Gileht - Pajna8k-C19

Prajñāpāramitā Sūtra 8K
Chapter 19 - The goddess of the Ganges

(Effortful practices dissolve into effortless revelation of reality as it is (Buddha-nature). The subtle essence lies in realizing enlightenment as an inherent, non-produced unit / liberation. Middle Way: Enlightenment is not produced by accepting / rejecting / changing anything in absolute terms, but by directly perceiving / realizing / experiencing the true nature of reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T]; by transcending causality, dualistic striving, and obstructions (seeing through them without rejecting conventional truths), by directly realizing the primordial interconnection, equality, purity, perfection, completion, unity of everything (in the non-dual sense of those terms). Producing / causing / predicting without producing / causing / predicting enlightenment; awakening without awakening. Acting conventionally without acting in absolute terms, without attachment, reification, effort or absolute, more and more in accord with reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths [U2T], and Union of opposites [Uopp].)

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Chapter XIX - The goddess of the Ganges

“Dive into the radiant wisdom of Chapter 19, "The Goddess of the Ganges," in the Perfection of Wisdom in 8,000 Lines, where the Bodhisattva’s path unfolds as a fearless journey through the mysteries of conditioned co-production and suchness, culminating in the inspiring prediction of the Goddess’s future Buddhahood. Join Subhuti, Sariputra, Maitreya, and the Lord as they unravel how effortful practices dissolve into effortless revelation, transforming saṃsāra’s illusions — wild beasts, robbers, barren wastes, and epidemics — into pure Buddha-fields of non-dual liberation. Whether you’re a seeker captivated by the interplay of emptiness and compassion or a practitioner aspiring to transcend fear with the “great armor” of wisdom, this chapter beckons you to discover enlightenment as inherent, ever-present unity, where every act, like the Goddess’s golden flowers, radiates boundless benefit for all beings in the limitless reality of tathātā.”

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Introduction

What is the causality of enlightenment? Can we produce it through our efforts? Can we really predict it? Producing / causing / predicting without producing / causing / predicting, without attachment/rejection, reification, effort/non-effort or absolute. The Middle Way: not accepting / seeking / doing / affirming, not rejecting / abandoning / not-doing / negating causality / production. Enlightenment is not produced by accepting / rejecting / changing anything in absolute terms, but by directly perceiving / realizing / experiencing the true nature of reality as it is (tathātā, suchness) as pointed out by the Union of the Two Truths about all dharmas, by transcending obstructions (seeing through them without rejecting conventional truths), by realizing the primordial purity of everything. Union of the Two Truths about the three spheres of causality / production – cause / producer, causing / producing, effect / result / product – [U3S / U2T-3S]. Not thought effort but by effortless revelation, beyond causality and acausality.

Chapter 19 of the Perfection of Wisdom in 8,000 Lines, titled "The Goddess of the Ganges," presents a luminous exploration of the Bodhisattva path through the lens of conditioned co-production (causality / production), fearlessness, and the transformative power of suchness (tathātā), culminating in the inspiring narrative of the Goddess of the Ganges’ prediction as a future Tathāgata.

Through dynamic dialogues among Subhuti, Sariputra, Maitreya, the Lord, and Ananda, the chapter unveils the non-dual essence of enlightenment as an inherent, non-produced unity, revealed through the Madhyamaka Union of the Two Truths [U2T]: dependently co-arisen appearances [T1] harmonized with emptiness of inherent existence [T2], where one truth implies the other, co-defined and interdependent, even empty of themselves [U2T-2T].

It probes the illusory nature of causation, thoughts, and karma — likened to dreams or mirages, “there, yet not there” — and illustrates how Bodhisattvas transcend fear in perilous scenarios (wild beasts, robbers, wastes, epidemics) by coursing in the Perfection of Wisdom without attachment, reification, effort or absolute, donning the “great armor” of compassionate resolve.

The Goddess’s fearless vow and golden flower offering, echoing the Lord’s own past, highlight the universal potential for liberation, as her predicted Buddhahood in a purified, fear-free Buddha-field embodies the Middle Way’s freedom from extremes, in accord with Madhyamaka reasoning: Tetralemma ⇐⇒ Emptiness ⇐⇒ Dependent Origination ⇐⇒ Union of the Two Truths [U2T] ⇐⇒ Illusory phenomena ⇐⇒ Middle Way ⇐⇒ Primordial Purity ⇐⇒ Cycle.

This chapter invites practitioners to dissolve effortful striving into effortless revelation, aligning with tathātā’s interconnected divinity to benefit all beings, bridging prior teachings on suchness and irreversibility to deeper insights on skill in means ahead.

Section 1. Conditioned Co-production – Thinking without thinking of enlightenment (cause), causing without causing (action), realizing without realizing full enlightenment (effect / result); producing without producing effects; accumulating without accumulating wholesome roots.
View: The three spheres of causality / dependent origination are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1-3S] ⇐⇒ thus empty of inherent existence, never absolute [T2-3S] ⇐⇒ Union of the Two Truths about the three spheres [U2T-3S] ⇐⇒ like illusions, reflections, mirages, dreams, echos, ‘there, yet not there’ [Illusory] ⇐⇒ not ‘this’, not ‘non-this’, not both, not neither [Tetralemma] ⇐⇒ pointing to the Middle Way free from all extremes (this, not-this) and middle (both, neither); with nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path [Middle Way] ⇐⇒ pointing to the primordial interconnections, equality, purity, perfection, completeness, divinity, ‘Oneness’ of all dharmas, in the non-dual sense of those terms (not this, not non-this, not both, not neither) [Primordial Purity] ⇐⇒ pointing to the limitless and centerless cycle [Cycle]. Where ‘⇐⇒’ means one side implies the other.
Path: "Acting without acting", without attachment, reification, effort or absolute; combining virtuous adapted skillful means (like compassion, bodhicitta, dedication) with more and more wisdom (emptiness); acting with awareness of the true nature & dynamic of the three spheres of the activity, thus more and more in accord with Reality as it is (tathātā / Suchness) as pointed out by the Union of the Two Truths [U2T].
Fruition: Enlightenment, buddhahood, perfection of the Union of compassion and wisdom.

(Summary 1: Section 19.1 of Chapter 19 in the Perfection of Wisdom in 8,000 Lines delves into the intricate relationship between a Bodhisattva's realization of full enlightenment (effect) and the thoughts of enlightenment (cause) — specifically the first and last thoughts — through the lens of conditioned co-production (pratītyasamutpāda), a cornerstone of the Madhyamaka Union of the Two Truths [U2T].
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Subhuti initiates the inquiry by questioning whether enlightenment (result) arises (causality) due to the initial aspiration for enlightenment (bodhicitta) or the final culminating thought (cause),
noting that these thoughts are not synthesized or cooperative in producing an inherent result, thus challenging how wholesome roots accumulate.
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This sets the stage for a profound exploration of causality and non-production, aligning with the Middle Way where phenomena are neither inherently produced nor non-produced, reflecting the harmony of dependently co-arisen appearances [T1] ⇐⇒ and emptiness of inherent existence [T2] [U2T].
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The Lord responds with a simile of a burning oil lamp’s wick, asking Subhuti whether the wick is burned up at the flame’s first or last incidence. Subhuti clarifies that the wick is neither burned up by the first flame nor independent of it, nor by the last flame nor independent of it, yet it is undeniably being burned up.
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This illustrates conditioned co-production: the wick’s burning (enlightenment) depends on the flame (thoughts) across moments [T1] ⇐⇒ yet no single moment inherently causes the result, as all are empty of intrinsic essence [T2] [U2T].
The process is dependently arisen — the wick burns through interdependent conditions (flame, oil, wick) [T1] ⇐⇒ but ultimately empty [T2], as no inherent “burning” or “burner” exists [T2] ⇐⇒ embodying the Union of the Two Truths [U2T]: one truth implies the other [U2T], co-defined and interdependent, even empty of themselves [U2T-2T].
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The Lord applies this to enlightenment: a Bodhisattva realizes full enlightenment neither through the first nor last thought alone, nor independently of them, nor through any specific inherent thought-production [T2] ⇐⇒ yet realization occurs [T1] [U2T].
This underscores the illusory nature of causation: thoughts of enlightenment appear to accumulate wholesome roots conventionally, like a wick burning over time [T1] ⇐⇒ but are empty of inherent production [T2] [U2T] ⇐⇒ like a dream or mirage — “there, yet not there” [Illusory].
The realization is not a synthesized product but an effortless revelation of Primordial Purity: all dharmas, the three spheres of any activity, including thoughts (cause) and enlightenment (effect), are interconnected, pure, perfect, complete, divine, and non-dual (one), transcending tetralemma (not caused, not uncaused, not both, not neither).
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The subtle essence lies in "acting without acting": the Bodhisattva engages thoughts of enlightenment conventionally — cultivating bodhicitta and wholesome roots [T1-3S] ⇐⇒ without reifying them as absolute causes, causality and effects [T2-3S] [U2T-3S], aware of the true nature & dynamic of the three spheres of causality (subject/cause/thoughts, action/causing, object/effect/enlightenment) [U2T-3S].
This aligns practice with the true nature of Reality as it is (tathātā / suchness) as pointed by the Union of the Two Truths [U2T], the indescribable reality where enlightenment unfolds not as attainment but as inherent, non-produced purity.
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The simile’s power reveals conditioned co-production as both relatively functional [T1] ⇐⇒ and empty [T2] [U2T], where effortful accumulation dissolves into effortless revelation for the benefit of all beings.)

TEXT: Subhuti: As a Bodhisattva realizes full enlightenment,
is this due to production of the first thought of enlightenment,
or due to the last thought of enlightenment?
These two acts of thought are nowhere synthesized
[and here these cannot cooperate in producing a result].
How can any accumulation of a Bodhisattva's wholesome root take place?

The Lord: What do you think, Subhuti,
is this wick of this burning oil lamp
burned up at the first incidence of the flame,
or at the last incidence of the flame?

Subhuti: Not so, O Lord!
It is not burned up at the first incidence of this flame,
nor independent of it,
and is also not burned up at the last incidence of this flame,
nor independent of it.

The Lord: Is now this wick being definitely burned up?

Subhuti: Yes, Lord.

The Lord: In this way is it neither through this first nor through this last thought of enlightenment, nor independent of these that a Bodhisattva realizes full enlightenment. One does not come to realize this through any of these productions of thought, nor other than through them. And yet one does realize full enlightenment.

Section 2. No Development – Developing / cycling in… without developing / cycling in the Wheel of Life, or in the chain of successive moments of consciousness; coming/going without coming/going; standing / coursing / abiding without standing / coursing / abiding in Suchness, not in absolute signs; perceiving / realizing / knowing without perceiving / realizing / knowing Reality as it is (suchness); conventionally recognizing attributes, marks, signs, causes and effects, without accepting them in absolute terms.

(Summary 2: Section 19.2 of Chapter 19 in the Perfection of Wisdom in 8,000 Lines deepens the exploration of conditioned co-production (pratītyasamutpāda) initiated in Section 19.1, focusing on the non-produced (no coming of the effect at the junction), non-stopped (no going of the cause at the junction) nature of thoughts (the chain of successive moments of consciousness with their concomitant mental factors) and their relation to Reality as it is (tathātā / suchness) as pointed by, the indescribable reality central to the Madhyamaka Union of the Two Truths [U2T].
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Subhuti opens by marveling at the unfathomable nature of conditioned co-production (the 12 links of dependent origination, the Wheel of Life),
prompting the Lord to probe whether a thought’s momentary phases — origination, duration, or cessation — are reproduced in subsequent thoughts. (i.e. examining the problematic junction between cause and effect, between two consecutive moments of consciousness, between two rebirths, between saṃsāra and Nirvāṇa)
Subhuti denies this, affirming that thoughts, like all dharmas, are not inherently re-produced; once past, a thought is doomed to stop by its nature yet not destroyed, as no inherent entity exists to destroy,
reflecting the Union of the Two Truths [U2T] about cause and effect, about two consecutive thoughts: thoughts arise dependently [T1] ⇐⇒ but are empty of inherent production/stopping [T2] ⇐⇒ one implying the other [U2T] ⇐⇒ in co-defined harmony, even empty of themselves [U2T-2T]. ⇐⇒ This underscores their illusory quality—like dreams or reflections, “there, yet not there” ⇐⇒ transcending tetralemma (not produced, not stopped, not both, not neither).
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The Lord extends this to future thoughts (not yet produced, thus not doomed to stop or destroyed) and all dharmas, whose essential nature — suchness — entails neither production/coming nor stopping/going, nor is it itself stopped, as it is immutable and non-dual.
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A Bodhisattva stands firm (without standing in absolute terms) in this same suchness, immovable like it, with no inherent thought within it, neither identical nor different from it, and invisible as a graspable entity.
This aligns with the Middle Way: standing without standing, free from attachment or reification, where nothing is accepted/rejected/purified absolutely, only conventionally for benefit.
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Coursing without coursing in the Perfection of Wisdom, the Bodhisattva abides without abiding in ultimate reality (suchness), not in absolute / inherent signs, as signs are neither inherently undone nor sustained by meditation — effort to forsake them prematurely marks a Disciple, not a Bodhisattva.
Skill in means lies in cognizing signs’ marks/causes [T1] ⇐⇒ while surrendering to the signless, practicing without practicing, aware of the three spheres’ [U2T]: subject (Bodhisattva), action (coursing), object (Wisdom/signless).

Sariputra inquires if aspiration to Wisdom increases through dream-development of the three doors to deliverance (empty, signless, wishless).
Subhuti affirms that day and night development are indiscriminate — dreams and waking are the same in suchness — emphasizing primordial purity: all states are interconnected, perfect, and non-dual, with practice in dreams as potent as waking, fostering abundant Wisdom.
However, Sariputra asks about dream-deeds’ karmic impact.
Subhuti clarifies: in infinite reality, deeds are dream-like, not adding to karma [T2] ⇐⇒ empirically, conscious post-dream reflection (e.g., endorsing a dreamed killing as “good” or “just”) generates karmic intent [T1] [U2T].
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This Union of the Two Truths [U2T] interplay — deeds functional [T1] ⇐⇒ yet empty [T2] — reveals the subtle essence: "acting without acting" in dreams/waking, aware of the Union of the Two Truths [U2T-3S], aligns with tathātā, in accord with the Madhyamaka reasoning (tetralemma ⇐⇒ emptiness ⇐⇒ dependent origination ⇐⇒ the Union of the Two Truths [U2T] ⇐⇒ illusory deeds ⇐⇒ Middle Way ⇐⇒ primordial purity ⇐⇒ cycle), where practice avoids karmic reification, revealing enlightenment as inherent, non-produced unity for all beings’ benefit.)

TEXT: [Coming/going without coming/going – Not continuous, not discontinuous:]
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Subhuti: Unfathomable is this conditioned coproduction!

The Lord: Subhuti, does even the slightest portion of this first thought...whether just at this outset of this thought, or during this thought, or more towards the end of this thought...which seems to have stopped after its momentary appearance...does this get produced again at the time of the second thought? Consider also Subhuti, what of the outset of the outset, and during the duringness, etc., etc., do even these get produced again?

Subhuti: No Lord.

The Lord: Also once this thought thus produced is now past, is this due to its very nature doomed to stop?

Subhuti: Yes it is, O Lord.

The Lord: As anything is due to its very nature doomed to stop, is this destroyed?

Subhuti: No, Lord.

The Lord: This future thought which is not yet being produced, is this due to its very nature doomed to stop?

Subhuti: No, Lord [as anything which is not being produced cannot be stopped].

The Lord: So, as it comes to such a point as by its own nature it is doomed to stop, will it now be destroyed?

Subhuti: No, Lord.

The Lord: As this essential nature of this thought involves neither production nor stopping, is this now being stopped?

Subhuti: No, Lord.

The Lord: As any dharma is, due to this essential original nature, stopped already in its own being, is this dharma being stopped?

Subhuti: No, Lord.

The Lord: Is this true nature of dharmas being stopped?

Subhuti: No, Lord.

[Standing / coursing / abiding without standing / coursing / abiding in Suchness:]

The Lord: Does any Bodhisattva stand firm in this same way in which Suchness stands firm?

Subhuti: Yes, one does.

The Lord: Is now Suchness not in danger of being changed away from overtowering immobility?

Subhuti: No, Lord.

The Lord: Unfathomable is Suchness.

Subhuti: It is beyond fathoming, O Lord.

The Lord: Is here and now any thought in Suchness?

Subhuti: No, Lord.

[UGM: The Ground and its manifestation are not different / separate / dual, not identical / united / one, not both, not neither:]

The Lord: Is thought [identical with] Suchness?

Subhuti: No, Lord.

The Lord: Is thought other than Suchness?

Subhuti: No, Lord.

[Perceiving / realizing / knowing without perceiving / realizing / knowing Suchness / Reality as it is:]

The Lord: Can you see a Suchness?

Subhuti: No, Lord.

The Lord: One which courses/abides like unto Suchness, does one course/abide in the unfathomable?

Subhuti: Such a one courses/abides nowhere at all. As any ideas as to one's own performance neither habitually proceed in one, nor befall one.

The Lord: Where does a Bodhisattva course/abide as one courses/abides in the Perfection-of-Wisdom?

Subhuti: In ultimate reality.

[Recognizing attributes, marks, signs, causes without accepting them, without rejecting them:]

The Lord: As coursing/abiding in ultimate reality does any Bodhisattva course/abide in a sign?

Subhuti: No, Lord.

The Lord: Is the sign a sign as in something which one does not undo by one's meditational development?

Subhuti: No, Lord.

The Lord: Is this sign, to the Bodhisattva who courses/abides in the Perfection-of-Wisdom, something which is undone by one's meditational development?

Subhuti: The Bodhisattva does not make any efforts, while coursing/abiding in the course/abide of a Bodhisattva, to reach in this present birth any state in which all signs are forsaken. As one makes an effort to reach in this present birth any state in which all signs are forsaken, as any or all Buddha-dharmas are not complete in this one, one automatically is recognized as a Disciple. The skill in means of a Bodhisattva consists in this, as one cognizes any sign, both its mark and cause, and yet surrenders oneself completely to the Signless [realm of dharma, in which no sign has ever arisen].

[Dreams:]

Sariputra: Does a Bodhisattva's aspiration to the Perfection-of-Wisdom increase as in one's dreams one develops the three doors to deliverance, i.e. the Empty, the Signless and the Wishless?

Subhuti: As this increases through development by day, this also increases in one who dreams about this. As the Lord says dreams and waking are indiscriminate, essentially the same. As a Bodhisattva which aspires to the Perfection-of-Wisdom, day by day courses/abides in the Perfection-of-Wisdom, one also in one's dreams remains close to the Perfection-of-Wisdom, and develops even now in abundance.

Sariputra: In one's dreams as one does a deed, wholesome or unwholesome, is this added on to the heap or collection of one's karma?

Subhuti: The Lord teaches all dharmas are like a dream, and infinitely so, as in such [i.e. from the standpoint of infinite reality] this deed is not added to one's heap or collection of karma. On the other hand [from the standpoint of empirical reality], this deed is added to the heap and collection of one's karma when, upon waking up, one thinks the dream over, and consciously forms the notion as wanting to kill someone.
How does one do this? During this dream one may dream of taking a life, and as one wakes up, thinks this dreamed of deed over like this: "It is good this being is killed! It is right this being is killed! It is just this being is killed! It is I who killed this being." Such thoughts are equivalent to the conscious notion this one wants to kill someone.

Section 3. No Objective Support and No Own-Being – Abiding without abiding, not accepting, not rejecting: The 12 links of dependent origination (Wheel of Life, Karmic Cycle), are working conventionally, but never in absolute terms, that is why we can transcend it. The three spheres of causality / production / dependent origination (cause / producer, causality / production, effect / product) are dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1-3S] ⇐⇒ thus all empty of inherent existence, never absolute [T2-3S] [U2T-3S]. The karmic cycle (saṃsāra) is like an illusion, reflection, mirage, dream, echos, ‘there, yet not there’. Directly realizing the actual true nature & dynamic of the karmic cycle (Wheel of Life) one can liberate oneself from it; saṃsāra is transmuted into Nirvāṇa here & now.

(Summary 3: Section 19.3 of Chapter 19 in the Perfection of Wisdom in 8,000 Lines deepens the exploration of conditioned co-production and suchness by examining the absence of objective support and own-being in all dharmas, reinforcing the Madhyamaka Union of the Two Truths [U2T].
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Sariputra questions whether a Tathāgata’s conscious intent to enter extinction (Nirvāṇa) adds to their karmic heap, given that ordinary reflections generate karma.
Subhuti counters that a Tathāgata, beyond reflections and discriminations, operates in empty awareness without objective support — deeds and thoughts cannot arise inherently, as no [absolute] basis exists to support them.
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This underscores the Union of the Two Truths [U2T]: conventionally, deeds arise with assumed supports, like dream-actions (e.g., killing) carried into waking assumptions [T1] ⇐⇒ but ultimately, all supports are empty, non-existent as inherent entities [T2] [U2T] ⇐⇒ revealing actions as illusory, like mirages or phantoms, “there, yet not there” [Illusory].
The Tathāgata’s awareness reveals Reality as it is (tathātā / suchness) — neither adding nor subtracting from dharmas [Middle Way] — transcending tetralemma (not arising, not non-arising, not both, not neither).
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Sariputra probes how acts of will arise only with objective support,
which Subhuti clarifies: will emerges when a non-existent support is treated as a sign [T1] ⇐⇒ but in reality, will, signs, and all links of conditioned co-production (from ignorance to decay/death and vice versa) are isolated — empty of inherent relation or existence [T2] [U2T].
These arise only as conventional expressions, co-imputed by the mind [T1] ⇐⇒ embodying the Union of the Two Truths [U2T-3S] (three spheres: actor/will, action/causing, result/deed): dependently arisen [T1] yet empty [T2] ⇐⇒ fostering the Middle Way where nothing is reified or rejected absolutely, only engaged conventionally for liberation.
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This reveals saṃsāra’s karmic cycle as illusory, transcendable here and now by realizing its true nature [U2T], transmuting saṃsāra into Nirvāṇa by directly realizing its true nature & dynamic as it is here & now.
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The dialogue shifts to dream-actions:
Sariputra asks if a dream-gift dedicated to enlightenment counts as dedication.
Subhuti defers to Maitreya, predicted for Buddhahood, who denies any replying dharma (form, skandhas, or their emptiness), as no inherent entity — neither Maitreya, his skandhas, nor prediction — exists to respond.
Dharmas indicate own-being conventionally [T1] ⇐⇒ yet lack it ultimately [T2] ⇐⇒ embodying the Union of the Two Truths [U2T]: body, speech, and mind cannot touch, express, or consider them inherently.
Sariputra praises Maitreya’s wisdom, but the Lord challenges if Sariputra sees his Arhat-dharma, which he denies, mirroring Bodhisattvas: coursing without coursing in Wisdom, they do not apprehend inherent dharmas as predestined to inherent enlightenment, abiding without abiding in suchness’s non-production.
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The subtle essence is “abiding without abiding”: Bodhisattvas practice [T1] ⇐⇒ without grasping objective supports or own-being [T2] ⇐⇒ aware of the Union of the Two Truths [U2T-3S] (actor, action, result), transcending saṃsāra’s cycle as illusory through non-dual realization — Nirvāṇa here and now; revealing enlightenment as inherent, non-produced unity for all beings’ liberation.)

TEXT: Sariputra: As a result of conscious reflections, the deed of any particular person is added on to this persons collection of karma, so to this deed of Buddha, the Lord, as he thinks to himself and consciously forms this notion he wants to enter extinction, will this not also be added to the Buddha's heap and collection of karma?

Subhuti: No, indeed not, Sariputra, as the Tathāgata is beyond reflections and discriminations. Empty awareness beyond any objective support, raises to, or rather reveals result as neither deed nor thought, as such simply cannot. A deed 'arises' only with an objective support as basis and not without one [even if such is merely assumed, as in the dream where, say, one kills another, and upon waking carries on as if having actually killed]. This result of false view, raises or reveals the assumption to reality, even though a mirage, a phantom spector now in both this objective reality, as well as the dream-world. This type of thinking arises with only a (personally) untested presumption for it's objective support, not without one (and sadly in most cases, habitually left beneath any discursive perusal). As 'intellectual' acts can only refer to dharmas such as are seen, heard, felt, or known, in this unchecked thinking all results necessarily do miss the mark, and are inaccurately assumed as fact and truth, and thusly projected out onto the myriad worlds as such.

Without giving an objective support as such to such as is here being done in this instant...in regards to some objects intellectual acts take on defilement or obscuration quite naturally as just seen, while with regards to others, these don purification through revelations of non-objective, non-productive contemplation AS pure awareness beyond any basis. Acts of will and deeds only arise with objective support, not without. Suchness thus comes to reveal 'itself', of 'itself', and so neither adds to nor takes away from any dharmas whatsoever. Your 'heap and collection of karma', Sariputra, only reveals it's true nature of itself, as well.

Sariputra: As the Lord describes objective supports as isolated [without an inherent relation to a subject], how can an act of will arise only with objective support, and not without?

Subhuti: An act of will is raised only with an objective support, and not without, in the sense one treats an actually non-existent objective support as a sign, as an objective support. In fact also the act of will is isolated, and also the sign. And so are Karma-formations which are conditioned by ignorance, and so all the links of conditioned co-production, up to decay and death conditioned by birth, and vice-versa. Even so objective supports are isolated. The act of will is isolated from the sign [which seems to cause it], and it arises only in reference to the conventional expressions current in the world.

Sariputra: As in one's dream a Bodhisattva gives a gift, and dedicates it to full enlightenment, can this gift effectively called dedicated?

Subhuti: We are face to face with Maitreya, the Bodhisattva, the great being. The Tathāgata has predicted his supreme enlightenment. He is a direct eyewitness of this matter, he can dispose of this matter.

Sariputra: Maitreya, Subhuti the Elder has said: "Here is Maitreya, the Bodhisattva, the great being! He can dispose of this matter." Dispose of this matter, Venerable Ajita!

Maitreya: With reference to what the Venerable Subhuti says, what corresponds to these words 'Maitreya' and "he can dispose of this matter?” Does my form reply? Or my feeling, perception, impulses, or consciousness? Does my outward appearance reply, or my shape? Or does emptiness of form reply, or emptiness of feeling, perception, impulses or consciousness? Obviously emptiness of form, etc., does not have any capacity to reply. Nor do I see any dharma which can reply, or which may reply, or by which one does reply, nor any dharma which is predicted to supreme enlightenment.

Sariputra: Maitreya, do you really witness these dharmas in this way, in which you teach?

Maitreya: I do not. Even I do not, nor can I know these dharmas, do not apprehend, do not see these, in this way in which these words express, and these thoughts reflect. But certainly this body can not touch these, speech can not express these, mind can not even consider these. These things indicate own-being of all dharmas [T1] ⇐⇒ yet even these things are without any own-being [T2] [U2T].

Sariputra thought: Deeply wise, indeed, is this Bodhisattva Maitreya the great being. How he expounds the Perfection of Wisdom in which he courses/abides for such a long time!

The Lord: Why does this thought occur to you? Can you, Sariputra, see this dharma endowed with which you have been made into an Arhat?

Sariputra: No, Lord.

The Lord: In this same way this does not occur to a Bodhisattva which courses/abides in Perfection of Wisdom, "this dharma is predestined to full enlightenment, that dharma will be predestined, this dharma is being predestined, that dharma will know full enlightenment." As one courses/abides in such a way, one courses/abides in the Perfection-of-Wisdom.

Section 4. Five Places which Inspire Fear – Coursing / abiding without coursing / abiding in the Perfection of Wisdom, without attachment, reification, effort or absolute, without fear.

(Summary 4: Section 19.4 of Chapter 19 in the Perfection of Wisdom in 8,000 Lines explores how a Bodhisattva, coursing in the Perfection of Wisdom, transcends fear in five perilous scenarios — [1] wilderness with wild beasts, [2] robbers, [3] waterless wastes, [4] foodless wastes, and [5] epidemic-ridden districts — through the Union of virtuous adapted skillful means (like compassion and Bodhicitta) and the Perfection of Wisdom, embodying the Madhyamaka Union of the Two Truths [U2T-in-action].
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The section opens with the Lord affirming that coursing/abiding without abiding — without attachment, reification, effort, or absolutes — in Wisdom’s baselessness (emptiness) eliminates fear, fostering persistent thoughts that no condition obstructs enlightenment.
This aligns with the Union of the Two Truths [U2T]: conventionally, Bodhisattvas engage these scenarios with resolve to benefit beings [T1] ⇐⇒ yet ultimately, all phenomena are empty [T2] [U2T] ⇐⇒ like illusions or dreams, “there, yet not there” ⇐⇒ harmonizing effort with non-production in the Middle Way.
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[1] In the wilderness of wild beasts, the Bodhisattva fears not, renouncing body and possessions with perfect selflessness, viewing beasts as beings on divine food, not “animals.” This transforms the Buddha-field: no beasts exist conceptually, reflecting U2T-3S (three spheres: actor/Bodhisattva, action/giving, object/beasts) as dependently arisen [T1] ⇐⇒ yet empty [T2] ⇐⇒ perfecting generosity toward enlightenment [U2T].
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[2] Facing robbers, fearlessness arises from non-attachment to life, offering it without ill will, anger, or offensive action, enhancing generosity, discipline, and patience. The Buddha-field becomes inconceivable without robbers, purifying diligence and concentration, as phenomena are empty [T2] ⇐⇒ yet functionally transformed through compassion [T1] and wisdom [U2T].
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[3] In waterless wastes, the Bodhisattva remains unalarmed, directing compassion to quench all beings’ thirst, ensuring no deserts exist in their Buddha-field — effort perfects vigor.
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[4] Similarly, in foodless wastes, fear is absent; effort purifies the Buddha-field so beings manifest desires like the Gods of the Thirty-three, fulfilling all needs via thought, perfecting concentration.
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[5] In epidemic districts, contemplation of emptiness — “no dharma sickness can oppress, nor is sickness a dharma” — dissolves fear, as does rejecting thoughts of enlightenment’s long duration, recognizing thought-moments as limitless (non-produced, T2).
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The section’s essence lies in “abiding without abiding”: fearless engagement with perils through skillful means (compassion, perfections) aware of the Union of the Two Truths about the three spheres of the activity [U2T-3S], purifying Buddha-fields without inherent fear or obstruction.
All beings are seen as interconnected, pure, and divine in primordial purity, with no absolute acceptance/rejection. In accord with the Madhyamaka reasoning: tetralemma ⇐⇒ emptiness ⇐⇒ dependent origination ⇐⇒ U2T ⇐⇒ illusory fears ⇐⇒ Middle Way freedom ⇐⇒ primordial purity — where Wisdom’s fulfillment reveals enlightenment as inherent, non-dual liberation for all, donning the “great armor” of fearless action in tathātā’s reality.)

TEXT: Coursing/abiding thus, here is no fear.
Impregnated with this strength which is gained [in these coursing/abidings in baselessness], this enables persistence in any endeavours to think such as:
"This is not a condition such as not to reveal enlightenment."
coursing/abiding thus, one courses/abides unto the Perfection-of-Wisdom.

[1] This being as it is, a Bodhisattva is not afraid as when arriving in a wilderness infested with wild beasts.
Here is laid bare one's honor to renounce everything to benefit all beings.
Reacting with thoughts such as:
"As these wild beasts may devour this fleshly thing, just this must be freely given. Perfection of giving as this becomes perfect selflessness and of it's direction turns all the more toward full realization. Coming to have revealed perfect luminosity, steps are taken in one's Buddha-field such as are seen no animals, as these are not regarded as 'animals' at all, and none have any concept of these as such, but rather, simply as beings living on divine food."

[2] As well, a Bodhisattva is not afraid when finding one's self in a wilderness infested by robbers. As Bodhisattvas find pleasure in this wholesome practice of renouncing anything such as belongings and what ever, a Bodhisattva exudes non-attachment to even this body, having freely renounced all of which is necessary to life.
Reacting to danger with a thought such as:
"As these beings need everything necessary to life, just this must be life's gift. As someone needs this life, here is felt no ill will, anger or fury on account of this. Against these no offensive action is taken, either by body, voice or mind. Life here is ever an occasion to bring these perfections of generosity, discipline, and patience to more limpid perfection, and clearing any and all obscurities to great perfection. As reality of great perfection, exuding such a manner in this Buddha-field...a wilderness infested with robbers is in no way whatsoever possible, or even conceivable. Diligence and concentration to this realization of perfect purity in any Buddha-field is so great as neither these nor any faults are known as such, or even conceivable in such."

[3] As well, in a waterless waste also a Bodhisattva is not afraid.
Such is neither alarmed nor terrified.
This training resolves such as may result in quenching any thirst of any and all beings.
Here one will not tremble as thinking that "as one dies of thirst one is reborn as a Preta."
On the contrary, as one directs a thought of great compassion unto all beings, thinking:
"Alas, certainly these beings are in great need as in this world such deserts are even conceivable.”
As this reality of great perfection, one sees to this in this Buddha-field no such deserts exist, or are even conceivable, for such simply are not needed.
One exudes suchness on any and all beings as surely these drink the most excellent water.
Thus effort is exerted on behalf of all beings, so on any and all occasion(s) also the perfection of effort [diligence, vigor] is more perfected.

[4] So, in a foodless waste also a Bodhisattva is not afraid.
Such is protected with this thought:
"As effort is firmly exerted, a Buddha-field is purified in such a way as approaching enlightenment, in this Buddha-field is no foodless waste...such is not even conceivable. The beings in this field are entirely happy, filled with happiness, possessed of all happiness. And thus all the intentions and plans of these beings are realized as reality.
Just as with these Gods of the Thirty-three, any idea in these minds is sufficient to produce anything whatsoever these desire, so effort is exerted so these beings can realize and produce everything by merely thinking of it in their minds.
In order that their legitimate intentions are fulfilled, in order that all beings, everywhere and anywhere, do not go short of any requirements of life, so is this exerted effort for purity in thought, for the benefit of any and all beings, as at this occasion also the perfection of concentration is more perfect.

[5] As such a Bodhisattva is not afraid in a district infested by epidemics.
But such considers, reflects and deliberates as
'here is no dharma which sickness can oppress, nor is this which is called "sickness" a "dharma."

In this manner contemplate emptiness, and do not be afraid.
Do not think this "is an excessively long time to realizing full enlightenment,"
do not tremble at such a thought.
This thought-moment [which in reality is not produced] is an extreme limit with no beginning; in other words, this is absence of any limit.
A Bodhisattva here avoids dwelling on difficulties as such thinks
"great and long is this limit with no beginning as one single thought-moment, in other words, no absence, as no limit."
Such 'prevents' a Bodhisattva from trembling at any thought such as
"it will be a long time until full enlightenment".

And this as well, Subhuti, as these and other fears and terrors, be they seen, heard, felt or known, do not cause a Bodhisattva to tremble, one knows
"this [any] son or daughter of good family is capable of knowing full enlightenment."
A Bodhisattva here dons the great armor of this thought:
"Thus act, thus exert firm effort and diligence such as any and all beings in this Buddha-field do not suffer any sickness, and do not even know what it is. In such a way the Tathāgatas have taught and thus teach, and apply this as is taught and as such master the Perfection of Wisdom, for the benefit of all beings, such that on this occasion also the Perfection of Wisdom comes to fulfillment."

Section 5. Prediction of the Goddess of the Ganges – About the origin of wholesome roots. Coursing without coursing” in the Perfection of Wisdom; standing without standing in unfathomable positions (ex. emptiness or the Union of the Two Truths); progressing without progressing; predicting without predicting full enlightenment … without attachment, reification, effort or absolute, aware of the true nature of Reality as it is (tathātā / suchness), more and more in accord with the Middle Way free from all extremes and middle. Transforming samsaric conditions into pure Buddha-fields.

(Summary 5: Section 19.5 of Chapter 19 in the Perfection of Wisdom in 8,000 Lines presents a vivid narrative of the Goddess of the Ganges, who, fearlessly positioned in the assembly, declares her unwavering resolve to demonstrate dharma for all beings, embodying the Madhyamaka Union of the Two Truths [U2T].
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Her fearlessness reflects “coursing without coursing” in the Perfection of Wisdom – conventionally engaged [T1] ⇐⇒ yet free of attachment or reification [T2] — as she stands in unfathomable positions (emptiness and its synonyms), aware of the true nature of the three spheres as pointed by the Union of the Two Truths [U2T-3S: actor/Goddess, action/teaching, object/dharma].
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The Lord’s golden smile, radiating across boundless world systems, signals her destined enlightenment, confirmed by his prediction: she will become Tathāgata “Golden Flower” in a future starlike aeon, an Arhat, fully enlightened, with immeasurable disciples in a purified Buddha-field free of fearsome places (wild beasts, robbers, wastes, epidemics).
This reflects the Union of the Two Truths [U2T]: her conventional vow and actions [T1] ⇐⇒ dissolve into ultimate non-production [T2], like flowers suspended without fixation, pointing to primordial purity where Buddha-fields manifest as interconnected, perfect, and divine.
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The narrative traces her path: after deceasing as a woman, she is reborn male in Tathāgata Akshobhya’s Abhirati Buddha-field, living the holy life, then passing from Buddha-field to Buddha-field, never apart from Tathāgatas, akin to a universal monarch never touching earth.
This symbolizes her irreversible progress — dependently arisen [T1] ⇐⇒ yet empty of inherent rebirth [T2] — cycling through pure lands without grasping, embodying the Middle Way free from tetralemma extremes (not reborn, not non-reborn, not both, not neither).
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Ananda’s thought, affirmed by the Lord, recognizes Akshobhya’s Bodhisattvas as a Tathāgata’s congregation, having “emerged from the mud” toward enlightenment, their numbers incalculable, reflecting suchness’s boundless nature.
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Ananda inquires about the origin of her wholesome root,
and the Lord reveals it was planted under Tathāgata Dipankara, mirroring his own prediction as Shakyamuni. Inspired by the Lord’s lotus-offering and prediction, the Goddess scattered golden flowers, aspiring for enlightenment with bodhicitta, turning it toward supreme realization.
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This act, dependently arisen [T1] ⇐⇒ yet empty of inherent production [T2] ⇐⇒ exemplifies "acting without acting": her offering and vow generate merit without reification, aligning with Reality as it is (tathātā / suchness).
The subtle essence lies in fearless, non-dual practice — conventional dedication [T1] ⇐⇒ harmonized with ultimate emptiness [T2] ⇐⇒ in the Union of the Two Truths [U2T] — transforming samsaric conditions into pure Buddha-fields; where her prediction reveals enlightenment as inherent, non-produced liberation for all beings.)

TEXT: So now a certain woman comes to this assembly, and sits down in it.
She rises from her seat, puts her upper robe over one shoulder, salutes the Lord with folded hands, and says:
"O Lord, as I am placed in these positions, I am not afraid.
Without fear, I demonstrate dharma to all beings."

The Lord at this time smiles a golden smile.
Its luster irradiates endless and boundless world systems, it rises up to the Brahma-world and returns, circulates three times round the Lord, and disappears again in the head of the Lord.
As she sees this smile, this woman seizes golden flowers, and scatters these over the Lord.
Without being fixed anywhere, these remain suspended in the air.

Ananda: What is this reason, O Lord, of his smile?
It is not without reason the Tathāgata manifests a smile.

The Lord: [Prediction:] This Goddess of the Ganges, Ananda, is in a future period a Tathāgata, 'Golden Flower' by name, -an Arhat, fully Enlightened, proficient in knowledge and conduct, Well-Gone, a knower of the world, unsurpassed, a tamer of any beings to be tamed, a teacher of Gods and people, a Buddha, a Lord.
In the starlike aeon such appears in this world and realizes full enlightenment.
As this one deceases here she ceases to be a woman, she is seen as a man.
He is reborn in Abhirati, the Buddha-field of the Tathāgata Akshobhya, in whose presence he leads the holy life.
After his decease he passes from Buddha-field to Buddha-field, never deprived of the sight of the Tathāgata.
He goes on passing from Buddha-field to Buddha-field, from here to here, always choosing such as in which he is not without the Buddhas, the Lords.
A universal monarch passes from palace to palace, and the soles of his feet never, during this entire life, tread upon the surface of the earth, and he dies without ever, up to the time of his death, having trodden with his feet on the ground.
Just so the Ganges Goddess passes from Buddha-field to Buddha-field, and she is never at any time deprived of the Buddhas and Lords, until the time of her full enlightenment.

Ananda thought: These Bodhisattvas which are with the Tathāgata Akshobhya must actually be considered as the congregation of the Tathāgata.

The Lord read Ananda's thoughts, and said:
So it is, Ananda.
These Bodhisattvas which lead this holy life in the Buddha-field of Akshobhya, the Tathāgata, are known as having emerged from the mud, as having approached to the accomplishment of enlightenment.
In addition, Ananda, the community of disciples of the Tathāgata 'Golden Flower' are not bound by any measure.
For his disciples are so many as here will be no measure of these.
On the contrary, these are styled 'immeasurable, incalculable.'
In addition, Ananda, at this time, on this occasion in such a Buddha-field is no wilderness infested with wild beasts, or with robbers, and no waterless wastes, and no districts infested by epidemics and no foodless wastes.
All these, and all other disagreeable places in this Buddha-field, in no way whatsoever either is, or is conceived.
It is quite certain, as the Tathāgata 'Golden Flower' realizes full enlightenment, all these kinds of places which inspire fear and terror no longer exists, or is even conceivable.

Ananda: Who is this Tathāgata in whose presence this Goddess of the Ganges planted this wholesome root of the first thought of enlightenment, and turned it over to supreme enlightenment?

The Lord: This is under the Tathāgata Dipankara.
And she actually scattered golden flowers over the Tathāgata as she requested of him [this prediction to] supreme enlightenment.
It is as I strewed the five lotus flowers over Dipankara, the Tathāgata, and acquired the patient acceptance of dharmas which fail to be produced, Dipankara predicted this future enlightenment with the words:
"You, young man, in a future period are a Tathāgata, Shakyamuni by name!"
Here now, as she heard this prediction, this Goddess produced a thought to the effect of:
"Oh, certainly, as this young man I also like to be predicted to full enlightenment!"
And in this way, Ananda, in the presence of the Tathāgata Dipankara, this Goddess planted the wholesome root of the first thought of enlightenment, [and turns it over to] full enlightenment.

Ananda: Certainly, as one who makes the necessary preparations, as one who makes the grade this Goddess of the Ganges is predicted to full enlightenment.

The Lord: So it is, Ananda, as you say.

Section 6. Added Conclusion to Chapter 19

Chapter 19 of the Perfection of Wisdom in 8,000 Lines, titled "The Goddess of the Ganges," weaves a profound tapestry of teachings on conditioned co-production, suchness, fearlessness, and the Bodhisattva’s irreversible path to enlightenment, culminating in the radiant narrative of the Goddess’s prediction as a future Tathāgata.

Through dialogues involving Subhuti, Sariputra, Maitreya, the Lord, and Ananda,
the chapter explores how effortful practices dissolve into effortless revelation,

aligning with the Madhyamaka Union of the Two Truths [U2T]: dependently co-arisen appearances [T1] ⇐⇒ inseparably harmonized with emptiness of inherent existence [T2] ⇐⇒ where one truth implies the other [U2T] ⇐⇒ co-defined, interdependent, and empty of themselves [U2T-2T].

The subtle essence lies in realizing enlightenment as inherent, non-produced unity — neither attained nor forsaken but revealed through non-dual "acting without acting," where conventional engagement (e.g., bodhicitta, perfections) transforms saṃsāra into nirvāṇa for the benefit of all beings.

This is portrayed as a Middle Way free from extremes, in accord with Madhyamaka reasoning: Tetralemma ⇐⇒ Emptiness ⇐⇒ Dependent Origination ⇐⇒ U2T ⇐⇒ Illusory actions ⇐⇒ Middle Way freedom ⇐⇒ Primordial Purity ⇐⇒ pointing to Reality as it is (tathātā / suchness) as the indescribable reality of interconnected, perfect divinity.

- - Sections 19.1 and 19.2 probe conditioned co-production, dismantling the notion of enlightenment as a produced result. Subhuti’s inquiry about whether the first or last thought of enlightenment causes realization is met with the Lord’s simile of a burning wick — neither first nor last flame alone inherently burns it [T2] ⇐⇒ yet burning occurs [T1] — illustrating that enlightenment arises dependently [T1] ⇐⇒ yet is empty of inherent causation [T2] [U2T].
    Thoughts, whether past, present, or future, are neither produced nor stopped inherently, standing firm in suchness’s immutability, neither identical nor different from it.
    This reveals causality / dependent origination as illusory, like dreams or mirages, “there, yet not there,” where effortful accumulation of wholesome roots [T1] ⇐⇒ dissolves into effortless realization of non-production [T2].
    Bodhisattvas course in Wisdom without abiding in signs, practicing without practicing, aware of the three spheres’ true nature (U2T-3S: actor, action, result), ensuring no reification or attachment.
    Dreams and waking are equal in suchness, with karmic impact only from conscious post-dream reification, fostering patient acceptance of non-production as the path to tathātā.
  - Section 19.3 extends this to no objective support or own-being, with Maitreya’s denial of any replying dharma (skandhas or emptiness) affirming that no inherent entity—whether actor, deed, or prediction—exists.
    The Tathāgata’s empty awareness transcends discriminative supports, rendering deeds and karma illusory.
    Acts of will arise conventionally with assumed signs [T1] ⇐⇒ but are isolated — empty [T2] — like the twelve links of co-production, enabling transcendence of saṃsāra’s cycle into nirvāṇa here and now through realization of the Union of the Two Truths [U2T] about all dharmas.
    This non-dual insight, where nothing is grasped as absolute, is in accord with Madhyamaka reasoning, and reveals enlightenment as inherent unity, liberating all by dissolving dualistic veils without effort or absolute striving.
  - Section 19.4’s exploration of fearlessness in five perilous scenarios — wild beasts, robbers, waterless/foodless wastes, epidemics — showcases “coursing without coursing” in Wisdom, donning the “great armor” of compassionate resolve.
    Each scenario transforms through perfections (generosity, discipline, patience, diligence, concentration), purifying Buddha-fields so fearsome conditions are inconceivable, as no dharma (e.g., sickness) is inherently oppressive.
    This reflects the Union of the Two Truths [U2T]: conventional effort [T1] ⇐⇒ meets ultimate emptiness [T2] [U2T] ⇐⇒ where fear dissolves into non-dual compassion, revealing primordial purity — Buddha-fields as interconnected, perfect realms where beings manifest desires effortlessly, like gods of the Thirty-three.
    The Bodhisattva’s fearless thought, rejecting long-duration fears, recognizes thought-moments as limitless, aligning with tathātā’s reality — where no inherent obstacles exist.
    This fearless engagement exemplifies the Middle Way: neither clinging to fears as real (eternalism) nor negating their conventional impact (nihilism), but transforming them through skillful means and wisdom, free from tetralemma extremes (not fearful, not fearless, not both, not neither).
    The Bodhisattva’s practice, aware of the three spheres’ true nature [U2T-3S], ensures effortful striving dissolves into effortless revelation, purifying samsaric conditions into nirvāṇa’s inherent unity for all beings’ liberation.
  - Section 19.5’s narrative of the Goddess of the Ganges crystallizes these teachings through her fearless vow to demonstrate dharma and the Lord’s radiant prediction as Tathāgata “Golden Flower.”
    Her scattering of golden flowers, suspended without fixation, mirrors "acting without acting": a conventional act of devotion [T1] empty of inherent attachment [T2], echoing the Lord’s own offering to Dipankara that sparked her bodhicitta.
    Her journey — rebirth in Akshobhya’s Abhirati, passing through Buddha-fields without losing sight of Tathāgatas, and leading an immeasurable congregation in a purified field — embodies U2T: dependently arisen progress [T1] ⇐⇒ yet empty of inherent rebirth or separation [T2], like a monarch never touching earth.
    This reveals enlightenment as inherent, non-produced liberation, where her vow’s merit transforms saṃsāra into pure lands free of fearsome places, benefiting all through interconnected, primordial purity.

The chapter’s subtle teaching is the dissolution of effortful accumulation into effortless revelation, a hallmark of the Mahayana path.
Conventionally, Bodhisattvas engage in practices — cultivating bodhicitta, perfecting virtues, facing fears, or vowing like the Goddess—generating merit and purifying fields [T1].
Yet, through the Perfection of Wisdom’s insight into emptiness [T2], these efforts are seen as illusory, non-produced, and without own-being,
revealing enlightenment as already inherent in suchness’s non-dual unity.
This U2T harmony ensures no reification of actor, action, or result (U2T-3S), fostering “practicing without practicing” that aligns with tathātā’s reality — neither a distant goal nor an attained product, but a limitless, centerless revelation here and now.
The “great armor” of fearless compassion, donned across scenarios and vows, protects and liberates all, in accord with Madhyamaka reasoning: tetralemma of causation/fear/vows ⇐⇒ emptiness ⇐⇒ dependent origination ⇐⇒ U2T ⇐⇒ illusory phenomena ⇐⇒ Middle Way freedom ⇐⇒ primordial purity.

Chapter 19 thus invites practitioners to transcend dualistic striving, recognizing saṃsāra and nirvāṇa as non-different in suchness, where every act — whether facing robbers or offering flowers — becomes a gateway to inherent enlightenment.

The Goddess’s prediction underscores this universal potential (primordial purity / Buddha-nature of everything): all beings, through non-dual compassion and wisdom, can reveal tathātā’s interconnected divinity, transforming worlds for the weal of all.

This bridges earlier chapters’ focus on suchness and irreversibility to upcoming explorations of skill in means, offering a radiant vision of the Bodhisattva’s fearless, altruistic path.