From the twenty－three kinds of “Nondualism” listed in the above table，　it is clear to know that the worldly phenomena are not different from the underlying metaphysical essence。 The essence of phenomena is empty　（S。　？ūnya；　kōng空），　non－arising，　and non－perishing；　and this intrinsic nature of non－arising and non－perishing itself is absolutely identical to and not separate from phenomena。

Let us use another way to explain the “Nondualism” at different levels and in practice methods。 Buddhist discussion of “emptiness” began with the conventional world of reified “self” and phenomena through deep contemplation of the conditioned arising　（S。 pratītya－samutpāda；　yuánqǐ緣起），　then negated the physical existence to gain the understanding of their intrinsic nature of emptiness，　which we referred to as the fundamental “emptiness” of ultimate reality。 Now，　we once again negate the notion of a fundamental “emptiness” that people may become attached to。 As such，　we turn back and affirm that phenomena as the “marvelous existence” of “emptiness”。 Emptiness and phenomenal existence，　nirvā？a　（nièpán 涅槃）　and sa？sāra　（lúnhuí輪迴or shēngsǐ生死），　are simultaneously affirmed and simultaneously negated。 This is the ultimate teaching of “Nondualism” represented throughout in the Vimalakīrti Sūtra。 And it is with this experience of enlightenment—“Nondualism” is no longer a proposition but an experience of realization —that Chan itself is identified。 After comprehending all the teachings at supreme level，　one should center oneself in daily life；　and it is in these everyday activities that we ground the foundation and enrich our capacity of Chan enlightenment。 Mazu Daoyi　（709－788），　frequently addressed that the ordinary，　everyday mind is itself the Way。［72］