Entry Into The Way - A Teaching From The Founder Of Ch'an (Zen)

There are many avenues of entry into the way, but they are essentially of just two types, referred to as principle and conduct.

Entry by principle is when you realize the source by way of the teachings and deeply believe that all living beings have the same real essential nature, but it is veiled by outside elements and false ideas and cannot manifest completely. If you abandon falsehood and return to reality, abiding stably in impassive observation, with no self and no other, regarding ordinary and holy as equal, persisting firmly, immovable, not following other persuasions, then you deeply harmonize with the principle. Having no false notions, being serene and not striving, is called entry by way of principle.

Entry by conduct refers to four practices in which all other practices are included. What are the four? First is compensation for opposition. Second is adapting to conditions. Third is not seeking anything. Fourth is acting in accord with truth.

The practice of compensation for opposition means that when people cultivating the way are beset by suffering, they should think how in past times they themselves neglected the fundamental and pursued the trivial over countless ages, flowing in waves of existences, arousing much enmity and hatred, with no end of offense and injury. Although they may be innocent right now, they think of their suffering as the results of their own past evil deeds, not something inflicted upon them by gods or humans. Thus they accept contentedly, without enmity or complaint. Scripture says, "There is no anxiety when experiencing suffering, because of perfect knowledge." When this attitude is developed, you are in harmony with the way. Because we make progress comprehending opposition, this is called the practice of compensating for opposition.

Second is the practice of adapting to conditions. Living beings have no absolute self; they are all influenced by conditions and actions. Their experiences of pain and pleasure both come from conditions. Even if they attain excellent rewards, things like prosperity and fame, these are effects of past causes only now being realized. When the conditions wear out, they return to nothing, so what is there to rejoice about? Gain and loss come from conditions; there is no increase or decrease in the mind. When the influence of joy does not stir you, there is profound harmony with the way; therefore, this is called the practice of adapting to conditions.

Third is the practice of not seeking anything. Worldly people wander forever, becoming attached by greed here and there. This is called seeking. The wise realize that the principle of absolute truth is contrary to the mundane. Mentally at ease in nonstriving, physically they adapt to the turns of fate.

All existents are empty; there is nothing to hope for. Blessings and curses always follow each other. Living in the world is like a house on fire, all corporeal existence involves pain--who can be at peace? Because of understanding this point, we let go of all existences, stop thinking and seek nothing. Scripture says, "Seeking is all painful; not seeking anything is bliss." Not seeking anything is clearly the conduct of the way, so it is called the practice of not seeking anything.

Fourth is the practice of acting in accord with truth. The principle of purity of essential nature is called truth. In terms of this principle, all appearances are empty; so there is no infection, no attachment, no this, no that. Scripture says, "In truth there are no beings, because it is free from defilement of beings. In truth there is no self, because it is free from the defilement of self."

Therefore, if the wise can believe in this principle, they should act in accord with truth. The substance of truth has no stinginess: practicing charity with one's person, life, and goods, the mind has no regret. Liberated from empty personality and things, independent and unattached, with the sole purpose of getting rid of defilement, edifying people informally, this constitutes your own practice, and can also help others. It can also adorn the path of enlightenment.

As this is true of charity, it is also thus with the other five perfections, or ways of transcendence. Practicing the six ways of transcendence in  order to get rid of false ideas, without objectivizing practices, is called practice in accord with the truth.

---Bodhidharma---