] is devoid of wisdom or its radiance, it is no different from empty space. In Great Beings’ [S. Mahāsattva] understanding of the mind, because originally the nature is unproduced, [those bodhisattvas] do not aspire to extinction by leaving behind subtle thoughts; rather, through the presence of authentic, radiant wisdom, they realize the dharmadhātu.'
(Bojo Jinul: Encouragement to Practice: The Compact of the Samādhi and Prajñā Society, in Collected Works of Korean Buddhism, vol 2, p 131)
'Some people do not realize that the nature of merit and demerit is empty; they sit rigidly without moving and suppress both body and mind, like a rock crushing grass. To regard this as cultivation of the mind is a great delusion.
For this reason it is said, “Śrāvakas eradicate their delusions thought after thought, but the thought to perform this eradication is a brigand.”'
(Bojo Jinul: Moguja’s Secrets on Cultivating the Mind, in Collected Works of Korean Buddhism, vol 2, p 228)
'In the zazen of patch-robed monks, first you should sit correctly with upright posture. Then regulate your breath and settle your mind. In the lesser vehicle originally there were two gateways, which were counting breaths and contemplating impurity. In the lesser vehicle, people used counting to regulate their breath. However, the buddha ancestors’ engaging of the way always differed from the lesser vehicle.
A buddha ancestor said, “Even if you arouse the mind of a leprous wild fox, never practice the self-regulation of the two vehicles.”'
(Dogen: Eihei Koroku, p 348)
'Those of the two vehicles are distressed and fall into empty voidness; ordinary people are attached and tangled up in discriminations.'
(Dogen: Eihei Koroku, p 375)
'The ancestral teacher Nagarjuna said, “Zazen is exactly the Dharma of all buddhas, and yet, those outside the way also have zazen. However, those outside the way make the error of attaching to its taste and to the thorns of false views. Therefore it is not the same as the zazen of buddhas and bodhisattvas. The two vehicles of Ÿr›vakas [and pratyekabuddhas] also have zazen. However, those two vehicles [seek to] control their own minds, and have the tendency of seeking after nirvana. Therefore, this is different from the zazen of buddhas and bodhisattvas.”
The teacher Dogen said: The ancestral teacher Nagarjuna spoke like this. We should know that although the name of zazen (sitting meditation) is used by those of the two vehicles and those outside the way, it is not the same as the sitting transmitted by buddha ancestors.'
(Dogen: Eihei Koroku, p 459)
'A questioner asked: “If one were truly able to attain an empty mind, would he return directly to the void, never to be born again?”
Bassui responded: “That is the view of nonexistence held by heretics and those of the two vehicles. Of what value could this be to one who has obtained the Way? Actually, holders of this view are inferior to dogs and wild foxes.”'
(Mud and Water: The Collected Teachings of Zen Master Bassui, p 176)
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?
2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.
3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.
4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.
1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"