The Relationship Between Dao and Method

Training the mental faculty (manas) falls within the realm of technique. If the height of the Way (Dao) is not attained, relying solely on technique will never lead to realization of the Way, no matter what; it can only be applied within worldly affairs to make a living. However, once the Way reaches a certain height, technique need not be deliberately trained; it naturally becomes complete. This is because the Way is the root, while technique is the branch. The Way is the mind, and technique arises from the mind; it is a state of the mind. When the mind is accomplished, technique is naturally accomplished, following like a shadow. If one deeply craves a particular Dharma, constantly thinking of it with single-minded focus, without other thoughts, this Dharma will inevitably penetrate to the marrow, engraved in the core of the mental faculty (manas). Though the stars shift and the seasons turn, it remains unshaken day and night, and technique manifests spontaneously without seeking.
Everyone has personally experienced times when the mental faculty's (manas) energy and attention become highly concentrated, enabling it to independently evaluate and weigh certain matters, yet they often fail to recognize this point. For instance, when the mental faculty is particularly fond, deeply interested, extremely concerned, profoundly shocked, shaken, or moved, utterly surprised, terrified, pleasantly surprised, very excited, or intensely angry or indignant—these are all moments when the mental faculty is unified and single-pointed. Consciousness (vijnana) cannot participate; the mental faculty does not need consciousness to do anything. It immerses itself wholly in the present situation, engaging in deep perception, profound experience, and contemplation. At such times, the conscious thinking mind ceases its activity, and the mental faculty alone digests the information or sensory objects it has received or encountered. One often becomes dumbstruck, stupefied, or frozen in shock. Consciousness ceases its thinking, becoming like a fool, while the mental faculty itself rapidly engages in deep contemplation. It discovers facts and truths previously unperceived. Once discovered, consciousness then realizes "so it is" and understands the truth of the matter. By summarizing and distilling such experiences encountered in daily life into a guiding method for one's own cultivation and realization, spiritual practice can enter a deeper level.
The distilled and summarized experience inherently contains both the Way and technique. The Way is the mind; it is the state of the mind. From the perspective of Buddhist practice, this is the Bodhicitta (mind of enlightenment), the attitude towards the Buddha Dharma, and the wholesome roots and merits. Technique is skill and method, which becomes complete after the Way is established, through cultivation and training, after which one awaits the fruition.
Regarding the Way and generating Bodhicitta, I have spoken very little, resulting in most disciples having insufficient understanding of generating Bodhicitta. They exert considerable effort on technique, yet their progress is not swift. Generating Bodhicitta belongs to the foundational practices of cultivation. Disciples studying with me should have long since attained this; it should not require my specific instruction. My energy does not permit me to cater to the needs of beginners, nor do I have the capacity to cover all the content required for the cultivation and study of all sentient beings.