Theoretically, the philosophy of Zen transcends the whole range of discursive understanding and is not bound by rules of antithesis. But this is very slippery ground, and there are many who fail to walk erect. When they stumble, the result is sometimes disastrous. Like some of the Medieval mystics, the Zen students may turn into libertines, losing all control over themselves. History is a witness to this, and psychology can readily explain the process of such degeneration. Therefore, says a Zen master, “Let one’s ideal rise as high as the crown of Vairochana, (the highest divinity), while his life may be so full of humility as to make him prostrate before a baby’s feet.”[7.18] Which is to say, “if any man desire to be first the same shall be last of all, and servant of all.” Therefore, the monastery life is minutely regulated and all the details are enforced in strict obedience to the spirit already referred to. Humility, poverty, and inner sanctification—these ideals of Zen are what saves Zen from sinking into the level of the Medieval antinomians. Thus we can see how the Zendo discipline plays a great part in the teachings of Zen and their practical application to our daily life. When Tanka[7.19] (Tan-hsia T‘ien-jan, 738–824) of the T‘ang dynasty stopped at Yerinji of the Capital, it was so severely cold that he finally took one of the Buddha-images enshrined there and made a fire with it in order to warm himself. The keeper of the shrine seeing this was greatly exercised. “How dare you burn up my wooden Buddha?” Said Tanka who looked as if searching for something with his stick in the ashes, “I am gathering the holy śaīras[f141] in the burnt ashes.” “How,” said the keeper, “could you get śaīras by burning a wooden Buddha?” “If there are no śaīras to be found in it, may I have the remaining two Buddhas for my fire?” retorted Tanka. The shrine-keeper later lost his eye-brows for remonstrating against the apparent impiety of Tanka, while the Buddha’s wrath never was visited upon the latter. Though one may doubt its historical occurrence, this is a notable story, and all the Zen masters agree as to the higher spiritual attainment of the Buddha-desecrating Tanka. When later a monk asked a master[7.20] about Tanka’s idea of burning a Buddha’s statue, said the master, “When cold, we sit around the hearth with burning fire.” “Was he then at fault or not?” “When hot, we go to the bamboo grove by the stream,” this was the answer.