In the earliest strata of texts reliably attributed to Bodhidharma and other early Chan teachers (see Broughton 1999), we find Bodhidharma claiming that there are two points of entry to Buddhism: via li (理), an “informing impetus” or “principle”; and via xing (行), “practice”. Entry by li consists in realizing that all sentient beings have the same true nature; entry by xing consists in making good on wrongs done; corresponding with conditions; seeking nothing; and acting in accordance with the realization that all beings have the same true nature. Buddhist truth, in other words, is not something attained through practice, but rather an aspect and achievement of it. Moreover, Bodhidharma affirms that this is possible anywhere, whether one is walking, lying down, sitting or standing. Successful Buddhist practice is not based on being in some specific place or posture. Neither is it dependent on textual study. In fact, it is claimed that whoever obtains understanding through reading will have weak vital energy (qi, 氣) and that to have the energy needed to truly enact the Buddhist path one must obtain understanding in the medium of circumstances and events by never losing mindfulness anywhere.