The Theoretical and Practical Cultivation Methods for Entering the Path as Expounded by Bodhidharma

"Cease all external conditions, let the inner mind be without panting; make the mind like a wall, and one may enter the path." This is a statement made by Patriarch Bodhidharma. It can be interpreted in two ways: the first describes a state of concentration during cultivation, while the other alludes to the supreme truth. From the perspective of the supreme truth, the true suchness substance, the Tathagatagarbha, has neither external nor internal; it does not engage with external conditions and does not grasp at any dharmas. It does not perceive or differentiate any dust realms, nor does it know the good or evil, right or wrong of any realm. Therefore, it has no thoughts, no mental activity, no knowledge or views, and no opinions. Consequently, no external dharmas can enter the mind, nor do thoughts, viewpoints, or opinions emerge from within. The Tathagatagarbha mind is like a wall—impenetrable from inside or out, with no distinction between inner and outer. After understanding such characteristics of the Tathagatagarbha, one can investigate it and realize it, thereby entering the path. This is entering the path through principle cultivation.

On the other hand, there is entering the path through practical cultivation, which involves cultivating concentration and then investigating Chan within that concentration to realize the Tathagatagarbha. This concentration can be the first dhyana of the form realm or the access concentration of the desire realm before the first dhyana. When this level of concentration is achieved and the mind is focused, one can investigate Chan or investigate a huatou (critical phrase). Upon penetrating it, enlightenment occurs. Specifically, through cultivation, one reaches a state where one no longer grasps at external objects of form, sound, smell, taste, or touch, and the mind no longer grasps at other mental objects, does not engage in deluded thoughts, does not recall, and does not indulge in scattered thinking. The mind becomes like a wall, impervious to afflictions of greed, hatred, and delusion, and irrelevant dusts of the six senses cannot enter. Instead, it focuses solely on one dharma, contemplating and investigating the dharma of true suchness, the dharma of Tathagatagarbha, investigating a gongan (public case) or a huatou. When conditions and timing are ripe, the answer is found, the principle of dharma is understood, and the true suchness mind-substance is realized.

Huatou can be: "Who is dragging the corpse?" "Who is reciting the Buddha's name?" "Who is eating?" "Who is walking?" One can also contemplate and investigate a phrase from the Buddhist sutras, such as the Buddha’s statement in the Lankavatara Sutra: "Like a puppet activated by strings, the mechanism triggers the appearance." This phrase tests whether a practitioner has genuinely attained enlightenment and whether the enlightenment is correct. If the enlightenment is wrong, the meaning of this phrase cannot be understood, nor can the meaning of the phrase from the Vimalakirti Sutra: "Every step the Bodhisattva lifts or sets down comes from the place of enlightenment." There are many huatou; the one that best suits one's own capacity is best. In any case, this level of concentration is difficult to cultivate in the present age. During the Tang and Song dynasties, most people had this level of concentration, so enlightenment occurred very quickly.

Investigating Chan does not necessarily require sitting; it can be done while walking, standing, sitting, or lying down—anytime, anywhere. With concentrated thought and undivided attention, one can enter enlightenment upon encountering any condition or circumstance at any moment. From ancient times to the present, the vast majority of enlightened patriarchs did not attain enlightenment while sitting; it is also difficult to attain enlightenment while sitting. Some attained enlightenment upon hearing someone speak a phrase, some upon hearing a sound, some upon seeing a form, and some upon smelling a fragrance. All of them had investigated Chan to a certain degree and were triggered by an accidental opportunity that inspired enlightenment. Many also attained enlightenment upon hearing their master’s discourse, while others attained enlightenment because their master struck them, hit them with a stick, or shouted at them. Each person’s cause for enlightenment seems different. Investigating Chan also requires having cultivated to a certain level; if concentration is insufficient, one should not force it, as forced investigation is of no benefit. Only when concentration has reached the access concentration of the desire realm, and the mind remains undisturbed during walking, standing, sitting, or lying down, able to focus on a single state, is it the best time to investigate Chan. At this point, investigating Chan can give rise to the doubt sensation, and resolving this doubt sensation can quickly lead to the realization of the mind and enlightenment.