Korea Journal of Buddhist Studies ISSN:1598-0642(Print) 불교학연구

This paper aims at understanding the meaning of "non-duality of good and evil," its theoretical foundation, and an ethical attitude required by it. This paper finds three meanings of "non-duality of good and evil." First, it means that good and evil are not different because their nature is empty. Second, it means that good and evil always appear together. We cannot say one without the other. Third, good and evil depend on each other, and exist only in a manner of a middle way being a pair. These three meanings are not actually different. They differ only in their ways of explanation.The theoretical foundation of "non-duality of good and evil" is found in the true nature of self. The true nature of self generates good and evil in the way of being a pair to each other: It includes latent goodness even in evil. Good and evil are being relative and non-dual, and share goodness in the true nature of self. In fact, everything including good and evil exists only in the way of being relative and non-dual because all of them emerge from the true nature of self.An attitude of practicing good required by the non-dual nature of good and evil is a middle way. Practicing good in the middle way means to be aware that good assumes evil and evil does good, and they arise and cease mutually. Furthermore, it means to practice good in an attitude not attached to both good and evil, and to see both form and emptiness of good and evil. This middle way of practicing good does neither mean non-distinction between good and evil nor mean beyond good and evil. It means proper practice of good based on a proper distinction between good and evil. Therefore, "non-distinction between good and evil" is a misunderstanding. Finally, this paper suggests these two. The non-dual nature of good and evil asks us not to absolutize good and evil. It teaches us not to attach to both good and evil.