Vimalakīrti Sūtra
Chapter 8 - The Dharma-Door of Non-duality
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Chapter 8- The Dharma-Door of Non-duality
Chapter 8- The Dharma-Door of Non-duality
“In the hushed symphony of thirty-one voices echoing through Vimalakīrti’s house, where opposites like birth and death, self and other dissolve into a silent thunderclap, Chapter 8 opens the Dharma-door of non-duality, inviting you to realize the profound equality of all dharmas — dependently arisen yet empty of inherent essence — in perfect accord with the Union of the Two Truths, the Union of Opposites, and the Middle Way free from extremes. As bodhisattvas transcend dualistic constructs and Vimalakīrti’s eloquent silence reveals the inexpressible heart beyond all conditioned dualistic conceptual proliferation, this chapter beckons you to embrace reality as it is (tathātā), neither grasping nor rejecting concepts, actions, or phenomena, but wielding them with awakened awareness. Step through this gateway where wisdom illuminates the empty interdependence of all, and compassion engages the world without bondage, awakening you to the boundless freedom of suchness, where every thought and duality becomes a liberative path to unexcelled enlightenment.”
Last update: August 14, 2025
Image from: Stoneflower013 (see full image at the end of this page)
Source Text: https://84000.co/translation/toh176
Content of Chapter 8 – The Dharma-Door of Non-duality
Content of Chapter 8 – The Dharma-Door of Non-duality
Topics:
– Reality as it is (tathātā) is beyond all conditioned dualistic conceptual proliferation; still we have no choice but to use dualistic concepts to point to it. We need the experiences of saṃsāra. Nirvāṇa is realizing the true nature & dynamic of saṃsāra.
– That is OK, as long as we remain aware of the limits of those pointers.
– No description/non-description or action/non-action can really point to the true meaning of non-duality (not even an eloquent silence).
– It is beyond the opposites of all dualities, triads, quads, etc.
– Even describability/indescribability, conceptualisation/non-conceptualisation, differentiation/non-differentiation, action/non-action, movement/stillness, word/silence, duality/non-duality.
– So do not grasp at Vimalakirti’s silence as meaning something, or nothing, beside that.
– Do not think ‘It’ is indescribable, inconceivable, non-duality, oneness, emptiness or any concept of Ground or Ultimate Reality.
– Do not think it is about stopping all words, thinking, mentation, action, talking, teaching, or rejecting the World for a purer Realm or Buddha-field.
– It is about acting without acting, without attachment/rejection, reification, effort or absolute, while being aware of the true nature of the three spheres (tathātā) as pointed out by the Unions.Content:
– 32 Sections: Each one refutes a duality or triad. (Still a billions+ to go.)
– Ex. production/destruction, I/mine, defilement/purification, distraction/attention, hīnayāna/mahāyāna, grasping/non-grasping, difference/identity, good/evil, sin/virtue, pure/impure, suffering/happiness, mundane/transcendental, saṃsāra/nirvāṇa, destructible/indestructible, self/no-self, ignorance/wisdom, form/emptiness, elements/space, eye-consciousness/eye/form, cause/effect, characteristic/characterized, Buddha/Dharma/Sangha, aggregates/cessation-of-aggregates, physical-body/conceptual/speech/mental-mind, wholesome/unwholesome/neutral, ideation/non-ideation, acceptation/rejection, darkness/light, hate/joy, good/bad, true/false, 'this'/'non-this', sound-word/silence, everything/nothing, duality/non-duality …Conclusion of Chapter 8 – Even profound explanations remain provisional, tools to point beyond themselves.
TEXT with Comments (31 cases):
TEXT with Comments (31 cases):
[Text from 84000: “Eighty-four thousand conceive bodhicitta.”]
Then, the Licchavi Vimalakīrti asked those bodhisattvas,
“Good sirs, please explain how the bodhisattvas enter
the Dharma-door of non-duality!”
The bodhisattva Dharmavikurvaṇa declared,
[The opposites:] “Noble sir, production (origination)
and destruction (cessation) are two
[apparently different, separate, dual, in opposition],
[But they are inseparable, interdependent, co-defined, empty, illusory:]
but what is not produced (origination)
and does not occur (duration)
cannot be destroyed (cessation).
Thus the attainment of the tolerance of the birthlessness of things
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not born / lasting / ceasing,
not unborn / non-abiding / unceasing, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, like coming / origination / production
and going / cessation / destruction,
or birth / origination / duration / cessation
and birthlessness / non-origination / non-abiding / non-cessation,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Śrīgupta declared,
[The opposites:] “‘I’ and ‘mine’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
If there is no presumption of a self (subject),
there will be no possessiveness (action and object).
Thus, the absence of presumption (about the three spheres)
is the entrance into non-duality [U3S / U2T-3S].”
-
(i.e. Tetralemma: Apparent dharmas are not subject, not relation/action, not object, not a combination of them, not none of them.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites – the three spheres: ex. (i) subject / owner / I, (ii) action / ownership and (iii) object / possession / mine –,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Śrīkūṭa declared,
[The opposites:] “‘Defilement’ and ‘purification’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
When there is thorough knowledge of defilement,
there will be no conceit about purification.
The path leading to the complete conquest of
all conceit (idea of a separate self in opposition with the world)
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not defiled/impure, not purified, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, defilement and purification, or pure and impure,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Sunakṣatra declared,
[The opposites:] “‘Distraction’ and ‘attention’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
When there is no distraction,
there will be no attention, no mentation,
and no mental intensity.
Thus, the absence of mental intensity
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not attention/concentration, not distraction/mentation, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, mentation/thinking and non-mentation/non-thinking,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Subāhu declared,
[The opposites:] “‘Bodhisattva spirit (Mahayana)’
and ‘disciple spirit (Hinayana)’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
When both are seen to resemble an illusory spirit, there is no bodhisattva spirit, nor any disciple spirit.
Thus, the sameness of natures of spirits
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not inferior, not average, not superior, not a combination, not none of them.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, inferior, average and superior,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Animiṣa declared,
[The opposites:] “‘Grasping’ and ‘non-grasping’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
What is not grasped is not perceived, and what is not perceived is neither presumed nor repudiated.
Thus, the inaction and non-involvement of all things
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not grasping/accepting, not non-grasping/rejecting, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, grasping / acceptation / affirmation and non-grasping / rejection / negation,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Sunetra declared,
[The opposites:] “‘Uniqueness’ and ‘characterlessness’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Not to presume or construct something is neither to establish its uniqueness nor to establish its characterlessness.
To penetrate the equality of these two
is to enter non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not different / many, not identical / one, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, difference / manyness / uniqueness / duality and identity / oneness / characterlessness / non-duality,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Puṣya declared,
[The opposites:] “‘Good’ and ‘evil’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Seeking neither good nor evil,
the understanding of the non-duality of
the significant and the meaningless
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not good / significant, not evil / meaningless, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, good and evil, of significant and meaningless,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Siṃha declared,
[The opposites:] “‘Sinfulness’ and ‘sinlessness’
are two [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
By means of the diamond-like wisdom that pierces to the quick,
not to be bound or liberated
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not bound/sinful, not liberated/sinless, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, bondage / sinfulness and liberation / sinlessness,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Siṃhamati declared,
[The opposites:] “To say, ‘this is impure’
and ‘that is immaculate’ makes for duality
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
One who, attaining equanimity, forms no conception of impurity or immaculateness, yet is not utterly without conception, has equanimity without any attainment of equanimity — he enters the absence of conceptual knots.
Thus, he enters into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not impure / unequal, not pure / equal, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, impurity and purity, or equal and non-equal,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Sukhādhimukta declared,
[The opposites:] “To say, ‘this is happiness’
and ‘that is misery’ is dualism
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
One who is free of all calculations, through the extreme purity of gnosis — his mind is aloof, like empty space;
and thus he enters into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not misery / thinking, not happiness / non-thinking, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, misery / thinking and happiness / non-thinking,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Nārāyaṇa declared, (i.e. No inherent mundane and transcendental)
[The opposites:] “To say, ‘this is mundane’ and ‘that is transcendental’
is dualism [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
This world has the nature of voidness, so there is neither transcendence nor involvement, neither progress nor standstill.
Thus, neither to transcend nor to be involved, neither to go nor to stop —
this is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not mundane, not transcendental, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, going / movement / involvement and stopping / stillness / transcendence (not getting involved),
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Dāntamati declared,
[The opposites:] “‘Life/bondage’ and ‘liberation’
are dualistic [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Having seen the nature of life, one neither belongs to it nor is one utterly liberated from it.
Such understanding
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not life, not liberation, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, bondage / saṃsāra and liberation / nirvāṇa,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Pratyakṣadarśa declared,
[The opposites:] “‘Destructible’ and ‘indestructible’
are dualistic [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
What is destroyed is ultimately destroyed.
What is ultimately destroyed does not become destroyed; hence, it is called ‘indestructible.’
What is indestructible is instantaneous, and what is instantaneous is indestructible.
The experience of such
is called ‘the entrance into the principle of non-duality [Uopp / U2T-opp].’ ”
-
(i.e. Tetralemma: Apparent dharmas are not destructible, not indestructible, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, destructible / impermanent / saṃsāra and indestructible / permanent / nirvāṇa,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Samantagupta declared,
[The opposites:] “‘Self’ and ‘selflessness’
are dualistic [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Since the existence of self cannot be perceived, what is there to be made ‘selfless’?
Thus, the non-dual vision of their nature
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not self, not selfless, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, self and selflessness (no-self), of existence and non-existence,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Vidyuddeva declared,
[The opposites:] “‘Knowledge’ and ‘ignorance’
are dualistic [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
The natures of ignorance and knowledge are the same, for ignorance is undefined, incalculable, and beyond the sphere of thought.
The realization of this
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not ignorance, not knowledge / wisdom, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, ignorance and knowledge / wisdom,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Priyadarśana declared,
[The opposites:] “Matter (5-aggregates) itself is void (emptiness)
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Voidness does not result from the destruction of matter, but the nature of matter is itself voidness.
Therefore, to speak of voidness on the one hand, and of matter, or of sensation, or of intellect, or of motivation, or of consciousness on the other, is entirely dualistic.
Consciousness itself is voidness.
Voidness does not result from the destruction of consciousness, but the nature of consciousness is itself voidness.
Such understanding of the five compulsive aggregates and the knowledge of them as such by means of gnosis
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not appearance [T1], not emptiness [T2], not both truths together [2T], not neither truth [1T].
Inseparability / Interdependence / Harmony / Union of opposites [U2T / U2T-2T]:
These apparent opposites, appearances (5-aggregates) [T1] and emptiness [T2],
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-2T];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-2T] [U2T-2T];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Prabhāketu declared,
[The opposites:] “To say that the four main elements (earth, water, fire, air) are one thing and the etheric space-element (emptiness) another is dualistic [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
The four main elements are themselves the nature of space.
The past itself is also the nature of space.
The future itself is also the nature of space.
Likewise, the present itself is also the nature of space.
The gnosis that penetrates the elements in such a way
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not the four main elements, not ether / emptiness, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, four main elements or three times and space / emptiness,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Sumati declared,
[The opposites:] “‘Eye’ and ‘form’
are dualistic [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
To understand the eye correctly, and not to have attachment, aversion, or confusion with regard to form — that is called ‘peace.’
Similarly, ‘ear’ and ‘sound,’ ‘nose’ and ‘smell,’ ‘tongue’ and ‘taste,’ ‘body’ and ‘touch,’ and ‘mind’ and ‘phenomena’ — all are dualistic.
But to know the mind, and to be neither attached, averse, nor confused with regard to phenomena — that is called ‘peace.’
To live in such peace
is to enter into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not consciousness / subject, not sense organ / perception, not perceived / object, not a combination, not none of them.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites – or three spheres of perception: (i) sense-consciousness (subject / perceiver), (ii) sense-organ (relation / action / perception) and (iii) sense-object (object / perceived) –,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Akṣayamati declared,
[The opposites:] “The dedication of generosity (cause) for the sake
of attaining omniscience (effect) is dualistic
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
The nature of generosity is itself omniscience, and the nature of omniscience itself is total dedication.
Likewise, it is dualistic to dedicate morality, tolerance, effort, meditation, and wisdom for the sake of omniscience.
Omniscience is the nature of wisdom, and total dedication is the nature of omniscience.
Thus, the entrance into this principle of uniqueness
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not cause / six-paramitas, not effect / omniscience, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites — the three spheres of causality: (i) cause / six-paramitas, (ii) causality / production and (iii) effect / omniscience –,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Gambhīrabuddhi declared,
[The opposites:] “It is [apparently] dualistic to say
that voidness is one thing, signlessness another,
and wishlessness still another
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
What is void has no sign.
What has no sign has no wish.
Where there is no wish there is no process of thought, mind, or consciousness.
To see the doors of all liberations in the door of one liberation
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not characteristic, not characterised, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites characteristics, emptiness, signlessness and wishlessness (or the three spheres of characterization: (i) characteristic, (ii) characterization and (iii) characterized),
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Sāntendriya declared,
[The opposites:] “It is [apparently] dualistic to say
‘Buddha,’ ‘Dharma,’ and ‘Saṅgha’
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
The Dharma is itself the nature of the Buddha, the Saṅgha is itself the nature of the Dharma, and all of them are uncompounded.
The uncompounded is infinite space, and the processes of all things are equivalent to infinite space.
Adjustment to this
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not teaching, not non-teaching, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, Buddha, Dharma, and Sangha, or body, speech and mind,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Apratihatacakṣu declared,
[The opposites:] “It is dualistic
to refer to ‘aggregates’ and
to the ‘cessation of aggregates’
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Aggregates themselves are cessation.
Why? The egoistic views of aggregates, being unproduced themselves, do not exist ultimately.
Hence such views do not really conceptualize ‘these are aggregates’ or ‘these aggregates cease.’
Ultimately, they have no such discriminative constructions and no such conceptualizations.
Therefore, such views have themselves the nature of cessation.
Nonoccurrence and nondestruction
are the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not aggregates / saṃsāra, not cessation / nirvāṇa, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, aggregates / saṃsāra and cessation of the aggregates / nirvāṇa,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Suvinīta declared,
[The opposites:] “Physical, verbal, and mental vows
do not exist dualistically [apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Why? These things have the nature of inactivity.
The nature of inactivity of the body is the same as the nature of inactivity of speech, whose nature of inactivity is the same as the nature of inactivity of the mind.
It is necessary to know and to understand this fact of the ultimate inactivity of all things, for this knowledge
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not physical, not mental, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, physical / body, conceptual / speech, and mental / mind, or action and inaction,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Puṇyakṣetra declared,
[The opposites:] “It is dualistic to consider actions
meritorious, sinful, or unmoving (neutral)
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
The non-undertaking of meritorious, sinful, and unmoving actions is not dualistic.
The intrinsic nature of all such actions is voidness, wherein ultimately there is neither merit, nor sin, nor non-movement, nor action itself. (i.e. No inherent wholesome, unwholesome and neutral action)
The nonaccomplishment of such actions
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not wholesome, not unwholesome, not neutral, not a combination, not none of them.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, meritorious, sinful and neutral actions,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Padmavyūha declared,
[The opposites:] “Dualism is produced from obsession with self,
[apparently different, separate, dual, in opposition]
but true understanding of self does not result in dualism.
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Who thus abides in non-duality is without ideation, and that absence of ideation
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not obsession / bondage, not understanding / liberation, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, obsession / bondage and understanding / liberation, or ideation and non-ideation, or duality and non-duality,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Śrīgarbha declared,
[The opposites:] “Duality is constituted by perceptual manifestation
[apparently different, separate, dual, in opposition].
Non-duality is objectlessness.
Therefore, non-grasping and non-rejection
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not object / grasping / existence, not objectlessness / rejection / non-existence, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, object / grasping / existence and objectlessness / rejection / non-existence,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Candrottara declared,
[The opposites:] “‘Darkness’ and ‘light’ are dualistic
[apparently different, separate, dual, in opposition],
but the absence of both darkness and light is non-duality.
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Why? At the time of absorption in cessation, there is neither darkness nor light, and likewise with the natures of all things.
The entrance into this equanimity
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not darkness, not light, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, darkness and light,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Ratnamudrāhasta declared,
[The opposites:] “It is dualistic to detest the world
and to rejoice in liberation
[apparently different, separate, dual, in opposition],
and neither detesting the world nor rejoicing in liberation is non-duality.
[But they are inseparable, interdependent, co-defined, empty, illusory:]
Why? Liberation can be found where there is bondage, but where there is ultimately no bondage where is there need for liberation?
The mendicant who is neither bound nor liberated does not experience any like or any dislike
and thus he enters non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not desirable, not undesirable, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, desire/joy and hate/fear,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Maṇikūṭarāja declared,
[The opposites:] “It is dualistic to speak of
‘good paths’ and ‘bad paths’
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
One who is on the path is not concerned with good or bad paths.
Living in such unconcern, he entertains no concepts of ‘path’ or ‘nonpath.’
Understanding the nature of concepts, his mind does not engage in duality.
Such is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not good paths, not bad paths, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, good path and bad path, or path and non-path,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)The bodhisattva Satyananda declared,
[The opposites:] “It is dualistic to speak of ‘true’ and ‘false’
[apparently different, separate, dual, in opposition].
[But they are inseparable, interdependent, co-defined, empty, illusory:]
When one sees truly, one does not ever see any truth, so how could one see falsehood?
Why? One does not see with the physical eye, one sees with the eye of wisdom.
And with the wisdom-eye one sees only insofar as there is neither sight nor nonsight.
There, where there is neither sight nor nonsight,
is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not true / reality, not false / illusory, not both, not neither. The true nature & dynamic of reality-as-it-is – ex. the three spheres of any activity, or the opposites of any duality – is beyond our limited conditioned dualistic conceptual mind(s), beyond all dualities, triads, quads …, beyond all extremes (this, non-this) and middle (both, neither).
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, true / reality and false / illusory, or sight / perception and non-sight / non-perception,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)[Conclusion: It is about
transcending [T2] our conditioned dualistic conceptual mind(s),
without rejecting it completely [T1]
[apparently different, separate, dual, in opposition],
just realising its true nature & dynamic as it is here & now [U2T].]
-
(i.e. Tetralemma: Apparent dharmas are not ‘this’, not ‘non-this’, not both, not neither, for whatever ‘this’ is. The true nature & dynamic of reality-as-it-is – ex. the three spheres of any activity, or the opposites of any duality – is beyond our limited conditioned dualistic conceptual mind(s), beyond all dualities, triads, quads …, beyond all extremes (this, non-this) and middle (both, neither).
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, ‘this’ and ‘non-this’, or accepting and rejecting, or acting and non-acting,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)
.
.
[These explanations [T1] need to be combined with more wisdom [T2] to be in accord with the non-dual reality-as-it-is (tathātā) as pointed out by the Union of the Two Truths [U2T-in-action] and Union of opposites [Uopp-in-action]:]
When the bodhisattvas had given their explanations,
they all addressed the crown prince Mañjuśrī:
“Mañjuśrī, what is the bodhisattva’s entrance into non-duality?”
Mañjuśrī replied,
“Good sirs, you have all spoken well [T1].
Nevertheless, all your explanations are themselves dualistic.
To know no one teaching [in absolute terms, just conventionally],
to express nothing [in absolute terms, everything conventionally],
to say nothing [in absolute terms, everything conventionally],
to explain nothing [in absolute terms, everything conventionally],
to announce nothing [in absolute terms, everything conventionally],
to indicate nothing [in absolute terms, everything conventionally],
and to designate nothing [in absolute terms, everything conventionally] —
that is the entrance into non-duality [Uopp / U2T-opp].”
-
(i.e. Tetralemma: Apparent dharmas are not everything/conventional, not nothing/emptiness, not both, not neither. The true nature & dynamic of reality-as-it-is – ex. the three spheres of any activity, or the opposites of any duality – is beyond our limited conditioned dualistic conceptual mind(s), beyond all dualities, triads, quads …, beyond all extremes (this, non-this) and middle (both, neither).
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, everything / many conventional appearances and nothing / unique absolute emptiness,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)
.
.
[Teaching without teaching, without attachment/rejection, reification, effort or absolute.
Using words without using words, without attachment/rejection, reification, effort or absolute,
more and more in accord with the Middle Way (ex, not accepting, not rejecting words, explanations, description),
more and more in accord with reality-as-it-is as pointed out by the Unions.]
Then, the crown prince Mañjuśrī said to the Licchavi Vimalakīrti,
“We have all given our own teachings, noble sir.
Now, may you elucidate the teaching of
the entrance into the principle of non-duality [Uopp / U2T-opp]!”
Thereupon, the Licchavi Vimalakīrti kept his silence,
saying nothing at all.
(i.e. Tetralemma: Apparent dharmas are not describable / conceivable, not indescribable / inconceivable, not both, not neither. The true nature & dynamic of reality-as-it-is – ex. the three spheres of any activity, or the opposites of any duality – is beyond our limited conditioned dualistic conceptual mind(s), beyond all dualities, triads, quads …, beyond all extremes (this, non-this) and middle (both, neither).
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, describable / conceivable and indescribable / inconceivable, or words and silence, or movement and stillness, or mentation and non-mentation, or action and non-action, or acceptation and rejection,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)
.
The crown prince Mañjuśrī applauded the Licchavi Vimalakīrti:
“Excellent! Excellent, noble sir!
This is indeed the entrance into the non-duality of the bodhisattvas [Uopp / U2T-opp].
Here there is no use for syllables, sounds, and ideas.” (i.e. That is too dualistic.)
.
When these teachings had been declared,
five thousand bodhisattvas entered
the door of the Dharma of non-duality [Uopp / U2T-opp] and
attained tolerance of the birthlessness of things.
-
(i.e. Tetralemma: Apparent dharmas are not born, not unborn, not both, not neither.
Inseparability / Interdependence / Harmony / Union of opposites [Uopp / U2T-opp]:
These apparent opposites, birth and birthlessness,
are more like inseparable, dependently co-arisen, interdependent, co-defined, relative, co-evolving, co-imputed by the mind, conventional truths, in harmony [T1-opp];
⇐⇒ thus empty of inherent existence, never absolute, never really in opposition, nothing is really ‘this’, ‘non-this’, both, or neither [T2-opp] [U2T-opp];
⇐⇒ like illusions, reflections, mirages, dreams, echoes, ‘there, yet not there’;
⇐⇒ pointing to the Middle Way free from all extremes ('this', 'not-this') and middle (both, neither); where there is nothing to accept / seek / do / add / affirm in absolute terms, nothing to reject / abandon / not-do / subtract / negate in absolute terms, nothing to change / improve / purify in absolute terms, just conventionally, relatively, temporarily if it helps on the path.
⇐⇒ All dharmas are primordially interconnected, equal, pure, perfect, complete, divine, ‘One’, in the non-dual sense of those terms: not ‘this’, not ‘non-this’, not both, not neither, and there is no fifth, for whatever ‘this’ is;
⇐⇒ Like a limitless and centerless cycle.)
Summary of Chapter 8
Summary of Chapter 8
Chapter 8 of the Vimalakīrti Sutra, titled "The Dharma-Door of Non-Duality," unfolds as a profound exploration of the bodhisattva’s path through the lens of transcending (without rejecting) dualistic constructs, where Vimalakīrti prompts thirty-one bodhisattvas to articulate their understanding of “entering non-duality”, receiving responses that address dualities such as production and destruction, self and other, defilement and purity, and knowledge and ignorance.
From a Madhyamaka perspective, the essence of these teachings lies in the realization that non-duality is rooted in the Union of the Two Truths [U2T / U2T-2T] — dependently arisen appearances (conventional truth, T1) and their emptiness of inherent existence (ultimate truth, T2) — offering a Middle Way that harmonizes all opposites without rejecting their conventional utility.
The chapter’s depth is not about dismissing words, opposites, dualities, conceptualization, acting, thinking, taking, or dualistic conceptual proliferation and differentiation, but about cultivating an awareness of their true nature — their empty [T2], interdependent [T1] essence [U2T] — allowing the bodhisattva to engage them skillfully [T1] without being enslaved by their illusory grip [T2] [U2T-in-action].
This true nature encompasses
the Union of the Three Spheres (U3S / U2T-3S: subject, object, action as empty yet functional),
the Union of Opposites (Uopp / U2T-opp: dissolving dualities),
and the Middle Way free from accepting or rejecting them in absolute terms,
reflecting tathātā (suchness)
as the non-dual reality (not dual, not non-dual, not both, not neither).
The subtle progression emerges as each bodhisattva’s explanation — such as seeing production and destruction as transcended through the tolerance of birthlessness, or self and selflessness as non-dual in their unperceived nature —
points to a realization that opposites in dualities are inseparable, dependently co-originated, interdependent, co-defined, co-evolving, co-imputed [T1] ⇐⇒ yet lack inherent substance, never absolute [T2] ⇐⇒ and vice versa, one truth implies the other [U2T / U2T-2T].
Mañjuśrī’s assessment that these responses, while laudable, remain tinged with dualism highlights the limitation of conditioned dualistic conceptual articulation, as any expression risks reifying the very opposites it seeks to transcend.
His call for Vimalakīrti to elucidate the ultimate teaching sets the stage for the chapter’s climax: Vimalakīrti’s eloquent silence.
This silence, often misinterpreted as a rejection of speech / words or an injunction to remain mute / silence, is instead a profound demonstration that the Dharma-door of non-duality lies beyond conditioned dualistic conceptual proliferation — neither rejecting/avoiding [T1] nor accepting/clinging [T2] to words, thoughts, or actions, but resting in their true nature non-dual nature [U2T / U3S / Uopp / UGM / U3K / U2T-2T].
It aligns with Nāgārjuna’s Mūlamadhyamakakārikā,
where the transcendence (without rejection) of conceptual elaboration
reveals reality’s ineffable non-dual equality,
free from all extremes, like: action/non-action, movement/stillness, affirmation/negation, description/non-description, conceptualization/non-conceptualization, differentiation/non-differentiation, discrimination/non-discrimination, difference/identity, separation/union, manifold/unity, many/one, duality/non-duality, permanence/impermanence, continuity/discontinuity, eternity/annihilations, good/bad, right/left, interior/exterior, above/below, before/after, inferior/superior, purity/impurity, perfection/imperfection, ordinary/divine, subject/object, cause/effect, dependence/independence, empty/non-empty, saṃsāra/nirvāṇa, form/emptiness, Ground/Manifestations.
The deep message is that non-duality is not about abandoning conventional engagement — talking, acting, thinking, or differentiating — but about wielding these with awareness of their true nature as expressions of the true nature of reality as it is (tathātā) as pointed out by the Unions [U2T, U3S, and Uopp].
The bodhisattva uses words and opposites as skillful means (upāya)
⇐⇒ liberated from their enslavement [T2]
by recognizing their inseparable emptiness
and interdependence [U2T-in-action, Uopp-in-action],
thus acting conventionally without acting in absolute terms,
speaking without speaking,
thinking without thinking,
differentiating without differentiating,
conceptualizing without conceptualizing,
practicing without practicing,
teaching without teaching [U2T-in-action, Uopp-in-action],
liberating without liberating,
awakening without awakening,
without attachment/rejection, reification, effort or absolute” [U2T-in-action].
Vimalakīrti’s silence exemplifies this: It is not a refusal to communicate but a direct pointing to tathātā, where the three spheres of activity (subject, object, action) are seen as empty [T2] ⇐⇒ yet operative [T1], and opposites like good/evil or knowledge/ignorance are equalized without absolute acceptance / division or rejection / unification.
This non-dual awareness, increasingly in accord with the Middle Way and reality-as-it-is, enhances efficiency by dissolving the friction of dualistic struggle, transforming all actions into spontaneous liberative acts.
The chapter’s impact is profound, as five thousand bodhisattvas, inspired by this teaching, attain the tolerance of the birthlessness of things (non-dual: not born, not unborn, not both, not neither, and there is no fifth), awakening to a state where conventional forms serve ultimate freedom, guided by the inseparable co-emergence of wisdom (prajñā, discerning emptiness, T2) and compassion (karuṇā, engaging beings, T1) in the boundless field of suchness [U2T].
CONCLUSION of Chapter 8
CONCLUSION of Chapter 8
.Chapter 8 of the Vimalakīrti Sutra, titled "The Dharma-Door of Non-Duality," stands as a pinnacle of Mahāyāna insight, inviting practitioners into the profound gateway where all conceptual opposites dissolve [T2] into the seamless fabric of reality as it is (tathātā), yet without demanding the outright rejection of words, dualities, conceptualization, or action [T1]; instead, it calls for an awakened awareness of their true nature [U2T] as dependently arisen illusions — empty of inherent existence yet functionally valid — allowing the bodhisattva to engage them skillfully [T1] without enslavement [T2] [U2T], in harmony with the Union of the Two Truths [U2T], the Union of the Three Spheres [U3S], and the Union of Opposites [Uopp], embodying the Middle Way [U2T / Uopp] that neither affirms [T2] nor negates [T1] in absolute terms.
Through the thirty-one bodhisattvas' eloquent responses — each transcending a duality like production and destruction, self and other, or defilement and purity by revealing their interdependent, unborn essence — the chapter unveils non-duality not as a static void but as a dynamic equanimity [Uopp-in-action], where phenomena are neither reified as real [T2] nor dismissed as nonexistent [T1] [U2T], fostering a liberation that operates effortlessly within saṃsāra's illusions; Mañjuśrī's praise, acknowledging their merit while noting their lingering conceptual tint, underscores the subtlety that even profound explanations remain provisional, tools to point beyond themselves.
Vimalakīrti's resounding silence, far from a call to perpetual muteness or the abandonment of discourse, exemplifies this non-dual wisdom: it is a vibrant, wordless teaching that embraces the conventional utility of speech [T1] and thought while illuminating their empty, non-absolute nature [T2] [U2T], preventing misinterpretation as a rejection of communication and instead highlighting the freedom to use dualistic proliferation [T1] — differentiation, acting, thinking — without bondage [T2] [U2T-in-action], as the bodhisattva navigates the three spheres of subject, object, and action with compassionate upāya [T1] grounded in prajñā's insight into emptiness [T2] [Unions-in-action].
The chapter's essence culminates in this transformative silence, inspiring five thousand bodhisattvas to attain the tolerance of the birthlessness of things, a state of equanimous realization that all dharmas are unborn, unchanging, and unceasing in their ultimate emptiness [T2] ⇐⇒ yet arise interdependently for the benefit of beings [T1] [U2T];
Here, non-duality emerges as the lived middle path, where wisdom discerns the illusory play of opposites ⇐⇒ without grasping, and compassion engages the world ⇐⇒ without aversion ⇐⇒ increasingly efficient in accord with tathātā's boundless openness, turning every moment into a door of liberation that neither enters nor exits, simply abides in the equality of all.
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