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Nondualism includes a number of philosophical and spiritual traditions that emphasize the absence of fundamental duality or separation in existence. [1] This viewpoint questions the boundaries conventionally imposed between self and other, mind and body, observer and observed, [2] and other dichotomies that shape our perception of reality.
Non-dual tantras utilize both anger and desire as an antidote to delusion (avidyā), focusing on both the physical and mental, void and brilliant, aspects of enlightened mind. The example typically advanced for this category is the Kālacakra Tantra. The Sakya tradition also considers Hevajra to be a non-dual tantra but other traditions ...
According to Norbu, contemplation is "abiding in the non-dual state [i.e. rigpa] which, of its own nature, uninterruptedly self-liberates" while meditation is any practice "working with the dualistic, relative mind, in order to enable one to enter the state of contemplation."
In this practice of 'non-contact' (a-sparśa), the mind is controlled and brought to rest, and does not create "things" (appearances) after which it grasps; it becomes non-dual, free from the subject-[grasping]-object dualism. [187] [50] Knowing that only Atman/Brahman is real, the creations of the mind are seen as false appearances (MK III.31-33).
The non-returner, having overcome sensuality, does not return to the human world, or any unfortunate world lower than that, after death. Instead, non-returners are reborn in one of the five special worlds in Rūpadhātu called the Śuddhāvāsa worlds , or "Pure Abodes", and there attain Nirvāṇa ; Pāli: Nibbana; some of them are reborn a ...
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As Siderits writes "to the extent that we are thinking of it at all - even if only as the non-dual flow of impressions-only - we are still conceptualizing it." Pariniṣpanna-svabhāva (literally, "fully accomplished", "perfected", "consummated"): This is the true nature of things, the experience of Suchness or Thatness ( Tathātā ) discovered ...
[note 7] In the Kaccānagottasutta (SN 12.15, parallel at SA 301), the Buddha states that "this world mostly relies on the dual notions of existence and non-existence" and then explains the right view as follows: [58] But when you truly see the origin of the world with right understanding, you won't have the notion of non-existence regarding ...