 Given Zen’s mode of seeing, which is non-dualistic in nature, occurring in zero-time and zero-space, one may ask how things appear to the Zen mind under these conditions. We can interpret Zen’s nondualistic experience epistemologically as that experience which arises from a nondiscriminatory state of meditational awareness. To be more specific, nondiscriminatory awareness signifies that it is the foundational background, as articulated in the foregoing, that is bottomless or nothing, and as such does not participate in discriminatory activity. However, when a thing appears, a discrimination occurs on this foundational, though bottomless, background. Because it occurs on this foundation, it does not distort the shape of things to appear along with its force. We have designated its activity as discernment vis-à-vis nondiscrimination. It may also be characterized as nondiscriminatory discrimination, in order to capture a sense of how things appear in meditational awareness. In such awareness no ego is posited either as an active or a passive agent in constituting the things of experience, as this awareness renders useless the active-passive scheme as an explanatory model. This awareness lets a thing announce itself as a thing. Therefore, it avoids, on one hand, the idealist position, including Husserl’s intentionality model in which a thetic meaning-bestowing activity is assigned to the act of consciousness.  On the other hand, it also rejects the British empiricist’s stance in which the epistemological subject is considered a passive  tabula rasa upon which attributes are impressed. These implications are suggested because Zen’s nondiscriminatory/discriminatory awareness arises out of the state of no-ego in which no projection from the unconscious and no superimposition of intellectual ideas occur in the field of meditative awareness. 