When one has seen into the dependence  of action  on
　　   Action, one realizes  that one does indeed live in a
　　   world that one has created oneself. This realization
　　   makes  it imperative  that one live in what  one has
　　   created wholeheartedly.

　　　　　　　　　　　　  P.84

　　   Situations  are no longer  relative  to this or that
　　   consideration;  they  are all the same  in the sense
　　   that they are all but manifestations  of the mistake
　　   which  is Action  itself.  This  is the way in which
　　   they are seen as being absolute.

　　　　  Shibayama  Roshi  goes  on  to  say  (construing
　　　　  "karman" as causation):

　　   Anything  is just 'it.' Anything  is just causation.
　　   What  else  could  we say? This  very  place  is the
　　   absolute place. When the whole universe is causation
　　   itself, how can there be 'falling' or 'not falling'?
　　   You may therefore  correctly  call it 'not falling,'
　　   or just  as correctly  'not  ignoring.'  If  even  a
　　   thought of knowledge moves there, both 'not falling'
　　   and 'not ignoring'  are in error.  You may say, 'not
　　   ignoring   causation,  '   yet   if   discriminating
　　   consciousness moves there and if you become attached
　　   to 'not ignoring,' you are turned  into  a fox.  You
　　   may say, 'not falling into causation,' and if you do
　　   not become attached to it, you are released from the
　　   fox body.  The essence  of this koan  can really  be
　　   appreciated   when  one  experiences   the  fact  of
　　   no-mind.(22)

　　   When I no longer  stand in any relationship  to what
　　   is happening  (and no longer, therefore, "know" what
　　   is happening), there is no longer anything  relative
　　   about what is happening.  When everything has become
　　   absolute in this sense, then it is possible to unite
　　   with  or  become  one's  karman,  because   one  has
　　   abandoned   the  very  habit  which  precluded  such
　　   union--namely, the interest in knowing one's karman.
　　   When  one  unites  with  one's  karman,  it  thereby
　　   becomes  absolute;  but once it has become absolute,
　　   it is no longer "mine," for there is no relationship
　　   at all  that  obtains  at that  point.  This  is the
　　   crucial   paradox   behind   the   movement   to  an
　　   understanding  of  the  transpersonal  dimension  of
　　   karman: when  I become  my karman, my karman  is  no
　　   longer mine.  This paradox  shows the sense in which
　　   transcendence  is not at all what is involved  here.