[f121] Tsu-yüan (1226–1286) came to Japan when the Hōjō family was in power at Kamakura. He established the Engakuji monastery which is one of the chief Zen monasteries in Japan. While still in China his temple was invaded by soldiers of the Yüan dynasty, who threatened to kill him, but Bukko was immovable and quietly uttered the following verse: “Throughout heaven and earth there is not a piece of ground where a single stick could be inserted; I am glad that all things are void, myself and the world: Honoured be the sword, three feet long, wielded by the great Yüan swordsmen; For it is like cutting a spring breeze amidst the flashes of lightning.” See Chinese Notes, [5.40]. [f122] That is, sitting cross-legged in meditation. [f123] This lively utterance remind one of a lightning simile in the _Kena-Upanishad_ (IV. 30): “This is the way It [that is, Brahman] is to be illustrated: When lightnings have been loosened,— a—a—ah! When that has made the eyes to be closed,— a—a—ah! So far concerning Deity [devata].” Lightning flash is a favourite analogue with the Zen masters too; the unexpected onrush of satori into the ordinary field of consciousness has something of the nature of lightning. It comes so suddenly and when it comes the world is at once illumined and revealed in its entirety and in its harmonious oneness; but when it vanishes everything falls back into its old darkness and confusion. [f124] Pao-tz‘u Wên-ch‘in, a disciple of Pao-fu Ts‘ung-chan, who died 928 A.D. [f125] Another time when Jōshu was asked about the “first word,” he coughed. The monk remarked, “Is this not it?” “Why, an old man is not even allowed to cough!”—this came quickly from the old master. Jōshu had still another occasion to express his view on the one word. A monk asked, “What is the one word?” Demanded the master, “What do you say?” “What is the one word?”—the question was repeated when Jōshu gave his verdict, “You make it two.” (Ch. N., [3].) Shuzan (Shu-shan) was once asked, “An old master says, ‘There is one word which when understood wipes out the sins of innumerable kalpas:’ what is this one word?” Shuzan answered, “Right under your nose!” “What is the ultimate meaning of it?” “This is all I can say”:—this was the conclusion of the master. (Ch. N., [4].) [f126] There are many mondoes purporting to the same subject. The best known one by Jōshu is quoted elsewhere; of others we mention the following. A monk asked Risan (Li-shan), “All things are reduced to emptiness, but where is emptiness reduced?” Risan answered, “The tongue is too short to explain it to you.” “Why is it too short?” “Within and without, it is of one suchness,” said the master. (Ch. N., [6].)