The horizontal dimension refers to the ordinary social and historical world with all of its contingent features and distinctions. The vertical dimension on the other hand refers to the metaphysical aspect of human existence in which we become aware of the ultimate nonsubstantiality and emptiness of reality. What is crucial to see is how the two dimensions are necessarily interconnected.

As stated above, the vertical dimension represents the religious realm and the awareness of the ultimate emptiness of everything found within the sociohistorical realm. But precisely because it is a realization of the emptiness of the entities and values discovered in the historical dimension it is dependent upon that realm. Abe thus maintains that "the sociohistorical dimension is indispensable as the condition or occasion necessary" (36) for the manifestation of the religious dimension. It is always only in relation to a particular set of social and historical conditions that we become awakened to the ultimate emptiness of reality. It is therefore incorrect to think that the realization of śūnyatā in the vertical dimension obliterates our involvement within the horizontal dimension, since such a realization is always the realization of the emptiness of exactly that dimension. Abe writes in this regard that "the universal ground of human existence cannot be realized apart from the particular 'what' and 'when' as the condition or occasion."(37)

Given Abe's distinction between the horizontal and vertical levels of experience, and the manner in which they are interrelated, the plausibility of a Buddhist social ethics becomes more apparent. Contra the traditional criticisms, the realization of śūnyatā does not involve a complete abandonment of distinctions at the horizontal level. Abe notes that "in Buddhism the realization of the particularity and distinction of everything is indispensable as the condition for awakening to equality beyond distinctions."(38) The distinctiveness of the horizontal dimension is not abandoned in the realization of the absolute emptiness reality; after all, the realization that the entities and values discovered within the horizontal dimension of experience have no ultimate, independent reality can only take place if their particular and contingent reality is acknowledged. In the realization of śūnyatā one does not completely abandon the horizontal dimension of experience, rather a creative transfiguration takes place that allows the Buddhist to work creatively without substantializing that reality. In realizing the contingency of the horizontal dimension the Buddhist can act within a particular set of social and historical conditions while acknowledging their contingency, thus freeing them to work creatively for positive change without making any particular aspect of the horizontal dimension absolute.

Further, given this interpretation of the horizontal and vertical realms of experience we can understand how the fundamental criteria of Buddhist action might give rise to positive social critique and reform. Earlier we said that the ultimate criteria of Buddhist thought and action was whether or not such thought or action led to awakening of oneself and others. The realization of emptiness, the vertical dimension of experience, is always an awakening in relation to a particular set of sociohistorical conditions, the horizontal dimension, that are the necessary conditions for awakening. When this is taken into account one could argue that certain social configurations are more conducive to the experience of enlightenment than others. We saw that it was our attachments at the horizontal level of experience that prevent enlightenment. When persons live in abject social conditions they are much more likely, by necessity, to remain attached to the horizontal dimension of experience. For instance, when individuals have to struggle every day just to earn enough to supply their family with basic needs such as food and shelter these elemental needs will naturally become the prime focus of their life. On the other hand, individuals from social groups that do not have to struggle on a day to day basis to meet such material needs are able to detach themselves from the overriding attachment to these exigencies and thus become aware of the vertical level of experience. A Buddhist social ethic would consist in diagnosing and promoting those social configurations which are more apt to enable the most persons to free themselves from the overriding practical necessities of the horizontal dimension that lead to individuals' attachments with goods and situations in that realm. As the vertical level and the experience of enlightenment always take place in relation to specific sociohistorical conditions, Buddhist social ethics must promote those sociohistorical conditions that are most conducive to the enlightenment of all persons.

Conclusion In this essay I have examined several prominent criticisms that have been directed at Zen Buddhism. The common feature of these criticisms is that they claim that certain Buddhist doctrines are incompatible with the development of any positive social ethic. Ascertaining the proper strength of such criticisms is particularly important within the Western context since the development of viable forms of Western Buddhism depends upon the ability of Buddhism to address the social issues that are at the forefront of contemporary discourse. If Buddhists cannot develop dialogical responses to these concerns, then Buddhism in all likelihood will remain on the periphery of Western cultural practices, representing only an exotic curiosity and not a vital resource. Criticisms of Buddhism's social applicability in a sense run to the heart of the issue of whether or not Buddhism itself is applicable to the contemporary Western experience, since an awareness of social problems has become central to the Western experience, both practically and theoretically.