When we go on like this, there may be no end to this way of treating the various “contrivances” devised by the Zen masters for the benefits of their truth-thirsty pupils. Let me conclude this section by quoting two more cases in which a kind of reasoning in a circle is employed, but from another point of view we may detect here a trace of absolute monism in which all differences are effaced. Whether the Zen masters agree with this view, however, remains to be seen; for while the absolute identity of _meum et tuum_ is asserted, facts of individualisation are not ignored either. A monk asked Daizui (Tai-sui),[6.59] “What is my [pupil’s] Self?” “That is my [master’s] Self,” answered the master. “How is it that my Self is your Self?” The ultimate dictum was, “That is your Self.” To understand this in a logical fashion, put “ignorant,” or “confused” or “human” in place of “my [pupil’s] Self,” and in place of “your [master’s] Self” put “enlightened,” or “Buddha’s,’ or “divine,” and we may have a glimpse into what was going on in the mind of Daizui. But without his last remark, “That is your Self,” the whole affair may resolve into a form of pantheistic philosophy. In the case of Sansho Yenen (San-shêng Hui-jan) and Kyozan Yejaku (Yang-shan Hui-chi), the thought of Daizui is more concretely presented. Yejaku asked Yenen,[6.60] “What is your name?” and Yenen replied, “My name is Yejaku.” Yejaku protested, “Yejaku is my name.” Thereupon said Yenen, “My name is Yenen,” which brought out a hearty laugh from Yejaku. These dialogues remind one of the famous Hindu saying, “Tat tvam asi!” but the difference between this and “My name is Yejaku” is that between Vedanta philosophy and Zen Buddhism, or that between Indian idealism and Chinese realism or practicalness. The latter does not generalise, nor does it speculate on a higher plane which has no hold on life as we live it. According to the philosophy of the Kegon (Avatamsaka) school of Buddhism, there is a spiritual world where one particular object holds within itself all other particular objects merged, instead of all particular objects being absorbed in the Great All. Thus in this world it so happens that when you lift a bunch of flowers or point at a piece of brick, the whole world in its multitudinosity is seen reflected here. If so, the Zen masters may be said to be moving also in this mystic realm which reveals its secrets at the moment of supreme enlightenment (_anuttara-samyak-saṁbodhi_). VIII