The actual teachings of Bodhidharma are not fully known. The first notice of the "blue-eyed barbarian" (as later Chinese called him) is in the Chinese Buddhist history entitled Further Biographies of Eminent Priests, usually dated around the year 645, more than a century after he came to China. This biography also contains the brief text of an essay attributed to Bodhidharma. At the time it was compiled, Bodhidharma had not yet been anointed the First Patriarch of Zen: rather he was merely one of a number of priests teaching meditation. Accordingly there would have been no incentive to embellish his story with an apocryphal essay, and for this reason most authorities think it is authentic.4 A later, more detailed version of the essay by Bodhidharma is contained in the Records of the Transmission of the Lamp (A.D. 1004). This latter text is usually the one quoted, and it is agreed to be the superior literary document.5 We are in good company if we accept this essay as a more or less accurate record of the thoughts of the First Patriarch. The text that Bodhidharma left was meant to show others the several ways to enlightenment. _There are many ways to enter the Path, but briefly speaking, they are two sorts only. The one is "Entrance by Reason" and the other "Entrance by Conduct._"6_ _ The first of these paths, the Entrance by Reason, might more properly be called entrance by pure insight. The path advocated seems a blending of Buddhism and Taoism, by which the sutras are used as a vehicle for leading the seeker first to meditation, and then to a nonliterary state of consciousness in which all dualities, all sense of oneself as apart from the world, are erased. This is an early and eloquent summary of Zen's objectives. _By "Entrance by Reason" we mean the realization of the spirit of Buddhism by the aid of scriptural teaching. We then come to have a deep faith in the True Nature which is one and the same in all sentient beings. The reason that it does not manifest itself is due to the overwrapping of external objects and false thoughts. When one, abandoning the false and embracing the true, and in simpleness of thought, abides in _pi-kuan _[pure meditation or "wall-gazing"], one finds that there is neither selfhood nor otherness, that the masses and the worthies are of one essence, and firmly holds on to this belief and never moves away therefrom. He will not then be guided by any literary instructions, for he is in silent communication with the principle itself, free from conceptual discrimination, for he is serene and not- acting.7_