Dualism and Monism

Thich nu Tinh Quang

When a moon (monism/一元) splits into two (dualism/二元), we see a dark side and a light side, a beautiful side and an ugly side..., and we love beauty and light... the will of one half and the other half, of course, opinions and societies have formed fixed principles, the philosophy called Dualism. Duality is when two opposites are combined: right and wrong, peace and chaos, subjectivity and objectivity, etc. There are two opposite perspectives, which are a goal of struggle and destruction. It is impossible to ignore the suffering that Evil always sows in the world; however, the right and the good fight constantly to eliminate the evil and the wrong as well.

The shadow of the halo is always tormented by the light. Half of it also cowers in its self-defense in the face of the encroaching darkness... and forgets that the other half is not the other. Adaptive duality (or majority) at the same time as absolute originality. As a foundation, everything is based on the One. But the One (Nirguna Brahman) is not limited to one and can manifest many things (Saguna Brahman) in its function and duality. In nature, the division differs as a result of the expansion of the universe from the few to the majority. In the universe (plualism), the moon looks like it's everywhere, rivers, lakes, oceans, and lighting begins from the beginning timeless, not from the Big Bang 13.7 billion years ago, and it's not just one layer above or one layer below. The whole universe is an essential reality, and all aspects and forms of the universe are ultimately an expression or appearance of reality when the two contradictions are no longer opposing (non-dual). . This is the wearing state determined, in Buddhist terms dependent origination (Paṭiccasamuppāda) concerned with conflict rubbing for harmony. All dharmas have two relative reasons. If one is lost, the other no longer exists. On the line between these two contradictions is Chuang Tzu's "source of mind" or Tao. A circle of principles is established by the equal yin and yang (black and white) sides of the tai chi chart in accordance with the laws of the universe and requires the close cooperation of two conflicting principles to be successful. That there is no superior or better, that is the principle of contrast and unity (1). However, with sick eyes, we arise Thoughts divide, form differences...

According to Descartes' argument for the dualism of mind and matter, matter is the substance that expands space and spirit is an instance of the immaterial (thought is also a 'substance' in the classical sense as an existent entity (in itself, independent of any other entity). Matter is defined as 'res extensa' (extension of space); Thought (or mind) is defined as 'res cogitans' - immaterial matter, the higher capacity for perception or thought, or of intentionality in general. Thus the high concept of physics (or materialism) manifests itself in Descartes' concept of dualism. In this internal consistency of mind and matter, there is something that contradicts the phenomenon when Christian clerics, after being seduced, say, "My body wanted, but my soul did not." Thus the soul (or consciousness) is outside the body (?). The subjective experiences (qualia) of the soul that are separate from matter are a 'naiveness' of perception to separate thought independent from matter without considering the 'want' (?).

Epistemologically limited perception leads to attributions of external influences and presumes that the pure inner remains intact. So what does it want? Where does the pure stand in isolation? Where is the inside?

Of course, the justifications cannot explain 'soul'. This is because when the 'soul' is said to be an inactive entity, how can it be called sin? If it is formless, what is the point of going to hell or flying to heaven? In fact, the principles of separating right from wrong, right from wrong... are the moral patterns of religion and in the human social community. These patterns are established and connected on the basis of 'ideas' and 'materials'.

On the path to Tao-liberation, discrimination has hampered our freedom of thought. We are free from evil, morally wrong relativistically, but we cannot be free while we are still enslaved to our illusions: The Illusion of a Real Self and identical in ideas and things Impermanence. If we look at all contradictions as a whole, and deal with them with a view of tolerance and mindfulness, we can no longer worry about the problem. Contradiction is the conflict of perception, of the contrast between the two sides of phenomena, and between mind and object. When awareness is silent, our spirits can change. This change is completely direct, with no effort to change, without the intervention of consciousness; we won't do anything, just be aware of our shift from one level to another. Instead of staying in a vicious circle, moving from one point to another and leaving us oscillating between pain and pleasure. Only stillness, stillness without trying to be still, is able to undo the conditioning that our biological, emotional, and psychological nature has undergone. No controller, no selector, no personality selection. Without choice, a life of total freedom unfolds, but we may not be able to grasp one aspect of the other. By accepting something and living with it without putting yourself in a formula, your understanding dissolves in openness. . In this silent change taking place of its own accord, the problem is resolved and the opposition ends. You are left in your glory where no one understands and nothing is understood.

If you want to understand this one thing only, you must put aside all conventional scientific knowledge and discard all theories. In addition, you must adopt a completely changed and unjudgmental attitude. You can approach the task of knowing only with a free and open mind; this is knowledge of people, or insight into human character, which assumes all kinds of knowledge about humanity. The Principle of Aspects, asserting an opposing issue that is supposed to be extremely positive can become 'unwholesome', which can lead to delusions. (9C.G. Jung, The Essential Jung: Selected Writings) Destroy evil, see them as enemies...and after killing all enemies, suddenly what's inside of us, on our side, our friends rebel and will become our enemies again. How do we handle this? On the other hand, judgmental thinking directs us to see things with certain stereotypical values. The intellect says it is true, but it is only true in terms of consciousness or phenomena. A thing, something we think is right or beautiful...and actually it is more beautiful from our point of view than it really is. The flower is beautiful because we look far enough to see it, but it cannot be beautiful when it close to our eyes. Holding on to something is said to be worthwhile, and it is certainly appropriate in a certain space and time; however, it would not be ' worthwhile' if we stood on the other side and looked at things objectively. When King Liang Wu asked Bodhidharma, "Since I ascended to the throne, I have built temples, copied sutras, and raised countless numbers of monks. So is there any merit (righteous + reward for goodness)?" Patriarch Bodhidharma replied, "There is no merit." This 'cold' answer caused King Liang Wu to leave Patriarch with a feeling of disappointment. If the team answers 'yes', then both will sympathize and work together to think about 'big things' to serve and flatter each other. This will flatter the illusory ego for others, as well as for the main individual. Me. In this vast universe, does the duality of a thing seem like the same thing as a singular being when it is in contradiction? - The essence is the identity between opposing values, between the finite and the non-finite, between birth and death... just by understanding that truth, we can be at peace among the principles of life of two-sided; Enlightenment or Bodhi is not outside, nor is it something to be attained, to seek, all sentient beings are bodhicitta, only realizing in the mind that there is no one dharma to be attained is bodhicitta then we will not fall into postulates of principle or the trap of dogma. Being is the whole of biochemistry, which is related to arising; however, as soon as one has an attachment to a concept of the reality of a mental phenomenon, then the pure aspect of being is no longer pure with itself; like the moon, bright side and dark side, its shadow stretches over phenomena; it is not this or that, its entity is temporarily called the moon or moonlight. When the mind is no longer agitated, the existing dharmas have a natural and clear existence. In addition, Buddha and sentient beings are only imaginary, Nirvana and Samsara are also only forced names (3). And only when the mind is free of internal contradictions, when light and darkness are one, in that vast expanse there is a Realm (or Nirvana) of reality: a moment of peace, free of afflictions, without a trace... where all suffering and craving have ceased.

And existing as in the beginning, that wordless piece of moon still floats in the quiet riverbed, in the middle of the sky, clouds keep drifting...

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(1) 一是阳,二是阴。阳授阴,阴受阳。阳授阴受交合而生的旋转就是德能,就是自然” (道德经)

(2) (菩提无) ,佛亦不得菩提,众生亦不失菩提。不可以身得,不可以心求,一切众生即菩提菩

提无所得,你今但发无所得心,决定不得一法,即菩提心.”(六祖坛经笺注)

(3) “心如明鉴,万象历然。佛与众生,其犹影像。涅 槃 生死, 俱是强名.” (宗镜录)

(4) “Susukhaṁ vata nibbānaṁ, sammāsambuddha desitaṁ; asokaṁ virajaṁ khemaṁ, yattha dukkhaṁ nirujjhatī." (Aṅguttara Nikāya 5.177, Vaṇijjā Sutta) 

From ENTERING THE GATES OF MEDITATION