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Date:Apr. 17 (Monday) , 18:15 -19:45
Place:文学部新館1階会議室, (1F, Faculty of Letters Main Bldg., Kyoto Univ).
Speaker:Dr. Hsun-Mei Chen (National Taiwan University/Kyoto University)
Title:
Is Vimalakīrti’s Silence a Denial of Language Expression?
Abstract:
This paper presents an English translation and a novel
philosophical interpretation of the original Sanskrit text of the Entrance
into Non-daulity (Advayadharmamukhapraveśapariv arta), a core fascicle in
Vimalakīrti-nirdeśa sūtra. Vimalakīrti-nirdeśa sūtra, an influential
Mahayana Buddhist sūtra in East Asian, is well known for its profound
explanation of emptiness (śūnyatā) and non-duality (advaya), especially in
chapter on the Entrance into Non-duality. In this chapter, thirty-one
Bodhisattvas expound how one should enter the gate of non-duality
by examining the deluded differentiations made by sentient beings, and then
Mañjuśrī Bodhisattvas concludes that all the previous explanation are still
in the realm of duality and the non-duality should transcend all language
proliferation. Finally, Vimalakīrti, a lay Buddhist practitioner,
demonstrates the ultimate understanding of non-duality by keeping silence
in front all bodhisattvas in the end of this chapter. Traditionally, this
important silence is understood as a denial of any language expression of
the truth. However, in this paper, I will argue that Vimalakīrti’s
silence is not a denial but rather a non-dual embrace of all language
expression.
This paper presents an English translation and a novel
philosophical interpretation of the original Sanskrit text of the Entrance
into Non-daulity (Advayadharmamukhapraveśapariv
Vimalakīrti-nirdeśa sūtra. Vimalakīrti-nirdeśa sūtra, an influential
Mahayana Buddhist sūtra in East Asian, is well known for its profound
explanation of emptiness (śūnyatā) and non-duality (advaya), especially in
chapter on the Entrance into Non-duality. In this chapter, thirty-one
Bodhisattvas expound how one should enter the gate of non-duality
by examining the deluded differentiations made by sentient beings, and then
Mañjuśrī Bodhisattvas concludes that all the previous explanation are still
in the realm of duality and the non-duality should transcend all language
proliferation. Finally, Vimalakīrti, a lay Buddhist practitioner,
demonstrates the ultimate understanding of non-duality by keeping silence
in front all bodhisattvas in the end of this chapter. Traditionally, this
important silence is understood as a denial of any language expression of
the truth. However, in this paper, I will argue that Vimalakīrti’s
silence is not a denial but rather a non-dual embrace of all language
expression.