 This opening up simultaneously accompanies, as mentioned in the foregoing, a de-substantialization and de-ontologization of the things of experience, because there is no act of the ego that substantializes and ontologizes them; substantialization and ontologization both arise as a consequense of anthropomorphic activity that is intricately tied to the discursive mode of reasoning. Consequently, we are led to conclude that the things of experience announce themselves in toto without concealing anything behind them. This is because there is nothing in the bottomless background to determine or delimit how things appear. Zen uses such terms as “suchness” or “thusness” to designate it. For example, Dōgen captures it by stating in “the Buddha Nature” fascicle that “nothing is concealed in the universe.”