 As Joshū’s “nothing” has been made a kōan, numerous Zen masters have used it to test a student’s progress in meditation. In such a case, a Zen master expects a monk to come up with his or her original response by stipulating a condition: “I don’t expect you to answer that the dog has buddha-nature nor that the dog does not have buddha-nature.  Nor do I expect you to reply that the dog both has and does not have buddha-nature. Nor do I expect you to reply that the dog neither has nor does not have buddha-nature. How do you respond to this?” This is a warning that a monk cannot rely on Nāgārjuna’s tetralemma as an acceptable response, namely the four possible ways of understanding thing-events insofar as logic is concerned: “there is,” “there is not,” “both ‘there is’ and ‘there is not,’” and “neither ‘there is’ nor ‘there is not.’” This master is admonishing that as long as a monk’s response is framed from within the logic of the everyday use of language, no answer is forthcoming. Here the reader can sense that the scope and the meaning of “no-thought and no-image” has been expanded to include the logical use of language, not simply a rejection of oppositional thinking. 