However, with Zen followers all literature was like a finger pointing at the moon, and there was not much in itself that will actually lead one to the seeing of one’s own inner nature; for this seeing was a realisation which must be attained by one’s own personal efforts apart from the mere understanding of letters. All Buddhist Sutras including the _Laṅkāvatāra_, _Vajrasamādhi_, and _Vajracchedikā_ could not be of much help to the real earnest seekers of the truth, so long as his idea is to grasp the naked facts with his own ungloved hands. This was possible only when his own inner consciousness opened by itself, from within, through his whole-souled efforts. Literature is helpful only when it indicates the way, it is not the thing itself. The earlier part of Bodhi-Dharma’s life while in India as is narrated in the _Records_ may be discredited as containing a large dose of fiction, but the latter part of it cannot so easily be disposed of. This is where it supplements the story in Tao-hsüan’s _Biographies_, which was written by a good historian but by one who did not know anything about the future development of Zen. According to the _Records_ then, the first great personage Dharma had an interview with when he came to China was the king of Liang, the greatest Buddhist patron of the time. And the interview took place in the following manner: The Emperor Wu of Liang asked Dharma: “Ever since the beginning of my reign I have built so many temples, copied so many sacred books, and supported so many monks; what do you think my merit might be?” “No merit whatever, sire!” Dharma bluntly replied. “Why?” demanded the Emperor astonished. “All these are inferior deeds,” thus began Dharma’s significant reply, “which would cause their author to be born in the heavens or on this earth again. They still show the traces of worldliness, they are like shadows following objects. Though they appear actually existing, they are no more than mere non-entities. As to a true meritorious deed, it is full of pure wisdom and is perfect and mysterious, and its real nature is beyond the grasp of human intelligence. Such as this is not to be sought after by any worldly achievement.” The Emperor Wu thereupon asked Bodhi-Dharma again,[4.32] “What is the first principle of the holy doctrine?” “Vast emptiness, and there is nothing in it to be called holy, sire!” answered Dharma. “Who is then that is now confronting me?” “I know not, sire!” The answer was simple enough, and clear enough too, but the pious and learned Buddhist Emperor failed to grasp the spirit pervading the whole attitude of Dharma. Seeing that there was no further help to be given to the Emperor, Dharma left his dominion and retired into a monastery in the state of Wei, where he sat quietly practising the “wall-contemplation,” it is said, for nine long years, until he came to be known as the _Pi-kuan_ Brahman.[f90]