Thirdly, Buddhist denominations, like non-Buddhist religions, lay stress on scriptural authority; but Zen denounces it on the ground that words or characters can never adequately express religious truth, which can only be realized by mind; consequently it claims that the religious truth attained by Shakya Muni in his Enlightenment has been handed down neither by word of mouth nor by the letters of scriptures, but from teacher's mind to disciple's through the line of transmission until the present day. It is an isolated instance in the whole history of the world's religions that holy scriptures are declared to be 'no more than waste[FN#9] paper by religionists, as done by Zen masters. [FN#9] Lin Tsi Luh (Rin-zai-roku). Fourthly, Buddhist as well as non-Buddhist religions regard, without exception, their founders as superhuman beings, but the practisers of Zen hold the Buddha as their predecessor, whose spiritual level they confidently aim to attain. Furthermore, they liken one who remains in the exalted position of Buddhaship to a man bound by a gold chain, and pity his state of bondage. Some of them went even so far as to declare Buddhas and Bodhisattvas to be their servants and slaves.[FN#10] Such an attitude of religionists can hardly be found in any other religion. [FN#10] "Shakya and Maitreya," says Go So, "are servants to the other person. Who is that other person?" (Zen-rin-rui-ju, Vol. i., p. 28). Fifthly, although non-Buddhist people are used to call Buddhism idolatry, yet Zen can never be called so in the accepted sense of the term, because it, having a grand conception of Deity, is far from being a form of idol-worship; nay, it sometimes even took an iconoclastic attitude as is exemplified by Tan Hia, [FN#11] who warmed himself on a cold morning by making a fire of wooden statues. Therefore our exposition on this point will show the real state of existing Buddhism, and serve to remove religious prejudices entertained against it. [FN#11] A Chinese Zen teacher, well known for his peculiarities, who died in A.D. 824. For the details of this anecdote, see Zen-rin-rui-ju, Vol. i., P. 39. Sixthly, there is another characteristic of Zen, which cannot be found in any other religion-that is to say, its peculiar mode of expressing profound religious insight by such actions as the lifting up of a hair-brush, or by the tapping of the chair with a staff, or by a loud outcry, and so forth. This will give the student of religion a striking illustration of differentiated forms of religion in its scale of evolution.