The Vimalakirti is essential in understanding vague passages of the Koan for it details the concept of enlightenment through Buddha’s words through the use of narratives derived from Buddha’s conversation with the Bodhisattvas. The purpose of this paper is to explain how the Vimalakirti can be a useful reference in reading the Koan. In this respect, two texts dealing with the argument have been tackling the issue of attaining enlightenment. According to the Vimalakirti sutra, when the Buddha was asked by his fellow men in order to attain enlightenment, they gave him gifts to become an enlightened being like him. Yet, the discourse concerning enlightenment remains vague and indiscernible both from the passages of Vimalakirti and Koan. What does enlightenment really mean then?
“Enlightenment is unconstructed, because it is neither born nor destroyed, neither abides nor undergoes any transformation. Enlightenment is the complete knowledge of the thoughts, deeds, and inclinations of all living beings. Enlightenment is not a door for the six media of sense Enlightenment is neither somewhere nor nowhere, abiding in no location or dimension. Enlightenment, not being contained in anything, does not stand in reality. Enlightenment is merely a name and even that name is unmoving. ” (Thurman, Vimalakirti Nirdesa Sutra).
The term enlightenment was first used in reference to Siddharta Gautama’s attainment of the one truth about life and that is the realization of the human as one fragment of the world. Being enlightened meant that one has open thoughts concerning everything; to be called enlightened meant that a person referred by that word alone has the ability to eradicate all the ties that bound the body to the society. As stated in the Vimalakirti, enlightenment does not necessarily mean the acquisition of wisdom and rejuvenated energy to support the mind and body. What the enlightenment really meant is the removal of all the ties from the outside world and reaching the inner world through constant meditation; enlightenment also meant the removal and the rejection of the negative thoughts whether it is intentional or just occurred as a product of the mind. The main goal of the enlightenment is the liberation of one's persona from the negative influences and by doing all of this; anyone can reach the realm and the path of happiness and contentment. Enlightenment is the study of oneself and limitations. (Thurman, Vimalakirti Nirdesa Sutra). Here, Buddha explains the notion of enlightenment according to the Buddha’s own words, in this respect, the Buddha implied that there is no path to attain enlightenment without undergoing through all these process; in order to attain the state of Buddha-hood, one must abandon all worldly idealism and refrain from mingling with the society’s issues. Enlightenment is also the ability to overcome the bad habits in exchange for doing something which can benefit both the mind and the spirit. What the Buddha intends to explain is that the word ‘enlightenment’ was merely similar to an adjective to describe a person’s newly acquired sense of wisdom to judge all things in accordance with the rational mind and self-realization. Without self-realization and rational mind, the enlightenment will not be possible since it takes a long time for a person to understand everything let alone the things as hard as life itself. Life and enlightenment are two abstract things yet these two control the lives of the people living. But these abstract notions served as a guide for a rational choice of people in their own paths. The road to enlightenment as Buddha explained in the Vimalakirti sutra cannot be found on any place in the Earth, with all the difficulties, this can only be attained through one’s perseverance and their keen desire to understand the cycle of life. Quite similarly, the Vimalakirti also shares the same notion with the Mumon’s texts. In fact, Mumon reiterated that there is no other way to achieve enlightenment. From this passage alone Mumon explains the same thing as Buddha once said in the sutra:
“The Great Way has no gate; there are a thousand different roads. If you pass through this barrier once, you will walk independently in the universe.” (Yamada 8).
The path many people consider as the road to enlightenment was not existent at all simply because there was no gate in the first place. The concept of gate as may refer to passageways to attain enlightenment; however, through the use of common sense, people who have gained an understanding of the world and their inner selves will definitely not see the any road or gate towards the enlightenment. The Vimalakirti sutra makes reference to the koan’s statement about the koan’s “another world” which is the self in actuality and the people’s desire to attain right way of living. (Yamada 9). In other words, those who seek for the way or path to achieve the great wisdom will not find it for there is no other way to learn the things in life unless by facing them. All those who wander are not necessarily lost; they were merely searching either for a path of atonement, redemption, or seeking the hidden wisdom of life. By doing so, one has the chance of understanding their own selves through reflection and meditation of their past deeds. The Dharma does not have a gate; it is gateless all men can become Buddha as long as they understood the notion of enlightenment. The context of the gate in this aspect is vague but in close analysis, one would know that the gate somehow refers to the mind of the person who wants to attain enlightenment. Going back to the discussions of the Vimalakirti and Yamada, they argued that there is no path to attain such way. In this case, the absence of the path means that anyone can obtain enlightenment but must have to understand the way of life to become enlightened. One must spend a good time understanding their souls in order for them to attain the truth. However, the path through enlightenment is not easy to find since it is abstract and sometimes hidden in the plain sight. The abstract notions of enlightenment makes it a void, a gap but with a capability of filling one’s life. Yet, despite the gateless path towards enlightenment, only few people had managed to surpass the obstacle of facing such unseen path. For one to understand the premise of enlightenment, one should abandon the materialistic society and isolate themselves from the rest. A koan meant road, as Teisho explained, it is a necessity to learn the basic things about oneself before setting off a journey for enlightenment. Enlightenment can be found anywhere, anyplace, at any time, yet the people especially the enlightened one cannot discern this simply because they are not enlightened enough to understand the purpose of all the things including their existence. Hence, the similarity of Buddha’s explanation in the Vimalakirti and Mumon’s argument both claimed nothing whether the path of enlightenment truly existed. Buddha had already given a long summary why searching for enlightenment does not do any good and Mumon’s statement supported the absurdity to search for a path that do not exist in the first place. (Yamada 8).
The concept of enlightenment can be as vague to the first time practitioners of the Zen Buddhism but it is the only truth it states; achieving enlightenment can only be done by analyzing one’s self through meditation and to live the life rooted in reality is the best way to learn wisdom and become enlightened. Enlightened is synonymous in a way a child gains wisdom after falling down on his knees due running. But in the later time, that child will eventually learn that walking at a slow pace will minimize the risk of falling down and getting a wound again. Yamada’s interpretation of Mumon’s argument about the sense of enlightenment sums up that life is an abstract notion created by the world; all its rules and regulations are not printed and distributed to anyone. It is a process or a cycle, albeit a vicious one that enables an individual to attain their own enlightenment by living on their own and learning through their own mistakes. Implicitly, the concept of Buddhism enlightenment is the process of trial-and-error wherein one will learn the outcomes of their actions in the end, whether it is good or bad. Yet the world itself was an empty shell, a void which cannot be understood by relying on the learned and simple philosophies alone. It is not easy to understand especially if the one who is trying to view it on their own views the world based from the perspectives instilled in their minds by their own culture or society. Hence, without the liberation of one’s self from the worldly issues and further remains in the large vacuum of an empty space, it will be impossible to at least get something out of life especially if a person does not experience life through its ups and downs. As a conclusion, Mumon and Vimalakirti sutra stresses the necessity to experience living in accordance to the rational judgment and reason. Life as well as the path towards the enlightenment is difficult to attain just like understanding life will require more years and still no one would be able to grasp the notion of life since it is abstract, just like the path towards enlightenment. The real path is not existent yet, the way of living life and experiencing what it has to offer will be a good experience to learn some wisdom as to how to spend the rest of life following the moral judgment of reason without tying one’s self to the society.
WORKS CITED
Thurman, Robert A. F. “Vimalakirti Nirdesa Sutra.” 1976. The Pennsylvania State University. Web. Kenyon College. 18 Apr. 2016.
Yamada, Koun. Gateless Gate. 2nd Ed. Tucson: The University of Arizona Press, n.d. PDF File.
