Chapter 6- The Goddess

“In the radiant silence of Vimalakīrti’s house, where golden light blurs day from night and flowers dance with non-dual wisdom, Chapter 6 beckons as an invitation to the inconceivable Reality as it is — tathātā’s boundless embrace of non-duality, acting without acting, transcending without rejecting. The goddess, with her playful magic, unveils a world where beings are illusions yet cherished, afflictions are liberation’s essence, and enlightenment defies time — dependently arisen yet empty of inherent grasp. Step into this transformative domain, where the Union of the Two Truths dissolves male and female, birth and death, guiding you through the Middle Way to a practice of effortless compassion and wisdom. Let the “Secrets of the Tathāgatas” whisper through every encounter, inviting you to transcend illusions, awaken to suchness, and join the bodhisattva’s dance of liberation for all.”

Last update: August 13, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Source Text: https://84000.co/translation/toh176 

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Content of Chapter 6 – The Goddess

• Topics:
  – A luminous exploration of non-duality, weaving the bodhisattva’s path into a tapestry of wisdom and compassion that transcends all conventional boundaries.
  – The narrative dismantles dualistic perceptions — self/other, male/female, birth/death — inviting practitioners into a non-dual liberation where all phenomena are seen as illusions, reflections, and interdependent manifestations.
  – Non-dual vision: There is no absolute basis for any differentiation, discrimination, classification, acceptation/affirmation, rejection/negation, change/purification, fear, desire, coming/going, production/destruction. Why? Because everything is empty of inherent existence, like illusions, ‘there, yet not there’, merely co-imputed by the mind in dependence of its past experiences, conditioning, karma.
  – This non-duality empowers the bodhisattva to act without acting, attaining without attaining, as seen in the Goddess tolerance of birthlessness, honed through service to countless buddhas.
  – It is an invitation to embrace the inconceivable, an invitation to plunge into non-duality.

• Content:
  – Section A. See all sentient beings, all dharmas, like magical illusions, reflections, mirages, dreams, echos, ‘there, yet not there’, dependently arisen, interdependent, empty of inherent existence.
  – Section B. Generate great loving-kindness, compassion, joy, equanimity toward all beings without discrimination. Perceive everything as interconnected, non-dual.
  – Section C. Perceive everything as baseless, with equanimity / non-duality.
  – Section D. Transcend the conditioned dualistic conceptual mind and its unceasing illusory fabrications, without rejecting them completely. Stop differentiating in absolute terms. Adopt the Middle Way free from all extremes and middle.
  – Section E. The holy liberation is the equality of all things (non-duality). Middle Way: Liberation is not about accepting, rejecting or changing anything in absolute terms; but about realizing their true nature & dynamic as it is here & now.]
  – Section F. The door of Dharma called ‘The Secrets of the Tathāgatas’ – A non-dual door to liberation that transcends conventional vehicles.
  – Section G. Teaching the Union of the Two Truths: All dharmas are interdependent, unborn, unconditioned, unchanging, unceasing, non-dual; not ‘this’, ‘non-this’, both, or neither; like magical illusions, reflections, mirages, ‘there, yet not there’, empty of inherent existence, never absolute.
  – Section H. The Union of the Two Truths in action: Ex. Attaining without attaining enlightenment, acting conventionally but not in absolute terms, acting without attachment/rejection, reification, effort or absolute, aware of the true nature of the three spheres of the activity, more and more in accord with the Middle Way, more and more in accord with reality as it is (tathātā).
  – Section I. Gaining the tolerance of the birthlessness of things.

• Conclusion of Chapter 6 – An invitation to the inconceivable Reality as it is, Non-duality, Acting without acting, Transcending without rejecting.

TEXT with Comments:

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

[Section A. Non-dual vision/cognition: Perceiving/knowing [T1] without perceiving/knowing [T2] [U2T-in-action], without attachment/rejection, reification, effort or absolute. Seeing all sentient beings, all dharmas, all opposites, as dependently co-arisen, interdependent, co-defined, co-evolving, co-imputed by the mind [T1] ⇐⇒ thus empty of inherent existence, never absolute [T2], and vice versa, one aspect implies the other [U2T], like magical illusions, reflections, mirages, dreams, echos, ‘there, yet not there’; perceiving more and more in accord with the Middle Way free from all extremes, not accepting/affirming, not rejecting/negating in absolute terms; perceiving/knowing more and more in accord with reality-as-it-is (tathātā) as pointed by the Union of the Two Truths [U2T / U2T-2T], Non-duality / Union of opposites [Uopp / U2T-opp].]

(Summary: In Section A, Vimalakīrti responds to Mañjuśrī’s inquiry about how a bodhisattva should regard living beings by presenting a series of vivid metaphors — moon reflections, magical creations, mirages, dreams, echoes, and more — describing them as “there, yet not there,” dependently arisen, interdependent, and empty of inherent existence.
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From a Madhyamaka perspective, this section reveals the deep message that the bodhisattva’s perception aligns with the Union of the Two Truths [U2T / U2T-3S / U2T-opp]: dependently originated appearances (conventional truth, T1-3S) and their emptiness of svabhāva (ultimate truth, T2-3S).
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These similes dismantle the reification of beings as inherently real, illustrating that their existence is like illusions — functionally present [T1] yet lacking self-nature [T2] — reflecting Nāgārjuna’s insight in the Mūlamadhyamakakārikā that all phenomena arise interdependently [T1] without essence [T2] [U2T].
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The bodhisattva’s ultimate selflessness, achieved through this realization, transcends (without rejecting) dualistic views, seeing beings not as fixed entities but as fleeting, empty manifestations of tathātā (suchness).
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The subtle insight lies in the radical equality of these metaphors, spanning from natural phenomena (clouds, lightning) to paradoxical states (desire in an arhat, pregnancy in a barren woman), which collectively emphasize the illusory, baseless nature of all distinctions — self, other, good, evil. This aligns with the Madhyamaka Middle Way, avoiding the extremes of eternalism (grasping beings as real) and nihilism (denying their conventional role).
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The deep message is that by perceiving beings as empty [T2] yet interdependent [T1] [U2T], the bodhisattva cultivates a non-attached, compassionate engagement, where wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, embracing appearances, T1) co-emerge inseparably [U2T-in-action].
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This non-dual vision transforms the bodhisattva’s regard (perception) into a liberative act, seeing through the illusions of saṃsāra to benefit all beings [T1] without reification [T2], embodying the harmony of conventional functionality and ultimate reality [U2T-in-action].)

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TEXT:

Thereupon, Mañjuśrī, the crown prince, addressed the Licchavi Vimalakīrti:
“Good sir, how should a bodhisattva regard all living beings?”

Vimalakīrti replied,
“Mañjuśrī, a bodhisattva should
regard all living beings [Conventionally,
without regarding them in absolute terms]
as a wise man regards the reflection of the moon in water
or as magicians regard men created by magic.
He should regard them as being like a face in a mirror;
like the water of a mirage;
like the sound of an echo;
like a mass of clouds in the sky;
like the previous moment of a ball of foam;
like the appearance and disappearance of a bubble of water;
like the core of a plantain tree;
like a flash of lightning;
like the fifth great element;
like the seventh sense-medium;

like the appearance of matter in an immaterial realm;
like a sprout from a rotten seed;
like a tortoise-hair coat;
like the fun of games for one who wishes to die;
like the egoistic views of a stream-winner;
like a third rebirth of a once-returner;
like the descent of a nonreturner into a womb;
like the existence of desire, hatred, and folly in an arhat;
like thoughts of avarice, immorality, wickedness, and hostility in a bodhisattva who has attained tolerance;
like the instincts of afflictions in a Tathāgata;
like the perception of color in one blind from birth;
like the inhalation and exhalation of an ascetic absorbed in the meditation of cessation;

like the track of a bird in the sky;
like the erection of a eunuch;
like the pregnancy of a barren woman;
like the unproduced afflictions of an emanated incarnation of the Tathāgata;
like dream-visions seen after waking;
like the afflictions of one who is free of conceptualizations;
like fire burning without fuel;
like the reincarnation of one who has attained ultimate liberation.

“Precisely thus, Mañjuśrī, does a bodhisattva
who realizes ultimate selflessness consider all beings.”

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[Section B. “Perceiving/knowing without perceiving/knowing” everything as dependently co-arisen, interconnected, co-defined, co-evolving [T1] ⇐⇒ thus empty of inherent existence [T2], like illusions, non-dual [U2T / Uopp]; one spontaneously “generates without generating” the four immeasurables: great loving-kindness, compassion, joy, equanimity toward all beings and things without discrimination; and “practice without practicing” the six paramitas. This is “acting without acting [U2T-in-action / Uopp-in-action]”, more and more in accord with the Middle Way, with reality-as-it-is (tathātā).]

(Summary: In Section B, Vimalakīrti elucidates how a bodhisattva, having perceived beings as empty illusions, generates great love (maitrī) by resolving to teach the Dharma, describing its qualities as a refuge that is peaceful, free of grasping, passionless, equanimous across the three times, non-dual, imperturbable, firm like a diamond, pure, even, and aligned with voidness and selflessness.
-
From a Madhyamaka perspective, this section reveals the deep message that great love emerges from the Union of the Two Truths [U2T-in-action] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — manifesting as a non-reified, compassionate engagement with beings’ illusory states; making it desirable and efficient as it increasingly accords with tathātā (suchness), the true nature of reality as pointed by the Union of the Two Truths [U2T / U2T-3S / U2T-opp / U2T-GM / U2T-3k / U2T-2T].
-
These qualities, infused with the six perfections (giving, morality, tolerance, effort, contemplation, wisdom) and liberative art, reflect the Middle Way, transcending dualistic extremes of attachment (eternalism) or detachment (nihilism), and embodying tathātā (suchness) where love radiates without exhaustion or deviation, serving as a beacon for the Mahāyāna.
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The subtle insight lies in the progression from this detailed exposition of great love to the implied extension of its qualities to great compassion, joy, and equanimity, as Vimalakīrti succinctly defines these through giving (compassion as dedicating virtue to all), regretless generosity (joy), and mutual benefit (equanimity).
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)
This suggests that the non-dual, empty nature of love—free from internal/external divisions and rooted in wisdom’s insight into emptiness [T2]—naturally encompasses the other immeasurables, engaging beings’ conventional needs [T1] without discrimination [T2] [U2T-in-action].
-
The deep message is that these four immeasurables, co-emerging inseparably from wisdom and compassion, become increasingly effective as the bodhisattva’s realization deepens, harmonizing with reality’s non-dual essence. This alignment eliminates wasted effort, fostering a spontaneous, non-conceptual practice that awakens all beings without discrimination, reflecting the effortless flow of tathātā in every act of love, compassion, joy, and equanimity.)

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TEXT:

Mañjuśrī then asked further,
“Noble sir, if a bodhisattva considers all living beings
in such a way [U2T / Uopp],
how does he generate the great love toward them?”

Vimalakīrti replied,
“Mañjuśrī, when a bodhisattva considers all living beings in this way, he thinks:
‘Just as I have realized the Dharma, so should I teach it to living beings.’
Thereby, he generates
the love that is truly a refuge for all living beings;
the love that is peaceful because free of grasping;
the love that is not feverish, because free of passions;
the love that accords with reality because it is the very same in all three times;
the love that is without conflict because free of the violence of the passions;
the love that is non-dual because it is involved neither with the external nor with the internal;
the love that is imperturbable because totally ultimate.

“Thereby he generates the love that is firm, its high resolve unbreakable, like a diamond;
the love that is pure, purified in its intrinsic nature;
the love that is even, its aspirations being equal;
the arhat’s love that has eliminated its enemy;
the bodhisattva’s love that continuously develops living beings;
the Tathāgata’s love that understands reality;
the Buddha’s love that causes living beings to awaken from their sleep;
the love that is spontaneous because it is fully enlightened spontaneously;
the love that is enlightenment because it is unity of experience;
the love that has no presumption because it has eliminated attachment and aversion;
the love that is great compassion because it infuses the Mahāyāna with radiance;
the love that is never exhausted because it acknowledges voidness and selflessness;
the love that is giving because it bestows the gift of Dharma free of the tight fist of a bad teacher;
the love that is morality because it improves immoral living beings;
the love that is tolerance because it protects both self and others;
the love that is effort because it takes responsibility for all living beings;
the love that is contemplation because it refrains from indulgence in tastes;
the love that is wisdom because it causes attainment at the proper time;
the love that is liberative art because it shows the way everywhere;
the love that is without formality because it is pure in motivation;
the love that is without deviation because it acts from decisive motivation;
the love that is high resolve because it is without passions;
the love that is without deceit because it is not artificial;
the love that is happiness because it introduces living beings to the happiness of the Buddha.

Such, Mañjuśrī, is the great love of a bodhisattva.”

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Mañjuśrī: What is the great compassion of a bodhisattva?

Vimalakīrti: It is the giving of all accumulated roots of virtue to all living beings.

Mañjuśrī: What is the great joy of a bodhisattva?

Vimalakīrti: It is to be joyful and without regret in giving.

Mañjuśrī: What is the equanimity of a bodhisattva?

Vimalakīrti: It is what benefits both self and others.

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[Section C. “Non-dual approach” more in accord with reality [U2T / Uopp ]:
Perceiving/knowing everything as baseless, with equanimity / non-duality:
There is no absolute basis for any differentiation, discrimination, classification, acceptation/affirmation, rejection/negation, change/purification, fear, desire, coming/going, production/destruction.
Why? Because everything is empty of inherent existence [T2], merely co-imputed by the mind in dependence of its past experiences, conditioning, karma [T1] [U2T-in-action], like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’.]

(Summary: In Section C, Vimalakīrti engages Mañjuśrī in a dialogue tracing the roots of fear, desire, and affliction back to baselessness, asserting that evil is not produced, good is not destroyed, and all phenomena lack an absolute foundation due to their emptiness of inherent existence.
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From a Madhyamaka perspective, this section conveys the deep message that the bodhisattva’s path rests on the Union of the Two Truths — dependently arisen appearances (conventional truth, T1) and their lack of svabhāva (ultimate truth, T2) [U2T] — revealing that all differentiations, desires, and fears are illusory constructs co-imputed by the mind, shaped by past conditioning and karma.
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The progression from materiality to desire, unreal construction, false concepts, and finally baselessness mirrors Nāgārjuna’s deconstruction in the Mūlamadhyamakakārikā, where the absence of inherent roots undermines (without rejecting) all dualistic frameworks, aligning with tathātā (suchness) where production and destruction are transcended (without rejection). This baselessness frees the bodhisattva from reification, enabling a non-dual stance toward all phenomena [Non-duality / Uopp / U2T-opp].
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The subtle insight lies in the dialogue’s recursive unraveling: fear of life is met with magnanimity, which requires equanimity toward beings, leading to their liberation from afflictions through appropriate application — ultimately resting in productionlessness and destructionlessness.
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)
This reflects the Middle Way, avoiding extremes of affirming or negating phenomena as real, and instead recognizing their interdependent, empty nature.
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The deep message is that by standing on the rootless root of baselessness, the bodhisattva cultivates wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, engaging appearances, T1) inseparably [U2T] — liberating beings not by altering an inherent reality but by dissolving (without rejecting) the illusory perceptions that bind them.
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This non-dual approach, increasingly in accord with tathātā, renders actions efficient and transformative, as fear and desire lose their grip when seen as mere mental imputations, paving the way for effortless awakening.)

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TEXT:

Mañjuśrī: To what should one resort when terrified by fear of life?

Vimalakīrti: Mañjuśrī, a bodhisattva who is terrified by fear of life should resort to the magnanimity of the Buddha. 

Mañjuśrī: Where should he who wishes to resort to the magnanimity of the Buddha take his stand?

Vimalakīrti: He should stand in equanimity toward all living beings.
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)

Mañjuśrī: Where should he who wishes to stand in equanimity toward all living beings take his stand?

Vimalakīrti: He should live for the liberation of all living beings. 

Mañjuśrī: What should he who wishes to liberate all living beings do?

Vimalakīrti: He should liberate them from their afflictions.

Mañjuśrī: How should he who wishes to eliminate afflictions apply himself?

Vimalakīrti: He should apply himself appropriately. 

Mañjuśrī: How should he apply himself, to “apply himself appropriately”?

Vimalakīrti: He should apply himself to productionlessness and to destructionlessness.

Mañjuśrī: What is not produced? And what is not destroyed?

Vimalakīrti: Evil is not produced and good is not destroyed. 

Mañjuśrī: What is the root of good and evil?

Vimalakīrti: Materiality is the root of good and evil.

Mañjuśrī: What is the root of materiality?

Vimalakīrti: Desire is the root of materiality. 

Mañjuśrī: What is the root of desire and attachment?

Vimalakīrti: Unreal construction is the root of desire.

Mañjuśrī: What is the root of unreal construction?

Vimalakīrti: The false concept is its root. 

Mañjuśrī: What is the root of the false concept?

Vimalakīrti: Baselessness.

Mañjuśrī: What is the root of baselessness?

Vimalakīrti: Mañjuśrī, when something is baseless, how can it have any root?
Therefore, all things stand on the root that is baseless.

(Google: In Mahāyāna Buddhism, the statement "all things stand on the root that is baseless" highlights the concept of the Union of emptiness (sunyata) [T2] ⇐⇒ and dependent origination [T1] [U2T]. It means that while phenomena (including ourselves) appear to have a solid, independent existence [T1] ⇐⇒ they are actually devoid of inherent, permanent self-nature [T2] [U2T], like illusions, reflection, mirages, dreams, echos, 'there, yet not there'.
This emptiness, however, is not nothingness (non-existence); it's the very foundation upon which all things arise and exist conventionally, due to interconnectedness, imputation and conditions. Here's a breakdown:
– Baseless Root [T2]: This refers to the idea that phenomena lack an inherent, independent origin or self-nature. They are not ultimately real in themselves [T2], but rather arise from a complex web of causes and conditions [T1] [U2T].
– Emptiness (Sunyata) [T2]: Sunyata, in Mahāyāna, doesn't mean absolute void or nothingness. It signifies the absence of inherent existence, meaning that things do not possess a permanent, unchanging essence that exists independently.
– Dependent Origination [T1]: This principle explains that all things arise in dependence on other things. Nothing comes into being on its own; everything is a result of a network of causes and conditions.
– Interconnectedness [T1]: The idea of a "baseless root" emphasizes the interconnectedness of all phenomena. Since nothing has a separate, inherent existence, everything is ultimately interdependent.
Essentially, the statement suggests that while we experience the world as a collection of separate, solid objects and beings, this is a conventional reality [T1] built upon emptiness [T2] [U2T].
True understanding lies in recognizing this emptiness [T2] and the interconnectedness of all things [T1] [U2T], rather than clinging to the illusion of inherent existence.
.
In Mahāyāna Buddhism, realizing that "all things stand on the root that is baseless" is fundamentally linked to the concept of non-duality and equanimity [Uopp / U2T-opp].
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory).
This realization, often expressed through the doctrine of emptiness (sunyata), signifies that phenomena lack inherent, independent existence, which allows for a non-dualistic perspective where distinctions like self/other, saṃsāra/nirvāṇa, and subject/object dissolve, leading to equanimity – a balanced and unbiased state of mind. Here's a more detailed explanation:
– "All things stand on the root that is baseless": This refers to the Mahāyāna understanding that all phenomena, including ourselves and the world around us, are ultimately empty of inherent existence or "own-being" (svabhava) [T2]. They arise dependently, conditioned by other factors [T1] ⇐⇒ and lack a fixed, independent nature [T2] [U2T].
This "baseless root" is not a void or nothingness, but rather the absence of inherent existence [T2] because of being interdependent [T1] [U2T], which is the nature of reality (tathātā).
– Non-duality: The realization of this emptiness leads to non-duality, a perspective that transcends (without rejecting) dualistic thinking (e.g., good/bad, self/other, saṃsāra/nirvāṇa). If everything lacks inherent existence, then the perceived distinctions between things are not absolute or ultimately real [T2] (nor completely non-existent, useless, meaningless [T1] [U2T]). Nagarjuna, a key figure in Mahāyāna, emphasized that opposites like Nirvāṇa and Saṃsāra are not different/separate realms (i.e. not different/separate/two, not identical/united/one, not both, not neither), but rather different ways of experiencing the same reality (tathātā) (i.e. like with ignorance or wisdom), highlighting the non-dualistic nature of existence [Uopp / U2T-pp].
– Equanimity: Equanimity arises from this understanding because if everything is interconnected [T1] ⇐⇒ and without inherent flaws [T2] [U2T], there is no basis for grasping/accepting/desiring, aversion/rejecting/hating/fearing, or clinging/attachment. The mind can rest in a state of balance, free from the emotional turbulence caused by dualistic perceptions and attachments. Equanimity, in this context, is not a passive indifference, but an active state of non-judgmental awareness and openness to all experiences (everything is manifestations of Buddha-nature compassionately teaching us reality-as-it-is.)
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)
– In essence, the Mahāyāna understanding of emptiness provides the philosophical foundation for non-dualistic perception and the development of equanimity [Uopp / U2T-opp], allowing practitioners to experience reality more fully and without the limitations imposed by dualistic thinking.)

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[Section D. Transcending / differentiating
without transcending / differentiating [U2T-in-action].
Transcend [T2] the conditioned dualistic conceptual mind and its unceasing illusory fabrications, without rejecting them completely [T1] [U2T-in-action].
Stop differentiating in absolute terms. Adopt the Middle Way free from all extremes and middle: not accepting / seeking / doing / affirming anything in absolute terms, not rejecting / abandoning / not-doing / negating anything in absolute terms, not changing / improving / purifying anything in absolute terms, just conventionally, relatively if it helps on the path. All dharmas are not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is [Tetralemma].
Act/differentiate conventionally [T1-in-action],
without acting/differentiating in absolute terms,
without attachment/rejection, reification, effort or absolute [T2-in-action];
while aware of the true nature of all dharmas involved;
thus acting more and more in accord with the Middle Way,
and with Reality as it is (tathātā) as pointed out by the Unions [U2T / U3S / Uopp / UGM / U3K / U2T-2T].]

(Summary: In Section D, a goddess in Vimalakīrti’s house showers flowers that cling to the disciples but fall from the bodhisattvas, using this to teach Śāriputra that impropriety lies in constructual thought and discrimination, not the flowers, which are free of such mental fabrications.
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From a Madhyamaka perspective, this section reveals the deep message that the bodhisattva’s path involves transcending [T2] conditioned, dualistic concepts — rooted in the Union of the Two Truths: dependently arisen appearances [T1] ⇐⇒ and their emptiness of inherent existence [T2] [U2T] — without entirely rejecting conditioned dualistic conceptual conventional thought [T1], embodying the Middle Way free from extremes [U2T / Uopp].
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The goddess’s demonstration shows that bodhisattvas, having eliminated instincts for passions, remain unperturbed by forms and sounds (because of knowing their true nature / U2T / Uopp), while disciples, still bound by conceptual proliferations, are “stuck” in their attachments (thinking some forms are desirable, other undesirable or neutral, differentiating in absolute terms).
This aligns with Nāgārjuna’s insight that phenomena lack inherent nature [T2], yet function conventionally, allowing the bodhisattva to engage the world [T1 ] without reification [T2] [U2T-in-action].
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The subtle insight lies in the non-rejection of appearances [T1]: the flowers, though neutral, highlight that constructual thought — distinguishing proper/improper — creates suffering, whereas the bodhisattva’s non-dual awareness transcends this [T2] without negating the conventional [T2] [U2T-in-action].
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The goddess’s analogy of evil spirits powerless over the fearless underscores that liberation arises not from suppressing / rejecting conditioned dualistic conceptual thoughts (or any activity) but from realizing their empty [T2], interdependent nature [T1], while still navigating them skillfully [T1] [U2T-in-action]; thus "acting without acting" without attachment/rejection, reification, effort or absolute.
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The deep message is that true transcendence involves the inseparable co-emergence of wisdom (prajñā, seeing through discriminations, T2) ⇐⇒ and compassion (karuṇā, engaging beings’ conditioned states, T1) ⇐⇒ fostering a middle path where the mind rests in reality-as-it-is (tathātā / suchness) as pointed by the Union of the Two Truths [U2T].
This approach, increasingly in accord with reality-as-it-is, enhances efficiency by dissolving the friction of dualistic struggle, transforming conventional interactions into liberative acts (skillful means or lessons) without attachment or aversion. (everything is manifestations of Buddha-nature compassionately teaching us reality-as-it-is.)

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TEXT:

Thereupon, a certain goddess who lived in that house, having heard this teaching of the Dharma of the great heroic bodhisattvas, and being delighted, pleased, and overjoyed, manifested herself in a material body and showered the great spiritual heroes, the bodhisattvas, and the great disciples with heavenly flowers. When the flowers fell on the bodies of the bodhisattvas, they fell off on the floor, but when they fell on the bodies of the great disciples, they stuck to them and did not fall. The great disciples shook the flowers and even tried to use their magical powers, but still the flowers would not shake off. 

Then, the goddess said to the venerable Śāriputra,
“Reverend Śāriputra, why do you shake these flowers?”

Śāriputra replied,
“Goddess, these flowers are not proper for religious persons
and so we are trying to shake them off.” (dualistic thinking)

The goddess said,
“Do not say that, reverend Śāriputra. Why?
These flowers are proper indeed! Why?
Such flowers have neither constructual thought nor discrimination.
But the elder Śāriputra has
both constructual thought and discrimination. (dualistic thinking)

“Reverend Śāriputra,
impropriety for one who has renounced the world
for the discipline of the rightly taught Dharma
consists of constructual thought and discrimination,
yet the elders are full of such thoughts. (dualistic thinking)
One who is without such thoughts is always proper.

“Reverend Śāriputra, see how these flowers
do not stick to the bodies of these
great spiritual heroes, the bodhisattvas!
This is because they have eliminated (transcended without rejecting)
constructual thoughts and discriminations. (dualistic thinking)

“In the same way that evil spirits have power over fearful men but cannot disturb the fearless, those intimidated by fear of the world are in the power of forms, sounds, smells, tastes, and textures, which do not disturb those who are free from fear of the passions inherent in the constructive world. Thus, these flowers stick to the bodies of those who have not eliminated their instincts for the passions and do not stick to the bodies of those who have eliminated their instincts. Therefore, the flowers do not stick to the bodies of these bodhisattvas, who have abandoned all instincts.”

(Google: In Mahāyāna Buddhism, "constructual thought and discrimination" (Sanskrit: vikalpa) refers to the mental processes that create the illusion of a separate, independent self and distinct phenomena, obscuring the true nature of reality. It's the tendency of the mind to conceptualize and categorize, leading to misinterpretations and attachment to dualistic views. Here's a more detailed explanation:
– Constructual Thought: This refers to the way the mind fabricates concepts and ideas about things, rather than perceiving them directly as they truly are. These fabricated concepts create a sense of separation and distinction between the self and the external world, as well as between different phenomena.
– Discrimination: This refers to the mental process of differentiating and categorizing things, often based on these fabricated concepts. It involves distinguishing between "self" and "other," "good" and "bad," "beautiful" and "ugly," and so on.
– Obscuring Reality: Mahāyāna teachings emphasize that these processes of constructual thought and discrimination are based on ignorance and attachment, and they obscure the ultimate reality (tathātā) as pointed out by the Union of the Two Truths: the interconnectedness of all things [T1] ⇐⇒ and their emptiness of inherent existence [T2] [U2T].
– Obstacle to Enlightenment: By clinging to these fabricated concepts and distinctions, individuals create suffering for themselves and others. Overcoming these mental habits is considered essential for achieving enlightenment and realizing the true nature of reality.
– In essence, vikalpa is the root of suffering in Mahāyāna Buddhism because it prevents individuals from seeing the interconnected and impermanent nature of reality, leading to attachment and aversion.

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[Section E. The holy liberation is the equality of all things (non-duality).
Middle Way: Liberation is not about accepting, rejecting or changing anything in absolute terms; but about realizing their true nature & dynamic as it is here & now.]

(Summary: In Section E, the goddess engages Śāriputra in a dialogue that reveals the inexpressible nature of liberation, asserting that it is the equality of all things, neither internal nor external, and that even desire, hatred, and folly are liberation for those free of pride.
-
(i.e. Reality-as-it-is (tathātā) is indescribable, inconceivable, beyond all conditioned dualistic conceptual proliferation, beyond all conditioning, karma (individual, collective, cosmic), beyond all dualities / triads/ quads, like existence/non-existence, subject/action/object,  difference/identity, separation/union, manyness/oneness, duality/non-duality, equality/inequality, purity/impurity, perfection/imperfections / ordinariness/divinity, permanence/impermanence, continuity/discontinuity, eternity/annihilation, describable/indescribable, conceivable/inconceivable, saṃsāra/nirvāṇa, ignorance/wisdom, the-two-truths, conventional/ultimate, relative/absolute, appearance/emptiness, ground/manifestation, three-kayas, etc. We can use those dualities/triads/quads as temporary imperfect adapted skillful means (upāya), but without attachment, reification, effort or absolute, while being aware of their true nature & dynamic [U2T / U3S / Uopp / UGM / U3K], more and more in accord with the Middle Way and reality-as-it-is as pointed out by the Union of the Two Truths.)
-
From a Madhyamaka perspective, this section conveys the deep message that holy liberation aligns with the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — embodying the Middle Way where no absolute acceptance, rejection, or change is needed.
-
Śāriputra’s silence when confronted with the timelessness of liberation, followed by the goddess’s teaching that syllables themselves express this non-dual equality, reflects Nāgārjuna’s deconstruction of inherent distinctions, showing that liberation transcends dualistic constructs like attainment or freedom from afflictions. The goddess’s eloquence, arising from non-attainment, underscores that pride in realization veils this truth.
-
The subtle insight lies in the paradox that liberation is not an escape from desire or folly but their empty nature when seen as baseless — neither to be affirmed nor negated, but recognized as dependently originated [T1] ⇐⇒ and empty [T2] [U2T].
-
This aligns with the Middle Way, avoiding extremes of eternalism (clinging to liberation as a state) and nihilism (denying its conventional expression).
-
The deep message is that the bodhisattva’s path cultivates wisdom (prajñā, discerning the equality of all phenomena, T2) and compassion (karuṇā, engaging beings without dualistic bias, T1) inseparably [U2T], resting in reality-as-it-is (tathātā / suchness) where all things are equalized beyond conceptual grasp.
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)
-
This non-dual liberation, increasingly in accord with reality-as-it-is, enhances efficiency by dissolving the effort to alter an inherent reality, transforming every interaction into a spontaneous expression of the Dharma’s equality, free from the illusion of progress or loss.

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TEXT:

Then the venerable Śāriputra said to the goddess,
“Goddess, how long have you been
in this house?” (dualistic thinking)

The goddess replied,
“I have been here as long as the elder has been in liberation.” 

Śāriputra said,
“Then, have you been in this house for quite some time?”

The goddess said,
“Has the elder been in liberation for quite some time?”

At that, the elder Śāriputra fell silent. 

The goddess continued,
“Elder, you are ‘foremost of the wise!’
Why do you not speak?
Now, when it is your turn, you do not answer the question.”

Śāriputra:
Since liberation is inexpressible, goddess,
I do not know what to say. (dualistic thinking)

Goddess:
All the syllables pronounced by the elder
have the nature of liberation.
Why? Liberation is neither internal nor external,
nor can it be apprehended apart from them.
Likewise, syllables are neither internal nor external,
nor can they be apprehended anywhere else.
Therefore, reverend Śāriputra,
do not point to liberation by abandoning speech!
Why?
The holy liberation is the equality of all things [non-duality]!

Śāriputra:
Goddess, is not liberation the freedom
from desire, hatred, and folly? (dualistic thinking)

Goddess:
“Liberation is freedom from desire, hatred, and folly”
— that is the teaching for the excessively proud.
But those free of pride are taught that
the very nature of desire, hatred, and folly is itself liberation.

Śāriputra:
Excellent! Excellent, goddess!
Pray, what have you attained, what have you realized,
that you have such eloquence?

Goddess:
I have attained nothing, reverend Śāriputra.
I have no realization. Therefore I have such eloquence.
Whoever thinks, “I have attained! I have realized!”
is overly proud in the discipline of the well taught Dharma.

(Google: In Mahāyāna Buddhism, the "equality of all things" (or "equality of phenomena") refers to the understanding that all phenomena, including all beings and their environments, are ultimately manifestations of the same fundamental reality, often referred to as the "true aspect" or "Dharmata". This concept emphasizes the interconnectedness and non-duality of all things, suggesting that perceived differences are ultimately superficial. Here's a more detailed explanation:
– Non-duality: Mahāyāna philosophy often highlights the non-dual nature of reality, meaning that distinctions and separations are ultimately illusory. This includes the separation between self and other, good and bad, and even the distinction between things and their true nature.
– Dharmata: The concept of Dharmata (or suchness) is central to understanding the equality of all things. It refers to the ultimate, unchanging reality underlying all appearances. All phenomena, including sentient beings, are seen as expressions of this Dharmata.
– Buddha-nature: A related concept is Buddha-nature, which suggests that all beings possess the potential for enlightenment and are inherently pure. This further reinforces the idea of equality, as it implies that everyone shares the same fundamental capacity for awakening.
– Implications for Practice: The understanding of the equality of all things has profound implications for Buddhist practice. It encourages compassion, as it leads to the recognition that all beings are ultimately the same and deserve to be treated with kindness and respect. It also fosters a sense of interconnectedness and interdependence, highlighting the importance of working for the benefit of all.
– Beyond Appearances: The concept of equality moves beyond superficial differences, such as physical appearance or social status, to recognize the shared essence of all beings. This recognition can help to break down barriers and cultivate a sense of unity.
– In essence, the equality of all things in Mahāyāna Buddhism is not a statement about physical or social equality, but rather a profound realization about the ultimate nature of reality and the interconnectedness of all phenomena.
– In Mahāyāna Buddhism, Dharmata and tathātā are closely related and often used interchangeably, but not always perfectly synonymous. Dharmata, often translated as "dharma-nature" or "true nature," generally refers to the inherent nature of reality, while tathātā, meaning "suchness" or "thusness," emphasizes the reality of things as they are, without conceptual overlay. While they both point to the ultimate nature of reality, their specific connotations can differ slightly.)

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[Section F. The door of Dharma called ‘The Secrets of the Tathāgatas’ – A non-dual door to liberation (inconceivable liberation) that transcends conventional vehicles. It likely points to the ineffable realization of non-duality [Uopp-in-action / U2T-in-action].]

(Summary: In Section F, the goddess describes her residence in Vimalakīrti’s house, where she belongs to the Disciple, Solitary Sage, and Great Vehicles depending on the teaching needed, and highlights eight strange and wonderful phenomena, including a golden light, freedom from afflictions, and the constant presence of Tathāgatas teaching the “Secrets of the Tathāgatas.”
-
From a Madhyamaka perspective, this section reveals the deep message that the “Secrets of the Tathāgatas” embody the Union of the Two Truths — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — offering a non-dual door to liberation that transcends conventional vehicles.
-
The goddess’s adaptability across teachings reflects the Middle Way, avoiding rigid attachment to any path, while the house’s wonders — uninterrupted Dharma, inexhaustible treasures, and the presence of buddhas — symbolize tathātā (suchness), where conventional benefits (e.g., relief from afflictions) and ultimate emptiness (beyond disciple teachings) coexist seamlessly, as per Nāgārjuna’s insight into interdependent [T1] ⇐⇒ yet empty phenomena [T2] [U2T].
-
The subtle insight lies in the house as a microcosm of non-dual reality: the golden light blurring day and night, the absence of afflictions, and the overshadowing of disciple virtues by buddha qualities suggest a space where dualities (light/dark, suffering/freedom) dissolve into equality.
-
The “Secrets of the Tathāgatas,” taught by myriad buddhas, likely point to the ineffable realization of non-duality [Uopp-in-action / U2T-in-action] — beyond the three times and conceptual frameworks — accessible through wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, engaging beings, T1) co-emerging inseparably [U2T].
-
The deep message is that this door invites practitioners to transcend (without rejecting) partial views, aligning with tathātā where conventional forms (e.g., treasures, music) serve ultimate liberation [T1] without reification [T2] [U2T-in-action].
-
This non-dual alignment enhances efficiency, transforming the house into a liberative field that inspires gods and beings toward bodhicitta, reflecting the effortless power of the Union of the Two Truths in action, and Union of opposite in action.)

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TEXT:

Śāriputra:
Goddess, do you belong to the Disciple Vehicle,
to the Solitary Sage Vehicle, or to the Great Vehicle? (dualistic thinking)

Goddess:
I belong to the Disciple Vehicle
when I teach it to those who need it.
I belong to the Solitary Sage Vehicle
when I teach the twelve links of dependent origination
(pratītyasamutpāda) to those who need them.
And, since I never abandon the great compassion,
I belong to the Great Vehicle,
as all need that teaching to attain ultimate liberation.

Nevertheless, reverend Śāriputra, just as one cannot smell the castor plant in a magnolia wood, but only the magnolia flowers, so, reverend Śāriputra, living in this house, which is redolent with the perfume of the virtues of the buddha qualities, one does not smell the perfume of the disciples and the solitary sages.

Reverend Śāriputra, the Śakras, the Brahmās, the Lokapālas, the devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, and mahoragas who live in this house hear the Dharma from the mouth of this holy man and, enticed by the perfume of the virtues of the buddha qualities, proceed to conceive the spirit of enlightenment.

Reverend Śāriputra,
I have been in this house for twelve years,
and I have heard no discourses concerning
the disciples and solitary sages
but have heard only those concerning
the great love, the great compassion,
and the inconceivable qualities of the Buddha.

Reverend Śāriputra,
eight strange and wonderful things
manifest themselves constantly in this house.

What are these eight?

[1] A light of golden hue shines here constantly,
so bright that it is hard to distinguish day and night,
and neither the moon nor the sun shines here distinctly.
That is the first wonder of this house.

[2] Furthermore, reverend Śāriputra,
whoever enters this house is no longer troubled by
his afflictions from the moment he is within.
That is the second strange and wonderful thing.

[3] Furthermore, reverend Śāriputra,
this house is never forsaken by Śakra, Brahmā, the Lokapālas,
and the bodhisattvas from all the other buddhafields.
That is the third strange and wonderful thing.

[4] Furthermore, reverend Śāriputra,
this house is never empty of the sounds of the Dharma,
the discourse on the six transcendences,
and the discourses of the irreversible wheel of the Dharma.
That is the fourth strange and wonderful thing.

[5] Furthermore, reverend Śāriputra,
in this house one always hears the rhythms, songs,
and music of gods and men,
and from this music constantly resounds
the sound of the infinite Dharma of the Buddha.
That is the fifth strange and wonderful thing.

[6] Furthermore, reverend Śāriputra,
in this house there are always four inexhaustible treasures,
replete with all kinds of jewels,
which never decrease, although all the poor
and wretched may partake of them to their satisfaction.
That is the sixth strange and wonderful thing.

[7] Furthermore, reverend Śāriputra,
at the wish of this good man,
to this house come the innumerable Tathāgatas
of the ten directions, such as the Tathāgatas Śākyamuni,
Amitābha, Akṣobhya, Ratnaśrī, Ratnārcis, Ratnacandra,
Ratnavyūha, Duḥprasāha, Sarvārthasiddha, Prabhūtaratna,
Siṃhanādanādī, Siṃhaghoṣa,
and so forth, and when they come they teach
the door of Dharma called
The Secrets of the Tathāgatas,
and then depart.
That is the seventh strange and wonderful thing.

(Google: In Mahāyāna Buddhism, the "door of Dharma" referred to as "The Secrets of the Tathāgatas" is the Tathāgataguhya Sūtra. This sutra explores the profound and inconceivable nature of the Buddha and his wisdom, emphasizing the non-dual and ineffable essence that underlies all beings and their potential for enlightenment.
The Tathāgataguhya Sūtra, also known as the Tathāgatacintyaguhyanirdeśasūtra, is a significant Mahāyāna text. It delves into the idea that the Buddha's wisdom is inherent in all beings and that the non-dual nature of reality is the foundation of a bodhisattva's achievements and realizations.
Key aspects of this sutra include:
– The Inconceivable Nature of the Buddha: The sutra highlights the inexpressible and transcendent nature of the Buddha's wisdom and power.
– Non-Duality: It emphasizes the interconnectedness and non-dual nature of reality, where all phenomena arise from the same fundamental source.
– Bodhisattva Path: The sutra explores the role of bodhisattvas, beings who strive for enlightenment not only for themselves but also to liberate all sentient beings.
– Influence on Mahāyāna: The sutra is an important text within Mahāyāna Buddhism and has influenced the development of its philosophical and contemplative practices.
– Sutra: https://84000.co/translation/toh47 )

[8] Furthermore, reverend Śāriputra,
all the splendors of the abodes of the gods
and all the splendors of the fields of the buddhas
shine forth in this house.
That is the eighth strange and wonderful thing.

Reverend Śāriputra, these
eight strange and wonderful things are seen in this house.
Who then, seeing such inconceivable things,
would believe the teaching of the disciples?

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[Section G. Teaching the Union of the Two Truths [U2T / Uopp]:
All dharmas are interdependent [T1],
unborn, unconditioned, unchanging, unceasing,
non-dual [Uopp]; not ‘this’, ‘non-this’, both, or neither  [Tetralemma];
like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’,
empty of inherent existence, never absolute [T2]:]

(Summary: In Section G, the goddess engages Śāriputra in a transformative exchange, using a magical transformation to demonstrate that her female form, like all phenomena, lacks inherent existence, challenging the notion of transformation and revealing all dharmas as interdependent, unborn, and non-dual.
-
From a Madhyamaka perspective, this section conveys the deep message that the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of svabhāva (ultimate truth, T2) — underpins the teaching of tathātā (suchness), where distinctions like male/female dissolve into equality (Non-duality / Uopp / U2T-opp).
-
The goddess’s analogy of a magical woman, her exchange of forms with Śāriputra, and his realization that no inherent form exists to transform align with Nāgārjuna’s Mūlamadhyamakakārikā, asserting that all is empty yet conventionally functional, not “this”, not “non-this”, not both, not neither (ex. not equal / non-dual / one, not unequal / dual / many, not both, not neither), but a Middle Way beyond the tetralemma (this, non-this, both, neither).
-
This non-duality reflects the unborn,
unchanging nature of reality,
free from absolute production or cessation.
–
The subtle insight lies in the goddess’s teaching that phenomena, like her form or Śāriputra’s, appear conventionally [T1] but are not real in an ultimate sense [T2], a realization reinforced when she questions his transmigration — both are like Tathāgata emanations, neither born nor dying.
-
This mirrors the Madhyamaka refutation of inherent change,
where liberation arises from seeing through
illusory constructs rather than altering them.
-
The deep message is that wisdom (prajñā, discerning the empty interdependence of all dharmas, T2) and compassion (karuṇā, engaging beings’ apparent forms, T1) co-emerge inseparably [U2T], fostering a non-dual practice [U2T-in-action / Uopp-in-action] increasingly in accord with reality-as-it-is (tathātā).
-
This alignment enhances efficiency by dissolving effort to transform what lacks inherent basis, transforming the bodhisattva’s engagement into a liberative dance with illusions, guiding all toward the non-dual reality of suchness.)

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TEXT:

Śāriputra:
Goddess, what prevents you from transforming yourself
out of your female state? (dualistic thinking)

Goddess:
Although I have sought my “female state”
for these twelve years, I have not yet found it.

Reverend Śāriputra, if a magician were to incarnate
a woman by magic, would you ask her,
“What prevents you from transforming yourself
out of your female state?”

Śāriputra:
No! Such a woman would not really exist,
so what would there be to transform?

Goddess:
Just so, reverend Śāriputra, all things do not really exist.
Now, would you think,
“What prevents one whose nature is
that of a magical incarnation from transforming herself
out of her female state?”

Thereupon, the goddess employed her magical power
to cause the elder Śāriputra to appear in her form
and to cause herself to appear in his form.
Then the goddess, transformed into Śāriputra,
said to Śāriputra, transformed into a goddess,
“Reverend Śāriputra, what prevents you from
transforming yourself out of your female state?”

And Śāriputra, transformed into the goddess, replied,
“I no longer appear in the form of a male!
My body has changed into the body of a woman!
I do not know what to transform!”

The goddess continued,
“If the elder could again change out of the female state, then all women could also change out of their female states. All women appear in the form of women in just the same way as the elder appears in the form of a woman.
While they are not women in reality [T2],
they appear in the form of women [T1] [U2T].
With this in mind, the Buddha said,
‘In all things, there is neither [inherent] male nor female [Uopp].’ ”

Then, the goddess released her magical power
and each returned to their ordinary form.

.

She then said to him,
“Reverend Śāriputra, what have you done with your female form?”

Śāriputra:
I neither made it nor did I change it.

Goddess:
Just so, all things are neither made nor changed,
and that they are not made and not changed,
that is the teaching of the Buddha.

Śāriputra:
Goddess, where will you be born when you transmigrate after death?

.

Goddess:
I will be born where all the magical incarnations of the Tathāgata are born.

Śāriputra:
But the emanated incarnations of the Tathāgata
do not transmigrate nor are they born.

Goddess:
All things and living beings are just the same;
they do not transmigrate nor are they born!

(Google: In Mahāyāna Buddhism, the concept that "all dharmas are unborn, unchanging, unceasing, and non-dual" points to the ultimate nature of reality (tathātā) as pointed out by the Union of the Two Truths [U2T]. It signifies that phenomena, or dharmas, lack inherent existence, meaning they are not independently real or permanent, but rather arise dependently and are interconnected. Here's a breakdown:
– Unborn (Ajata): This doesn't mean things don't appear or arise, but rather that they don't come into being from a fixed, independent source. They are not "born" in the sense of having a self-existent origin.
– Unchanging (Achyuta): This refers to the fact that while things change in appearance, their fundamental nature remains the same. They are not subject to a constant cycle of arising and ceasing to be from their own side.
– Unceasing (Anirodha): Similar to unborn, this doesn't mean things never disappear, but rather that their disappearance is not the end of their being. They simply transform or become part of something else.
– Non-dual (Advaita): This highlights the interconnectedness of all things, emphasizing that there is no separation between opposites, like subject and object, self and other, or any inherent division in reality.
– In essence, these four characteristics describe a reality that is:
Interdependent: Arising and ceasing based on conditions, not independently.
Empty of inherent existence: Lacking a fixed, independent, and permanent self-nature.
A unified field of experience: Ultimately not separate, but interconnected and flowing.
– Understanding this concept is crucial for developing wisdom and compassion in Mahāyāna Buddhism, as it helps practitioners to detach from grasping at fixed ideas of self and phenomena, and to recognize the interconnectedness of all beings. This understanding is a key aspect of the bodhisattva path, where one strives to liberate all beings from suffering by realizing the true nature of reality.
– All dharmas are not born/changing/ceasing, not unborn/unchanging/unceasing, not both, not neither; but we usually say "unborn / not coming, unchanging / not abiding, unceasing / not going' as an antidote to our usual positions; until we can transcend all four extreme positions.
– All dharmas are not equal/pure/perfect, not unequal/impure/imperfect, not both, not neither; but we usually say "equal, pure, perfect' as an antidote to our usual positions; until we can transcend all four extreme positions.
– All dharmas are not equal/pure/perfect, not unequal/impure/imperfect, not both, not neither; but we usually say "equal, pure, perfect' as an antidote to our usual positions; until we can transcend all four extreme positions.)

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[Section H. The Union of the Two Truths in action [U2T / Uopp]:
Ex. Attaining without attaining enlightenment,
acting conventionally but not in absolute terms,
acting without attachment/rejection, reification, effort or absolute,
aware of the true nature of the three spheres of the activity,
more and more in accord with the Middle Way,
more and more in accord with reality as it is (tathātā):]

(Summary: In Section H, the goddess engages Śāriputra in a dialogue that redefines enlightenment and attainment, asserting that neither she nor Śāriputra will attain perfect buddhahood [T2] because it stands on the impossible, transcending the three times, while conventional expressions of past, present, and future buddhas remain valid [T1] [U2T].
-
From a Madhyamaka perspective, this section reveals the deep message that the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) ⇐⇒ and their emptiness of inherent existence (ultimate truth, T2) — manifests in action (including awakening) as a non-dual process (acting without acting [U2T-in-action]), aligning with tathātā (suchness) and the Middle Way [U2T].
-
The goddess’s paradox — that enlightenment is unattainable in absolute terms [T2] yet conventionally realized [T1] — echoes Nāgārjuna’s Mūlamadhyamakakārikā, where phenomena like attainment lack svabhāva [T2] ⇐⇒ yet function as skillful means (upāya) [T1] [U2T].
Śāriputra’s own non-attainment of arhatship [T2] ⇐⇒ despite conventional recognition [T1], reinforces this non-dual harmony [U2T], free from attachment or reification.
-
The subtle insight lies in the awareness of the true nature of the three spheres of activity (subject, object, action), seen as empty [T2-3S] ⇐⇒ yet operative [T1-3S] ⇐⇒ enabling action without effort or absolute intent [U3S / U2T-3S].
-
The goddess’s teaching that buddhas transcend time (Uopp, Union of Opposites) while conventionally described highlights the Middle Way, avoiding extremes of eternalism (reifying enlightenment) and nihilism (denying its efficacy).
-
The deep message is that wisdom (prajñā, discerning the empty nature of attainment, T2) ⇐⇒ and compassion (karuṇā, engaging beings through conventional acts, T1) ⇐⇒ co-emerge inseparably, fostering a practice increasingly in accord with tathātā.
This alignment enhances efficiency by eliminating wasted effort on inherent goals, transforming actions into spontaneous, liberative expressions that guide beings toward non-dual awakening without the illusion of absolute progress or loss.)

.

TEXT:

Śāriputra:
Goddess, how soon will you attain
the perfect enlightenment of buddhahood? (dualistic thinking)

Goddess:
At such time as you, elder, become endowed once more with the qualities of an ordinary individual, then will I attain the perfect enlightenment of buddhahood. 

Śāriputra:
Goddess, it is impossible that I should become endowed once more with the qualities of an ordinary individual.

Goddess:
Just so, reverend Śāriputra,
it is impossible that I should attain the perfect enlightenment of buddhahood!
Why? Because perfect enlightenment stands upon the impossible.
Because it is impossible,
no one [inherently] attains the
perfect enlightenment of buddhahood [T2] [U2T].

Śāriputra:
But the Tathāgata has declared [T1 ]:
“The Tathāgatas, who are as numerous as the sands of the Ganges, have attained perfect buddhahood, are attaining perfect buddhahood, and will go on attaining perfect buddhahood.”

Goddess:
Reverend Śāriputra,
the expression “the buddhas of the past, present, and future”
is a conventional expression
made up of a certain number of syllables [T1].
The buddhas are neither past, nor present, nor future [T2] [U2T].
Their enlightenment transcends the three times!
But tell me, elder, have you attained the state of arhat?

Śāriputra:
It is attained [conventionally] [T1],
because there is no [inherent] attainment [T2] [U2T].

Goddess:
Just so,
there is perfect enlightenment [conventionally] [T1]
because there is no [inherent] attainment
of perfect enlightenment [T2] [U2T].

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[Section I. Gaining the tolerance of the birthlessness of things:]

(Summary: In Section I, Vimalakīrti praises the goddess, noting her service to ninety-two million billion buddhas, mastery of superknowledges, fulfillment of vows, attainment of irreversibility, and possession of the tolerance of the birthlessness of things, allowing her to live where she chooses to benefit beings.
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From a Madhyamaka perspective, this section conveys the deep message that the tolerance of the birthlessness of things — realizing all phenomena as unborn and empty of inherent existence (ultimate truth, T2) — is a culmination of the Union of the Two Truths, harmonizing with dependently arisen appearances (conventional truth, T1) in the service of liberation. This aligns with Nāgārjuna’s Mūlamadhyamakakārikā, where the unborn nature of dharmas (free from production or cessation) reflects their lack of svabhāva [T2] ⇐⇒ yet their conventional functionality [T1] [U2T] enables the bodhisattva’s compassionate vows.
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The goddess’s abilities signify a non-dual realization of tathātā (suchness), where wisdom (prajñā, discerning emptiness, T2) ⇐⇒ and compassion (karuṇā, engaging beings, T1) ⇐⇒ co-emerge inseparably [U2T].
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The subtle insight lies in the tolerance of birthlessness as a state of equanimity that transcends dualistic notions of coming and going, empowering the goddess to manifest freely for beings’ welfare without attachment to form or place.
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)
This reflects the Middle Way, avoiding extremes of reifying birth or denying its conventional role, and underscores her irreversibility — commitment to the bodhisattva path unswayed by illusion.
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The deep message is that this realization, increasingly in accord with reality, enhances efficiency by dissolving effort tied to inherent processes, transforming her actions into effortless, liberative expressions.
Her presence, honed through vast service, invites practitioners to cultivate this non-dual tolerance, merging wisdom’s insight into the unborn nature of all with compassionate engagement, guiding beings toward the same awakening in the boundless field of suchness.)

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TEXT:

Then the Licchavi Vimalakīrti said to the venerable elder Śāriputra,
“Reverend Śāriputra, this goddess has already served ninety-t wo million billion buddhas.
She plays with the superknowledges.
She has truly succeeded in all her vows.
She has gained the tolerance of the birthlessness of things.
She has actually attained irreversibility.
She can live wherever she wishes
on the strength of her vow to develop living beings.”

(Google: In Mahāyāna Buddhism, "the tolerance of the birthlessness of things" (sometimes translated as "patience" or "acceptance" of the non-arising of phenomena) is a profound understanding that arises from realizing the emptiness (sunyata) of all phenomena. It's the realization that things don't truly come into being or arise from nothing, but rather appear due to a complex interplay of causes and conditions. This understanding leads to a state of equanimity and freedom from attachment to the arising and ceasing of things.
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)
Here's a more detailed explanation:
– Emptiness (Sunyata): Mahāyāna emphasizes the concept of emptiness, which means that all things lack inherent, independent existence. They are not separate entities with a fixed identity, but rather interconnected and interdependent.
– Non-arising: The "birthlessness of things" refers to the understanding that phenomena don't truly come into being in the way we conventionally perceive them. They are not created from nothing, nor do they have a permanent, independent essence.
– Tolerance (Ksanti): In the context of Mahāyāna, "tolerance" or "patience" (ksanti) is not merely a passive endurance of suffering or hardship. It's an active understanding and acceptance of the nature of reality, including the impermanence and emptiness of all things.
– Equanimity and Non-duality: By realizing the birthlessness of things, a bodhisattva (one who seeks enlightenment for the benefit of all beings) develops equanimity and transcends dualistic thinking (e.g., good/bad, arising/ceasing). They see the interconnectedness of all things and understand that nothing truly exists independently.
– Entrance into Non-duality: The teaching of Vimalakirti describes the tolerance of the birthlessness of things as the entrance into non-duality, which suggests that this understanding is a gateway to a deeper, non-dualistic experience of reality.
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In Mahāyāna Buddhism, "the birthlessness of things" (also referred to as the tolerance of the birthlessness of things) signifies the understanding that all phenomena, including oneself and the world, lack inherent existence and are not truly born or created in the way we conventionally perceive them. It is a realization of emptiness (sunyata) [T2] and non-duality [Uopp], transcending (without rejecting) the subject-object dichotomy [U3S] and recognizing the interconnectedness of all things [T1]. Here's a more detailed explanation:
– Lack of Inherent Existence: Mahāyāna emphasizes that things are not independently and permanently existent, but rather arise dependently on causes and conditions. This means they lack a fixed, intrinsic nature or self-identity.
– Emptiness (Sunyata): The concept of emptiness is closely related to the birthlessness of things. It means that all phenomena are empty of inherent existence, lacking a permanent, independent core.
– Non-duality: Realizing the birthlessness of things leads to the understanding of non-duality, where the distinction between subject and object, self and other, dissolves.
– Transcendence of Duality: This realization goes beyond the dualistic perception of reality, where we typically see things as separate and distinct.
– A Path to Liberation: Understanding the birthlessness of things is a crucial step towards liberation from suffering and the cycle of birth and death (saṃsāra).
– The Tolerance of the Birthlessness of Things: This is a stage of understanding where one fully accepts and realizes the emptiness and impermanence of all phenomena.
– In essence, the birthlessness of things is not a denial of existence, but rather a deeper understanding of the nature of reality, revealing its interdependent and impermanent character. It's a profound insight that can lead to liberation from attachment and suffering.)

CONCLUSION of Chapter 6

An invitation to the inconceivable Reality as it is, Non-duality, Acting without acting, Transcending without rejecting [U2T / U3S / Uopp].

Chapter 6 of the Vimalakīrti Sutra, titled "The Goddess," emerges as a luminous exploration of non-duality [U2T / U3S / Uopp], weaving the bodhisattva’s path into a tapestry of wisdom and compassion that transcends (without rejecting) all conventional boundaries.

At its essence, this chapter plunges deeper into the Union of the Two Truths [U2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — revealing the inconceivable nature of reality as tathātā (suchness).

Through Vimalakīrti’s teachings and the goddess’s playful yet profound interventions, the narrative dismantles (without rejecting) dualistic perceptions — self/other, male/female, birth/death — inviting practitioners into a non-dual liberation where all phenomena are seen as illusions, reflections, and interdependent manifestations.

The chapter’s core lies in this radical equality, where the bodhisattva’s regard for beings, cultivation of the four immeasurables, and mastery of the unborn transform every interaction into a liberative act, harmonizing ultimate emptiness [T2] ⇐⇒ with conventional engagement [T1] ⇐⇒ in a dance of effortless awakening [U2T].

The subtle messages ripple through the chapter’s progression,
– beginning with Vimalakīrti’s metaphors likening beings to mirages and dreams, emphasizing their empty yet functional nature.
– This sets the stage for the bodhisattva’s great love, compassion, joy, and equanimity — qualities desirable and efficient because they align increasingly with tathātā, free from grasping or discrimination.
– The dialogue on baselessness further unravels the illusory roots of fear and desire, tracing them to the mind’s co-imputed constructs, a Madhyamaka deconstruction that echoes Nāgārjuna’s insight into the absence of inherent foundations.
– The goddess’s flower demonstration and her exchange of forms with Śāriputra amplify this, teaching that constructual thought and gender are empty appearances, not to be rejected but transcended, while the inexpressible liberation as the equality of all things dissolves even the pride of attainment.

Hidden treasures abound in these paradoxes — flowers sticking to attachment, liberation as desire’s nature — each dismantling dualities to reveal the non-dual heart [U2T / Uopp].

The chapter’s deeper layers unveil the “Secrets of the Tathāgatas,” a door to enlightenment where conventional wonders (golden light, inexhaustible treasures) and ultimate truths (beyond the three times) coexist, overshadowing disciple paths with the Mahāyāna’s boundless compassion.

The goddess’s magical transformations and her assertion that all phenomena are unborn and unchanging — neither made nor transformed — reflect the Middle Way, avoiding extremes of reification or negation.

The subtle insight is that this non-duality empowers the bodhisattva to act without acting, attaining without attaining, as seen in her tolerance of birthlessness, honed through service to countless buddhas.
This tolerance, a state of equanimity rooted in the Union of Opposites [Uopp / U2T-opp], allows her to manifest freely, guiding beings with wisdom (prajñā, discerning emptiness, T2) ⇐⇒ and compassion (karuṇā, engaging appearances, T1) ⇐⇒ co-emerging inseparably [U2T] ⇐⇒ increasingly in accord with tathātā.
(i.e. There cannot be any differentiation in absolute terms; because there is no absolute basis for differentiation / acceptation / rejection / affirmation / negation / desire / fear, because everything is empty of inherent existence, because dependently arisen, interdependent, illusory)

At the profound core, Chapter 6’s hidden treasures lie in its invitation to embrace the inconceivable: the goddess’s eloquence from non-attainment, the house as a field of non-dual wonders, and the bodhisattva’s irreversible vow to develop all beings.

The deep message is that liberation is not a distant goal but the present realization of all things’ equality, where conventional forms serve ultimate freedom without effort or attachment.
This aligns with Madhyamaka’s middle path, where efficiency arises from acting in harmony with reality’s empty interdependence, transforming samsaric illusions into paths of awakening.
The subtle progression — from seeing beings as illusions to living the unborn — culminates in a liberative space where every encounter, like the goddess’s play, becomes a teaching of suchness, inspiring practitioners to plunge into non-duality, where wisdom and compassion unite to turn the wheel of Dharma for all, in the boundless expanse of Vimalakīrti’s house.
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You're absolutely right — distilled to its essence, the message of Section A in Chapter 7 of the Vimalakīrti Sutra can be succinctly captured as "Everything is for our Awakening." From a Madhyamaka perspective, this reflects the non-dual insight that all experiences, even those deemed "wrong" or misguided, serve as catalysts for enlightenment when approached with awareness of the Union of the Two Truths [U2T]—dependently arisen appearances [T1] and their emptiness [T2]. By acting without attachment or reification, and aligning with tathātā through the Unions (U3S, Uopp, UGM, U3K, U2T-2T), every moment — free of malice, pride, or anger — becomes a skillful means to deepen compassion and wisdom, transforming the conventional into the ultimate path of awakening for all beings.)