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The Progress And Hope Of Life
How many myriads of years have passed since the germs of life...

Zen Is Iconoclastic
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True Dhyana
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The World Is In The Making
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Zen And Supernatural Power
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The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists[FN#214] maintain that there are on e...

The Usual Explanation Of The Canon
An eminent Chinese Buddhist scholar, well known as Ten Dai Da...

The Bad Are The Good In The Egg
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The Ancient Buddhist Pantheon
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Bodhidharma And His Successor The Second Patriarch
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The Manliness Of The Zen Monk And Of The Samurai
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Life Change And Hope
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Scripture Is No More Than Waste Paper
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Change As Seen By Zen
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The Eternal Life As Taught By Professor Munsterberg
Some philosophical pessimists undervalue life simply because ...

Difficulties Are No Match For The Optimist
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Personalism Of B P Bowne
B. P. Bowne[FN#204] says: They (phenomena) are not phantoms o...

The Characteristics Of Do-gen The Founder Of The Japanese So To Sect
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The Irrationality Of The Belief Of Immortality
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Great Men And Nature
All great men, whether they be poets or scientists or religio...




Thing-in-itself Means Thing-knowerless








How, then, did philosophers come to consider reality to be unknowable
and hidden behind or beyond appearances? They investigated all the
possible presentations in different relationships, and put them all
aside as appearances, and brooded on the thing-in-itself, shut out
from all possible relationship, and declared it unknowable.
Thing-in-itself means thing cut off from all possible relationships.
To, put it in another way: thing-in-itself means thing deprived of
its relation to its knower--that is to say, thing-knower-less. So
that to declare thing-in-itself unknowable is as much as to declare
thing-unknowable unknowable; there is no doubt about it, but what
does it prove?

Deprive yourself of all the possible relationships, and see what you
are. Suppose you are not a son to your parents, nor the husband to
your wife, nor the father to your children, nor a relative to your
kindred, nor a friend to your acquaintances, nor a teacher to your
students, nor a citizen to your country, nor an individual member to
your society, nor a creature to your God, then you get
you-in-yourself. Now ask yourself what is you-in-yourself? You can
never answer the question. It is unknowable, just because it is cut
off from all knowable relations. Can you thus prove that
you-in-yourself exist beyond or behind you?

In like manner our universe appears to us human beings as the
phenomenal world or presentation. It might appear to other creatures
of a different mental constitution as something else. We cannot
ascertain how it might seem to Devas, to Asuras, to angels, and to
the Almighty, if there be such beings. However different it might
seem to these beings, it does not imply that the phenomenal world is
unreal, nor that the realm of reality is unknowable.

'Water,' the Indian tradition has it, 'seems to man as a drink, as
emerald to Devas, as bloody pus to Pretas, as houses to fishes.'
Water is not a whit less real because of its seeming as houses to
fishes, and fishes' houses are not less real because of its seeming
as emerald to Devas. There is nothing that proves the unreality of
it. It is a gross illusion to conceive reality as transcendental to
appearances. Reality exists as appearances, and appearances are
reality known to human beings. You cannot separate appearances from
reality, and hold out the latter as the object of aspiration at the
cost of the former. You must acknowledge that the so-called realm of
reality which you aspire after, and which you seek for outside or
behind the phenomenal universe, exists here on earth. Let Zen
teachers tell you that the world of birth and death is the realm of
Nirvana; the earth is the pure land of Buddha.






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