Non-duality

the core concept of "two-fold grasping," is where we cling to both the subject and the object as separate entities. This separation forms the foundation of dualism, creating the illusion that our mind and body are two distinct parts of a fragmented existence. But this grasping is simply a cognitive habit, born out of our deep-seated attachment to distinctions and definitions.

We must unlearn this habit. Rather than seeing the mind as something that controls the body or the body as a vessel for the mind, we realize that they are interdependent. They are not seperate, only our language and thinking produces these distinctions and seperations. This realization is echoed in Dogen’s teachings on non-duality. In his Shobogenzo, Dogen writes, “To study the way is to study the self. To study the self is to forget the self. To forget the self is to be actualized by myriad things.” In this statement, Dogen dismantles the very notion of separateness between the self (mind) and the world (body), revealing the interconnected nature of all things. Further, we experience the self or "self-ing" as a continous or unfolding process of distinctness. My unique experience, of which it is experienced as such but is at the same time not seperate. Experience is only possible through interdependance with our contexts.

The body and mind function as an interwoven system, mutually dependent and deeply interconnected. Marcus Aurelius emphasized the Stoic principle that the mind must work with the body, shaping one's perceptions and responses to the physical world. Zen, too, underscores this non-dualistic relationship, where physical practice—whether zazen or mindful walking (Kinhin)—awakens the mind to the present moment. The body is not merely an object; it is a medium through which wisdom and mindfulness manifest.

Buddha-nature, in its essence, transcends dualistic thinking. When we cling to the separation between mind and body, we obscure our innate Buddha-nature, which is beyond such distinctions. Dogen’s non-dualistic understanding of existence points to the idea that everything, including mind and body, is just one part of an interconnected whole or unfolding process. He argued that the separation between self and the world, or between mind and body, is an illusion that we must overcome to realise our true nature.

From this perspective, recognizing Buddha-nature is not about intellectualizing the unity of mind and body, but about realizing their oneness through direct experience—zazen being a prime method for this. As Dogen emphasised, "Body and mind dropped off" in deep meditation reveals the unity of existence.