Chinese Master Hsuan Hua has a very detailed view of what Buddhism involves and what the practice of Buddhism should look like. But his teaching are not rigid, at least when judged from what he says in his 14-volume commentary on the Lotus Sutra. Below are a few quotes that illustrate this.
Hsuan Hua Lotus Sutra Commentary, v3, p203Five Schools; One Buddhism
Although Buddhist literature generally describes five schools of Buddhism – Chan, Teaching, Vinaya, Esoteric Practice, and Pure Land – they are essentially the same, ultimately one and nondual. Not only are they one, there is not even “one.” If there is not even “one,” how could there be five? Those who truly study the Buddhadharma should understand this point.Some people say, “Reciting the Buddha’s name is the highest Dharma-door, and investigating dhyana is incorrect.” Others say the opposite. This shows that they do not understand the Buddhadharma. For those who truly understand the Buddhadharma, “all phenomena are Buddhadharma; none can be grasped.” Since none can be grasped, why “add a head on top of your head”? Don’t look for trouble. If you really understand the Buddhadharma, you will understand that nothing can be grasped. But if you tell people who do not understand the Buddhadharma, “There is nothing at all – nothing!” they will feel disappointed. That is why the Buddha taught the provisional Dharma to lay the groundwork for the ultimate Dharma and the provisional wisdom to prepare for the ultimate wisdom. But in the end, what does ultimate wisdom look like? When ultimate wisdom is attained, one returns to where there is nothing to attain. The true character of all phenomena is devoid of characteristics, yet nothing is not characterized by it. That is the true, ultimate wisdom.
Hsuan Hua Lotus Sutra Commentary, v3, p155-156All Religions Are Part of Buddhism
I have something to tell you: Those of you who do not believe in what I say may be reassured that you will not be struck dead by lightning. If you do not believe in the Buddha, you will not be struck by lightning either. Go ahead and refuse to believe. Later, when you have thought it over clearly, you will come back and believe. Now, if because you are confused, you believe in other religions, that is all right, because when you finally wake up, you will come back to Buddhism. Why do I say this? It is because no matter what religion you believe in, it does not go beyond Buddhism. All religions are parts of Buddhism. However, there are long ways around, and there are shortcuts. If you believe in other religions, you will have a longer walk. If you believe in Buddhism, you have got a head start. As the saying goes,A waterfront pavilion gets the moonlight first.
If you believe in Buddhism, you will understand sooner, awaken faster, and become a Buddha sooner.
I have a lot of disciples who listen to the sūtra lectures for a while and then run off. I do not pay any attention to them. If you want to run, then run. When you have run far enough, you will come back. Before you have run enough, of course you are going to want to run. But it is no problem. It is just like the five thousand who walked out. It is also like eating. When people are full, they do not care to eat. Once they get hungry, they start thinking about food again. One’s attitude toward the Buddhadharma works the same way. If you think you do not need the Buddhadharma now and you are not hungry for it, you may run off. When you have run until you are hungry again, you will come back for some more.
Hsuan Hua Lotus Sutra Commentary, v4, p445-446Practicing the Bodhisattva Path
Bodhisattvas care about others. They don’t care about themselves. They benefit others, not themselves; they help others, not themselves. Bodhisattvas help others, but they don’t cling to the thought of having helped them. They just do it and forget about it. They regard helping others as helping themselves. They don’t go around bragging about what they have done. They do not seek to make a good impression on people. It’s enough that the Buddhas and Bodhisattvas know what they did. It doesn’t matter to them whether other people know what they have done.Furthermore, when you practice the Bodhisattva Path, you must not disturb other living beings. If you want to cultivate, do not cause other living beings to have afflictions. If you upset even one person, then you have not perfectly walked the Bodhisattva Path for that one person. If you upset two people, you have failed to perfectly walk the Bodhisattva Path for two people. You must not cause others to become afflicted. Do not hurt other people with your words or obstruct them with your actions. You must strive to never let a single word or action upset others. Only then will you succeed in your cultivation. You should not think, “I can ignore other people and do whatever I like and say whatever I please. Are you angry? Do you have afflictions? Well, the more afflictions you have, the better. The bigger they are, the better.” If you have thoughts like these, you will not be able to cultivate the Path; and if you try, you will run into a lot of demonic obstacles in your cultivation. If you cause others to have afflictions, they will do the same to you. In the future you will encounter many demonic obstructions.
If you wish to cultivate the Path or leave the home life to cultivate, you must take care not to obstruct others. You must always keep a close watch over your body and mind to see if you are doing things incorrectly, saying improper things, or causing others to have afflictions. You should always look within yourself. Turn around and seek the cause in yourself. Avoid causing others to have afflictions. That itself is the Bodhisattva resolve. Bodhisattvas should bring forth an irreversible bodhi resolve and be irreversible in practice, position, and mindfulness.