[f138] I must not forget to mention that after the reading of the _Hṛidaya Sūtra_ the following names of the Buddhas and others are invoked: 1. Vairocana-Buddha in his immaculate Body of the Law, 2. Vairocana-Buddha in his perfect Body of Bliss, 3. Śākyamuni-Buddha in his infinite manifestations as Body of Transformation, 4. Maitreya-Buddha who is to come in some future time, 5. All the Buddhas past, present, and future in the ten quarters of the world, 6. The great holy Bodhisattva Mañjuśrī, 7. The great morally-perfect Bodhisattva Samantabhadra, 8. The great compassionate Bodhisattva Avalokiteśvara, 9. All the venerable Bodhisattva-mahāsattvas, and 10. Mahāprajñāpāramitā. [f139] When the slop-basin goes around, spiritual beings are again remembered: “This water in which my bowls were washed tastes like nectar from heaven. I now offer this to the numerous spirits of the world: may they all be filled and satisfied! Om ma-ku-ra-sai (in Pekingese, _mo-hsiu-lo-hsi_) svāha!” [f140] This question of dust reminds one of Berkeley’s remark: “We have just raised a dust and then complain we cannot see.” [f141] _Shê-li_, is some indestructible substance, generally in pebble-form, found in the body of a saint when it is cremated. [f142] _Kung-an_ is a question or theme given to the student for solution. It literally means “public document,” and, according to a Zen scholar, it is so called because it serves as such in testing the genuineness of enlightenment a student claims to have attained. The term has been in use since the early days of Zen Buddhism in the T‘ang dynasty. The so-called “cases” or “dialogues” (_mondo_) are generally used as kō-ans. A special chapter devoted to the subject will be found in the second series of The Essays. [f143] I cannot tell how early this “Sesshin” originated in the history of the Zendo. It is not in Hyakujo’s Regulations, and did not start in China but in Japan probably after Hakuin. The Sojourn period generally being a “stay at home” season, the monks do not travel, but practise “Sesshin” and devote themselves to the study of Zen; but in the week specially set up as such, the study is pursued with the utmost vigour. [f144] That is, _ti-ch‘ang_. _Tei_ means “to carry in hand,” “to show forth,” or “manifest,” and _sho_ “to recite.” Thus by a Teisho the old master is revived before the congregation and his discourses are more or less vividly presented to view. It is not merely explaining or commenting on the text.