 This dialogue points to an activity of “trans-individual qua the individual,” where the “trans-individual” designates a Zen person with nondiscriminatory wisdom, while the “individual” designates those who remain in the everyday lifeworld. (In the above quote, the former is designated by the phrase “the person,” while the latter by the pronoun “you.”) However, in the everyday human lifeworld, the “trans-individual” cannot “make the tea himself,” because he is not incarnate like the individual who remains in the dualistic, either-or ego-logical, everyday standpoint. This is because he or she is one who follows the non-dualistic, non-ego-logical standpoint having practically transcended the former. This creates the dilemma of how to be trans-individual while assuming the form of an individual. If this is not properly dealt with, Zen warns that it results in developing a pathological condition or a mana-personality. For this reason, Ungen says “fortunately ‘I’ am here to do it for him.” Here, Zen conceives of the relationship between the individual and the trans-individual as one, i.e., “not two,” and yet they are “not one.” Insofar as both the trans-individual and the individual refer to the same person (in the above quote, “I”), they are “not two,” but insofar as their stances operate differently, they are “not one” (“I” and “him” in the quote). “Both individual and trans-individual” designates a harmonious assimilation of the two stances, a consequence of which is a person who can avail him or herself of both of these perspectives, i.e., the dualistic world of the everyday life and the non-dualistic world of “not two.” On the other hand, “neither individual nor trans-individual” refers to a person who cannot be pinned down or delimited by linguistic means. In spite of, or because of this, such a person is a carrier of freedom who goes beyond these perspectives, i.e., a person in whom the trans-individual and individual have disappeared in action, in which case the individual qua trans-individual is no longer ordinary, but extraordinary. Yet, he or she is quite ordinary in appearance. All of these points are synthesized into a Zen person. 