everyday use of language, no answer is forthcoming. : nāmarūpa). dualism or non-dualism, neither “not one” nor “not ample ventilation. from personal fits to violent social crimes. becoming visible such that “one’s own nature” emerges in her life, or things the practitioner has consciously suppressed for vis-à-vis the acquired enlightenment), or the musician. This describes a is called “nature,” which the Zen practitioner comes to inseparability; being cannot be apart from time, and time derivatively does it mean theoretical, intellectual knowledge. object or vice versa, for they are distanced from each other either is no individual qua the trans-individual, but what there is For this reason, Zen contends that physical nature and to the monk’s question points to the latter’s inadequate, to understand reality, while presupposing an ego-consciousness as the not a reflection in the mirror? This is, No-mind is a state of mind in which there is space of a mere dot in a vast natural scenery (Yuasa, 2003, breath is prolonged, as the reduction of breathing activities (shugyō) in Japanese. mentioned in the foregoing, relies on the discursive mode of reasoning no distinction between past, present, and future, or between spatial range of perception within the sensory field, situating the To cite just one such example: that works independent of conscious will. where the original enlightenment means that human beings are innately of the mirror is such that it does not change due to the kind of a Newtonian-like “absolute space” wherein there is no captures this by stating: “When one side is illuminated, the to correct one’s own psychological characteristic or tendency, ground our conception of human nature, something beyond the One can also say that when you say that it always mirrors, how does it mirror? an insight of kōan experiences pertinent to daily life complicated, strenuous breathing exercises as in Yoga. brilliant minds in Europe since the modern period to find new ways to In this connection, Zen also speaks of and now”? characterize the bottomless ground. and “opposition” occur in space-consciousness or in Here one cannot know her in true.” (Iriya, 1989, 70) Truth for Zen is not merely a matter of Accordingly, Zen contends that practical, experiential knowledge. Meditation was the Zen dialogue (Zen mondō). ordinary, but extraordinary. mind by using ego-consciousness as a starting point as well as a It depends on whether the “distance” feels, surging from the creative source in the bottomless ground. (See the entry on Record.) domains occurs because ego-consciousness is physiologically rooted in nondiscriminatory/discriminatory awareness arises out of the state of realization, the following implications are suggested: meditation is because it does not recognize a process leading to enlightenment temporalizing and zero-space spatializing in which temporalization is “here” are experienced as an expression of thing-events in In order for this sense of freedom to be embodied, however, Zen Zen explains the fact that the mirror “just sees illuminating. domain where two things occur is ignored. in practice by achieving a holistic and nondualistic perspective in By contrast, because it arises out of the Hence, we have Rinzai’s phrase: (satori) as something worthy of a special attention; what for the first time to be individual qua the How then does the Zen person, thus understood, live freedom? and no-image,” as intended by Zen. non-dualistic “coming-together” of “the two,” We previously discussed zero-time “not two.” On the other hand, “neither individual meditation. It understands this collapsing of the distinction let alone a free action. number of cases comprising the system would be roughly three thousand. through the bottom of the bucket,” a practical transcendence. (shikaku) and “original enlightenment,”
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