Buddist Materiality and How It Compares to Vimalakirti - Essay Example

The Holy Teaching of Vimalakirti: A Mahayana Scripture by Robert A.F. Thurman Introduction This paper will arguethat Buddishm can be analyzed as a system of beliefs and also as a typology of material culture. “The Vimalakirti Nirdesa Sutra”, also known as the “Vimalakirti Sutra”, is a twenty centuries old religious text of Mahayana Buddhism. Its peculiarity is that it relates to the empowerment of women and recognizes the importance of enlightenment to the common man. The genesis of the text remains a mystery. The original text is supposed to have been written in Sanskrit language in around 1st century CE. The Chinese version done by Kumarajiva in 406 CE is available at present. The paper provides an analysis of the Vimalakirti Sutra, and the social material lifestyles in Dunhuang during the fifth through to the fourteenth century. This paper argues that during the fifteenth to the nineteenth century, the Buddhists used social, material lifestyles to describe their social lifestyle. The Highlights of Vimalakirti Vimalakirti is an ordinary individual and not a learned scholar. One realizes that his spiritual level is high and his knowledge is profound as he debates with a number of disciples of Buddha and bodhisattvas. His spiritual level is supposed to be at par with Buddha. So, the issue is defined in clear terms in the sutra that enlightenment does not depend on initiation. Vimalakirti belonged to Licchavi, one of the ruling clans of ancient India, and he commanded high respect from all. The second chapter makes a reference to his illness. There is passing reference to his feigning illness but the fact is he probably has taken the illness of one of his devotees upon himself. People come to enquire about his welfare and Vimalakirti takes that opportunity to preach the finer aspects of dharma and many of them are blessed with enlightenment. In the ensuing chapters Lord Buddha advises his disciples and bodhisattvas to visit Vimalakirti as well. But they are disinclined to go and make pretexts, because in the past they had all been overwhelmed by Vimalakirtis loftier understanding of the ultimate spiritual truth. Vimalakriti owns extraordinary spiritual talent. Evan Manjusri, bodhisattva of wisdom, is no match for him. When he agrees to visit Vimalakriti, a galaxy of Buddha’s disciples, bodhisattvas, gods and goddesses decide to follow him to avail the opportunity to watch the two great spiritual giants conversing with each other. All of them know that it would be an astounding and illuminating experience. Soon the room where Vimalakirti is convalescing becomes the spiritual dispensation center. A large number of people keep on arriving to that place and proclaim that they have enjoyed the realm of bliss with his audience. In the discussion with visitors and Buddha’s disciples, Vimalakirti’s elucidation leads them to higher realms of spirituality, and their existing grasp of the issues are rectified. In the meantime, Buddha is delivering his spiritual sermons in the garden. Vimalakirti presents himself there along with his large number of visitors. In addition to Vimalakriti’s interpretations, Buddha adds his own words of wisdom. The sutra closes with a visualization of the Buddha Akshobhya and the Universe Abhirati and a conclusion that includes an account of the Four Reliance’s. This Sutra is hailed as the "jewel of the Mahayana sutras". Vimalakirti is eulogized as the topmost of all of Buddha’s disciples. Vimalakirti, in this sutra, clears up the misperceptions related to the central Buddhist concepts of emptiness, or void. For the seekers of profound knowledge about Buddhism, this is a reference book and it is not for the beginners. Only those who possess the basic knowledge about the fundamental principles of Buddhism should attempt to read the contents of this book. Comprehending Buddhist cosmology is a tough option. But the character of Vimalakirti provides the confidence to the lay follower of Buddhism that in the spiritual realm, one can achieve the tangible, without being an intellectual. Spiritual attainment is possible along with performing secular functions, including family life. Spiritual heights can be achieved by not by renunciation of actions alone, but by participating in actions. With some basic knowledge of Buddhism, this is an excellent book for higher pursuits. The punch-line argument, the important teaching of the text is about “non-duality.” The spiritual concept of “non-duality” gets top position in Mahayana Buddhism. It is about perception without recourse to subject and object. This issue is meticulously articulated in Chapter 9 of the Vimalakriti. Vimalakriti enters into a profound argument with groups of bodhisattvas, who are advanced souls in the spiritual realm, who have had the transcendental experience and guides them as to how to enter the dharma-door. Robert Thurman gives example of one such argument thus citing the declaration of Parigudha thus: "Self and selflessness are dualistic. Since the existence of self cannot be perceived, what is there to be made selfless? Thus, the non-dualism of the vision of their nature is the entrance into non-duality."(p.74) Vimalakriti is one of the most popular spiritual texts of Mahayana Buddhism because it appeals to the emotions of the common Buddhist. That a common individual can gain spiritual heights in itself is a great assurance. This sutra is also hailed as a fictional creation. But it has the strong spiritual aura. The argument that goes against it is that it is not revealed by Buddha. Yet it is given the recognition of the sutra, perhaps on the merits of its contents. The teachings perfectly toe the line of instructions of Buddha as compared to other sutras and lays down the ideals applicable to common follower of Buddhism and women. In view of his profound study on the subject Robert A. F. Thurman is eminently suited to write on the subject, as he himself is a Vajrayana Buddhist. The author establishes a clear connection between Buddhist Tantric scriptures and Vimalakirti sutra. Chinese Buddhist Art is deeply impacted by this sutra. Even the sickness of Vijmalakriti is not without the spiritual cause which he links with his understanding of non-duality. The best explanation on non-duality, that beats all other arguments can be read and understood with the articulations in this book. This essay focuses on exploring and analyzing the social and material lifestyles of people in Dunhuang during the fifth through fourteenth century. The article by Kyan (2010) on Buddhist materiality presents a comprehensive discussion on the nearly five hundred caves located at Mogao in the Dunhuang region, China and the manner in which it helps highlight the social and material life styles of people living in those regions during the fifth through fourteenth century. It also includes a discussion on the strategic location of the caves at the intersection of the prominent Asiatic trade routes alternatively and more popularly referred to as the Silk Road and its influence on the Chinese art and culture during the era1. The article by Trombert (2013) on the other hand documents the glorious lifestyles of people living in the Dunhuang province during the late eight to the thirteenth century under the Tang dynasty. It specifically highlights the lifestyles of people living along the Silk Road, and the manner in which they used multiple forms of money ranging from grains to cloth, as a common currency2. Although the key focus of this article is on the means of payment used by the people in Dunhuang and the manner in which the people in that era used different forms of currencies, it however contributes in expanding our existing knowledge and understanding on the material lifestyles of people in those times. The article by Chunwen (2010) explores the social life of Buddhist monks and nuns in Dunhuang in northwest China. In contrast to the previous two articles, this article offers the opportunity to explore a completely different aspect of Buddhist lifestyle whereby contrary to the common perception, the Buddhist monks and nuns lead fairly regular social lives including living with their families rather than in the monasteries as is widely known as common knowledge. Similarities & Differences All the articles focus on the highly popular visual symbols and are centered on drawing inferences from art and trade between a similar time period ranging from the fifth to fifteenth century in Dunhuang province, China. The articles discuss the role, presence and significance of the then popular Asiatic trade route - the Silk road and discuss its influence on art & culture as well as its role in shaping the materialistic and social lifestyles of people in that era. These articles help in drawing meaningful conclusion about the role and impact of art, culture and trade in shaping the ancient Buddhist communities and inform the reader about the fundamental relationship between them via texts, images (murals in the caves), and objects (silk cloth). It also helps in assessing and evaluating the relationship between historical art-trade and ideology that has dominated most of the ancient Chinese studies. The chosen articles also play a crucial role in broadening our understanding of the ancient Buddhist communities and the visual, artistic and material culture that shaped the attitudes of people during those times. Various intermediary studies have been carried out over the years in order to unravel the mysteries of the ancient Buddhist way of life and the role of art, culture and trade that has influenced the religious and materialistic attitudes and approaches of the people in medieval China. The articles are also similar in the manner in which they help contribute to our understanding on the Chinese culture in general and the Buddhist lifestyle in particular and the manner in which materiality and religion intermingled to inform and expand the social and material lifestyles of the people in those times. For instance the articles suggest that there was a clear and conscious differentiation in the modes of payment used by monasteries and those used by the common people and tradesmen. Although the use of currencies other than coins such as grains and textile (mostly silk) was highly prevalent and common during the ninth century in Dunhuang there is ample evidence to suggest that, that was not the case within the monasteries. The monks refrained from using textiles / silk as a form of exchange in trade, despite abundant evidence that some of the most popular and prosperous monasteries owned considerable amount of silk textiles a inventories, the key reason being that silk textiles were mostly used for trading by the commoners making it a consumer good and hence unfit for trade by the monks and religious institutions.3 This indicates the materialistic underpinnings in the ancient Buddhist culture and communities and the significance and use of expensive goods such as silk textiles in Dunhuang during the ninth century. The article by Winston (2010) on family space and Buddhist materiality on the other hand, discusses the use of the highly expensive Silk textiles in the Buddha niche cave 249 wherein the use of silk fabrics is evident in the paintings and murals in the cave. The caves, which are essentially the living symbols of Buddhist religious traditions and are largely perceived as a means of understanding the Buddhist icons depict the use of lengthy hanging fabric behind a Buddha sculpture. This visual imagery is highly symbolic since it emphasizes the manner in which silk textile, the very symbol of the rich and the affluent in ancient China, is used in religious institutions and engravings to stimulate the viewers self-consciousness.4 The article by Chunwen (2010) informs the reader about the strong influence of Buddhism on Chinese culture in general and the various socio-religious practices that helped shaped their lifestyles. It includes the relationship between Buddism and materialism, the sources and amounts of income earned by monasteries, and the manner in which property owned by Buddhist monasteries were owned and disposed during the medieval Chinese society.5 Intellectual contributions The articles discussed and analyzed above, provide an opportunity to inform and expand on our existing understanding of the relationship between Buddhist devotion, through the murals and engravings found in the Mogao caves, and their materialistic approach to life through the then popular silk trade. Furthermore the articles provide a broader perspective on the social and economic conditions during ancient times by elaborating on the manner in which ancient China underwent changes in the currencies over the years. The use of various forms of currencies including grain and textiles for all economic transactions by people including monks and religious institutions on one hand and financial ones and trades on the other indicate the materiality of Buddhist culture. The articles also helps in providing a comprehensive perspective by informing the reader on the differences between monetary practices of religious and secular world in ancient China, but at the same time highlights the manner in which the two worlds (religion and trade) were tied together through a common bond6. Summary and Conclusion The articles discussed above provides a broader perspective on the concept of Buddhist materiality, albeit via diverse channels, one by offering an in-depth analysis of the caves - the symbol of art, visual imagery, culture and religion on one hand, and the use of textiles in general and silk in particular during the early thirteen century era. The Vimalakirti Sutra contains words of wisdom enlightening women and the lay. It can be compiled into short essays using allegory (Thurman 8-50). It states that enlightenment does not depend on ordination. Vimalakirti takes illness into himself for people to come and see him. He wanted both the commoners and the noble to come and see him. Through realistic examples, the Sutra explains Vimalakirti’s intelligence to be better than the supporters and bodhisattvas. This story mainly teaches the Buddhist how they can use Buddhism teachings in their lives (Thurman 59-80). Kyan provided an extensive description of the caves located at Magoa at the Dunhuang in China province (61). The caves provided a social and material perspective lifestyle of communities during the fifth to the fourteenth century. Kyan provided a visual presentation of diverse integration of family life. Using the caves, he was able to explain the intersection of figural, epigraphic, and decorative reference to the family in the fourteenth century. 7 On the other hand, Trombert highlighted the lifestyle of people leaving along the Silk Road in Dunhuang province in the late eighth and thirteenth century.8 He presented the different types of money people used during that time. The Buddhists used Clothes and grains in their business transaction. This article mainly focused on how people used currencies to conduct business along the Silk Road9. Furthermore, the article contributed to the understanding of material lifestyle of citizens in the eighth and thirteenth century. In contrast to the other articles, Chunwen explored the life of Buddhist nuns and monks in Dunhuang China province10. The article provides a different perspective whereby, it describes the monks and the nuns as people who lived with their families as opposed to those who lived in the monks and monasteries.11 This article looks at the influence of Buddhism on Chinese culture. In conclusion, these articles all present visual symbols of people living in Dunhuang province in China. They aimed at providing inferences of how societies interacted in the fifth to the fifteenth century. They mainly presented the social aspect of individuals living in Dunhuang. Work Cited Chunwen, Hao. “The social life of the Buddhist Monks and Nuns in Dunhuang during the late Tang”. Five Dynasties and Early Songs 23. 2 (2010), 77-95. Print. Thurman, Robert. A.F. The Holy Teachings of Vimalakirti: A Mahayana Scripture. University Park, Penn: Pennsylvanian State University Press, 1987. Print. Trombert, Eric. “The Demise of Silk on the Silk Road: Textiles as Money at Dunhuang from the Late Eighth Century to Thirteenth Century”. The Journal of Royal Society 23.2 (2013), 327-347. Print. Winston, Kyan. “Family Space: Buddhist Materiality and Ancestral Fashioning in a Ninth-Century Mogao Cave, Dunhuang.” The Art Bulletin 52.1 (2010), 61-82. Print. Read More