objectification  of action  by tracing  it  to  that
　　   Action  which is behind  such objectification;  that
　　   Action is equivalent to ego itself as creator of the
　　   dualistic  human world.  Such a world  is based on a
　　   mistake  built into the very nature  of ego: instead
　　   of participating  in and  uniting  with  the  actual
　　   nothingness,  we  create   something   by  willfully
　　   setting ourselves in opposition to it;  such willful
　　   opposition  is what is meant by karman(or Action) in
　　   its true ontological significance. Doing nothing, in
　　   this   context,   means   precisely　　 this   active
　　   participation   in  the  truth  of  nothingness   or
　　   emptiness. It is Non-Action which undoes what Action
　　   has done.  It does not create a world; it undoes the
　　   world that Action has created.

　　   II

　　   What is ultimately  important in Zen is not whether,
　　   in  some  theoretical  sense, karman  is  empty, but
　　   whether, in  a  radical  practical  way, it  can  be
　　   realized  or actualized  as empty through meditation
　　   practice.  Another  way of putting  this would be to
　　   say  that  one shows, on the  practical  level, that
　　   karman  is empty  precisely  by uniting  with it;  a
　　   union  which  would  be impossible  were karman  not
　　   empty.  What precludes the possibility of such union
　　   is  simply   the  habit  of  objectification,  which
　　   separates  the agent from his action  and his action
　　   from  the formless  reality  of the universe.  It is
　　   this habit  that is broken  by meditation  practice.
　　   Once one no longer objectifies  his karman, then one
　　   is no longer separate  either from his action or his
　　   environment.  Such  union, I  suggest, characterizes
　　   the relevant  sense  in which, from  a Zen point  of
　　   view, there  is liberation  from  karman.  Far  what
　　   enslaves us about karman is our dualistic separation
　　   from  it.  By uniting  with  the fact  of karman  we
　　   reveal the truth of emptiness, which is nothing  but
　　   the truth of radical nonduality.

　　　　　　　　　　　　  P.81

　　   To make this point clearer  I should like to turn to
　　   a brief consideration  of the koan from The Gateless
　　   Gate  known   as  "Hyakujo's   Fox."(13)

　　　　  This  koan  concerns  the  relationship  between
　　   karman and enlightenment.  In his commentary on this
　　   koan, Joshu  Sasaki  Roshi  says that what is at the