Years, I have heard that when an Oriental student visits Hardinger in Freiburg and asks the letter about the meaning of Aletheia, Hardinger replied that the student ought to know the meaning, as he was come from the East, and must know Pragina, must know Paiu. In this sense, the meaning of Paiu plays an important role, not only in the ancient school

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of Eastern philosophy, but also in the modern philosophy of the West. Let us discuss the meaning of Paiu in the light of modern philosophy. Paiu, or Pragina, is sometimes identified as the intuition by modern philosophers, but Suzuki, Professor Suzuki, D.T. Suzuki, would use the term Pragina-intuition, Pragina-intuition, when it is related to intuition. As he wrote an article on Reason and Intuition, he particularly pointed out that intuition

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is Pragina-intuition. Let us see what is the meaning of intuition according to modern scientific philosophers. In the Transcendental Doctrine of Elements, in Kant's Critique of Pure Reason, the opening sentence reads, In what manner, by whatever means, a mood of knowing may relate it to objects, intuition is that through which it is in immediate relation to them.

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But intuition takes place only in so far as object is given to us. This is in page 65, Critique of Pure Intuition. This is very important because it was given by Kant. Let me recite once more. In what manner, by whatever means, a mood of knowing may relate it to objects, intuition is that through which it is in immediate relation to them. But intuition takes place only in so far as object is given to us. Only in so far as object is given to us. From these statements, as we see quite clearly, that when intuition takes place, there must

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be a relation between the one who intuits and the things which are intuited. Let me recite this sentence once more. From these statements, we may see quite clearly that when intuition takes place, there must be a relation between the one who intuits and the things which are intuited. However, on the highest level of intuition, such as Prajna Intuition in Eastern philosophy, this dichotomy between subjectivity and objectivity is conceived as hindrance to the ultimate truth.

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The mind of man can do much more beyond this limitation. The mind of man can do more, can do much more beyond this limitation. When Heidegger comments on Kant's intuition in Kant and the Problem of Metaphysics, Kant and the Problem of Metaphysics, he classifies it according to the categories of finite and infinite intuition. As Heidegger says, finite intuition looks to the intuitive as something on which it is dependent and which exists in its own right.

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Let me recite this sentence once more. Finite intuition looks to the intuitive as something on which it is dependent and which exists in its own right. This is page 30. This explains that the intuitive is the object on which the intuitor depends. In the Critique of Intuition According to Scientific Empiricism, published by the Journal of Philosophy, East and West, Herbert Fregel, F-E-I-G-E-L, I think most of you know this great thinker, a leading thinker of philosophy of science in present day, classifies intuition

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into seven categories. Let me recite his paper. The title is Critique of Intuition According to Scientific Empiricism. And it was published by the Journal of Philosophy, East and West, in our school maybe ten years ago. Charles Moore asked him to contribute article on intuition and asked one of the Chinese thinkers to reply. So, the seven categories. The first six categories are, one. The awareness of simple sensory qualities such as red and green, hot and cold.

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Apprehension of senses, that is, an alleged method of purely philosophical knowledge. That's two. Three. Direct knowledge of axioms, of logic, of arithmetic, of topology. Four. Instinctive knowledge such as capacity of birds for knowing how to build nests and of beavers knowing how to build dams. Five. Extrasensory perceptions such as tapestry, precognition, and clairvoyance, which cannot be explained within the traditional scientific framework. Number six.

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We come to the hunch such as sniffing the air in a patient's room, giving the physician a clue to an acute case of diabetes. Or the way a gifted graphologist can tell from the handwriting, graphologist can tell from handwriting what kind of character the writer has. All these forms of intuition may be classified in the category of finite intuition. Infinite intuition or divine intuition is the last category according to Feigl.

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The object of Feigl's last category of intuition is claimed to be something that is absolutely beyond the reach of ordinary experience and reasoning, something which cannot be checked empirically. This is in page six in this journal, Eastern Western Philosophy. However, Feigl maintains further that we can get knowledge of the absolute or of God by intuition. Kant's intuition or infinite intuition differs from the trans-empirical intuition of Feigl in that it is not attributed to man but can only be passed by God.

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Nevertheless, in both cases there is an imaginary image which serves as the object that is intuited. Thus we see that neither finite nor infinite intuition is able to be free from dichotomy of subjectivity and objectivity. Thus we see that neither finite nor infinite intuition is able to be free from dichotomy of subjectivity and objectivity. In the East, however, the highest intuition, such as prajna intuition, cannot be classified according to any of Feigl's seven categories.

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According to Feigl, trans-empirical intuition belongs to either religious or metaphysical mysticism. Trans-empirical intuition deliberately aims at a trans-empirical target. With religious mysticism, the target is God. With metaphysical mysticism, it may be the absolute. This is on page 7, Feigl's article. Prajna intuition is not the intuition of either a religious God or a metaphysical absolute. As Suzuki says in his Reason and Intuition in Buddhist Philosophy, we read,

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I should like to have prajna classified as a very special form of intuition, this I means Suzuki himself, that which may be termed prajna intuition, in distinction from the kind of intuition we have generally in philosophical and religious discourses. In the latter case, there is an object of intuition known as God or reality or truth or the absolute. But in the case of prajna intuition, there is no definite object to be intuited. Let me recite Dr. Suzuki's statement. I should like to have prajna classified as a very special form of intuition,

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that which may be termed prajna intuition, in distinction from the kind of intuition we have generally in philosophical and religious discourses. In the latter case, there is an object of intuition known as God or reality or truth or the absolute. But in the case of prajna intuition, there is no definable object to be intuited. No definable object to be intuited. While Fargo does not deny the fact of trans-empirical intuitive experience,

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he does deny some of their interpretations. That is, their claims of genuine knowledge of God or absolute on the basis of such experience. As he says, intuition in the sense of direct experience is never the finished product of knowledge. That's page 16. Intuition in the sense of direct experience is never the finished product of knowledge. Again, prajna intuition is beyond the criticism of the theological or metaphysical experience, as Suzuki says. Quotation. Knowledge, as the term is generally used, is the relationship between the subject and object.

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Where there is no such dichotomous distinction, knowledge is impossible. If we have something of knowadic quality here, we must not designate it as knowledge. For by doing so, we get confusion and find ourselves involved in contradictions. This is the quotation from his reply to Husserl in page 145. For prajna, there is no distinction between subject and object, the knower and the new. Therefore, the questions of knowledge claims in the ordinary sense do not even occur. Now, let me come back to Fargo.

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Fargo says, intuition in the sense of direct experience is never the finished product of knowledge. He'll never be able to free himself from the concept of knowledge when he discusses intuition. Prajna intuition constitutes a direct immediate experience which is beyond knowledge in the scientific sense. It is Zhuangzi's knowledge of not-knowledge. Zhuangzi, I think most of you know what Zhuangzi is. It is Zhuangzi's knowledge of not-knowledge. Zhuangzi's knowledge of not-knowledge.

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Or Shenzhou. Yesterday we discussed Shenzhou. Shenzhou. Or Shenzhou, or what Shenzhou calls prajna is not-knowledge. The famous article written by Shenzhou. Of which Fargo does not seem to be aware when he did his research and wrote the article. He himself confessed, quotation, I realize fully that this is a typical Western point of view.

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And although I have made sincere efforts to understand and to appreciate the rules assigned to intuition in the oriental philosophies, my Western bias and scientism will remain all too obvious. That's page one, first page in his Critique of Intuition According to Scientific Empiricism. It took Heidegger himself over 40 years to formulate the apparatus to express such awareness in his own thought.

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The primary term used by Heidegger to express this awareness is Aletheia. Aletheia, Taiyuk, East. Aletheia, West. And the identity of the both was given by Heidegger himself. Thus, in Heidegger's recent approach, prajna intuition is Aletheia, thought as unconcealment in the sense of opening. Thought as unconcealment in the sense of opening. In the case of Aletheia or Taiyuk or prajna, there is no question of the truth or untruth of the knowledge claimed, criticized by Fargo.

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As Heidegger says, in the end of Philosophy and the Task of Thinking, in his recent work on Time and Being. You see, Being and Time was his great contribution to philosophy. It's a very thick book. But, now recently we have English translation of another book called On Time and Being, reversed the title. So you can see how much change that he made since he has been interested in East philosophy. Aletheia, unconcealment in the sense of the opening, may not be equated with truth. Rather, Aletheia, unconcealment, thought as opening, first frames the possibility of truth.

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This is on Time and Being, page 6 and 9. Please check up. Now I recite once more this quotation because this is Heidegger's own words on Aletheia. Aletheia, unconcealment in the sense of the opening, may not be equated with truth. Rather, Aletheia, unconcealment, thought as opening, first frames the possibility of truth. Thus, Aletheia, or Prajna, or Pan Yo, is the origin of truth which is not truth itself. Is origin of truth which is not truth itself. In my interview with Professor Heidegger two years ago in Freiburg, I asked,

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Is it correct to say that your new way of thinking concentrates on the development of Aletheia? Heidegger replied, Yes, that is correct. I further asked if it was correct that Heidegger's recent process of achieving Aletheia was through meditative thinking. In order to achieve meditative thinking, Heidegger suggests a step back, step back, which takes one to the realm of belonging together of man and being, capital being. In order to experience this belonging together, one must enter into the event of appropriation. Event of appropriation.

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Heidegger kind said that my understanding was correct. Let me recite the latter part of my question. I further asked if it was correct that Heidegger's recent process of achieving Aletheia was through meditative thinking. In order to achieve meditative thinking, Heidegger suggests a step back, which takes place to the realm of belonging together of man and being. In order to experience this belonging together, one must enter into the event of appropriation. Heidegger kindly said that my understanding was also correct. In Identity and Difference, Heidegger clearly points out that we must experience simply this owing in which man and being are delivered.

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We call the event of appropriation, event of appropriation. He further states that the word event of appropriation, thought, or in terms of matter indicated, should now speak a key term in the service of thinking. As such a key term, it can no more be translated than the Greek logos or the Chinese Da. This is the quotation. He further states that the word event of appropriation, thought, or in terms of matter indicated, should now speak a key term in the service of thinking.

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As such a key term, it can no more be translated than the Greek logos or the Chinese Da. His explanation logos is not the traditional interpretation. His logos is Chinese Da. This is the quotation from, I think, page 36 in Identity and Difference. In his most recent work, I mentioned a moment ago on time being, Heidegger opens up a new approach to thinking which is different from the traditional ways of philosophical way of thought. He maintains that the metaphysical thinking has reached its completion.

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Metaphysical thinking has reached its completion. Completion in this sense means end. Thus, Heidegger proclaims that the present epoch marks the end of philosophy, quotation, end of philosophy, and on quote. And the beginning of a new task of thinking. This new task of thinking requires thinking which is different from the rational scientific analysis, as Heidegger says, quotation. Perhaps there is thinking outside of distinctions of rational and irrational, still more sober than scientific technology, more sober and thus removed without effect, yet having its own necessity.

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Let me recite this quotation. Perhaps there is thinking outside of distinctions of rational and irrational, still more sober than scientific technology, more sober and thus removed without effect, yet having its own necessity. On quote. This thinking, which has the character of return, character of return, as quotation, is called essential, also quotation, or meditative thinking. It is other way of thought. Other way of thought is also Heidegger's expression. This other way of thought is Aletheia, which is a knowledge of not-knowledge.

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In the preface to the Mahaprajnaparamita Petitsa, in Chinese we call Da Zhi Zhu Ren, Da Zhi Zhu Ren, Shen Yu, S-E-N-G-Y-U, Shen Yu, S-E-N-G-Y-U, S-E-N-G-Y-U, Da Zhi Zhu Ren, S-E-N-G-Y-U,

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Shen Yu, Shen Yu is one of the eldest disciples of Chimu Chiba. Here is what Shen Yu wrote, and I translate in a portion. Knowing the entanglements of being is due to illusion. Prajna thus helps it through illumination. However, illumination is originally invisible and inaudible. Its boundaries are vast and limitless. Its reality transcends expressions, and its attainment is beyond thought. Pursuing it through words, one misses its depth. Measuring it through intelligence, one loses its meaning. Let me recite once more Shen Yu's words.

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Knowing the entanglements of being is due to illusion. Prajna helps it through illumination. However, illumination is originally invisible and inaudible. Its boundaries are vast and limitless. Its reality transcends expressions, and its attainment is beyond thought. Pursuing it through words, one misses its depth. Measuring it through intelligence, one loses its meaning. This prajna is called chen ni, or right thought, which is thoughtless thought. A Neo-Confucianist, Wang Longqi, who was a Confucianist, practically converted into Zen Buddhism.

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Wang Longqi Wang Longqi Wang Longqi He stayed to himself. So, about the 16th century, he had a stronger lean towards Zen.

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He called it qi zhaixing, or the mind revealed in absolute movement. Qi zhaixing Qi zhaixing The mind revealed in absolute movement. As he says, Wang says, Thought cannot be conceived as other being or non-being.

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It is action of the mind of absolute present. When casual conditions emerge, the external world is assembled. Yet the thought of absolute movement is always tranquil. Thus, we say that it is not thought. Let me recite once more. Thought cannot be conceived as other being or non-being. It is action of the mind of absolute present. When casual conditions emerge, the external world is assembled. Yet the thought of absolute present, or absolute movement, is always tranquil. Thus, we say that it is not thought.

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How can one achieve this thoughtless thought, which cannot be measured by parametric time? That's the relative sense of time. But can only take place in the mind of absolute present. The answer has been given by a number of Buddhist schools, such as Huayin, Tiantai, Mahayamika, and Zen Buddhism. But the essence may be found in Diamond Sutra, where we read Diamond Sutra. What is knew as prajna is not prajna, therefore it is knew as prajna.

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What is knew as prajna is not prajna, therefore it is knew as prajna. It is through this dialectical process that prajna intuition is achieved. In Nishida's expression, I think most of you are familiar with Nishida, the former professor of Kyoto University, leading philosopher in Japan who passed away just short before the war. In Nishida's expression, this is the self-identity of constant contradictions. In Heidegger's term, it is the nearness of distance.

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Nearness of distance. In Zhuangzi's words, when this and that are not in the position of contrast, that is called essence of Da. In Zhuangzi's words, when this and that are not in the position of contrast, that is called essence of Da. In Zhuangzi's words, when this and that are not in the position of contrast, that is called essence of Da.

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In Nirvana, it is nameless. [...] Discourse on Nirvana is nameless. It's one of the four articles of Shaolin. The subtle Da rests upon the wonder of awakening. The wonder of awakening rests upon identity with reality.

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Identity with reality means identity of being and non-being. When being and non-being are identified, then self and others are non-differentiated. Therefore, heaven and earth and I derive from the same root, and ten thousand things and I are one. Actually, this is a quotation from Zhuangzi's work with slight changes. To identify ten thousand things and self means that there is no longer difference between existence and non-existence. To contrast ten thousand things with self makes mutual penetration difficult. Thus, neither beyond nor within the existence and non-existence, the ring is Da. This is a sentence which appeared in Nirvana.

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It's nameless. Let me recite once more. In Nirvana, it's nameless. The subtle Da rests upon the wonder of awakening. The wonder of awakening rests upon identity with reality. Identity with reality means identity of being and non-being. When being and non-being are identified, then self and others are non-differentiated. Therefore, heaven and earth and I derive from the same root, and ten thousand things and I are one. To identify ten thousand things and self means that there is no longer difference between existence and non-existence. To contrast ten thousand things with self makes mutual penetration difficult.

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Thus, neither beyond nor within the existence and non-existence, the ring is Da. To understand the essence of Da is to grasp the highest level of intuition of prajna. Or aletheia, maintained by both ancient East and the West of present day. Perhaps, if we refer to Heidegger's own words, we would be more impressed that the synthesis of thought between East and West is true. In Identity and Difference, we read, By this abyss, but this abyss, is neither empty nothingness nor murky confusion, but rather event of appropriation.

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Principle of Identity means now a spring demanded by the essence of identity because it needs that opening of belonging together of man and being in order to attain the essential light of the appropriation. On its way from the principle as a statement about identity to the principle as a spring into the essential origin of identity, thinking has undergone a transformation. So this quotation is important. Let me recite it once more. In Identity and Difference, we read,

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That this abyss is neither empty nothingness nor murky confusion, but rather the event of appropriation. Principle of Identity means now a spring demanded by the essence of identity because it needs that opening of belonging together of man and being in order to attain the essential light of appropriation. On its way from the principle as a statement about identity to the principle as a spring into the essential origin of identity, thinking has undergone a transformation. What is this transformation?

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It is knowledge, not knowledge. Or to see, to use Sander's expression, prajna or paryo is not knowledge. Thus, from the principle of identity, we see that the meaning of paryo plays an important role in the development of a new way of thinking in modern philosophy. Thus, from the principle of identity given by Heidegger, we see the meaning of paryo plays an important role in the development of a new way of thinking in modern philosophy. In the end of Philosophy of On Time and Being, this is the last chapter of On Time and Being, Heidegger says,

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Does the name for the task of thinking then read, instead of being and time, opening and presence? Let me recite once more. Does the name for the task of thinking then read, instead of being and time, opening and presence? The thought of paryo is the opening and the experience of paryo is the presence. The thought of paryo is the opening and the experience of paryo is the presence. In this sense, Heidegger's final statement, the task of thinking would then be the surrender of previous thinking to the determination of matter of thinking.

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Would it not be correct if we render it thus? To surrender our previous thinking to the new way of thinking is to surrender the traditional analytical thinking to the thinking of Alicia or Paryo. Let me recite this sentence once more. In this sense, Heidegger's final statement, the task of thinking would then be the surrender of previous thinking to the determination of matter of thinking. Would it not be correct if we render it thus? To surrender our previous thinking to the new way of thinking is to surrender the traditional analytical thinking to the thinking of Alicia or Paryo.

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Hence, through the study of the recent approach of Heidegger's thought, we find the bridge of bringing together two worlds of philosophy, East and West. This is my brief account.

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