_The Zen Master Ta-hui has said that meditation in the midst of activity is immeasurably superior to the quietistic approach. . . . What is most worthy of respect is a pure koan meditation that neither knows nor is conscious of the two aspects, the quiet and the active. This is why it has been said that the true practicing monk walks but does not know he is walking, sits but does not know he is sitting.8 _ Hakuin redefined meditation to include a physically active aspect as well as merely a quiet, sitting aspect. And under this new definition anyone, even laymen, could meditate at any time, in any place. Hakuin did not exclude sitting in meditation; he tried to broaden the definition to include the kind of thing he believed would really produce meaningful enlightenment. In addition, meditation in action takes away the excuse of most laymen for not practicing introspection-- and what is more, it brings respect from others. _Do not say that worldly affairs and pressures of business leave you no time to study Zen under a Master, and that the confusions of daily life make it difficult for you to continue your meditation. Everyone must realize that for the true practicing monk there are no worldly cares or worries. Supposing a man accidentally drops two or three gold coins in a crowded street swarming with people. Does he forget about the money because all eyes are upon him? ... A person who concentrates solely on meditation amid the press and worries of everyday life will be like the man who has dropped the gold coins and devotes himself to seeking them. Who will not rejoice in such a person_?9 Hakuin realized that meditating in the middle of distractions was initially more difficult--with fewer short-term rewards--than sitting quietly alone. However, if you want to make the heightened awareness of Zen a part of your life, then you must meditate in daily life from the very first. Just as you cannot learn to swim in the ocean by sitting in a tub, you cannot relate your Zen to the world's pressures, stress, and tensions if it is forever sheltered in silent, lonely isolation. If this is difficult at first, persevere and look toward the ultimate rewards. _ Frequently you may feel that you are getting nowhere with practice in the midst of activity, whereas the quietistic approach brings unexpected results. Yet rest assured that those who use the quietistic approach can never hope to enter into meditation in the midst of activity. Should by chance a person who uses this approach enter into the dusts and confusions of the world of activity, even the power of ordinary understanding which he had seemingly attained will be entirely lost. Drained of all vitality, he will be inferior to any mediocre, talentless person. The most trivial matters will upset him, an inordinate cowardice will afflict his mind, and he will frequently behave in a mean and base manner. What can you call accomplished about a man like this_?10