the ultimate path

 

Bodhidharma taught:

There are many roads for entering the Path,

but in 
essence they do not go beyond two kinds: one is

entering 
through inner truth, and the other is

entering through
 practice.
 

Entering through inner truth

means using the Teachings to awaken to the source.

It means deep belief that 
living beings both ordinary and

sage share one and the 
same reality-nature; it is just

because of the false covering
 of alien dust

that it is not manifested.

 

If you abandon the 
false and return to the real,

concentrate your attention 
and gaze like a wall, then there

is no self and others, and 
ordinary and sage are equal. Firmly abiding

and unmov-ing, you no longer fall into the verbal teachings. This is


tacit accord with the real inner truth: without discrimination,

it is still and nameless. This is called “entering


through inner truth.”

 

Entering through practice

refers to the Four Practices
— all other practices

are contained within these. What
 are the Four Practices?

First, the practice of repaying
 wrongs. Second, the practice of

going along with the 
causal nexus. Third, the practice of

not seeking anything.
 Fourth, the practice of

according with the Dharma.

 

What is the practice of repaying wrongs?

When receiving suffering, a practitioner who cultivates

the Path
 should think to himself: “During countless ages past I


have abandoned the root and pursued the branches, flowing into the

various states of being, and giving rise to 
much rancor and hatred —

the transgression, the harm
 done, has been limitless. Though I do

not transgress 
now, this suffering is a disaster left over

from former 
lives — the results of evil deeds have

ripened. This suffering is not something

given by gods or humans.”

 

You
 should willingly endure the suffering

without anger or
complaint. The sutra says: “Encountering

suffering, one
 is not concerned. Why? Because one is conscious of the


basic root.” When this attitude toward suffering is
 born, you are in

accord with inner truth, and even as you
 experience wrongs,

you advance on the Path. Thus it is 
called

“the practice of repaying wrongs.”

 

Second is the practice

of going along with the causal
 nexus.

Sentient beings have no selves, but are trans
formed

in a manner causally linked to their deeds.
They receive both

suffering and happiness — both are 
born from causal conditions.

If we get good rewards,
 glory and fame and the like, this is brought

about by past
 causes. We receive them now, but when the causal nexus


is ended, they will not be there — how can we rejoice?
 Gain and loss

follow the causal nexus: Mind is neither
 augmented nor

diminished. If the wind of joy at gain
and sorrow at

loss does not stir, you deeply accord with 
the

Path. Thus it is called “the practice

of going along
 with the

causal nexus.”

 

Third, the practice of not seeking anything.

Worldly 
people are always deluded, craving everything,

becoming attached everywhere. This is called “seeking.” The
 wise

awaken to the real. Using inner truth, they reach
 the conventional

world. Pacifying mind without contrived activity, changing

shape as they go, the myriad 
states of being are thereby

emptied, and there is nothing
 wished

for to take joy in.

 

Along with this, the darkness


of “meritorious deeds” contrived based

on dualistic
 views is forever banished. Dwell for long

in the triple
 world?— it is like a house on fire. All who have bodies


suffer — who can find peace? When this is completely 
comprehended,

thoughts of the various states of being 
cease and there is no seeking.  

The sutra says: “All who 
seek, suffer. If there is no seeking,

only then is there 
bliss.” Thus we know that not seeking

anything is truly 
a practice of the Path.
 

Fourth, the practice of according

with the Dharma.
The Dharma, the Teaching of Reality,

is based on the 
inner truth of the inherent purity of all things’

true 
identity. By this inner truth the multitude of forms are 
all empty:

there is no defilement, no attachment, no this,
no that. The sutra

says: “The Dharma has no sentient 
beings, because it is

detached from the impurity of sen
tient beings.

The Dharma has no self, because it is

de
tached from the impurity

of self.” 

 

If the wise can believe


and understand with certainty this inner truth,

they
 ought to practice in accord with the Dharma. The body


of the Dharma is not stingy with the physical body and 
life. This is

practicing giving: let there be no stinginess 
or holding back in the heart.

Realizing that the one 
receiving the gift, the giver, and the gift itself

are all
 empty, you don’t depend on them or get attached to 
them.

They are just used to get rid of impurities, and
 embrace

and transform sentient beings, without

grasping
 at forms.
 

This is benefiting oneself

and also being able to 
benefit others,

and being able to adorn the Path of Enlightenment.

Since the perfection of giving is thus, so
 are the other five

(the perfection of morality, patient
 endurance, energetic progress,

meditation, and wisdom). To practice the six perfections to

remove false 
thinking, and yet to have nothing that

is practiced — this 
is the practice of

according with the Dharma.

 

Records of the Teachers and Students of the Lanka

full text here