 Does this mean then that the Zen person has eliminated the demand of instincts or desires? If they are eliminated, the Zen person would turn into a living corpse. Such a person can perform no action, let alone a free action. Obviously then, the Zen person does not eliminate them, but rather transforms them into “non-defilements,” into a higher spiritual energy. We see a heightened spirituality upheld by Zen master Baso (Chin., Mäzū; 709–788), which he insists to be concretely expressed in the everyday lifeworld. He expresses it by phrasing it as “the mind as it is is the way.” (Yanagita, 1974, 147.) This statement, “the mind as it is is the Way” (heijōshin kore michi) is sometimes rendered in English as “the everyday mind is the Way.” This rendition can be misleading if we ignore Baso’s qualification that this “everyday mind” operates without defilements such that it is not “[entrenched in the samsāric cycle] of birth and death,” and moreover that it is not dominated by a teleological intentionality, i.e., it negates the “in order that.” Otherwise, there is a danger of interpreting Baso’s statement as promoting an evil naturalism. That is, whatever a person desires in the state of “nature,” i.e., “the everyday mind,” is the expression of the Way. There is no problem of a misinterpretation then, as long as Baso’s “everyday mind” is understood to mean the mind which is freed from “the samsāsric cycle of birth and death,” and yet it is the mind which is concretely instantiated in the everydayness of a human everyday lifeworld. 