Ge Sheng: The Worldly 'Self-Other Distinction' and the Transcendent 'Unified Co-Existence'

A key root of human suffering lies in the natural division of people in this world into groups defined by differing nations, societies, viewpoints, and interests. This is an observable fact that gives rise to hostility and conflict. Quoting isolated, decontextualized passages from scriptural teachings to sever the proper relationship between self and others, blithely conflating self and other while insisting on a forced, absolute non-distinction to prop up a spurious sense of oneness, is a deviation from authentic Buddhist practice. It not only fails to resolve problems, but also leaves Buddhist practitioners bewildered when navigating secular society.

Some people emphasize the transcendent quality of humanity's "Unified Co-Existence" and the "web of all sentient beings." Does this mean we must completely reject the boundaries between self and others at every moment of our daily lives? The answer is no. In Buddhist wisdom, truth is divided into two tiers: the Conventional Truth (this world) and the Ultimate Truth (beyond this world). The study of Buddhist teachings and the art of pragmatic living rest precisely on grasping the distinct functions and transformations of self-other relationships at these two levels.

This World: The "Distinction Between Self and Others" as the Foundation of Order and Action

In our daily "this world," distinguishing between "self" and "others" is not only necessary, but the fundamental rule that sustains the operation of worldly society.

The cornerstone of worldly action: If individual boundaries were completely erased, all worldly affairs would descend into chaos. In a system of social division of labor, you are a doctor, I am a patient; you are a teacher, I am a student. Each person fulfills their own role and bears their own responsibilities. Without the relative distinction between self and others, moral accountability would lose its basis, and legal order could not be established. Even when striving for awakening, joy, and care for others, people must still understand the appropriate boundaries between self and others, and rationally decide whether to take action based on causes and conditions, so as to benefit all sentient beings.

The basis for proper action: Buddhism teaches that "one should engage with worldly dharmas in accordance with dependent origination." To make correct, reasonable decisions in this world, we must acknowledge individual differences. For example, only by understanding that another person's physiological needs or psychological struggles differ from mine can we offer precise, targeted assistance; only by recognizing that a given piece of property belongs to them, not to me, can we uphold the pure precept of non-stealing. Thus, at the worldly level, distinguishing between self and others is not a transgression, but a functional tool. It allows us to live and work in an orderly, structured way in society, guided by clarity of mind and clear boundaries.

Beyond This World: "Dependent Origination and Non-Self" as the Nature of Worldly Phenomena

However, when we elevate our perspective to the ultimate sacred truth "beyond this world," this "distinction between self and others" that was originally designed as a practical tool becomes a breeding ground for suffering and conflict if we reify it as an immutable, absolute truth. The wisdom that transcends this world asks us to see through the reality underlying these boundaries:

The flow of time as a phenomenon: Neither "I" nor the "other" I have delineated as separate from myself is an eternal, unchanging entity in the ultimate sense. On a micro level, we are merely the momentary arising and cessation of the five aggregates (form, feeling, perception, mental formations, and consciousness) within the river of time; on a macro level, birth and death are nothing but fleeting phenomena in the vast river of history and the evolution of the cosmos. Since we are all but waves in this same river of time, clinging to the absolute opposition between "this wave" and "that wave" is utterly meaningless.

Mutually dependent origination: The Buddha's core teaching of dependent origination declares: "When this exists, that exists; when this arises, that arises." No sentient being can exist in isolation. Our physical forms depend on the labor of farmers and the nourishment of the earth; our thoughts depend on the transmission of culture and our interactions with other beings. At the transcendent level, the boundaries of ethnicity, nation, and religion begin to blur. We, others, and all things together form an intricately interconnected web of life that mutually supports and elevates one another. Harming others is harming oneself; benefiting others is benefiting oneself.

Acting in Distinction, Liberating Through Non-Distinction

Human wisdom lies not in adopting either extreme, but in the harmonious, unobstructed integration of ultimate principle and worldly affairs.

In this world, we employ the "distinction between self and others" to set boundaries, assume responsibility, and fulfill our duties and obligations; this is called skillful means. Beyond this world, we rest in the cloud of dependent origination, seeing clearly that self and others are inherently one, all impermanent phenomena. This allows us to let go of hostility and dissolve fear, and this is called prajna wisdom.

When we return to life in this world carrying this transcendent wisdom of non-self, we will still diligently fulfill our own duties and respect the rights of others. But at this point, the "distinction between self and others" is no longer tainted by selfish attachment or defensive suspicion. Instead, it becomes a form of playful engagement with the world guided by compassion and wisdom. At this stage, the root causes of fear and conflict are eradicated, and purity and peace arise naturally in each moment.