“In the theater of illusions, where worldly roles unfold as fleeting shadows, Vimalakīrti dances amidst desires and defilements, embodying the bodhisattva's inconceivable art of liberation — engaging samsāra's veils without entanglement, dependently arisen yet empty of inherent grasp. True awakening blooms not in renunciation of the mundane but in skillful means woven with wisdom's thread, deconstructing the fragile body's mirage of foam and dreams to reveal the Tathāgata's boundless Dharma-body, born of virtues' union with emptiness, beyond duality of self and other, where ignorance's karmic chains dissolve into primordial purity, and every encounter becomes a whisper of suchness, inviting all to the non-dual path of compassion unbound.”

Last update: August 10, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Source Text: https://84000.co/translation/toh176 

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Chapter 2 - Inconceivable Skill in Liberative Art (upāya).

(i.e. Vimalakīrti lived like an ordinary cool guy but with a load of virtues, wisdom, and adapted skillful means (upāya) for all sauces. Honored by almost all, he used all occasions to “act/teach [T1] without acting/teaching [T2] [U2T-in-action]” the Mahāyāna and live in accord with the Middle Way (Madhyamaka) (even before Nāgārjuna).

Ex. He taught the true nature of all dharmas — like the ordinary body [with ignorance], and compared it to the body of the tathāgata [with wisdom] (i.e. one who has attained enlightenment and embodies the ultimate truth (tathatā)).

Both are characterized by the Union of the Two Truths [U2T] (dependently co-arisen, relatively functional impermanent appearance [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2] ⇐⇒ illusory);
– one is born of ignorance, illusions, slave to the karmic cycle, thus NOT in accord with Reality as it is (tathatā);
– the other is born of a path composed of the Union of virtuous adapted skillful means [T1-in-action] ⇐⇒ combined with more and more wisdom and less attachment [T2-in-action] [U2T-in-action] ⇐⇒ thus more and more in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths  [U2T / U2T-2T], Union of the three spheres [U3S / U2T-3S], the Union of opposites / non-duality [Uopp / U2T-opp], the Middle Way free from all extremes and middle.)

TEXT with Comments:

[Text from 84000: “Eighty-four thousand conceive bodhicitta.”]

[A.] Qualities of Vimalakīrti:]

At that time, there lived in the great city of Vaiśālī a certain Licchavi, Vimalakīrti by name.
Having served the ancient buddhas,
he had generated the roots of virtue by honoring them and making offerings to them [T1].
He had attained tolerance as well as eloquence.
(i.e. The intuitive tolerance of the ultimate incomprehensibility and unborn nature of all things.)
He played with the great superknowledges.
He had attained the power of retention and the fearlessnesses.
He had conquered all demons and opponents.
He had penetrated the profound way of the Dharma.
He was liberated through the transcendence of wisdom [T2] [U2T].

(Google: In the Vimalakirti Sūtra, Vimalakirti is a lay bodhisattva who has attained the eighth bhumi (ground) of bodhisattva development, known as the "Immovable" or "Unshakable" bhumi. This is a very advanced level, signifying a deep understanding of emptiness [U2T] and non-duality [Uopp], and the ability to remain steadfast in the face of adversity and temptation.
– While many sūtras focus on the Buddha or monks, the Vimalakirti Sūtra features a layperson as a central figure, demonstrating that enlightenment is accessible to all, regardless of their lifestyle.
– The eighth bhumi is a crucial stage in the bodhisattva path, where practitioners develop profound wisdom [T2] and skillful means to guide others [T1] [U2T-in-action].
– Vimalakirti's actions and teachings in the sūtra are described as "inconceivable," highlighting his advanced understanding and ability to manifest in various forms to benefit beings.
– Vimalakirti's presence and wisdom often challenge and surpass even those bodhisattvas who have reached a high bhumi, emphasizing his unique and profound understanding.
-
In the Vimalakirti Sūtra, Vimalakirti doesn't have a conventional Buddhafield in the sense of a distinct, pure realm inhabited by enlightened beings. Instead, the sūtra emphasizes that a Buddhafield is a manifestation of a pure mind and that a bodhisattva can purify their own mind to transform their environment, including their dwelling place, into a pure land. Vimalakirti, through his profound understanding of emptiness [T2] and skillful means [T1] [U2T], demonstrates this by transforming his own seemingly ordinary abode into a vast and magnificent cosmic palace for the visiting bodhisattvas.)

Having integrated his realization with
skill in liberative art [adapted skillful means (upāya) [T1]],
he was expert in knowing the thoughts and actions of living beings.
Knowing the strength or weakness of their faculties,
and being gifted with unrivaled eloquence,
he taught the Dharma appropriately to each [adapted skillful means (upāya) [T1]].

(i.e. In Mahayana Buddhism, upāya, often translated as skillful means or expedient means, refers to the adaptive methods and techniques used by Buddhas and Bodhisattvas to effectively guide individuals towards enlightenment. It emphasizes the importance of tailoring teachings and practices to the unique needs, capacities, and circumstances of different individuals.)

Having applied himself energetically to the Mahāyāna,
he understood it and accomplished his tasks with great finesse.
He lived with the deportment of a buddha,
and his superior intelligence was as wide as an ocean.
He was praised, honored, and commended by all the buddhas
and was respected by Śakra, Brahmā, and all the Lokapālas.

In order to develop living beings with
his skill in liberative art [adapted skillful means (upāya) [T1]],
he lived in the great city of Vaiśālī.

.

His wealth was inexhaustible
for the purpose of sustaining the poor and the helpless.
He observed a pure morality
in order to protect the immoral.
He maintained tolerance and self-control
in order to reconcile beings who were angry, cruel, violent, and brutal.
He blazed with energy
in order to inspire people who were lazy.
He maintained concentration, mindfulness, and meditation
in order to sustain the mentally troubled.
He attained decisive wisdom
in order to sustain the foolish.

He wore the white clothes of the layman,
yet lived impeccably like a religious devotee.
He lived at home,
but remained aloof from the realm of desire,
the realm of pure matter, and the immaterial realm.
He had a son, a wife, and female attendants,
yet always maintained continence.
He appeared to be surrounded by servants,
yet lived in solitude.
He appeared to be adorned with ornaments,
yet always was endowed with the auspicious signs and marks.
He seemed to eat and drink,
yet always took nourishment from the taste of meditation.

He made his appearance at the fields of sports
and in the casinos,
but his aim was always to mature those people
who were attached to games and gambling.
He visited the fashionable outsider teachers,
yet always kept unswerving loyalty to the Buddha.
He understood the mundane and transcendental sciences
and esoteric practices,
yet always took pleasure in the delights of the Dharma.
He mixed in all crowds,
yet was respected as foremost of all.

In order to be in harmony with people,
he associated with elders, with those of middle age,
and with the young,
yet always spoke in harmony with the Dharma.
He engaged in all sorts of businesses,
yet had no interest in profit or possessions.
To educate living beings,
he would appear at crossroads and on street corners,
and to protect them he participated in government.
To turn people away from the Individual Vehicle
and to engage them in the Mahāyāna,
he appeared among listeners and teachers of the Dharma.
To develop children,
he visited all the schools.
To demonstrate the evils of desire,
he even entered the brothels.
To establish drunkards in correct mindfulness,
he entered all the drinking-houses.

He was honored as the merchant among merchants
because he demonstrated the priority of the Dharma.
He was honored as the landlord among landlords
because he renounced the aggressiveness of ownership.
He was honored as the warrior among warriors
because he cultivated endurance, determination, and fortitude.
He was honored as the brahmin among brahmins
because he suppressed pride, vanity, and arrogance.
He was honored as the official among officials
because he regulated the functions of government according to the Dharma.
He was honored as the prince of princes
because he reversed their attachment to royal pleasures and sovereign power.
He was honored as a chamberlain in the royal harem
because he brought the young ladies to spiritual maturity.

He was compatible with ordinary people
because he appreciated the excellence of ordinary merits.
He was honored as the Śakra among Śakras
because he showed them the temporality of their lordship.
He was honored as the Brahmā among Brahmās
because he showed them the special excellence of gnosis.
He was honored as the Lokapāla among Lokapālas
because he fostered the development of all living beings.

Thus lived the Licchavi Vimalakīrti in the great city of Vaiśālī,
endowed with an infinite knowledge of skill in liberative arts [T1].

At that time, out of this very skill in liberative art (upāya),
Vimalakīrti manifested himself as if sick.

To inquire after his health, the king, the officials, the lords, the youths, the brahmins, the householders, the businessmen, the townfolk, the countryfolk, and thousands of other living beings came forth from the great city of Vaiśālī and called on the invalid.

[B. Teaching without teaching: Union of the Two Truths about this body: 

it is a dependently co-arisen composite, ever changing, impermanent, unsatisfying [T1] ⇐⇒ thus empty of inherent existence [T2] ⇐⇒ like a magical illusion, reflection, mirage, dream, echo, ‘there, yet not there’. The result of the karmic cycle, which is based on ignorance, conditioning, karma.]

When they arrived, Vimalakīrti taught them the Dharma,
beginning his discourse from the actuality of the four main elements:

“Friends, this body is so impermanent, fragile, unworthy of confidence, and feeble.
It is so insubstantial, perishable, short-lived, painful, filled with diseases, and subject to changes.
Thus, my friends, as this body is only a vessel of many sicknesses, wise men do not rely on it.
This body is like a ball of foam, unable to bear any pressure.
It is like a water bubble, not remaining very long.
It is like a mirage, born from the appetites of the passions.
It is like the trunk of the plantain tree, having no core.
Alas! This body is like a machine, a nexus of bones and tendons.

It is like a magical illusion, consisting of falsifications.
It is like a dream, being an unreal vision. [Illusory]
It is like a reflection, being the image of former actions.
It is like an echo, being dependent on conditioning.
It is like a cloud, being characterized by turbulence and dissolution.
It is like a flash of lightning, being unstable, and decaying every moment.

The body is ownerless [T2] ⇐⇒
being the product of a variety of conditions [T1] [U2T].

“This body is inert, like the earth;
selfless, like water;
lifeless, like fire;
impersonal, like the wind;
and non-substantial, like space.

This body is unreal [T2] ⇐⇒
being a collocation of the four main elements [T1] [U2T].
It is void, not existing as self or as self-possessed.
It is inanimate, being like grass, trees, walls, clods of earth, and illusions.
It is insensate, being driven like a windmill.
It is filthy, being an agglomeration of pus and excrement.
It is false, being fated to be broken and destroyed, in spite of being anointed and massaged.
It is afflicted by the four hundred and four diseases.
It is like an ancient well, constantly overwhelmed by old age.
Its duration is never certain — certain only is its end in death.

This body is a combination of aggregates,
elements, and sense-media [T1],
which are comparable to murderers, poisonous snakes,
and an empty town, respectively [T2] [U2T].

Therefore, you should be repelled by such a body.

You should despair of it and
should arouse your admiration for the body of the Tathāgata.

[C. Union of the Two Truths about the body of a tathāgata: 

it is a dependently arisen composite, ever changing, impermanent, satisfying [T1] ⇐⇒ thus empty of inherent existence [T2] [U2T] ⇐⇒ like a magical illusion, reflection, mirage, dream, echo, ‘there, yet not there’. The result of a path composed of the Union of virtuous adapted skillful means (upāya) (ex. bodhicitta, six paramitas, four immeasurable, dedication, etc.) and the Perfection of Wisdom (Prajñāpāramitā) that purifies the body, speech and mind, the five aggregates, the three spheres.]

“Friends, the body of a tathāgata is the body of Dharma, born of gnosis [T2].
The body of a tathāgata is born of the stores of merit [T1] and wisdom [T2] [U2T]. (two accumulations)
It is born of morality, of concentration, of wisdom, (six paramitas)
of the liberations, and of the knowledge and vision of liberation.
It is born of love, compassion, joy, and impartiality (four immeasurables).
It is born of charity, discipline, and self-control.
It is born of the path of the ten virtues. (precepts)
It is born of patience and gentleness.
It is born of the roots of virtue planted by solid efforts.
It is born of the concentrations, the liberations, the meditations, and the absorptions.
It is born of learning, wisdom, and liberative art (upāya) [T1].
It is born of the thirty-seven aids to enlightenment.
It is born of mental quiescence and transcendental analysis.
It is born of the ten powers, the four fearlessnesses,
and the eighteen special qualities.
It is born of all the transcendences.
It is born from sciences and superknowledges.
It is born of the abandonment of all evil qualities,
and of the gathering of all good qualities.
It is born of truth.
It is born of reality.
It is born of conscious awareness.

“Friends, the body of a tathāgata is born of innumerable good works [T1] (⇐⇒ empty of inherent existence [T2] [U2T]).
Toward such a body you should turn your aspirations, and, in order to eliminate the sicknesses of the passions of all living beings, you should conceive the spirit of unexcelled, perfect enlightenment.”

.

While the Licchavi Vimalakīrti thus taught the Dharma to those who had come to inquire about his sickness, many hundreds of thousands of living beings conceived the spirit of unexcelled, perfect enlightenment.

SUMMARY of Chapter 2 -
Superpowers, Liberative art, Acting without acting, without attachment, reification, effort or absolute.

S1. Vimalakīrti's Exemplary Qualities and Non-Dual Engagement

Chapter 2 introduces the Licchavi Vimalakīrti as a paradigmatic bodhisattva embodying the Madhyamaka essence of inconceivable skill in liberative art (upāya).

From a Madhyamaka perspective, Vimalakīrti exemplifies the Union of the Two Truths [U2T]: his conventional appearance as a wealthy layman in Vaiśālī — honoring ancient buddhas, generating roots of virtue, and wielding “superknowledges”, eloquence, and fearlessness — arises interdependently to conquer demons and penetrate the profound Dharma [T1] ⇐⇒ yet all such attributes are empty of inherent existence [T2] ⇐⇒ Illusory ⇐⇒ beyond dualistic extremes [tetralemma: not existent, not non-existent, not both, not neither].

His integration of realization with liberative art (adapted skillful means (upāya)) allows him to discern beings' thoughts and faculties, teaching appropriately without attachment/rejection, acting as a guardian of the Mahāyāna while living with buddha-like deportment.

Praised by buddhas and respected by gods like Śakra and Brahmā, Vimalakīrti's infinite knowledge manifests as compassionate engagement [T1] ⇐⇒ inseparable from wisdom [T2] [U2T] ⇐⇒ fostering development across realms [T1] ⇐⇒ without reifying/rejecting self or other [U3S — union of the three spheres: no inherent actor, action, or object] [U2T-3S].

(i.e. To become a Buddha, one has to act more and more like Buddha, ‘acting without acting [U2T-in-action]’, without attachment/rejection, reification, effort or absolute, more and more in accord with the Middle Way and with Reality as it is (tathatā) as pointed out by the Unions [U2T / U3S / Uopp].)
.

(Google: In Mahayana Buddhism, the super-knowledges (Sanskrit: abhijñā) are extraordinary abilities that arise from advanced meditative practice and understanding. They include the divine eye, divine ear, knowledge of others' minds, recollection of past lives, and magical powers. Some traditions also include the knowledge of the destruction of impurities. These abilities are not ends in themselves, but rather are seen as byproducts of the path to enlightenment, enabling a bodhisattva to better help other beings. Here's a breakdown of the six super-knowledges:
1. Magical Powers (ṛddhividhi/ṛddhiviṣayajñāna): The ability to manifest various supernatural feats, such as levitation, walking through walls, and controlling the elements.
2. Divine Ear (divyaśrotra): The ability to hear sounds from vast distances, including the sounds of the universe and the subtle sounds of beings.
3. Knowledge of Others' Minds (paracittajñāna): The ability to perceive the thoughts and mental states of others.
4. Remembrance of Past Lives (pūrvanivāsānusmṛtijñāna): The ability to recall one's own past lives and the past lives of others.
5. Divine Eye (divyacakṣus): The ability to see things beyond the normal range of sight, including the death and rebirth of beings.
6. Knowledge of the Destruction of Impurities (āsravakṣayajñāna): This refers to the realization of the cessation of all defilements and suffering, a direct experience of nirvana.
These super-knowledges are not simply about possessing supernatural abilities but are fundamentally linked to a deep understanding of the nature of reality [U2T] and the interconnectedness of all beings [Uopp]. They serve as tools for a bodhisattva to guide others towards liberation.)

(Google: In Mahayana Buddhism, the Ten Powers (also known as Dasabala or the Ten Strengths) are a set of ten extraordinary abilities possessed by a Buddha, enabling profound understanding and compassionate guidance. These powers are not simply superhuman abilities but rather signify the Buddha's complete wisdom and comprehensive knowledge, allowing them to effectively lead beings to liberation. Here's a breakdown of the Ten Powers:
1. The power of knowing what is and is not possible: This is the ability to discern what is true and what is false in all situations.
2. The power of knowing the results of all actions: This involves understanding the karmic consequences of actions, past, present, and future, for all beings.
3. The power of knowing all stages of concentration, liberation, and meditation: This encompasses understanding all levels of meditative practice and the states of consciousness they lead to.
4. The power of knowing the conditions of life for all people: This is the ability to understand the diverse conditions and circumstances of all beings.
5. The power of judging the levels of understanding of all people: This refers to assessing the intellectual and spiritual capacities of individuals.
6. The power of discerning the superiority or inferiority of the capacity of all people: This is the ability to recognize the different levels of aptitude and potential among beings.
7. The power of knowing the effects of all actions: This involves understanding the consequences of actions, both good and bad, across all realms of existence.
8. The power of remembering past lifetimes: This is the ability to recall one's own past lives and the past lives of others.
9. The power of knowing when each person will be born and die: This involves understanding the cycle of rebirth for all beings.
10. The power of eradicating all illusions: This is the ability to fully eliminate all forms of ignorance and delusion.
These ten powers, as described in the Avatamsaka Sutra, are not just theoretical concepts but practical tools used by Buddhas and Bodhisattvas to effectively guide beings towards enlightenment. They are developed through the practice of precepts, meditation, and compassion, and are motivated by a deep commitment to helping all beings (bodhicitta).)

S2. Skillful Means in Worldly Appearances – Non-duality / Uopp.

Vimalakīrti's life in Vaiśālī illustrates the Middle Way of "acting without acting" [U2T-in-action]: he employs inexhaustible wealth to sustain the poor yet remains aloof from desires; observes pure morality to protect the immoral, tolerance to reconcile the violent, energy to inspire the lazy, concentration to aid the troubled, and wisdom to guide the foolish — all without grasping/rejecting at opposites [Uopp / U2T-opp — Union of opposites: pure/impure, tolerant/intolerant].
Appearing as a layman with family and attendants, he maintains continence and solitude; adorned yet marked by auspicious signs; eating yet nourished by meditation.
He frequents sports fields, casinos, outsider teachers, crowds, businesses, crossroads, government, schools, brothels, and drinking houses [conventional engagements, T1], but his aim is to mature attached beings, turn them from the Individual Vehicle to Mahāyāna, and establish mindfulness [T1] ⇐⇒ demonstrating that samsaric activities are illusory karmic cycles [beyond causality in absolute terms], empty [T2] ⇐⇒ yet relatively functional for liberation [T1] [U2T].
This non-dual practice transcends space and time, using worldly forms [T1] ⇐⇒ without inherent involvement [T2] [U2T] ⇐⇒ pointing to primordial purity where all dharmas are unborn and unceasing.
.

S3. Honor in Diverse Roles and Divine Compatibility – Teaching without teaching, without attachment/rejection, reification, effort or absolute.

Honored as foremost among merchants, landlords, warriors, brahmins, officials, princes, chamberlains, ordinary people, Śakras, Brahmās, and Lokapālas, Vimalakīrti harmonizes with all ages and strata, speaking Dharma [T1] to reverse attachments [T2] [U2T] — renouncing ownership's aggressiveness, cultivating endurance, suppressing pride, regulating by Dharma, maturing the young, appreciating ordinary merits, showing temporality of lordship, excellence of gnosis, and fostering beings' development.
This reflects Madhyamaka's non-duality [Uopp / U2T-opp]: roles arise dependently as adapted skillful means [T1] ⇐⇒ empty of inherent status [T2] ⇐⇒ accumulating non-dual merit by acting in accord with tathatā (suchness) [U2T].
His compatibility underscores the karmic cycle's interdependence [U3S / U2T-3S], where apparent hierarchies dissolve into equality [Uopp / U2T-opp], beyond differentiation or discrimination, embodying the path as Union of compassion [T1] ⇐⇒ and wisdom [T2] [U2T-in-action].
.

S4. Manifestation of Illness as Teaching Device (upāya)

Out of liberative art (adapted skillful means (upāya)),
Vimalakīrti manifests illness [illusory appearance, T1 ⇐⇒ T2], drawing kings, officials, and thousands to inquire after his health — a skillful antidote to draw beings into Dharma.
This feigned sickness highlights the chapter's subtle message:
bodhisattvas engage samsāra's illusions [T1] ⇐⇒ without binding [T2] ⇐⇒ using them as gateways to realization [U2T].
The manifestation is not inherent suffering but a non-dual tool, empty [T2] ⇐⇒ yet effective [T1]  ⇐⇒ inspiring bodhicitta by revealing reality's inconceivable nature [U2T] beyond conditioned dualistic conceptual proliferation, beyond conditioning / karma.
.

S5. Discourse on the Impermanent Body

Vimalakīrti's teaching begins with the four elements' actuality, deconstructing the body's impermanence [T1] ⇐⇒ and insubstantiality [T2] [U2T]: fragile like foam, bubble, mirage, plantain trunk, machine, illusion, dream, reflection, echo, cloud, lightning — ownerless, inert, selfless, lifeless, impersonal, non-substantial, unreal, void, inanimate, insensate, filthy, false, afflicted, uncertain, a combination of aggregates (like murderers), elements (poisonous snakes), sense-media (empty town).
From Madhyamaka, this tetralemma analysis affirms dependent origination [T1] ⇐⇒ without absolute birth/cessation [T2] [U2T]: the body arises from conditions [T1] ⇐⇒ beyond causality/space/time in ultimate terms [T2] [U2T], repelling attachment to encourage despair of it and admiration for the Tathāgata's body.
This essence points to direct realization of tathatā: phenomena as unborn, unconditioned, unchanging, unceasing illusions, non-binding when known non-dualistically (directly).
.

S6. The Body of the Tathāgata and Aspiration to Enlightenment

Contrasting the ordinary body, the Tathāgata's Dharma-body arises from gnosis, merit, wisdom, liberations, love, compassion, joy, impartiality, charity, discipline, self-control, ten virtues, patience, efforts, concentrations, learning, thirty-seven aids, quiescence, analysis, ten powers, fearlessnesses, special qualities, transcendences, sciences, superknowledges, abandonment of evil, gathering of good, truth, reality, awareness, innumerable good works [T1: dependently arisen virtues].
Madhyamaka interprets this as the Fruit — perfection of compassion-wisdom union [U2T] — beyond dualistic proliferation, where nirvāṇa is realizing samsāra's primordial purity here and now: all dharmas inherently enlightened, equal, pure, perfect, complete, divine in non-dual sense [not this/non-this/both/neither].
Aspiring to such a body eliminates passions' sicknesses, conceiving unexcelled enlightenment [bodhicitta] as non-dual merit accumulation.
.

S7. Core Message and Subtle Essence – Practicing without practicing, without attachment/rejection, reification, effort or absolute.

The chapter's core subtly conveys Madhyamaka's profound insight: inconceivable liberative art (upāya) as "practicing without practicing [U2T-in-axtion]," engaging worldly illusions [T1] ⇐⇒ with perfection of wisdom [T2] [U2T] ⇐⇒ transcending extremes of attachment/detachment [Tetralemma].
Vimalakīrti's life teaches that true liberation arises from acting more and more in accord with the true nature of Reality as it is (tathatā) — using samsāra's veils as teaching tools [T1] ⇐⇒ without reification [T2] ⇐⇒ inspiring boundless beings to bodhicitta [U2T].
Hundreds of thousands conceive enlightenment, illustrating non-dual merit: reality always teaches suchness; openness dissolves grasping, revealing all as primordially pure, interconnected Oneness.
This beckons bodhisattvas to cultivate wisdom ⇐⇒ through skillful means, realizing body's emptiness as gateway to Buddha's indescribable body, where path and fruit converge ineffably.

Q1. Question: About the comparison between the two bodies:

"Ex. Vimalakīrti taught the true nature of all dharmas, like the ordinary body, and compared it to the body of the tathāgata (i.e. one who has attained enlightenment and embodies the ultimate truth (tathatā)).
Both are characterised by the Union of the Two Truths [U2T] (dependently co-arisen, relatively functional [T1] ⇐⇒ thus empty of inherent existence [T2] ⇐⇒ illusory);
– one is born of ignorance, illusions, slave to the karmic cycle, thus not in accord with Reality as it is (tathatā);
– the other is born of a path composed of the Union of virtuous adapted skillful means [T1-in-action] ⇐⇒ combined with more and more wisdom and less attachment [T2-in-action] [U2T-in-action], thus more and more in accord with Reality as it is (tathatā) as pointed by the Union of the Two Truths  [U2T / U2T-2T], Union of the three spheres [U3S / U2T-3S], the Union of opposites / non-duality [Uopp / U2T-opp], the Middle Way."
.

Answer: This interpretation astutely captures the Madhyamaka essence of Vimalakīrti's discourse in Chapter 2, framing the contrast between the ordinary body and the body of the Tathāgata as a profound illustration of the Union of the Two Truths [U2T]: both bodies manifest as dependently co-arisen, relatively functional appearances — illusory constructs shaped by conditions [T1] ⇐⇒ yet are ultimately empty of inherent existence [T2] ⇐⇒ transcending tetralemma extremes (not existent, not non-existent, not both, not neither).

The ordinary body, born of ignorance and karmic veils, exemplifies samsaric bondage: a fragile, impermanent nexus of aggregates, elements, and sense-media, likened to foam, bubbles, mirages, or illusions — arising interdependently from passions and conditions [T1] ⇐⇒ but devoid of self, owner, or core [T2], thus misaligned with tathatā (suchness) due to dualistic grasping at subject-object divisions [U3S / U2T-3S — union of the three spheres] and opposites like permanence/impermanence [Uopp / U2T-opp]. This misalignment perpetuates the karmic cycle, where the body appears as afflicted, insubstantial, and destined for decay, reinforcing suffering without absolute causality, space, or time.

In contrast, the Tathāgata's body — embodying the Dharma-body (dharmakāya) — arises from the non-dual path of virtuous skillful means [T1-in-action], such as the pāramitās (generosity, morality, etc.), immeasurables (love, compassion, joy, equanimity), thirty-seven aids to enlightenment, ten powers, and innumerable good works, conjoined with escalating wisdom of emptiness [T2-in-action].
This union [U2T-in-action] aligns progressively with tathatā, revealing the body's primordial purity: unborn, unceasing, beyond dualities like birth/death or self/other [Uopp / U2T-opp], and free from conceptual proliferation via the Middle Way.
As Madhyamaka commentaries emphasize, this body transcends samsaric illusions not by rejection but through direct realization — non-conceptually perceiving all dharmas as empty [T2] ⇐⇒ yet relatively functional [T1] [U2T] ⇐⇒ where samsāra and nirvāṇa intermix non-dually [Uopp], and phenomena like the body are "originally calm" (ādiśānta) and "naturally nirvāṇa-ized" (prakṛtiparinirvṛta), embodying śūnyatā in its raw form foundational to Nāgārjuna's philosophy.
Vimalakīrti's teaching thus inspires bodhicitta: aspiring to the Tathāgata's body eradicates passions' "sicknesses" by acting without acting — engaging conventionally [T1] ⇐⇒ without reification/rejection [T2] ⇐⇒ accumulating non-dual merit that dissolves karmic bondage, unveiling all as inherently enlightened here and now [U2T / U2T-2T].

Q2. Another point: 

because everything is empty of inherent existence, then there are no 'absolutes' to teach — truths, methods, goals –, so a Bodhisattva has no choice but to use adapted skillful means (upāya).
.

Answer: Precisely, this insight lies at the heart of Madhyamaka philosophy and resonates deeply with the teachings in the Vimalakīrtinirdeśa Sūtra, particularly in Chapter 2's portrayal of inconceivable skill in liberative art (upāya).

Since all dharmas — including truths, methods, goals,  teachings, and even the Dharma itself [T1] ⇐⇒ are empty of inherent existence [T2] ⇐⇒ arising merely through dependent co-origination [T1] ⇐⇒ and thus illusory in nature [U2T] ⇐⇒ there can be no fixed, absolute doctrine to impart as an unchanging essence.

Any attempt to posit an "ultimate" truth would reify concepts, falling into extremes of eternalism or absolutism, which Madhyamaka transcends via the tetralemma and Middle Way free from affirmation, negation, both, or neither.

Consequently, the bodhisattva, embodying the Union of compassion [T1-in-action] ⇐⇒ and wisdom [T2-in-action], has no recourse but to deploy adapted skillful means (upāya) — provisional, context-sensitive antidotes tailored to beings' karmic conditioning, faculties, and delusions [T1 ] ⇐⇒ without attachment/rejection to them as inherently real [T2] [U2T].

These means function conventionally to alleviate suffering and foster realization [T1] ⇐⇒ yet are recognized as empty, non-binding illusions [T2] ⇐⇒ ensuring alignment with tathatā (suchness) beyond conceptual proliferation [U2T].

Vimalakīrti exemplifies this necessity through his “non-dual engagement”: manifesting as a layman immersed in samsaric roles — merchant, gambler, brothel visitor, or government participant — he uses these apparent contradictions as upāya to mature beings attached to desires, without grasping/rejecting at self/other dualities [U3S] or pure/impure opposites [Uopp].

His feigned illness draws crowds not as an absolute event but as an illusory device [T1 ⇐⇒ T2] to deconstruct the body's impermanence, redirecting admiration toward the Tathāgata's Dharma-body born of virtues like the pāramitās and immeasurables — itself empty [T2] ⇐⇒ yet relatively functionally liberating [T1 ] [U2T].

This approach accumulates non-dual merit, inspiring hundreds of thousands to bodhicitta by revealing that teachings are mere rafts, discarded upon crossing the river of ignorance, where nirvāṇa emerges as the direct, non-conceptual realization of samsāra's primordial purity here and now.

In essence, upāya becomes the bodhisattva's
“compassionate expression of emptiness [U2T-in-action]”:
“acting without acting [U2T-in-action],”
“teaching without absolute truths [U2T-in-action],”
to guide all toward the inconceivable freedom of the Middle Way.

CONCLUSION of Chapter 2

In essence, Chapter 2 illuminates the bodhisattva's inconceivable skill in liberative art (upāya) as the embodiment of Madhyamaka's Union of the Two Truths [U2T], where Vimalakīrti — appearing immersed in samsaric illusions [T1] ⇐⇒ yet empty of inherent engagement [T2] [U2T] — transcends dualities [Uopp] to mature boundless beings [T1] ⇐⇒ without attachment/rejection or absolute methods [T2] [U2T].

His feigned illness and discourse on the ordinary body's impermanence versus the Tathāgata's Dharma-body reveal the karmic veils of ignorance versus the path's non-dual alignment with tathatā: one bound by grasping at illusory forms, the other arising from virtuous means [T1] ⇐⇒ conjoined with wisdom [T2] [U2T-in-action] ⇐⇒ dissolving opposites [Uopp / U2T-opp] and spheres [U3S / U2T-3S] in the Middle Way free from all extremes.

Since all dharmas lack inherent truths to teach [T2] ⇐⇒ upāya emerges as compassionate necessity [T1] — provisional antidotes empty yet functional — ⇐⇒ culminating in bodhicitta's awakening [U2T] ⇐⇒ where samsāra's primordial purity unveils nirvāṇa here and now ⇐⇒ inspiring practitioners to “act without acting [U2T-in-action]” for universal liberation.