The Holy Teachings of Vimalakirti is a Mahayana Scripture about boddhisattvas and disciples of the Buddha. Vimalakirti is presented as a layperson who lived in the Indian city of Vaisali. Although presented as a lay-householder, Vimalakirti seems to be a rather paradoxical character. Through countless examples, this sutra describes Vimalakirti’s wisdom to be greater than the disciples and boddhisatvas. Thus this sutra states, “although Vimalakirti mixed in all crowds, he was respected as foremost of all”. I find it very interesting that this story presents a layperson in such a way. It makes me think that whomever wrote this sutra was truly attempting to turn monastic Buddhism on its head.
This sutra presents Vimalakirti as a rather elusive character. Although elusive, due to his social life, as well as his teaching techniques, the character of Vimalakirti reminded me of the character of Jesus. Like Jesus, whom mixed amongst the gentiles (although God’s chosen people were the Jews), Vimalakirti presents teachings that appear to be paradoxical to his contemporary Buddhist world. Quite different from Jesus though, is the metaphysical philosophies Vimalakirti presents. When Vimalakirti addresses existence, Vimalakirti engages in a rhetorical discussion with Manjusri in order to get at the root of concepts which create reality. By dissecting these concepts, Vimalakirti gets to a baselessness of all things (which makes constructions of existence difficult to assert). In addressing emptiness, Vimalakirti empties his house before he is visited by Manjusri. Vimalakirti does this to rid Manjusri and Vimalakirti from any distractions during their conversation. Vimalakirti once again engages in dialogue with Manjusri by which, similar to the baselessness of concepts, Vimalakirti distinguishes the ultimate emptiness of concepts. Vimalakirti’s also states that as “the ‘concept’ is itself empty, emptiness cannot construct emptiness”.
As Vimalakirti has already made concepts and fomulative constructions of these concepts illusive, Vimalakirti goes one step further by presenting the theory of nonduality. In addressing the meaning of nonduality, Vimalakirti engages in a Q&A session with thirty-two Boddhisattva’s. It is not until the thirty-second bodhisattva (Manjusri) is addressed until a suitable answer as to “what is nonduality” is declared: to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into non-duality. Complementarily, Vimalakirti presents this theory of nondualism by remaining silent.
As Vimalakirti turns previous conceptions of Buddhism on their head, the teachings of Vimalakirti also reevaluates the conception of dharma. Vimalakirti states that dharma is ultimately without formulation and without verbalization. Vimalakirti even goes as far as to say that whomever states "suffering should be recognized, origination should be eliminated, cessation should be realized, and the path should be practiced," is not interested in the dharma but is interested in verbalization. I found this to be the most interesting part of the book because it puts forward an ‘ineffable’, non-verbalized, and somewhat ‘inconceivable’ notion of liberation.
In conclusion, the teachings of Vimalakirti are not only presented through theories verbalized by Vimalakirti, but also through Vimalakirti putting theses theories into practice. The teachings of Vimalakirti truly illustrate Vimalakirti’s ability to illuminate theories through actualization, and thus, illuminate a hidden meaning into preconceived conceptions of Buddhist teachings.
This sutra presents Vimalakirti as a rather elusive character. Although elusive, due to his social life, as well as his teaching techniques, the character of Vimalakirti reminded me of the character of Jesus. Like Jesus, whom mixed amongst the gentiles (although God’s chosen people were the Jews), Vimalakirti presents teachings that appear to be paradoxical to his contemporary Buddhist world. Quite different from Jesus though, is the metaphysical philosophies Vimalakirti presents. When Vimalakirti addresses existence, Vimalakirti engages in a rhetorical discussion with Manjusri in order to get at the root of concepts which create reality. By dissecting these concepts, Vimalakirti gets to a baselessness of all things (which makes constructions of existence difficult to assert). In addressing emptiness, Vimalakirti empties his house before he is visited by Manjusri. Vimalakirti does this to rid Manjusri and Vimalakirti from any distractions during their conversation. Vimalakirti once again engages in dialogue with Manjusri by which, similar to the baselessness of concepts, Vimalakirti distinguishes the ultimate emptiness of concepts. Vimalakirti’s also states that as “the ‘concept’ is itself empty, emptiness cannot construct emptiness”.
As Vimalakirti has already made concepts and fomulative constructions of these concepts illusive, Vimalakirti goes one step further by presenting the theory of nonduality. In addressing the meaning of nonduality, Vimalakirti engages in a Q&A session with thirty-two Boddhisattva’s. It is not until the thirty-second bodhisattva (Manjusri) is addressed until a suitable answer as to “what is nonduality” is declared: to express nothing, to say nothing, to explain nothing, to announce nothing, to indicate nothing, and to designate nothing - that is the entrance into non-duality. Complementarily, Vimalakirti presents this theory of nondualism by remaining silent.
As Vimalakirti turns previous conceptions of Buddhism on their head, the teachings of Vimalakirti also reevaluates the conception of dharma. Vimalakirti states that dharma is ultimately without formulation and without verbalization. Vimalakirti even goes as far as to say that whomever states "suffering should be recognized, origination should be eliminated, cessation should be realized, and the path should be practiced," is not interested in the dharma but is interested in verbalization. I found this to be the most interesting part of the book because it puts forward an ‘ineffable’, non-verbalized, and somewhat ‘inconceivable’ notion of liberation.
In conclusion, the teachings of Vimalakirti are not only presented through theories verbalized by Vimalakirti, but also through Vimalakirti putting theses theories into practice. The teachings of Vimalakirti truly illustrate Vimalakirti’s ability to illuminate theories through actualization, and thus, illuminate a hidden meaning into preconceived conceptions of Buddhist teachings.
No comments:
Post a Comment