Commentary:
When a worldling upholds the view of duality between self and other, the notion of subject-object distinction arises consequently. The perverse worldling perceives the subject and object as two separate substantial entities.These are two substantialist or metaphysical ideas. The Buddha rejects substantilaist or metaphysical ideas as they are ontological commitment to either absolute existence or absolute non-existence. Metaphysical or substantial view is dialectically in opposition to the Principle of Dependent Co-arising and Insubstantiality or Non-self which are non-substantial views of things.
The Enlightened One does not perceive the subject and object as two separate permanent entities. They perceive that they are one and the same. They are dependently co-arisen to form a unity or non-duality. The subject cannot arise without the object; the object cannot arise without the subject. They are mutually dependent. The subject and object exist interdependently as one and not-two. In fact, they exist in terms of an infinite or borderless system of totality or wholeness.
As there is no permanent self, soul or intrinsic nature existing inherently in both the subject and object or in all things or phenomena. Everything is empty of a permanent substance or inherent existence. The differentiation between the subject and object is mere illusion. The enlightened one perceives that existence is actually emptiness (of inherent existence or self-nature). Emptiness (of inherent existence) is actually the true nature of existence (Exposition in Heart Sūtra). The former implicates that the existent is empty of self, soul or self-nature; the latter implicates that since the existent is empty of a permanent substance, then the existent is dependently co-arisen from contigent conditions. The non-duality between the subject and object indicates that subject and object merge into a unity by the operating Principle of Dependent Co-arising. In unity, the multiplicity is encompassed or contained. The worldlings see multiplicity but the Tathāgatas perceive Unity or Non-duality.
To be continued ….
