heart  of it is the realization  that the world is a
　　   mistake.(14) It is a mistake in the sense that it is
　　   mis-taken  as an object, set over against a subject;
　　   without this mistake of objectification  there would
　　   be no world  at all.  If the world  is in essence  a
　　   mistake, then the task of the enlightened  person is
　　   to unite with the mistake. This need for a practical
　　   union with what is mis-taken  means that any attempt
　　   at  a theoretical  discussion  of  the  relationship
　　   between karman and enlightenment is pointless, since
　　   the  context  of the discussion--the world--is such
　　   that any statement  within this context  must itself
　　   be mistaken.  (Compare  Nietzsche's  "Everything  is
　　   false.") The point  is that the only way to undo the
　　   mistake  is to become it;  in so doing one expresses
　　   one's  understanding  that  "there  is  no  need  to
　　   realize truth" in a world which is mistaken.(15)

　　　　  The enlightened person can free himself from this
　　   mistake  by uprooting  all trace of objectification,
　　   but it is nonetheless  the case that he must live in
　　   that mistaken  world  and therefore  his way of life
　　   must involve, not an escape  from the world into the
　　   so-called  truth  of  enlightenment, but  a complete
　　   transcendence  of  truth  itself.  The  old  man  is
　　   enlightened  by Hyakujo's  response  to his question
　　   not because  it is the "right"  response, but rather
　　   because the response succeeds  in making him realize
　　   that there is no truth to be realized.  When Hyakujo
　　   says  to Obaku, "I thought  a foreigner's  beard  is
　　   red, but now I see that it is a foreigner with a red
　　   beard," he thereby  vividly  shows  his own complete
　　   union with, and liberation from, both unmistaken and
　　   mistaken opinions about karman and enlightenment. As
　　   a result, he shows  that he has become  one with the
　　   spirit of nonduality  that does not exclude anything
　　   at all.

　　　　  If the world is a mistake because of the fact of
　　   objectification;  and  if there  is  objectification
　　   because  of  the  fact  of  action;  and  if  karman
　　   primarily  refers  to this  fact  of  action  on  an
　　   ontological level;  then, one can say that karman is
　　   indeed the source of the world as mistake. The world
　　   is  a  mistake   because   the  impulse  to  act  is
　　   ontologically　　 mistaken:   it   presupposes　　 the
　　   mis-taking of reality as something separate from and
　　   external to the ego-agent. The fact of action causes
　　   the appearance of dualism because the agent requires