This sums up all that is claimed by Zen as religion. Of course we must not forget that there is a historical background to this bold pronunciamento. At the time of the introduction of Zen into China, most of the Buddhists were addicted to the discussion of highly metaphysical questions, or satisfied with the merely observing of the ethical precepts laid down by the Buddha or with the leading of a lethargic life entirely absorbed in the contemplation of the evanescence of things worldly. They all missed apprehending the great fact of life itself which flows altogether outside of these vain exercises of the intellect or of the imagination. Bodhi-Dharma and his successors recognised this pitiful state of affairs. Hence their proclamation of “The Four Great Statements” of Zen as above cited. In a word they mean that Zen has its own way of pointing to the nature of one’s own being and that when this is done, one attains to Buddhahood in which all the contradictions and disturbances caused by the intellect are entirely harmonised in a unity of higher order. For this reason Zen never explains but indicates, it does not appeal to circumlocution, nor does it generalise. It always deals with facts, concrete and tangible. Logically considered, Zen may be full of contradictions and repetitions. But as it stands above all things, it goes serenely on its own way. As a Zen master aptly puts it, “carrying his home-made cane on the shoulder, he goes right on among the mountains one rising above another.” It does not challenge logic, it simply walks its path of facts, leaving all the rest to their own fates. It is only when logic neglecting its proper functions tries to step into the track of Zen that it loudly proclaims its principles and forcibly drives out the intruder. Zen is not an enemy of anything. There is no reason why it should antagonise the intellect which may sometimes be utilised for the cause of Zen itself. To show some examples of Zen’s direct dealing with the fundamental facts of existence, the following are selected: Rinzai[f4][1.2] (Lin-chi) once delivered a sermon, saying “Over a mass of reddish flesh there sits a true man who has no title; he is all the time coming in and out from your sense-organs. If you have not yet testified to the fact, Look! Look!” A monk came forward and asked, “Who is this true man of no title?” Rinzai came right down from his straw-chair and taking hold of the monk exclaimed, “Speak! Speak!” The monk remained irresolute not knowing what to say, whereupon the master letting him go remarked, “What worthless stuff is this true man of no title!” Rinzai then went straight back to his room.[1.3]