With this in mind we may now turn to the psychological teachings of the lawgiver Huai-hai. Unlike the piecemeal story of his contribution to monastic life, which is preserved in spirit more than in letter, the writings on enlightenment that bear his name are rather firmly attributed. This is, in fact, a significant new aspect of Ch'an history, since his work represents one of the oldest documents actually composed by a master--as compared to a sermon transcribed and edited by some follower. According to the extant writings, after Huai-hai had studied with Ma-tsu for several years, he returned to his home temple to care for his first master, Tao-chih, who was by then aged and ill--an act of duty any Chinese would immediately understand. It was during this return visit with his old master that he composed a treatise setting forth the theoretical basis of sudden enlightenment. It is said that when this document was shown to Ma-tsu, he compared Huai-hai to a great pearl whose luster penetrated all time and space. (Curiously, Ma- tsu himself appears not to have made a great fuss about the meaning of sudden enlightenment, seemingly taking the "theory" for granted and moving along to the "practice.") "The Zen Teaching of Huai-hai on Sudden Illumination" was composed in the form of an imaginary question-and-answer session, in which Huai-hai effectively interviewed himself on the question of sudden enlightenment and the specific problems a person might encounter in trying to prepare for it. He stressed that one of the most important things to do was to suspend making value judgments about things, since this leads almost directly to splitting things into camps of good and bad, likes and dislikes. This opens one to the world of categories and dualities, just the opposite from oneness. According to Huai-hai, the first thing to do is strive for: _. . . total relinquishment of ideas as to the dual nature of good and bad, being and non-being, love and aversion, void and non-void, concentration and distraction, pure and impure. By giving all of them up, we attain to a state in which all opposites are seen as void. . . . Once we attain that state, not a single form can be discerned. Why? Because our self-nature is immaterial and does not catch a single thing foreign to itself. That which contains no single thing is true Reality. . . .12 _ The desire to avoid love and aversion is inextricably tied with the freedom from distinctions, duality, judgments, or prejudices: Wisdom means the ability to distinguish every sort of good and evil; _dhyana_ means that, though making these distinctions, you remain wholly unaffected by love or aversion for them.13 Elsewhere he describes this goal as: _Being able to behold men, women and all the various sorts of appearances while remaining as free from love and aversion as if they were actually not seen at all. . . .14