I said that Zen does not give us any intellectual assistance, nor does it waste time in arguing the point with us, but it merely suggests or indicates, not because it wants to be indefinite, but because that is really the only thing it can do for us. If it could, it would do anything to help us come to an understanding. In fact Zen is exhausting every possible means to do that, as we can see in all the great masters’ attitudes towards their disciples.[f109] When they are actually knocking them down, their kindheartedness is never to be doubted. They are just waiting for the time when their pupils’ minds get all ripened for the final moment. When this is come, the opportunity of opening an eye to the truth of Zen lies everywhere. One can pick it up in the hearing of an inarticulate sound, or listening to an unintelligible remark, or in the observation of a flower blooming, or in the encountering of any trivial everyday incident such as stumbling, rolling up a screen, using a fan, etc. These are all sufficient conditions that will awaken one’s inner sense. Evidently a most insignificant happening, and yet its effect on the mind infinitely surpasses all that one could expect of it. A light touch of an ignited wire, and an explosion shaking the very foundations of the earth. In fact, all the causes of satori are in the mind. That is why when the clock clicks, all that has been lying there bursts up like a volcanic eruption or flashes out like a bolt of lightning,[f110] Zen calls this “returning to one’s own home”; for its followers will declare: “You have now found yourself; from the very beginning nothing has been kept away from you. It was yourself that closed the eye to the fact. In Zen there is nothing to explain, nothing to teach, that will add to your knowledge. Unless it grows out of yourself, no knowledge is really of value to you, a borrowed plumage never grows.”