sense of being absolute, which  is to say, no longer
　　   merely relative to details of personal or individual
　　   karman.  I am not  merely  "my"  karman, I am karman
　　   itself: I am the fact that the ego-based  impulse to
　　   act simultaneously  creates  both the agent  and the
　　   world  in  which   he  acts.   What  is  of  crucial
　　   importance   in  Zen  is  not  making   karman  into
　　   something  which exists outside of oneself, which is
　　   what one does, for example, when one speaks of it as
　　   moral law or even as the law of causation. As Sasaki
　　   Roshi  says,  karman  "never   exists   outside   of
　　   yourself.  This  is very  difficult.  The  world  is
　　   one."(18) Part of what this means  is that there  is
　　   not "you"  and "the world," or "you"  and "karman'';
　　   what there is is the one mistake of objectification.
　　   When karman is no longer located  outside of oneself,
　　   then, strictly speaking, there is neither you nor the
　　   world;  and hence no context really in which to speak
　　   of  karman  or for  it to  function.  Because  karman
　　   ceases to function  once the dualistic  framework  it
　　   requires  has been undermined, the existential  union
　　   with  karman  can bring  about  both  liberation  and
　　   purification.

　　　　  Going back to the distinction  introduced in the
　　   first section, we can say that karman  and world are
　　   one because  karman  creates  world.  The  posterior
　　   karman appearing in the world (action) is created by
　　   the  karman  prior  to the  world  (Action), and  is
　　   therefore  dependent  on it.  We tend  not to notice
　　   this crucial dependence  because  of our wrongheaded
　　   belief  in  the  independent, objective  reality  of
　　   posterior  karman.  What  this  belief  does, on the
　　   practical  level, is  separate  us from  our  karman
　　   (objectification entails estrangement),

　　　　　　　　　　　　  P.83

　　   and  this, in  turn, endangers  the  possibility  of
　　   union.  To perceive  the dependence  in question  we
　　   must deobjectify  karman, which is done, once again,
　　   through  meditation   practice.   By  deobjectifying
　　   karman  one  renders  it  empty--one   realizes   or
　　   actualizes its emptiness.  As a result, one is freed
　　   from the error of reification and hypostatization.

　　　　  Hakuin   speaks  in  his  "Song  of  Zazen"   of
　　   extinguishing   karman   in  just   one   meditation