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Life In The Concrete
Life in the concrete, which we are living, greatly differs fr...

Zen After The Restoration
After the Restoration of the Mei-ji (1867) the popularity of ...

The Method Of Instruction Adopted By Zen Masters
Thus far we have described the doctrine of Zen inculcated by ...

Decline Of Zen
The blooming prosperity of Zen was over towards the end of th...

Pessimistic View Of The Ancient Hindus
In addition to this, the new theory of matter has entirely ov...

Bodhidharma And The Emperor Wu
No sooner had Bodhidharma landed at Kwang Cheu in Southern Ch...

The Betterment Of Life
Again, people nowadays seem to feel keenly the wound of the ...

Man Is Good-natured According To Mencius
Oriental scholars, especially the Chinese men of letters, see...

Buddha-nature Is The Common Source Of Morals
Furthermore, Buddha-nature or real self, being the seat of lo...

The Fourth Patriarch And The Emperor Tai Tsung Tai-so
The Third Patriarch was succeeded by Tao Sin (Do-shin), who ...

Nature Favours Nothing In Particular
There is another point of view of life, which gave the presen...

Personalism Of B P Bowne
B. P. Bowne says: They (phenomena) are not phantoms or illus...

The Errors Of Philosophical Pessimists And Religious Optimists
Philosophical pessimists maintain that there are on earth ma...

Life Change And Hope
The doctrine of Transcience never drives us to the pessimisti...

The Parable Of A Drunkard
Now the question arises, If all human beings are endowed with...

The Law Of Balance
Nature governs the world with her law of balance. She puts t...

Bodhidharma And His Successor The Second Patriarch
China was not, however, an uncultivated land for the seed of ...

The First Step In The Mental Training
Some of the old Zen masters are said to have attained to supr...

Zen After The Downfall Of The Ho-jo Regency
Towards the end of the Ho-Jo period, and after the downfall o...

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

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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