The sense of return or that of recognising old acquaintances one experiences at the time of Enlightenment is a familiar fact to students of Zen Buddhism. To cite one instance, Chih-I (530–597)[3.6] who is generally known by his honorary title as Chih-chê Tai-shih,[3.7] was the founder of the T‘ien-tai school of Buddhist philosophy in China. He was also trained in meditation by his teacher Hui-szŭ (513–577)[3.8] and though not belonging to the orthodox lineage of the Zen masters, he is reckoned as one. When he came to the master, he was set to exercise himself in a Samadhi known as “Fa-hua San-mei” (_saddharma-puṇḍarkīa-samādhi_).[3.9] While exercising himself in it, he came across a certain passage in the Sutra, and his mind was opened, and he at once realised the statement referred to by his master, which was this—that he with the master personally attended the Buddha’s congregation at the Vulture Peak where the Buddha discoursed on the Sutra. Then said the master, “If not for you no one could see the truth: and if not for me no one could testify it.” It is often remarked by Zen masters that the holy congregation at the Vulture Peak is still in session. This however ought not to be confounded with the remembering of the past which is one of the miraculous gifts of the Buddhist saints. It has nothing to do with such memory, for in Enlightenment there are more things than are implied in mere time-relations. Even when the _Prajñāpāramitā-sūtras_ expressly refer to one’s previous presence at the discourse on the subject, this is not a form of mere recollection; the understanding is not a psychological phenomenon, the prajñā goes much penetratingly into the depths of one’s personality. The sense of return to something familiar, to the one thoroughly acquainted with, really means the will getting settled once more in its old abode, after many a venturesome wandering, with an immense treasure of experience now and full of wisdom that will light up its unending career. VII