One day a monk Shên-kuang[4.33] visited him and most earnestly implored him to be enlightened in the truth of Zen, but Dharma paid no attention. Shên-kuang was not to be disappointed, for he knew that all the great spiritual leaders of the past had gone through with many a heart-rending trial in order to attain the final object of their aspiration. One evening he stood in the midst of the snow waiting for Dharma to notice him when at last the fast-falling snow buried him almost as deep as his knees. Finally, the master turned back and said, “What do you wish me to do for you?” Said Kuang, “I am come to receive your invaluable instructions; pray open your gate of mercy, and extend your hand of salvation to this poor suffering mortal.” “The incomparable doctrine of Buddhism,” replied Dharma, “can be comprehended only after a long hard discipline and by enduring what is most difficult to endure, and by practising what is most difficult to practise. Men of inferior virtue and wisdom are not allowed to understand anything about it. All the labours of such ones will come to naught.” Kuang at last cut off his left arm with the sword[f91] he was carrying, and presented it before the teacher as a token of his sincerity in the desire to be instructed in the doctrine of all the Buddhas. Said Dharma, “This is not to be sought through another.” “My soul is not yet pacified. Pray, master, pacify it.” “Bring your soul here, and I will have it pacified.” Kuang hesitated for a moment but finally said, “I have sought it these many years and am still unable to get hold of it!” “There! it is pacified once for all.” This was Dharma’s sentence.[f92] Dharma then told him to change his name into Hui-k‘ê. Nine years passed,[4.34] and Dharma wished to return to his native country. He called in all his disciples before him, and said, “The time is come for me to depart, and I want to see what your attainments are.” “According to my view,” said Tao-fu, “the truth is above both affirmation and negation, for this is the way it moveth.” Dharma said, “You have got my skin.” Next came in the nun, Tsung-ch‘ih, and said, “As I understand it, it is like Ānanda’s viewing the Buddha-land of Akshobhya: it is seen once and never again.” Dharma said, “You have got my flesh.” Tao-yü was another disciple who presented his view, saying, “Empty are the four elements and non-existent the five skandhas. According to my view, there is not a thing to be grasped as real.” Dharma said, “You have got my bone.” Finally, Hui-k‘ê, that is, Shên-kuang, reverently bowing to the master, kept standing in his seat and said nothing. Dharma then announced, “You have my marrow.”[f93]