summercomfort | Buddhism

Mather, Richard B. "Vimalakirti and Gentry Buddhism". In ''History of Religions'', vol. 8 no. 1 (Aug. 1968), 60-73.

Vimalakirti-nirdesa (Wei-mo-jie Jing)

Time and Location:
- 3-7th cen, everywhere (Dunhuang, Yungang, Longmen)
- 4-5th cen, lower Yangtze, local gentry

Sutra:
i: general attack on Hinayana. |The bodhisattva's field of work is this world. His method is to look beneath its surface unrealities to the Ultimate Reality within himself. p.62|
ii: Vimalakirti introduced as householder bodhisattva. |Following what he himself enjoyed, he continually cultivated pure conduct.| Like Confucius at age 70? |Although possessing family and retinue, he lived continually as if in hermitage. Manifestly adorning his person, well clothed and fed, within himself he was continually as if in trance (dhyana).| The inner/outer dichotomy, connecting society and spiritual matters. Can tie to Stele erection?
iii/iv: Buddha's disciples recall incidents where their Hinayana ideas were challenged by Vimalakirti
ix: Vimalakirti challenges the definition of Non-Duality. When asked by Manjusri, responds with silence, which is applauded by Manjusri as non-duality. |When one reaches the point of no writing or speech, this is really to enter into Non-duality|
x: Loaves and Fishes banquet (b/c sense Sariputra's hunger), and then magics everyone to converse w/ Buddha in Amrapali grove

Similar to the Prajnaparamita-sutras

Chinese acceptance:
1) universality and flexibility
language not necessary, one truth evident in all. |The Vimalakirti-sutra is called upon to reinforce the natve tradition that Reality ... responds to different stimuli in different ways, but the efficacy is the same. p.66| Concept of "One Voice" reconciles Chinese tradition with Buddhism. (Perhaps I can even argue that becomes co-opted by Chinese tradition.) Is it Chinese accepting Buddhism or Buddhism accepting Chinese? Legitimizes Chinese texts as proper interpretation.

2) allows for non-ascetic meditation (Resolves dong4 (activism) and jing4 (quietism)
addresses the inner/outer dualism. |Not to keep any thoughts within, and at the same time not to arouse dualistic concepts without--this is sitting in meditation. ... Not to be moved by the sixy-two heretical views ,and at the same time to see and act according to the thirty-seven aids to enlightenment (67-8)| Parallel to the duality of souls in Han funerary tradition? Both duality and one-ness, worldliness and ascetism.
Sutra used to "giving rest to the spirit or insight beyond the trammels of the world", p.69.

3) Allows for filial piety.
Can meditate without leaving home. Problem here not really addressed is that doesn't encourage staying home, either. Or rather, not encouraged by the monks in social life. Why? Does erecting a stele represent meditation without leaving home? Or is it leaving home already?

4) Easy to read
Good length, dialogue format good for debates

|Common sense dictated that no religion can long survive without both a core of specialized professionals keeping the tradition alive and large numbers of devoted laymen supporting them. p.69-70| Is this especially applicable in China? Why was China more Mahayana than Hinayana? The sutra was not originally designed for Chinese consumption, right? So should be able to draw distinction between original and Chinese treatment. Designed to win over the laity.

|The silence of Vimalakirti was in perfect agreement with Lao-tzu's 'nameless' Tao ... and with Chuang-tzu's dispensing with words after "getting the meaning." p.71| Compatible with daoism. (Lay religion, Xi Wang Mu in the tombs?)

Most popular = chapter 9, with the silence non-duality.

Should now look for typical visual representations in India vs. China. Tomb art influence?

Buddhism

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