by Bodhidharma
Although many roads lead to enlightenment, they can all be traced back to either one of two categories: reason or practice.
By reason it means to realize the mind-essence through understanding that all things are of one single essence, that this truth is obscured because the mind is shrouded by earthly dust and delusion. If one turns away from delusion and returns to this truth, holding on to neither self nor other-than-self, neither duality nor oneness, remaining unmoved even by scriptures, then one is in accord with reason. Giving up duality, making no special effort, one enters by reason.
By practice it means to realize the mind-essence through cultivating four habits: accepting karma, adapting to conditions, seeking nothing, practicing the Dharma.
First, accepting karma. As a practitioner, when you experience hardship, you must think to yourself, “In countless past lifetimes, I wandered away from the essential and attended only to the trivial, indulging in all kinds of negativities. Now I am punished by my past. Neither gods nor fellow beings can prevent accumulated karmas from bearing fruit. I accept it fully with open heart, without flinching or complaining.” The sutras teach us, “Never fret about difficulties or tragedies.” Why? Because with such attitude you’re in harmony with reason, and by suffering hardship you walk the Path.
Second, adapting to conditions. In samsara, we don’t actually have control over our lives but are conditioned by karmas. Whatever pain and pleasure we experience depend on karmas. If you’re blessed with some privilege or fortune now, it’s the fruition of your past deeds. Once it’s exhausted, conditions will change. Why delight in fleeting pleasure? Gain and loss are subject to change, but the mind neither waxes nor wanes. Remain unstirred by the wind of joy, and you are following the Path.
Third, seeking nothing. People are always longing for something. An earthly life is full of greed and attachment. The wise choose reason over convention. They focus their minds on the sublime and let their bodies change with the seasons. They know all phenomena are empty and nothing is worth desiring. Happiness and suffering are always in tow. To dwell in the three realms (the desire realm, the form realm, and the formless realm) is like dwelling in a burning house. To have a body is bound to suffer. Does anyone with a body ever know peace? The wise realize this, so they detach themselves from it all and stop seeking anything. The sutras say, “To seek is to suffer. To long for nothing is bliss.” Seeking nothing, and you are on the Path.
Fourth, practicing the Dharma. The Dharma is the true nature of all things. By this truth, all things are of one single, pure essence; all appearances are empty. In this emptiness, there is neither subject nor object, neither self nor other-than-self. The sutras say, “The Dharma is free from discriminations between being and nonbeing, between self and non-self.” The wise realize this truth and practice accordingly. They give their property in charity, even offer their body and life, without attachment, without making distinction between giver and recipient. They inspire others without being attached to form. Through practicing the Dharma, they help others and honor the Path. Yet they do it without delusion, without self-centered striving. While practicing the Dharma they practice nothing at all – this is what is meant by practicing the Dharma.
達摩祖師四行觀
夫入道多途，要而言之，不出二種：一是理入、二是行入。
理入者：謂藉教悟宗；深信含生同一真性，但為客塵妄想所覆，不能顯了。若也捨妄歸真，凝住壁觀，無自無他，凡聖等一，堅住不移，更不隨文教，此即與理冥符。無有分別，寂然無為，名之理入。
行入謂四行，其餘諸行悉入此中。何等四耶？一報冤行，二隨緣行，三無所求行，四稱法行。
云何報冤行？謂修道行人，若受苦時，當自念言：我往昔無數劫中，棄本從末，流浪諸有，多起冤憎，違害無限，今雖無犯，是我宿殃，惡業果熟，非天非人所能見與，甘心甘受，都無冤訴。經曰：逢苦不憂。何以故？識達故。此心生時，與理相應，體冤進道，故說言報冤行。
二、隨緣行者：眾生無我，並緣業所轉，苦樂齊受，皆從緣生。若得勝報榮譽等事，是我過去宿因所感，今方得之，緣盡還無，何喜之有？得失從緣，心無增減，喜風不動，冥順於道，是故說言隨緣行。
三、無所求行者：世人長迷，處處貪著，名之為求。智者悟真，理將俗反，安心無為，形隨運轉，萬有斯空，無所願樂。功德黑暗常相隨逐，三界久居，猶如火宅，有身皆苦，誰得而安？了達此處，故捨諸有，止想無求。經曰：有求皆苦，無求即樂，判知無求，真為道行，故言無所求行。
四、稱法行者：性淨之理，目之為法。此理眾相斯空，無染無著，無此無彼。經曰：法無眾生，離眾生垢故；法無有我，離我垢故；智者若能信解此理，應當稱法而行。法體無慳，身命財行檀捨施，心無吝惜，脫解三空，不倚不著，但為去垢，稱化眾生而不取相。此為自行，復能利他，亦能莊嚴菩提之道。檀施既爾，餘五亦然。為除妄想，修行六度，而無所行，是為稱法行。
附: 達摩大師碑頌
楞伽山頂坐寶日。中有金人披縷褐。形同大地體如空。心有琉璃色如雪。
匪磨匪瑩恆淨明。披雲卷霧心且徹。芬陀利花用嚴身。隨緣觸物常怡悅。
不有不無非去來。多聞辨才無法說。實哉空哉離生有。大之小之眾緣絕。
剎那而登妙覺心。躍鱗慧海起先哲。理應法水永長流。何期暫通還蹔渴。
驪龍珠內落心燈。白毫慧刃當鋒卻。生途忽焉慧眼閉。禪河駐流法梁折。
無去無來無是非。彼此形體心碎裂。住焉去焉皆歸寂。寂內何曾存哽咽。
用之執手以傳燈。生死去來如電掣。有能至誠心不疑。劫火燃燈斯不滅。
一真之法盡可有。未悟迷途茲是竭。
Buddha Mind 