Bodhidharma is given credit for inventing the term _pi-kuan_, whose literal translation is "wall-gazing," but whose actual meaning is anyone's guess. _Pi-kuan_ is sometimes called a metaphor for the mind's confrontation with the barrier of intellect--which must eventually be hurdled if one is to reach enlightenment. In any case, this text is an unmistakable endorsement of meditation as a means for tranquilizing the mind while simultaneously dissolving our impulse to discriminate between ourselves and the world around us. It points out that literary instructions can go only so far, and at last they must be abandoned in favor of reliance on the intuitive mind.8 The other Path (or Tao) he described was called the "Entrance by Conduct" and invokes his Indian Buddhist origins. The description of "conduct" was divided into four sections which, taken together, were intended to subsume or include all the possible types of Buddhist practice. _By "Entrance by Conduct" is meant the Four Acts in which all other acts are included. What are the four? 1. How to requite hatred; 2. To be obedient to _karma_; 3. Not to seek after anything; and 4. To be in accord with the _Dharma_.9 _ The first Act of Conduct counseled the believer to endure all hardships, since they are payment for evil deeds committed in past existences. _What is meant by "How to requite hatred"? Those who discipline themselves in the Path should think thus when they have to struggle with adverse conditions: During the innumerable past ages I have wandered through multiplicity of existences, all the while giving myself to unimportant details of life at the expense of essentials, and thus creating infinite occasions for hate, ill-will, and wrong-doing. While no violations have been committed in this life, the fruits of evil deeds in the past are to be gathered now. Neither gods nor men can foretell what is coming upon me. I will submit myself willingly and patiently to all the ills that befall me, and I will never bemoan or complain. In the Sutra it is said not to worry over ills that may happen to you. Why? Because through intelligence one can survey [the whole chain of causation]. When this thought arises, one is in concord with the principle because he makes the best use of hatred and turns it into the service of his advance towards the Path. This is called the "way to requite hatred._"10_ _ The second Rule of Conduct is to be reconciled to whatever comes, good or evil. It seems to reflect the Taoist attitude that everything is what it is and consequently value judgments are irrelevant. If good comes, it is the result of meritorious deeds in a past existence and will vanish when the store of causative karma is exhausted. The important thing to realize is that none of it matters anyway.