The Two Entrances – The Outline of the Practice
By Bodhidharma
There are many ways to reach the Absolute but basically they are all of two types: principle
and practice. To enter by principle [essence]
means to realize the essence through instruction; to reach the realization,
based on a deep trust, that all beings share the same true nature, which
remains unseen because it’s veiled by sensation and delusion. Those who turn
from the false towards what is true, abiding in wall contemplation [pure
contemplation, pi-kuan], where there is no self and other and
the mortal and sage are in oneness; who remain unmoved, unwavering and
never again confused by scriptures. In this way, without discrimination,
unmoving, without effort they are in complete and inexpressible agreement with principle.
This is entering through principle.
To enter by practice refers to the four all-encompassing practices:
Suffering injustice, adapting to conditions, seeking nothing, and practicing
according to the ultimate reality [Dharma].
What is the practice of suffering injustice? When those who
search for the Absolute encounter adversity, they should reflect in this way,
"From time immemorial , I’ve chosen the mundane instead of the essential
and wandered through many forms of existence, often angry without cause and bringing an unlimited amount of injury and discord upon
others. Now, even though I have done nothing wrong, I seem to be
punished by my past. This is the result of past actions and not something
imposed upon me by gods nor men. I accept it patiently and without
complaint of injustice. The teachings say " when you meet with adversity
don’t be distressed because your mind will open to the fundamental". With
such an attitude you are in harmony with the principle and follow
the path. This is the practice of accepting injustice.
Second is the practice of adapting to conditions. Living beings have no
permanent and fixed self, and as such are impacted and entirely shaped by
conditions. The experience of joy or suffering is dependent on conditions.
If we experience some great reward, such as fame or fortune, it’s the fruit of
a seed planted in the past. When conditions change, and the situation plays out
to the end, it ends. Why be excited about it? Success and failure depend on
conditions, but the mind neither waxes nor wanes. Those who remain unmoved by
the winds of good fortune silently follow the Path.
The third is the practice of seeking nothing. People of this world
are deluded. In this delusion they are always craving for something. This is
called seeking. But the wise wake up to the truth. They choose the principle over
custom [traditional ideas]. They pacify their minds, and at rest, with
nothing to do, they let their bodies change with the seasons. Knowing that all
phenomena have no substantial fixed existence, there is nothing worth desiring.
Bad fortune continuously alternates with good fortune! To exist in any of the
three realms is to dwell in a burning house. A body always brings suffering.
Does anyone with a body know peace? Those who understand this stop seeking
anything. The teachings say, "To seek is to suffer. To seek nothing
is bliss." When you stop seeking, you are on the Path.
Fourth, is to act in accordance with the ultimate reality [Dharma] . The ultimate reality is the
principle of primordial purity. According to this principle all phenomena are
without substance, they cannot be defiled, being free from attachment they are
beyond 'this' or 'that'. The teachings say, "In the ultimate reality there is
no being because it’s free from the impurity of being, and in the ultimate reality there
is no self because it’s free from the impurity of self." Those that are
wise and come to understand this should live in accordance with the ultimate reality. And
since in reality there is nothing really to hold-on to and envy, they practice
generosity; they give their body, life, and property in charity, without regret
or attachment, and without the pride of giver, understanding the
emptiness of giver, giving, and recipient. And to eliminate impurity they teach
others, but without grasping to appearances. In this way they benefit
themselves and others, and at the same time glorify the Way of Enlightenment.
As with generosity, they also practice the other virtues. In order to transcend
delusion they practice the six virtues, yet they have no thought of doing
nothing at all. This is acting in accordance with the ultimate reality.
