RESPONSE TO A CONVERSATION A friend and I have been doing a job together. We are both Zen practitioner and of co!

r e "e ta#$. We have never een e%e to e%e on Zen practice and &!ddhi '( "hich i "h% I find o!r conver ation o '!ch f!n. I a' !re that '% po ition i correct( after a## I a' a!thori)ed to teach Zen. That 'a$e #itt#e difference to '% friend "ho i a# o a #ong ti'e t!dent of Zen( 'eeting arg!'ent "ith co!nter arg!'ent . One of o!r ongoing di c! ion ha been abo!t the ro#e of tho!ght in 'editation. I a' of the opinion that in 'editation it i i'portant to #earn to top di c!r ive thin$ing( '% friend co!nter *I 'a% not e+act#% !nder tand '% friend point of vie", that Zen i abo!t #earning to !nder tand and app#% the princip#e of non-attach'ent(onene ( co'pa ion( e'ptine ( and other core &!ddhi t idea ( "ith o!r ever%da% thin$ing 'ind. .editation then beco'e the practice of 'indf!#ne of thi /ever% da% 'ind0 o that it i ob erved and !nder tood( and then 'a%be tran for'ed into an in tr!'ent of o!r o"n and other happine . I te## '% friend that if he "ant to !nder tand ho" hi 'ind "or$ then he need to e+perience the h!tting do"n of a## di c!r ive and even e'otiona# tho!ght and ob erve the proce fro' o!t ide the ever% da% 'ind. 1o! the reader 'ight a $ ho" it i po ib#e if thi ever%da% 'ind i t!rned off( to ob erve an%thing( b!t '% e+perience i that it i not on#% po ib#e b!t revea# o'ething deeper. Thi i j! t the beginning of o!r ongoing di c! ion. The other da% he a $ed 'e if I be#ieved there i an%thing eterna#. I did not an "er a 2!ic$ no( "hich "o!#d have been correct according to o'e &!ddhi t orthodo+%. Rather( I aid that there i one thing "hich "e can thin$ of a eterna#( at #ea t a eterna# a ti'e it e#f( that i the fie#d in "hich a## other thing are i'per'anent( that being the tota# 3niver e "hich inc#!de a## other !niver e ( the tota#it% of a## that i a One( "hat "e ca## in &!ddhi ' the 4har'a$a%a( the Ab o#!te. .% friend te## 'e he thin$ I have 'ade a 'i ta$e b% ca##ing an%thing eterna# and hand 'e a boo$ b% the great 5nd Cent!r% &!ddhi t phi#o opher Nagarj!na "ho arg!ed that a## thing are the re !#t of ca! e and condition and therefore /E'pt%0 of per'anence. 6e a# o arg!ed that even o!r atte'pt to o#idif% !nder tanding b% 'ean of a verba# con tr!ct are a# o fra!ght "ith diffic!#tie . Nagarj!na 'a$e the #ing!i tic arg!'ent that "ord and #ang!age have inherent contradiction and that an% atte'pt to o#idif% even the i'p#e t propo ition i prob#e'atic and i e'pt% of ab o#!te 'eaning.. Even !ch a ba ic tate'ent a ( /.% dog i bro"n0( can be ho"n to have diffic!#tie . 7or e+a'p#e do I ee the co#or bro"n "ith '% interna# e%e a the a'e co#or %o! ee a bro"n8 .a%be %o! or I are co#or b#ind or "e j! t have different ph% io#og% of o!r e%e or o!r brain And if the dog beco'e gra% a it age "a it ever proper to ca## the dog bro"n beca! e the bro"n "a not a fi+ed co#or b!t in the proce of changing8 The e 'ight ee' #i$e trivia# i !e b!t to the phi#o opher t!d%ing #ang!age the% can be ignificant. In the end Nagarj!na co'p#ete hi arg!'ent #i$e the o!roboro biting hi o"n tai#. 6e arg!e that even E'ptine ( the 2!a#it% of being e'pt% of per'anence and fi+ed !nder tanding( i a# o e'pt% of a fi+ed !nder tanding. In other "ord he i 2!a#if%ing hi o"n arg!'ent "ith a 2!e tion 'ar$. The o!tco'e of a## thi arg!'entation i a phi#o oph% ca##ed .adh%a'i$a "hich tran #ate a The .idd#e Wa%. In the .adh%a'i$a "e ta$e the 'idd#e road bet"een a## fi+ed idea . Thing are neither per'anent nor do the% not e+i t. .% dog i neither bro"n nor i it not bro"n. Thi i a path bet"een a## d!a#i tic notion . In Zen "e have the co''on phra e( /9! t don:t $no";0 Thi .adh%a'i$a ha been ca##ed an epi te'o#ogica# non-d!a#it%. It direct ! a"a% fro' an% d!a#i tic a ertion b!t it a# o doe n:t affir' an% #arger non-d!a#it% #i$e the 4har'a$a%a. It i not "hat i ca##ed an onto#ogica# nond!a#it%. A# o Nagarj!na: 'idd#e "a% i not Sha$%a'!ni: *the hi toric &!ddha, 'idd#e "a% "hich i an arg!'ent again t the e+tre'e of a cetici ' and hedoni ' a e+e'p#ified b% the path of the Eight 7o#d Wa%. Nagarj!na: phi#o oph% i ver% '!ch a re pon e to the phi#o ophic 2!e tion of hi ti'e. 6e foc! e hi arg!'ent on the t"o phi#o ophic po ition ( e entia#i '( that thing have an e entia#

independent e ence( that the% are /thing in the' e#ve 0( and nihi#i '( that a ert that thing don:t rea##% e+i t at a##. E entia#i ' and nihi#i ' "ere i !e centra# to &!ddhi t tho!ght in Nagarj!na: ti'e a the% are toda%. Nagarj!na arg!e again t the e d!a# po ition fro' an !nder tanding of ca! e and effect or "hat in &!ddhi ' i ! !a##% ca##ed /ca! e and condition .0 We 'ight thin$ that "ith 'odern cience and o!r !nder tanding of ca! e and effect the e i !e have been re o#ved b!t act!a##% the% are abo!t p %cho#ogica# tendencie and centra# to the "ho#e "a% "e thin$. Even toda% "e often fa## into the trap of e entia#i ' and nihi#i '. &!t fir t "e have to !nder tand "hat the e trap are. I #i$e to thin$ abo!t the po ition of e entia#i ' fro' a hi torica# per pective. It i a#'o t i'po ib#e for ! h!'an to thin$ of o!r e#ve and an%thing e# e a other then /thing in the' e#ve (0 independent entitie having !ni2!e hape and occ!p%ing !ni2!e p#ace in pace at an% given ti'e. */&eing in It e#f0 i the ter' ! ed b% phi#o opher j! t for peop#e and other thin$ing thing ., 6o" co!#d "e not be independent entitie 8 We have independent tho!ght . We have independent de ire . We 'a$e independent choice . Each one of ! i !ni2!e. Of co!r e "e are independent entitie . I a'. Thi i the 'o t nat!ra# po ition for peop#e to ta$e and thi i the 'o t nat!ra# tarting point for o!r re#ation hip "ith the re t of "hat i . The "or#d i not f!))%. It a p#ace co'po ed of thing . Thi a !'ption !nder#ie 'o t of o!r thin$ing. It even !nder#ie 'o t of o!r re#igio! and cientific thin$ing. When "e thin$ abo!t "hat "e are "e 'ight initia##% thin$ that "e are o!r bodie . &!t( o!r bodie corr!pt( die( and di appear. O!r bodie have no e ence. Then "e thin$( o!r e ence( o!r beingne i to be fo!nd in o!r interna# "or#d( o!r pirit "hich "e be#ieve i not the a'e a the e+terna# "or#d "here thing corr!pt die and di appear. /I thin$ therefore I a'.0 We identif% o!r /being in it e#f0 "ith o!r interna# pirit "hich doe not corr!pt and die Peop#e "ho t!d% the hi tor% of re#igion te## ! that the ear#% re#igion "ere Ani'i tic. Thi i rea##% j! t the be#ief that a## thing are being in the' e#ve in the a'e "a% that "e h!'an are /being in the' e#ve .0 In other "ord "e too$ "hat "e tho!ght "e !nder tood abo!t o!r e#ve and app#ied it to the re t of the "or#d. We be#ieved that a## thing po e ed a pirit an interna# "or#d. Certain#% ani'a# po e ed pirit b!t a# o p#ant and 'o!ntain and a# o 'a## inani'ate object #i$e roc$ "ere tho!ght to po e pirit . And ever%thing had to be hand#ed "ith great care #e t there be pirit!a# reperc! ion . Ani'i ' i the anthropo'orphi ' of the "or#d.. Event!a##% a o!r techno#og% gre"( o'e thing beca'e recogni)ed a j! t 'ateria# co'p#ete#% contro##ab#e b% o!r 'anip!#ation.. Tho!ght had to change. No"( on#% tho e thing that are be%ond h!'an contro# and ee'ing#% independent actor "ere tho!ght to po e pirit . Certain#% ani'a# had pirit ( and certain#% the "eather "a the activit% of pirit . And 'o!ntain '! t a# o have pirit ( the% co!#d ha$e the "or#d and even e+p#ode. .a%be p#ant "ere no #onger tho!ght to contain pirit . Agric!#t!re had ta!ght ! that p#ant "ere contro##ab#e. And "e co!#d chop do"n a tree( fa hion it into a## ort of thing and there "ere no pirit!a# reperc! ion . Certain#% tree did not have pirit . No" "e tarted to deve#op pri'itive idea of ca! e and effect to e+p#ain ho" thing that obvio! #% "ere "itho!t pirit beca'e "hat the% "ere. Thi ha progre ed !nti# toda% 'an% of ! be#ieve that on#% h!'an have pirit ( on#% no" "e ! e the "ord o!# in tead of pirit. &!t ti## "e are ca!ght in a d!a#i tic vie" of the "ord. Even if 'o t thing are "itho!t pirit and are no #onger /being in the' e#ve 0 the% are ti## /thing in the' e#ve .0 We have a "or#d divided into thing . Even the 'odern ph% ici t "ith a ver% ophi ticated !nder tanding of ca! e and effect i ti## in earch of the e entia# thing ( ato' ( !bato'ic partic#e ( 2!ar$ . Sha$%a'!ni &!ddha "a born into a ociet% 5<== %ear ago that be#ieved that a## ani'a# had individ!a# pirit ca##ed the at'an.. .a%be the% had ta$en the pirit the% o!t of p#ant b!t certain#% the% 'aintained their be#ief that o'e 'o!ntain 'aintained there pirit . The% a# o be#ieved that there "ere evera# di e'bodied pirit in contro# of nat!ra# force . And the% be#ieved in an overarching pirit ca##ed &rah'an. The% had a pri'itive idea of ca! e and effect "hich in there #ang!age "a ter'ed /ca! e and condition 0. &!t even the "ording /ca! e and condition 0 i in the ervice of

ani'i tic be#ief "here the "i## of the pirit are the ca! e re ponding to the condition enco!ntered in the 'ateria# "or#d. I do not "ant %o! to thin$ that ear#% Indian thin$er "ere !n ophi ticated on#% that the% "ere ti## ca!ght in the a !'ption of d!a#i tic tho!ght. Sha$%a'!ni itting !nder a tree 5<== %ear ago had a 'o t !n! !a# reve#ation. 6e #oo$ed !p at the 'orning tar after a night of 'editation and hi e+perience of that tar "a o deep that he co!#d not te## "here he topped and it began. *Thi can on#% happen "hen o!r 'ind are 2!iet and the a#'o t in tant habit of dividing the "or#d !p into thing i ! pended., In that 'o'ent he a" be%ond that "ho#e d!a#i tic( /thing in it e#f / "a% of thin$ing that trap 'o t of ! and had an in ight into a "ho#e other non-d!a#i tic vie". When he tarted preaching hort#% after thi e+perience( the core of hi vie" "a e+pre ed in three i'p#e idea . One( there i no at'an. T"o( ever%thing i in con tant change( nothing i per'anent. Three( ever%thing that i ( i the re !#t of ca! e and condition . Thi "a a co'p#ete#% revo#!tionar% idea in Sha$%a'!ni: ti'e. There "a #itt#e cience. Peop#e had j! t tarted to gain contro# of their environ'ent and the% had a ver% inco'p#ete !nder tanding of ca! e and effect. In one a'a)ing #eap he #eft behind the "ho#e !nderpinning of the h!'an tho!ght at of hi ti'e( and o!r ti'e a "e##( the a !'ption of o!r o"n /being in it e#f0 and the re !#ting d!a#i tic vie" of the "or#d divided !p into thing . &e%ond hi three i'p#e idea "hat i the "or#d vie" Sha$%a'!ni give ! 8 At thi point '% friend "o!#d probab#% top 'e and a% that an% thing I a% "o!#d be "rong or inco'p#ete beca! e #ang!age i in !fficient and 'i #eading to de cribe Sha$%a'!ni: vie". And I agree that '% friend i in o'e en e correct( b!t that "on:t top 'e. Peop#e "ho have g#i'p ed non-d!a#it% have been tr%ing to e+pre their !nder tanding "ith #ang!age ince Sha$%a'!ni: ti'e. And Sha$%a'!ni "a certain#% "i##ing to et a fo!ndation for hi vie" "ith hi three tate'ent . >ang!age i a# o a ver% per ona# e+perience. 7or o'e it 'a% 'i #ead and for other it 'a% open !p deep in ight. The non-d!a# "or#d vie" i of a ing#e "or#d !ndivided and f#!id( con tant#% changing according to it o"n interna# proce . What "e thin$ of a individ!a# thing are #i$e c!rrent or "ave ( individ!a##% identifiab#e b!t j! t te'porar% pheno'ena e'pt% of an% /thing in the' e#ve .0 Thi f#!id i'age i not !nco''on in &!ddhi '. We 'ight a% that no thing ha intrin ic independent e+i tence b!t thi doe n:t 2!ite 'ean that thing don:t e+i t. We 'ight a% that a## individ!a# e+i tence derive fro' per-differentiated E+i tence. Thi pre-differentiated E+i tence ha been giving 'an% na'e ( Ocean of &eing( 4har'a$a%a( The Ab o#!te( The Tr!e Se#f( &!ddha( even ?od. And "ord #i$e !chne ( and e'ptine have been ! ed to de cribe the 'editative e+perience of pre-differentiated e+i tence. We 'ight a% that E+i tence i eterna#( b!t 'a%be thi i not 2!ite correct beca! e ti'e i a differentiated concept!a#i)ation. On the other hand 'a%be "e ho!#d not thin$ of ti'e a being differentiated fro' e+i tence( b!t rather in eparab#% the a'e. 4ogen the 9apane e Zen phi#o opher ta$e thi po ition in hi e a% &eing Ti'e. Certain intricacie of E+i tence 'a% be be%ond h!'an #ang!age and !nder tanding b!t ti## pre-differentiated E+i tence can be recogni)ed and "e can deve#op an ever deepening !nder tanding of o!r e#ve a te'porar% pheno'ena "ithin thi Ab o#!te E+i tence. When "e thin$ abo!t Sha$%a'!ni: teaching and the ti'e he #ived in "e rea#i)e that hi nonat'an doctrine and hi idea abo!t interdependent ca! ation and con tant change(denied the e+i tence of thing in the ver% "a% that e+i tence "a !nder tood in hi ti'e. A 'odern cienti t 'ight be o'e "hat co'fortab#e "ith Sha$%a'!ni: vie"( b!t even toda% and certain#% in Sha$%a'!ni: ti'e fe" "o!#d be co'fortab#e den%ing the fo!ndation of o!r tho!ght( o!r o"n independent e+i tence and the e+i tence of other independent individ!a# thing . The% 'ight not even thin$ of interdependent e+i tence a e+i tence at a##. Sha$i'!ni !nder tood that "hen "e ! e the "ord exist "e are j! t e+pre ing an idea in o!r 'ind. We thin$ a "ord #i$e exist i a tr!e 'ap of o'ething rea#( b!t it a# o create a "a% in "hich "e e+perience the "or#d "hich it e#f affect the 'ap. If "e top thin$ing and concept!a#i)ing( the "or#d doe not go a"a% a o'e 'ight thin$.. Word and concept!a#i)ation partner "ith "hat act!a##% i ( and the re t of o!r nervo! % te'( to create o!r e+perience.

With thi !nder tanding "e can go in vario! direction in o!r re#ation hip to "ord and the concept of e+i tence. Sha$%a'!ni cho e one direction in hi T"e#ve 7o#d Chain of Interdependent Origination. The T"e#ve 7o#d Chain i Sha$%a'!ni: atte'pt to ho"( tarting "ith o!r ignorance and ending in birth and death and rebirth( ho" "e deve#op an idea of o!r o"n e+i tence. Thi i a p %cho#ogica# 'ode# of o!r con tant#% repeating proce of reif%ing o!r o"n e+i tence. So'e peop#e thin$ it i e+p#anation of reincarnation b!t I don:t thin$ o. I thin$ it i ver% '!ch a 'editator: de cription of the a#'o t in tant p %cho#ogica# proce of per ona# identification a ob erved thro!gh 'editation. 6ere i one "a% in "hich "e can thin$ of e+i tence. Thing e+i t( "e e+i t( "hen "e thin$ the% e+i t. Thing e+i t in the ver% proce of reification. Then in 'editation "hen the proce of reification i h!t do"n( thing no #onger e+i t. When thing no #onger e+i t "e no #onger e+i t. There i nothing "rong "ith thi vie" of individ!a# e+i tence. It denie neither heaven nor earth the t"o po#e of the 'editator: e+perience. Nargaj!na "ent in another direction. 6e "ent in a phi#o opher direction( not ta$ing the e+perientia# approach b!t rather the inte##ect!a# approach. 6e "a a 'an ab orbed in idea and inte##ect!a# ana#% i . 3 ing the &!ddhi t idea of interdependent ca! ation and e'ptine he ana#%)ed the co''on notion of e+i tence a /being in it e#f0 ari ing fro' o!r d!a#i tic "or#d vie" and ho"ed it: f#a" . 6e then "ent on to ho" that #ang!age and o!r "ho#e "a% of thin$ing i a# o e entia##% f#a"ed in it: a !'ption of d!a#it%. In conc#! ion he "arned ! a"a% fro' ta$ing an% fi+ed po ition e pecia##% the idea that thing e+i t or that thing don:t e+i t. Whi#e Sha$%a'!ni accept individ!a# e+i tence a a p %cho#ogica# pheno'ena( Nagarj!na reject individ!a# e+i tence preci e#% beca! e it i a p %cho#ogica# pheno'ena that carrie "ith it the incorrect a !'ption of independent d!a#i tic e+i tence. .% re pon e and 'a%be Sha$%a'!ni: re pon e i that once one thoro!gh#% !nder tand that the a !'ption of independent e+i tence a incorrect then the 2!ite nat!ra# proce of reification of thing no #onger carrie the a !'ption of independent e+i tence b!t i i'p#% ho" "e dea# "ith e+perience. &!t thoro!gh#% !nder tanding that the a !'ption of independent e+perience i incorrect i not j! t a phi#o ophic !nder tanding it i a #o a deep#% e+perienced !nder tanding. There i a# o a third direction that can be ta$en in o!r !nder tanding of individ!a# e+i tence( #ang!age( and reification. Thi i the direction that Zen thin$er #i$e 4ogen often ta$e( thi i act!a##% an e'brace of reification( ever%thing beco'e rea# again( b!t no" "e $no" thing e+i t in their interdependence( an interdependence that i o deep that it beco'e identit%. One 'ight ca## thi poetic #iberation beca! e "e can a% thing #i$e /The "ho#e 3niver e e+i t in thi one drop of "ater.0 or /food drin$ and c#othing are the $in and f#e h of the great 'a ter 0 or /'o!ntain "a#$0and $no" the' to be tr!e. One can even 'a$e t"o ee'ing#% co'p#ete#% contrar% tate'ent !ch a /Thing e+i t a "hat the% are for on#% a 'o'ent ever changing into o'ething e# e.0( and /Thing are eterna# not on#% e+i ting for a 'o'ent b!t for a## ti'e..0 and $no" the' both to be tr!e. In poetic #iberation "ord #oo e there fi+ed 'eaning and !nder tanding beco'e poetic rea#i)ation( a tr!th fro' one of infinite per pective . We can a# o ee thi poetic ! e of "ord in the introd!ction to 'an% .aha%ana S!tra in "hich the etting for the Sha$%a'!ni: ta#$ are e+travagant#% de cribed. 6arada ca## thi /the #ang!age of the inconceivab#e.0 It ! e te## ! right fro' the beginning of the S!tra that "e need to !nder tand #ang!age different#% if "e are to !nder tand the S!tra A I aid before the .adh%a'i$a phi#o oph% ha been ca##ed an epi te'o#ogica# non-d!a#it%. It ha a# o been c#ai'ed that the difference bet"een &!ddhi ' and 6ind!i ' i that &!ddhi ' i j! t an epi te'o#ogica# non-d!a#it% "hi#e 6ind!i ' i an onto#ogica# non-d!a#it%. In 6ind!i ' there i a c#ai' of a ing#e entit% that contain a## other entitie "hich the% ca## ?od or &rah'in *the 3niver a# So!#,. In thi vie" a## e# e i vie"ed a .a%a *i##! ion,. I thi rea##% different fro' &!ddhi '8 .a%be o'e for' of &!ddhi ' ho#d to j! t an epi te'o#ogica# non-d!a#i ' b!t I don:t thin$ that Sha$%a'!ni: en#ighten'ent "a j! t an inte##ect!a# rea#i)ation of o'e phi#o ophic po ition b!t rather "a a deep e+perience of onto#ogica# non-d!a#it%.. It "a a# o not j! t a 'o'ent "hen hi !bjective

eparation bro$e do"n and he had a 'o'ent of Onene "ith o'e thing. .% o"n e+perience te## 'e that it "a a 'o'ent in "hich he c#ear#% recogni)ed and !nder tood that ever%thing i a 'anife tation of the One the 4har'a$a%a. 6e recogni)ed the One beca! e for 'ore than j! t a 'o'ent he c!t the chain of interdependent origination and topped the proce "hich contin!a##% reifie hi o"n e+i tence and differentiate !ndifferentiated e+i tence. In Zen "e ca## thi the ?reat 4eath and it happen "hen "e top a## d!a#i tic tho!ght( co'p#ete#% forget o!r e#ve and then open o!r e%e to the !ndifferentiated One. 7or 'o t of ! to top a## d!a#i tic tho!ght i to top a## tho!ght. O!r #ing!i tic tho!ght i certain#% d!a#i tic and o i o!r vi !a# tho!ght in it '!#tip#icit% of thing . Even '! ic i d!a#i tic in the recognition of individ!a# note and 'e#od%. .% friend 'ight then a%( /What abo!t "hen %o! enter o deep#% into an activit% #i$e port or doing art or j! t being "ith a friend and drop a## e#f con cio! ne or "hen %o! forget an% idea of %o!r o"n i'portance in an act of $indne 8 I thin$ thi i the practice of Zen( thi i non-d!a#it%( thi i Onene .0 .% re pon e i %e thi i Zen practice b!t I e'pha i)e the "ord practice . Tho!gh the e practice have their o"n intrin ic va#!e( the% are a# o $i##f!# 'ean b% "hich event!a##% "e 'a% e+perience the ?reat 4eath. We 'ight a% that the e are #itt#e death . Each ti'e "e forget o!r individ!a# e#f "e "ea$en the attach'ent in o!r thin$ing to the idea of an individ!a# e#f. 1et( "e can forget o!r e#ve one h!ndred ti'e or one h!ndred tho! and ti'e in the activitie of #ife and never have a great death e+perience( and never recogni)e the !ndifferentiated One. Thi i beca! e "e carr% aro!nd the a !'ption of d!a#it% in o!r tho!ght and the "a% "e e+perience thing . We ! e the a !'ption of d!a#it% in port and art "hen "e ai' a hot or pic$ !p a too# even if the e#f i forgotten. We are ti## brea$ing the "or#d !p into thing . We need to o'e ho" co'p#ete#% top o!r "ho#e d!a#i tic "a% of thin$ing for o'e period of ti'e o that the habit of d!a#i tic tho!ght doe not rea ert it e#f at the fir t chance. Then "e can e+perience the "or#d thro!gh non-d!a#i tic e%e . Thi i "h% "e practice 'editation In hi boo$ Zen Practice, Se$ida ta#$ abo!t "hat he ca## Ab o#!te Sa'adhi( that e+perience in 'editation "here a## tho!ght i topped( b!t 'ore than j! t having a 2!iet 'ind( a## en e of ti'e i topped( even a"arene top . The 'ind beco'e #i$e a c#ear 'irror ref#ecting the object of 'editation "ith no one there. Even 'e'or% i h!t do"n o that "hen thi tate of 'ind end there i not even a 'e'or% of the e+perience. It i i'p#% b#ac$. .% friend "ondered "h% an%one "o!#d "ant to have thi e+perience( or #ac$ of e+perience. &!t I agree "ith Se$ida( that thi 'o t diffic!#t to reach of 'editative e+perience ( i ver% i'portant for it can be the gate to non-d!a#it%. Thi i that p#ace "here a## trace of d!a#i tic tho!ght are ! pended. And a "e a"a$en into a"arene fro' thi p#ace 'a%be "e 'ight a"a$en into a "or#d "itho!t d!a#it%. .a%be "e "i## have a deep e+perience of the 4har'a$a%a( o!r tr!e Se#f. Ab o#!te a'adhi i nothing other then forgetting the e#f( b!t it i forgetting the e#f in the practice of )en 'editation. In Zen 'editation "e are not engaging the "or#d "ith d!a#i tic tho!ght b!t rather c#earing o!r tho!ght b% the i'p#e act of fo##o"ing the breath( #i tening or fee#ing the bod%. Thi i'p#icit% i ver% i'portant and it a# o 'a$e the practice in o'e "a% ver% diffic!#t. The diffic!#t% of entering ab o#!te a'adhi for an% #ength of ti'e can be profo!nd. It ! !a##% ta$e 'an% %ear of 'editation practice before even hort 'o'ent of ab o#!te a'adhi happen. And j! t a forgetting the e#f in the activitie of #ife( thi co'p#ete forgetting the e#f of Ab o#!te Sa'adhi doe not pro'i e en#ighten'ent. At fir t it 'ight even be frightening. To di appear into b#ac$ne i car% b!t "ith a #itt#e e+perience "e rea#i)e "e a#"a% co'e bac$ to the #ight and it fee# refre hing( jo%f!# and c#ean. Ab o#!te Sa'adhi i i'portant beca! e it i a door"a%. Probab#% for the fir t evera# ti'e into thi door"a% %o! "i## tand there for a fe" 'o'ent and then tep bac$ into a d!a#i tic thin$ing . The /I0 "i## ti## be there. &!t if %o! tep thro!gh thi door"a% %o!r e%e "i## open to a co'p#ete#% different "or#d( on#% it "on:t be %o!r e%e that have opened( it "i## be the 3niver e: e%e that have

opened( and the% "i## be taring direct#% at it e#f. Thi i @en ho. Thi i the direct e+perience of o!r tr!e nat!re. Thi i a ver% different t%pe of a'adhi. No" there i no /I0 and it i bright and c#ear and "ide a"a$e( and 2!iet. That con tant chatter of tho!ght that fo##o" ! ever%"here i not there. Thi doe not 'ean that there i no cognition in thi bright a'adhi on#% that thi cognition doe not depend on "ord . It i #i$e the arti t or ath#ete deep in concentration "ho $no" and 'a$e the ne+t 'ove "itho!t an% verba# tho!ght. On#% no" %o! are j! t itting there fi##ed "ith a nonverba# $no"ing. 1o! 'ight a $( /What do %o! $no"80 We##( %o! $no" that "hen the "ind b#o" ( the "ind i b#o"ing( and that "hen a bird chirp a bird i chirping and thi i o c#ear that there i no need to verba#i)e. &!t the 'o t i'portant thing abo!t thi a'adhi i that beca! e there i no /I0 there i no d!a#it%. 1et ti## %o! 'ight not recogni)e thi non-d!a#it%. There i ti## one tep 'i ing. Witho!t the c#ear recognition and cognition of non-d!a#it% "hen verba# tho!ght tart !p again A and it "i## A %o! "i## ti## thin$ in %o!r o#d t%pica# d!a#i tic "a%. What e+act#% par$ thi cognition8 It i different for each individ!a#. 7or 'e( it "a !pon hearing a #o!d bird chirp and for a 'o'ent co'p#ete#% di appearing into that o!nd. 7or that 'o'ent ever%thing "ent co'p#ete#% b#ac$. And then I recogni)ed that for the 'o'ent of that chirp there "a on#% thi o!nd "itho!t an% /I0 and that for that 'o'ent a## that defined an /I0 j! t "a n:t there. Thi cognition ee'ed to re onate o deep#% that in a fe" hort 'o'ent a deep !n po$en !nder tanding of non-d!a#it% and &!ddhi t practice e'erged. So'eti'e ( 'a%be a## the ti'e( it ta$e a 'o'ent of co'p#ete ab o#!te a'adhi to convince the individ!a# 'ind of individ!a# e#f#e ne . 6o" co!#d "e have an% f!nda'enta# :being in it e#f: or o!# "hen thro!gh thi proce of 'editation "e can t!rn ever%thing off. And then "itho!t the a !'ption of o!r f!nda'enta# individ!a#it% o!r d!a#i tic "or#dvie" di o#ve . No #onger i the "or#d een a a co##ection of thing interacting b!t one thing in o'e ort of proce of contin!o! change 'anife ting the te'porar% appearance of individ!a# thing . Thi i the recognition of the 4har'a$a%a( the ab o#!te and eterna# bod% of the &!ddha. Thi i not a p#ace "here Nagarj!na goe in hi phi#o oph%. I have heard( fro' '% teacher( 6arada Ro hi( that thi tep happen different#% for each individ!a#. Each ti'e it e'erge "ith a different f#avor( different in ight ( different e'otion ( and different #eve# of energ%. So'eti'e the in ight i i'p#% a fee#ing of onene "ith ever%thing and ever%bod% aro!nd. .a%be there i a deep recognition of ever%thing and ever%bod% aro!nd a 'e . .a%be there i even the cognition of the 3niver e a"a$ening to e#f a"arene . So'eti'e the in ight i 'ind hattering o'eti'e it i not. The in ight 'ight be acco'panied "ith vario! e'otion of different trength . >ove( co'pa ion( jo% and even orro" are po ib#e "ith $en ho. >a t#% $en ho i acco'panied "ith a trange nervo! % te' energ% ca##ed chi or $i b% )en 'editator ( or $!nda#ini in the Indian % te' of 'editation. I cannot give a cientific de cription or definition of chi. The e+perience of chi ee' to be too per ona# to be pinned do"n in that "a%( %et it i an i'portant co'ponent of the $en ho e+perience. 6ere i '% !nder tanding of chi a I have p!t it together fro' '% o"n e+perience( "hat I have been to#d b% 6arada Ro hi and "hat I have read. I thin$ of chi a nervo! % te' energ%. The ph% ica# bod% inc#!ding the brain i contin!a##% acc!'!#ating chi a "e## a ! ing it !p in activit% and tho!ght. 7or 'o t of ! a ort of ba#ance i deve#oped in "hich the a'o!nt of chi "e have doe n:t var% '!ch and fran$#% "e are j! t !ncon cio! of it. Tho!gh "e 'ight a% then "hen "e are tired or ic$ o!r chi i #o" and that "hen "e are hea#th% and energetic o!r chi i high. &!t then( "hen "e 'editate and j! t it there and if "e can act!a##% #o" or top o!r thin$ing no" chi begin to acc!'!#ate. If "e can it and 2!iet the 'ind for a e+tended period of ti'e then "e "i## acc!'!#ate chi "e## be%ond o!r nor'a# e+perience. The high #eve# of chi "e can acc!'!#ate in 'editation have o'e a'a)ing po"er . It can a# o be dangero! . 6igh #eve# of chi can increa e the en itivit% of the nervo! % te' 'a$ing o!nd ee' c#earer and co#or ee' brighter. I a' re'inded of 6a$!in the great 9apane e )en 'a ter( #i tening to the individ!a# f#a$e of no" to!ch the gro!nd d!ring hi $en ho e+perience. 6igh #eve# of chi can he#p "ith c#arit% of tho!ght and concentration. 6igh #eve# of chi can a# o have the effect of c#earing the nervo! % te'

path"a% of b#oc$age and con triction . Thi can happen in both the bod% and the brain. We can fee# thi in 'editation a the bod% re#a+e and o!r breathing beco'e 'ooth and deeper. We a# o e+perience thi in o!r 'ind and bod% a deep !nre o#ved e'otiona# i !e co'e to the !rface. 6ere i "here 'editation can beco'e dangero! . We don:t "ant to reinforce an% dangero! and de#! ive thin$ing and e'otion "ith o!r !n! !a##% high #eve# of chi. We don:t "ant to #et o!r e#ve get ca!ght thin$ing abo!t !nre o#ved i !e . .editation i not that t%pe of therap%. In tead in 'editation "e ho!#d tr% to j! t #et the e'otiona# energ% of the e i !e pa thro!gh o!r bod%. Thi "i## defang the i !e b% dropping it: e'otiona# content. 6ere again the high #eve# of chi can he#p b% increa ing concentration and 'indf!#ne "hich a##o" ! to #et the e e'otiona# e+p#o ion pa . Not 'an% Zen teacher ta#$ '!ch abo!t chi b!t in evera# of the Indian % te' of 'editation chi i "e## !nder tood and !ti#i)ed. There i an !nder tanding that there are evera# p %cho-e'otiona# center that #ine !p thro!gh the center of the bod%( fro' the cocc%+ to the cro"n of the head( "hich are ca##ed cha$ra . Chi *$!nda#ini, 'ove !p and do"n the center of the bod% activating the e cha$ra ( depending on circ!' tance( joining e'otion to tho!ght. Chi a# o 'ove thro!gho!t the "ho#e bod% b!t the centra# channe# ha pecia# i'portance in 'editation. A "e acc!'!#ate chi in 'editation "e can beco'e con cio! of chi 'oving fro' cha$ra to cha$ra and 'a%be even con cio! #% prope# it: 'ove'ent In Zen 'editation "e are to#d to ho#d o!r concentration at the Tanden or 6ara. Thi cha$ra i #ocated j! t be#o" the be##% b!tton. There i a rea on for thi ( the Tanden i the energetic center of the bod%( and it a# o ee' to be a torage point for the acc!'!#ation of chi.. A "e 'editate. if "e concentrate on the tanden "e "i## tore the acc!'!#ating chi in o!r tanden not activating other cha$ra ( he#ping 2!iet the 'ind( re#a+ the bod%( and deepen concentration and a"arene . One ti'e( d!ring a retreat( I "a "aiting for an)en( an individ!a# 'eeting "ith the teacher( 'editating in a pecia# roo'. I "a ca#'#% foc! ing on '% breath then I fe#t an energ% ri e into '% che t and then '% heart tarted to pa#pitate( beating hard and fa t. I tho!ght thi "a j! t nervo! ne ( b!t I "a itting deep#% o I p!t e+tra effort into concentration on the Tanden hoping to ca#' '% bod% and #o" do"n the heart. &eho#d( it "or$ed( b!t then if concentration #ipped again '% heart tarted to race. I "ondered "h% thi "a happening beca! e '% itting "a deep and I "a no #onger thin$ing abo!t the !p co'ing an)en When it "a fina##% '% t!rn and I "a in an)en( 6arada a $ed 'e ho" it "a going and I to#d hi'( /The energ% goe !p and the energ% goe do"n.0 6e j!'ped on thi and tarted ta#$ing abo!t ho" chi goe !p and do"n thro!gh the center of the bod% and that it i co''on to e+perience !ncontro##ed chi a 'editation deepen . Thi i beca! e the bod% i not acc! to'ed to o '!ch chi. 6e ended the conver ation b% te##ing 'e that in ti'e the e effect "i## top a I #earn to ett#e the chi in the Tanden I a' no" ver% con cio! of chi "hen I 'editate. I con cio! #% acc!'!#ate chi and ! e it to deepen '% itting. The cha$ra are not on#% e'otiona# center ( the% are a# o e'otiona# con triction point . We !ncon cio! #% con trict the e point "hen "e don:t "ant to fee# certain e'otion . In ti'e the cha$ra can beco'e per'anent#% c#ogged and o!r e'otiona# #ife i no #onger hea#th%. The acc!'!#ation of chi in 'editation can be ver% i'portant in !nc#ogging the cha$ra . and re#ea ing #ong repre ed e'otion . Once the cha$ra are !nc#ogged then chi can free#% 'ove thro!gh o!r e'otiona# center activating the' in hea#th% re pon e to the it!ation of #ife. There i a ver% i'portant d%na'ic bet"een chi( concentration( a'adhi( and $en ho. With o!r nor'a# a'o!nt of chi deep concentration in 'editation i ver% diffic!#t. The 'ind "ander and "e are often ca!ght b% tho!ght . With effort and even a fe" hort 'o'ent of concentration chi tart to acc!'!#ate. No" "ith the e+tra chi concentration beco'e ea ier and 'editation deepen . Chi contin!e to increa e he#ping 'editation deepen ca! ing chi to contin!e increa ing. At an% point if "e a##o" o!r e#ve to drift into thin$ing "e can 2!ic$#% ! e !p the e+ce chi and #oo e the po"er of concentration o it i i'portant to 'aintain effort to ho#d concentration on the breath and the Tanden. If thi effort i 'aintained #ong eno!gh the 'ind "i## beco'e a#'o t co'p#ete#% 2!iet and concentration "i## be o po"erf!# it i a#'o t pa#pab#e. We can no" direct o!r concentration "ith !ch

po"er that "e co'p#ete#% di appear and enter b#ac$ ab o#!te a'adhi.. We are fi##ed "ith chi to capacit%. 6arada de cribe thi a being fi##ed "ith chi #i$e a ta!ght ba##oon. No" "ith a par$( a pin pric$( "hat in Zen "e ca## a t!rning "ord( or 'a%be a tho!ght abo!t a $oan( the chi doe it thing and ri e fro' the tanden thro!gh the cha$ra ( 'a%be #ighting !p the 6eart Cha$ra in o!r che t for an ine+pre ib#e e+perience of #ove( or 'a%be it goe a## the "a% to the head giving a #ife changing in ight into o!r tr!e nat!re. Thi i the !ni2!e f#avor of $en ho. No" "e find o!r e#ve co'p#ete#% fi##ed "ith chi fro' head to toe and if "e open o!r e%e and #oo$ aro!nd ever%thing i c#ear in an e+pan ive a"arene that ee' to ta$e in ever%thing a## at once. So!nd ( ight ( 'e## ( a## en ation ee' to be entering con cio! ne "itho!t re triction. The 'ind i for the 'o t part 2!iet( and "e find o!r e#ve in an effort#e co'p#ete#% a"a$e bright a'adhi. We have a"o$en into the non-d!a# 3niver e. When 6arada Ro hi te## the tor% of Sha$i'!ni &!ddha: En#ighten'ent e+perience he a% that Sha$i'!ni e+c#ai'ed /6o" "onderf!#; 6o" "onderf!#; A## peop#e have thi a'e c#ear bright 'ind that I have a"a$ened to.0 6e e'pha i)e that it i thi c#ear bright tate of 'ind and not an% pecific !nder tanding( "hich i the e ence of Zen En#ighten'ent. It i beca! e non-d!a# !nder tanding i inherent in thi tate of 'ind. Thi i the p#ace "here $oan 'a$e perfect en e. When I ear#ier "rote that @en ho can co'e in a variet% of po"er I "a thin$ing abo!t chi. Not a#"a% i $en ho acco'panied b% a grand e+p#o ion of chi. So'eti'e it i j! t a #itt#e e+p#o ion( and the acco'pan%ing a'adhi "i## not be ver% deep and #a t j! t a hort ti'e( Other ti'e it i a h!ge e+p#o ion and %o! "i## find %o!r e#f in a'adhi for da% . Thi a## depend on ho" '!ch chi i invo#ved. When retreat i over and o!r 'editation ched!#e i !b tantia##% red!ced the e+ce chi di ipate and "e event!a##% ret!rn to a 'ore nor'a# tate of 'ind "ith #ot of thin$ing and di cri'ination b!t "e are a# o changed( deep#% effected b% the e+perience. 6o" "e thin$ abo!t thing and o!r e'otiona# re#ation hip to the "or#d ha changed. .a%be "e "i## have a genera##% higher #eve# of chi then before the e+perience and contin!e to notice o'e effect fro' the chi( and 'a%be deep tate of 'editation are 'ore ea i#% acce ib#e. We thin$ there i o'ebod% there( o'ebod% in ide o!r head ( a 'e( b!t &!ddhi ' teache ! that thi i not the ca e. .a%be a better !nder tanding i that "e are i'p#% a ph% ica# bod% ani'ated b% chi. One thing I have noticed fro' '% e+perience i that at fir t the entering of c#ear bright a'adhi "a a#'o t #i$e the t!rning of a "itch. It "a not o'ething that ca'e !pon 'e grad!a##% b!t happened "ith a harp de'arcation. At fir t thi de'arcation "a a 'o'ent of ab o#!te b#ac$ a'adhi( #ater the de'arcation "o!#d be a r! h of energ%. After reading My Stroke of Insight b% 9i## &o#te Ta%#or I have co'e to thin$ that perhap c#ear bright a'adhi i a pheno'ena re#ated to the right ide of o!r brain.. .a%be thi bright a'adhi i in o'e "a% a t!rning on of con cio! ne in the right ide of o!r brain ("hi#e b#ac$ a'adhi i the t!rning off of o!r nor'a# verba# di cri'inating con cio! ne ( "hich re ide in the #eft ide of o!r brain. I don:t $no" b!t thi i an intere ting tho!ght. I have a# o e+perienced that a I beco'e 'ore $i##ed at entering thi c#ear bright a'adhi the harp de'arcation bet"een '% verba# di cri'inating 'ind and thi 2!iet( a"a$e a'adhi ha di appeared. I no #onger have e+perience of b#ac$ a'adhi and rare#% do I e+perience a r! h of chi energ% tho!gh I ti## fee# '% bod% fi## !p "ith chi if I it for e+tended period . .% "ho#e approach to 'editation ha changed d!e to the e e+perience ( and of co!r e '% "ho#e !nder tanding of #ife ha a# o changed. Thi i "h% I thin$ non-thin$ing i i'portant. I have 'an% friend "ho have been practicing 'editation for %ear ( doing retreat and a##( genera##% p!tting a #ot of ti'e on the pi##o" and the% have had fe" if an% deep 'editative e+perience . I have 'an% tho!ght abo!t "h% thi i the ca e. I thin$ there are genera##% t"o approache to 'editation. One approach i to not p!t an% effort into contro##ing or di cip#ining the 'ind b!t rather to #et go of effort and j! t tr% to be 'indf!# of the 'ind f!nctioning. Thi "a% "e co'e to !nder tand the

de#! ive nat!re of o!r thin$ing. So'e peop#e of thi choo# a% "e ho!#d not practice "ith an% de ire to e+perience en#ighten'ent and that in fact en#ighten'ent i "hen "e rea#i)e there i nothing to be acco'p#i hed in practice. With thi approach ho" can "e ever have deep 'editative e+perience 8 The other approach i that thro!gh the app#ication of effort in 'editation "e #earn to hone concentration and 'indf!#ne "hich together i the path to a'adhi and en#ighten'ent. I have a#"a% been a practitioner of thi econd approach. 6arada once to#d 'e that I !nder tood that 'editation "a #i$e a port. I p!t effort into practice and I e+perience the re"ard of that effort. I thin$ of 'editation not o '!ch a a port b!t an e+p#oration a cientific advent!re( e pecia##% at retreat "here I have the ti'e to p! h into ne" gro!nd and e+perience ne" p#ace in 'editation. I thin$ of Zen a pri'ari#% an e+perientia# di cip#ine. A## teaching are to be verified and !nder tood thro!gh 'editation. Even !ch ee'ing#% i'p#e teaching a S!)!$i: beginner: 'ind and Sha$%a'!ni: teaching on non-attach'ent cannot be f!##% !nder tood "itho!t deep e+perience in 'editation( &!t if "e attach to the !rface !nder tanding of the teaching and thin$ thi i "hat Zen and &!ddhi ' i abo!t then the% beco'e i'pedi'ent to deeper !nder tanding and deeper e+perience . There i a tor% in the Transmission of the Lamp that "hen the phi#o opher Nagarj!na 'et the 4har'a .a ter @api'ea#a. @api'ea#a aid to Nagarj!na /I give %o! a "i h f!#fi##ing je"e#.0 Nagarj!na read% to app#% hi phi#o ophic techni2!e a $ed( /4oe it have for' or i it for'#e 80 Spina# re pond ( /Thi je"e# neither ha for' nor i it for'#e .0 Nagarj!na "a t!nned b% thi re pon e. 6i interna# phi#o ophica# pratt#e "a topped co#d. In that in tant he !nder tood @api'ea#a: gift. @api'ea#a in an ear#ier tor% received the je"e# a the /Ocean of &!ddha Nat!re.0 In the S!raga'a S!tra it a% /The "ho#e 3niver e i one bright pear#.0 Thi je"e#( thi pear#( thi ocean of &!ddha Nat!re i the 4har'a$a%a.. Whi#e the 4har'a$a%a ha no for' it contain a## for' . It 'anife t a ever% for' fee#ing i'p!# e con cio! ne and tho!ght. There i not an%thing o!t ide the 4har'a$a%a nor doe an%thing e+i t fro' "ithin the 4har'a$a%a. Thi i not o'ething to be !nder tood thro!gh nor'a# d!a#i tic tho!ght nor can it be !nder tood a epi te'o#ogica# non-d!a#it%. Thi i onto#ogica# non-d!a#it% and can on#% be !nder tood thro!gh an onto#ogica# e+perience of nond!a#it%. It 'ight ee' that "e have arrived at a ver ion of '% tica# panthei ' "here ever%thing i ?od b!t in tead "e &!ddhi t ca## it the 4har'a$a%a. There i o'e tr!th to thi vie" b!t "hen Sha$%a'!ni ta#$ed abo!t hi !nder tanding he e che"ed theo#ogica# #ang!age and in tead pre ented a radica# !nder tanding of ca! e and effect. Theo#ogica# #ang!age then and no" i ba ed on an anthropo'orphic projection in "hich ?od or god are vie"ed to be o'e ho" #i$e o!r o"n ignorant !nder tanding of o!r e#ve ( an individ!a# "ith tho!ght and e'otion . &!t Sha$%a'!ni "anted to t!rn o!r "ho#e !nder tanding aro!nd. 6e aid( #oo$ aro!nd( c#ear#% vie" the nat!ra# "or#d and ee that ever%thing re !#t fro' ca! e and effect and i thereb% ephe'era# ever changing. No" !nder tand that "e h!'an "ith o!r interna# "or#d of tho!ght and e'otion a# o re !#t fro' ca! e and effect and are ephe'era# ever changing.. No" co'e the $ic$er( if "e tr!#% drop an% tho!ght of o!r pecia#ne a h!'an ( and !nder tand that "e h!'an re !#t fro' the a'e proce e fro' "hich ever%thing re !#t ( then o!r "ho#e d!a#i tic "or#d vie" di integrate and "e are #eft "ith an e+perience of onto#ogica# non-d!a#it%. The e+perience and !nder tanding of non-d!a#it% change ever%thing. We no" ee "ith the 4har'a E%e( the per pective of the 4har'a$a%a( the per pective of the 3niver e. Even o!r !nder tanding of ca! e and effect need to change. O!r nor'a# d!a#i tic !nder tanding of ca! e and effect( a the interaction of the '!#tip#icit% of thing ( no" i !nder tood non-d!a#i tica##% a the 4har'a$a%a in proce ( evo#ving.. 6a$!in in the Song of Za)en ca##ed thi /the onene of ca! e and effect.0 ?oing bac$ to Nagarj!na( after an e+ha! tive ana#% i ho"ing that a## thing are e'pt%( beca! e a## thing are te'porar% ephe'era# re !#t of ca! e and effect( he a $ the 2!e tion( /i even thi

e'ptine e'pt%80 S!rpri ing#% he a% %e . We 'ight thin$ that that he ha bitten hi o"n tai# and ha che"ed a## the "a% !p to hi e%e ba## . red!cing hi "ho#e % te' of arg!'entation to ab !rdit%. We 'ight thin$ he ha p!t ! in a po ition "here "e are afraid to a% an%thing abo!t an%thing.. &!t "e can interpret Nagarj!na different#%. We can ee hi idea of e'ptine a re !#ting fro' interdependent ca! ation a e'pt% fro' the #arger per pective of Onto#ogica# non-d!a#it%. Ca! ation i j! t an idea of the "a% thing #oo$ fro' a d!a#i tic per pective. Sha$%a'!ni had no prob#e' ta#$ing abo!t the "or#d and co!nt#e en#ightened &!ddhi t teacher pa t and pre ent have a# o had no prob#e' ta#$ing abo!t the "or#d. The% po$e abo!t interdependent ca! ation( and the ever changing nat!re of the "or#d and 'a% even have ! ed "ord #i$e proce and evo#!tion. Tho!gh "e !nder tand that #ang!age carrie d!a#i tic a !'ption thi i not a prob#e' fro' in ide a non-d!a# per pective. 7ro' in ide a non-d!a# per pective no "here doe d!a#it% e+i t. The ee'ing d!a#i tic conf! ion "e h!'an are ca!ght in( the !ffering thi ee' to create( a' ara( i j! t the activit% of the non-d!a# 4har'a$a%a. Thi i ti## too ab tract. In Zen "e a#"a% ta#$ abo!t the Tr!e Se#f or the >arge Se#f. In Zen "e are not #oo$ing for j! t an inte##ect!a# !nder tanding of the 4har'a$a%a. b!t rather a deep identification( thro!gh e+perience "ith the 4har'a$a%a. It i thro!gh thi identification that "e !nder tand that "e and a## other individ!a# thing have and "i## a#"a% be the "ho#e 3niver e. The "ho#e 3niver e( and I a' not ta#$ing abo!t j! t thi 3niver e that i ob erved b% a trono'er ( I a' ta#$ing abo!t the tota#it% of "hat i . One 'ight thin$ that thi i an eterna#i t po ition and o'e ho" vio#ate &!ddhi t !nder tanding b!t thi i act!a##% the other ide of !nder tanding that a## thing are i'per'anent ever changing( ephe'era#. If "e j! t top at an !nder tanding of i'per'anence "e can ea i#% fa## into a t%pe of nihi#i ' in "hich nothing e+i t e+cept a projection of o!r o"n 'ind. &!t thi i on#% beca! e "e are ti## ca!ght in a d!a#i tic per pective in "hich there i ti## an individ!a# "ho ha a 'ind that 'a$e projection . Tr!#% if ever%thing i i'per'anent and ephe'era# "itho!t an% individ!a# e+i tence( inc#!ding o!r e#ve ( and o!r 'ind ( then ever%thing beco'e one thing( thi '% terio! proce "e ca## the 3niver e( the 4har'a$a%a( o!r Tr!e Se#f. When the Zen .a ter a% /4o %o! hear the trea'8 &eco'e one "ith the trea';0 he i !#ti'ate#% not a $ing for the individ!a# thro!gh o'e ort of profo!nd tate of 'ind to beco'e one "ith the trea'. The Zen .a ter i a $ing the individ!a# to recogni)e that he a#read% i ( ha been( and a#"a% "i## be( one "ith the trea'. 6e contain the trea' and the trea' contain hi'( not j! t for a 'o'ent in ti'e in "hich both e+i t b!t for a## ti'e pa t pre ent and f!t!re. The pre ent contain both the pa t and the f!t!re in o!r identification "ith the 4har'a$a%a and thro!gh o!r !nder tanding of interdependent origination. 1et in another en e the pre ent co'p#ete#% c!t off pa t and f!t!re. Thi i the rea#it% of deep 'editation. Thi i "hen "e have dropped a## tho!ght of either pa t or f!t!re( even dropped a## trace of pa t tho!ght habit ( and beco'e f!##% pre ent( co'p#ete#% c#ear. Thi i deep a'adhi. It i beca! e of the c#arit% of deep a'adhi( beca! e a## o!r pa t tho!ght habit are dropped that "e can no" !nder tand fro' a co'p#ete#% different per pective. It i fro' here that "e can c#ear#% ee both pa t and f!t!re and !nder tand the non-d!a#( the 4har'a$a%a( o!r Tr!e Se#f. Thi i prajna *"i do',. 6!i Neng the i+th Chine e Patriarch aid /Prajna i the f!nction of a'adhi and a'adhi i the bod% of prajna..0 So'e peop#e thin$ that prajna i a f#a h of in ight that c!t thro!gh the conf! ion of o!r ordinar% 'ind( b!t act!a##% it i the nat!ra# re !#t of a c#ear 'ind. /The 'atter of birth and death i of great i'portance.0 Re o#ving thi 2!e tion ha a#"a% been con idered a $e% tep in Zen. Witho!t thi re o#!tion "e are ca!ght in a c%c#e of !ffering ca! ed b% the fear of death. On#% b% deep#% penetrating the non-d!a#( the 4har'a$a%a( can "e re o#ve the 2!e tion of birth and death and ee that there rea##% i no birth or death b!t on#% the 4har'a$a%a "hich neither i born nor die . And then it i o!r identification "ith the 4har'a$a%a a the Tr!e Se#f that a##o" ! to drop a## attach'ent to a per ona# e#f and #a% a o#id fo!ndation for happine . The !nder tanding of E'ptine a a## thing being ephe'era# re !#t of ca! e and effect( "itho!t ta$ing the

ne+t tep into non-d!a#it%( doe not do thi . Thi j! t #ead to nihi#i '. And a 'a ter% of that 2!iet peacef!# tate of 'ind ca##ed Sa'adhi or even a te'porar% e+perience of onene i a# o not 2!ite eno!gh to #a% a o#id fo!ndation beca! e "e event!a##% ret!rn to o!r d!a#i tic "a% of thin$ing. The e are both i'portant tep b!t it i in the identification "ith the 4har'a$a%a that "e beco'e one "ith a## that i ( both pa t and f!t!re( and #oo e the fear of death. It i in the identification "ith the 4har'a$a%a that "e engage the inte##ect!a# ide of o!r inte##igence and create a ba#ance in o!r !nder tanding that bring thi &!ddhi t thing into a## a pect of o!r #ive . It i in the identification "ith the 4har'a$a%a that "e rea#i)e thi "ho#e 3niver e i perfect the "a% it i ( j! t one bright je"e#( that it co!#d not be other than it i ( b!t that it "i## be different in the f!t!re. It i in the identification "ith the 4har'a$a%a that "e rea#i)e that "e h!'an do not !ffer beca! e "e #ive in a "or#d of d!a#it%( there i n:t an% d!a#it% nor in a certain en e an% !ffering or for that 'atter an% happine . It i in the identification "ith the 4har'a$a%a that "e f!#fi## the &odhi attva vo" to #iberate a## entient being ( rea#i)ing that the% have a#"a% been #iberated. It i in the identification "ith the 4har'a$a%a that one individ!a#: #iberation beco'e ever%bod%: #iberation. It i in the identification "ith the 4har'a$a%a that "e #oo e fear and can tr! t. It i in the identification "ith the 4har'a$a%a that "e #a% a o#id fo!ndation for happine . It i in the identification "ith the 4har'a$a%a that "e can #ive in a "or#d of partic!#ar and ti## be gro!nded in Onene . I co!#d go on and on b!t that ee' a #itt#e ridic!#o! and po'po! . The point i that thi non-d!a# identification "ith the 3niver e give ! a "ho#e different "a% of !nder tanding that can re o#ve a## interna# conf#ict and 'a$e ! happ%. It a# o ee' to create a f#e+ibi#it% of 'ind that ee' to #iberate one fro' an% fi+ed idea ( inc#!ding o!r Zen and &!ddhi t idea and a# o #iberate one to ! e idea "ith an !n! !a# f#e+ibi#it%. In Zen "e ca## thi eeing "ith the 4har'a E%e. There i a @oan tor% in Zen "hich goe ( a Zen t!dent a $ the 'a terB /What i the 'eaning of &odhidhar'a: co'ing fro' the "e t80 The Zen 'a ter rep#ie ( /The oa$ tree in the garden.80 Tho!gh the t!dent i a $ing abo!t &odhidhar'a "e can a !'e he i a $ing abo!t the 'eaning of the &!ddha 4har'a( b!t the Zen 'a ter: re pon e ee' to be o incongr!o! it 'a$e #itt#e en e. What i the re#ation hip bet"een an oa$ tree and the &!ddha 4har'a8 One 'ight thin$ the t!dent "a a $ing a great big 'etaph% ica# 2!e tion and j! t got( in the che'e of thing ( one #itt#e ephe'era# tree. &!t that tree i not j! t one #itt#e ephe'era# thing. No thing i j! t a thing. Nagarj!na 'ight have pointed o!t that a thing i e'pt% of an% tr!e rea#it% and 'ade it #e than a thing( nothing. &!t eeing "ith the 4har'a E%e a# o 'a$e a thing infinite#% 'ore then j! t an i o#ated ephe'era# thing. It i preci e#% beca! e a thing i e'pt% of an% /being in it e#f0 that it i in o'e en e the "ho#e 3niver e( the 4har'a$a%a. Whi#e in o'e en e the 4har'a$a%a i an !nfatho'ab#e '% ter%( the e'bodi'ent of the mystery, it i a# o $no"n in each and ever% thing. The Oa$ Tree in the garden i the "ho#e 3niver e( the 4har'a$a%a. There i another ter' for the 4har'a$a%a ! ed in the Avat a' a$a S!tra( 4har'adat!. 4har'adat! 'ean the interpenetration of the dhar'a . 4har'a a it i ! ed here i en e object. A## thing are dhar'a . &!t in !nder tanding the 4har'adat! a## thing o interpenetrate that the% beco'e each other and each thing in o'e "a% beco'e the "ho#e 3niver e. Thi i an !nder tanding in "hich o!r nor'a# vie" of ca! e and effect brea$ do"n and the 3niver e i een a an infinite#% co'p#e+ "eb of ca! ation in "hich there are no individ!a# ca! e . There i on#% one ca! e and that i the "ho#e 4har'adat!( the 4har'a$a%a. Each and ever% thing i a 'anife tation of the 4har'a$a%a( and the 4har'a$a%a i the !' tota# of the activit% of ever% thing. Thi "or#d of individ!a# thing i not the rea#' of d!a#it%( it i the rea#' of the re#ative. We 'ight a% that thing have re#ative e+i tence( are re#ative#% rea#. What "e hone t#% and tr!thf!##% a% abo!t thing i re#ative tr!th. Even the 'eaning of "ord i re#ative( re#ative to the ti'e and p#ace and !nder tanding behind it ! e. The ! e of the "ord re#ative i to point o!t the re#ationa# 2!a#it% of thing ( that thing *and being , on#% co'e into te'porar% e+i tence in their re#ation to the re t of the 3niver e. .% friend: vie" that an%thing aid abo!t the Ab o#!te nat!re of rea#it%( i nece ari#%

inco'p#ete( d!a#i tic( and therefore fa# e i tr!e fro' one per pective. 1et thi !nder tanding ha not topped. fro' the ti'e of Sha$%a'!ni &!ddha( &!ddhi t 'a ter and Zen 'a ter have been de cribing the Ab o#!te in vario! "a% . Sha$%a'!ni aid that ever%thing i con tant#% changing( that ever%thing re !#t fro' ca! e and condition ( and that nothing -e pecia##% ! h!'an - ha a o!# *at'an,. We 'ight not thin$ it i b!t thi i a de cription of the Ab o#!te. The f!rther deve#op'ent of the concept of ca! e and effect and !n%ata *e'ptine , in the .aha%ana i a# o a de cription of the Ab o#!te. The 4octrine of the Tri @a%a i a# o a de cription of the Ab o#!te. The ee'ing#% '%tho#ogica# re#' and 2!a#itie of the co 'ic &odhi attva ( Ava#o$iti hvara( .anj! ri( Sa'itabadra( A'itaba( etc. are a# o de cription of the Ab o#!te. The Zen 'a ter Rin)i even per onified the Ab o#!te "hen he ca##ed it the /'an of no ran$.0 >ang!age in &!ddhi ' ha often been ! ed "ith an !nco''on #ibera#it%. 4eep &!ddhi t e+perience i not on#% a #iberation fro' the bond of !ffering it i a# o a #iberation fro' the e+act 'eaning of "ord ( a poetic #iberation a##o" for an infinite n!'ber of e+pre ion for &!ddhi t tr!th.. Shodo 6aradha Ro hi ca## the !n! !a# ! e of #ang!age in &!ddhi ' the /#ang!age of the inconceivab#e.0 I thin$ it can be better !nder tood if "e thin$ of it a the #ang!age of identit% in "hich 'etaphor i tretched to the #i'it. 4eep &!ddhi t e+perience a##o" one to ee thing thro!gh the #en of non-d!a#it% in "hich ever% individ!a# thing beco'e a 'etaphor for ever% other individ!a# thing and a## thing are 'etaphor for the Ab o#!te. One e+pre ion of thi !nder tanding i the doctrine of the Tri$a%a( the three bodie of the &!ddha. The Sa'bog%a$a%a -the b#i bod%- i the individ!a# being of a &!ddha enjo%ing the b#i of individ!a# rea#i)ation. Thi i the per pective of re#ative thingne . The Nir'ana$a%a -the tran for'ation bod%- i the bod% of identification in "hich a &!ddha ee hi'Cher e#f a the other. In Zen "e e'pha i)e thi e+perience. When o!r !bjective eparation brea$ do"n and "e beco'e the other. We can beco'e the other in 'an% different "a% . We can beco'e a o!nd in deep 'editation( or a Sha$i'!ni #oo$ed !p and beca'e the 'orning tar "e can beco'e an inani'ate object. &!t "e can a# o beco'e another being in o!r deep capacit% for e'path% and #ove. Thi i "here the &odhi attva path begin . >a t#% there i the 4har'a$a%a "hich contain ever%thing( a## !niver e a## ro##ed !p into One. Thi i non-d!a#it% bro!ght to the #i'it. A## three of the e bodie can not rea##% be eparated. The Sa'bog%a$a%a and the Nir'ana$a%a are j! t a pect of the 4har'a$a%a. &!t the% do repre ent different a pect of &!ddhi t e+perience and !nder tanding( and each repre ent a different per pective e+pre ed in different #ang!age. The per pective of the Nir'ana$a%a i the #ang!age of /j! t thi 0( c#ear and preci e in a "or#d of '!#tip#icit%( giving credence and re pect to o!r individ!a# e+perience. Thi i the #ang!age of Sha$%a'!ni and Theravada &!ddhi '. The Per pective of the Sa'bog%a$a%a i e+pre ed in the #ang!age of identit%. What i''ediate#% co'e to 'ind i River and .o!ntain S!tra b% 4ogen Zenji. Thi e a% cannot be !nder tood !n#e the reader beco'e the river and 'o!ntain . 3n#e "e beco'e the 'o!ntain ho" co!#d "e !nder tand that /'o!ntain "a#$08 4ogen tretche the reader b% tretching the ! e of 'etaphor in a "a% that on#% deep e+perience of Onene "o!#d a##o". >a t#% the 4har'a$a%a give ! the per pective of the "ho#e 3niver e in "hich both nothing e+i t and ever%thing e+i t . Thi contain the other per pective and it a# o contain 'an% 'ore per pective "hich "e ee thro!gho!t &!ddhi t #iterat!re. 7ro' the per pective of the 4har'a$a%a "e can !nder tand !ndifferentiated Onene ( "e can !nder tand E'ptine ( "e can even !nder tand the 'agica# #ang!age that tart 'o t of the .aha%ana S!tra . There are '!#tip#e per pective "e need to !nder tand if "e are to !nder tand the f!## variet% of Zen and &!ddhi t #ang!age. The e are the vario! per pective of practice and in tr!ction in practice. So'eti'e I thin$ the e are the 'o t conf! ing beca! e the% are ee'ing#% the ea ie t to !nder tand and beca! e of that "e often attach to the' and thin$( /Thi i Zen.0 or /Thi i practice.0 &!t #i$e the "or#d aro!nd( ! o!r practice i a#"a% changing( evo#ving into o'ething ne" and a pecific !nder tanding that 'a% be i'portant at one tage in o!r practice can ho#d ! bac$ fro' progre ing. One !ch teaching i /On#% don:t $no";0 The 'o t obvio! !nder tanding of thi

teaching i that a Zen practitioner "e ho!#d drop a## o!r previo! a !'ed !nder tanding of thing ( deve#op a 2!e tioning attit!de( and be "i##ing to a% /I don:t $no";.0 When tarting a practice in Zen thi i a ver% good attit!de( b!t then a "e progre in o!r practice 'a%be o!r !nder tanding of /On#% don:t $no";0 change . We 'ight !nder tand /On#% don:t $no";0 a being abo!t that p#ace in 'editation "here even the a !'ption of tho!ght end beca! e tho!ght i topped. Thi i carr%ing the teaching of /On#% don:t $no"0 to another p#ace. &!t then /On#% don:t $no";0 beco'e on#% not eno!gh beca! e there i not %et en#ighten'ent.. 6o" can "e an "er a $oan if "e ho#d to /On#% don:t $no";08 And then once there i en#ighten'ent there i a definite $no"ing and o /On#% don:t $no";0 i no #onger app#icab#e.. There i the tho!ght that the individ!a# ha on#% hi Cher e#f: o"n e+perience to "or$ "ith in the 2!e t to find !nder tanding. Thi ee' e'inent#% rea onab#e( that the 2!e t co'e do"n to the !bjectivit% of the individ!a# and %et it i ba ed on the a !'ption that the individ!a# ha o'e rea# e+i tence a a /being in it e#f.0 Thi i not the per pective of the 4har'a$a%a. If "e enter the per pective of the 4har'a$a%a "e '! t a% that a## !nder tanding and a## e+perience i reve#ation. The Oa$ tree in the garden i a reve#ation( The tho!ght that are "ir#ing thro!gh %o!r head a %o! are reading thi e a% are reve#ation. The% are bro!ght to %o! b% the 3niver e. 3nder tanding i not o'ething "e o '!ch fig!re o!t a are given b% the 3niver e and the it!ation. And even the idea that there i an individ!a# "ho ha the reve#ation i not 2!ite correct. .a%be it "o!#d be 'ore acc!rate to a% that the individ!a# and the !nder tanding are re#ative part of the "ho#e it!ation "hich inc#!de the "ho#e 3niver e. There i no !bject object d!a#it% and tho!gh 'an% peop#e in ee$ing to !nder tand non-d!a#it% drop the object and pre erve the !bject( it "o!#d be 'ore acc!rate if "e drop the idea of a !bject and the idea of a !bjective per pective and rea#i)e that there i on#% the objective( "hich i the "ho#e 3niver e. Thi doe not 'ean in an% "a% that o!r tho!ght are correct on#% that the% appear a the% '! t. Even o!r tho!ght of e#f and o!r de ire ( thi i j! t the 3niver e ta#$ing( the e are j! t the 3niver e: o"n de#! ion and the 3niver e o"n de ire . The e+perience "e ca## en#ighten'ent i the reve#ation of the 4har'a$a%a and the 4har'a$a%a: per pective. We 'ight a# o a% that en#ighten'ent i j! t the 3niver e a"a$ening fro' a drea' of individ!a# e#ve to it o"n Se#f a"arene . 1et once the e+perience of en#ighten'ent ha pa ed the individ!a# ret!rn to the individ!a# per pective b!t thi individ!a# per pective ha great#% changed. It: fo!ndation i no" the 4har'a$a%a 'anife ting a a '!#tip#icit% of per pective . 1a !tani Ro hi in hi co''entar% on 4ogen: Genjo Koan( Flowers Fall( "roteD
To speak traditionally, When all dharmas are Buddha dharmas, is the gate of setting up differen es! "t#s the relati$e position! But it is not the relati$e position that the unenlightened person sees! "t is the relati$e position that has the a%solute position as it#s ground!! "n other words it#s the relati$e in the midst of the a%solute!