The case between Yisan (Wei-shan) and Kyōzan (Yang-shan) was more intellectual and to that extent more intelligible than this mere calling and responding. Kyōzan was the chief disciple of Yisan, and one of the peculiar features of this school was to demonstrate the truth of Zen concordantly both by the master and disciple. They once went out picking tea-leaves. The master said to Kyōzan,[6.74] “Picking tea-leaves all day, I hear only your voice and do not see your body; manifest your original body and let me see it.” Kyōzan shook the tea-plant. Said Yisan, “You have only got its function, you have not got the substance.” Kyōzan said, “Master, how with you then?” The master was quiet for a while whereupon the disciple said, “O master, you have got only the substance, you have not got the function.” “You will be spared of my twenty blows,” concluded the master. In Buddhist ontology three conceptions are distinguished, as was referred to previously; substance or body, appearance, and function or activity. “Body” or _bhāva_ corresponds to the idea of mass or being, “appearance” (_lakshaṇa_) to that of form, and “function” (_kṛitya_) to that of force. Every reality is regarded by Buddhist philosophers as analysable into these three notions. Sometimes, however, the second conception, “appearance” is absorbed in that of “being,” or “body.” Without functioning no objects exist, but functioning cannot take place without something functioning. The two ideas, according to Buddhist philosophers, are thus inseparable for our understanding of the universe. But Yisan and Kyōzan were not metaphysicians and would not argue on the subject. The one shook the tree and the other stood still. We cannot say that there is Zen in this standing and shaking as we may interpret them philosophically, but we may glean something of Zen in their remarks on “body” and “function” together with their direct method.