Are the teachings of Gautama Buddha easy to understand? And what are they about? My answer to the two questions is like this: The content of the truth uncovered by him concerning life which people undergo in this world is extremely simple. Should I now tell you frankly and outright about the content of the truth he formulated, probably the extreme simplicity of the content of his truth would induce you to think that I am telling a lie about the truth uncovered by him. At the time when Gautama Buddha formed, for the first time, his notion of the truth concerning life in this world, even he himself was totally incredulous of the extent of simplicity evinced by the content of the truth he conceived of for the first time concerning life in this world. According to some Buddhist Scriptures, after Gautama Siddhartha had succeeded in forming his own definite postulate concerning life in this world, He wasn’t inclined to impart his discovery to anybody else, as he had the misgivings that his postulate might be scoffed by his peers. As a matter of fact, the content both of the truth uncovered by Buddha concerning life in this world and of the gospel he preached for forty-nine years before his nirvana can be epitomized in a very simple sentence: “Do wean yourself from wild reveries!” When an individual can really wean himself from any sort of reverie, he would certainly become serene and be full of peace of mind. In that case, sorrow and pain can hardly gain access to his mind. The idea of “48,000 dharma gates” (as suggested in some Buddhist Scriptures) and such reverie-eliminating measures as “counting the number of one’s own breathings”, “practicing mind-observing meditation and contemplating emptiness inherent in all dharmas”, “reciting names of Buddhas”, “practicing rites of Buddha veneration”, “posing religious questions to oneself and forcing oneself to seeking its right answer” are all intended for ridding a learner of Buddhism or a Ch’an Buddhist of his wild reverie. A Ch’an Buddhist should constantly conduct a survey of his or her psyche for identifying and locating the Buddha-nature that is inherent in it. The more initiative he or she would take to push ahead with such a survey, the better. The more definitely a Ch’an Buddhist becomes aware of and realizes the dimensions of the Buddha-nature in his or her psyche, the more keenly he or she would sense his or her eagerness for fathoming the depth of the Buddha-nature in his or her psyche. Ch’an Master Ma Daoyi (马道一) gave his disciples the following exhortation: “It is only when you are really hungry that you would sincerely yearn for food. It is only when you are really sleepy that you would desperately yearn for a slumber.” And it is only when you are disillusioned of obsession with reverie that you would heartily embrace Ch’an doctrine. On the other hand, attainment of Buddhahood would endow an individual with supernatural powers, such as traveling by flying in the sky like a bird, with the privilege of being revered by the whole population, or with some magic power that would enable you to create miracles from time to time. To rhapsodize Buddhahood is in fact to go non-Buddhist (trithika).