 Daoism in particular has themes that make it especially appropriate for interaction with Buddhism. Recall the theme that one must keep desires from interfering with one’s attention to the matter at hand. Correspondingly, a major theme in Chan is that all forms of striving, especially the very striving for Enlightenment, interfere with attention to one’s true nature (Hui Neng, 638–713, Platform Scripture). Hence the reason for the otherwise puzzlingly harsh reactions of Chan masters to the earnest strivings of their students to reach Enlightenment (Yi Xuan, d. 866, The Recorded Conversations of Linji Yi Xuan) especially if such strivings have any tinge of the academic or doctrinal about them (Huang Po, d. 850, The Transmission of Mind). Recall also the theme in Daodejing concerning the dao as the source of the myriad things. The Buddha’s insight into the nature of the many things brought him to recognize the Many as also the One. Finally, recall the skeptical theme in Daoism about the limits of conceptualization. The Buddha’s insight into the Many as also the One does not mean that the Many are really only One, but rather Many and Once at once, and if we have difficulty making sense of that, it is founded in the limits of our conceptualization. Finally, there is the same possibility for ambiguity as to whether there is some ineffable and nonconceptual access to an ultimate reality or whether there is skeptical question that goes all the way down (or all the way up?). In the Zhuangzi this ambiguity is quite apparent. And though Chan is usually taken to affirm a foundation in ineffable access (Kasulis, 1986), there are those who argue that a thoroughgoing skepticism is truer to its spirit (Wright, 1998).