As some Zen masters remarked, Zen is our “ordinary mindedness,” that is to say, there is in Zen nothing supernatural or unusual or highly speculative that transcends our everyday life. When you feel sleepy, you retire; when you are hungry, you eat, just as much as the fowls of the air and the lilies of the field, taking “no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on.” This is the spirit of Zen. Hence no specially didactic or dialectical instruction in the study of Zen except such as is given below by Dōgo. Ryutan Sōshin (Lung-t‘an Sui-hsin)[6.68] was a disciple of Tenno Dōgo (Tao-wu). He served the master as one of his personal attendants. He was with him for some time when one day he said to the master: “Since I came to you, I have not at all been instructed in the study of mind.” Replied the master, “Ever since you came to me, I have always been pointing to you how to study mind.” “In what way, sir?” “When you brought me a cup of tea, did I not accept it? When you served me with food, did I not partake of it? When you made bows to me, did I not return them? When did I ever neglect in giving you instructions?” Ryutan kept his head hanging for some time, when the master told him, “If you want to see, see directly into it; but when you try to think about it, it is altogether missed.” Dōgo Yenchi (Tao-wu Yüan-chih) and Ungan Donjo (Yün-yen Tan-shêng) were standing by the master Yakusan (Yüeh-shan) as attendants, when Yakusan remarked,[6.69] “Where our intellect cannot reach, I verily tell you to avoid talking about it; when you do, horns will grow on you. O Yenchi, what will you say to this?” Yenchi thereupon rose from his place and left the room. Ungan asked the master, “How is it, sir, that Brother Chi does not answer you?” “My back aches to-day,” said Yakusan, “You better go to Yenchi himself, for he understands.” Ungan came to his brother monk and inquired thus, “O Brother Senior, why did you not answer our master now?” “You better go back to the master himself and ask,” was all that poor Ungan could get out of his senior brother. There was another favourite movement often practised by Zen masters, which was to call out to the questioner or somebody else. One case of this has already been given somewhere else in another connection. The following are the typical and classical ones. Chu, the National Teacher, called out to his attendant monk three times, to which the latter responded regularly. Said the Teacher, “I thought I was not fair to you, but it was you that were not fair to me.”[f132][6.70] This calling and responding took place also three times between Mayoku (Ma-ku) and Ryosui (Liang-sui), which at last made the latter exclaim: “O this stupid fellow!”[6.71]