  Philosophically speaking, we can characterize this experiential event that the Zen practitioner trans-descends into, and hence transcends, the ego-logically discriminatory activity of the mind. Zen contends that this arises due to adhering to “name-form” (Jpn.: myōshiki; Skrt.: nāmarūpa). This transcendence results in a rejection of the belief that there is a reality corresponding to a name, or generally that there is a reality corresponding to a linguistic activity. Through the state of no-mind, Zen observes that each individual thing that is mirrored is recognized for the first time to be individual qua the individual with a sense of equality that is due to other individual things. 