By Dennis Hirota
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Additional info for Asura's Harp: Engagement with Language as Buddhist Path
He concludes, therefore, Such people as ourselves . . on Asvaghosa Mahasattva [and his teaching in the Awakening of Faith] and enter from words into no-word, from thought into no-thought. Here, we fmd explicitly sketched the movement through the words of the teaching to reality that transcends all words. Regarding Shinran's understanding of this passage, we must note that in Fei-hsi's text, the phrase "all things" is omitted from the quotation of The Awakening of Faith. Thus, when this passage is read in the context of Teaching, Practice and Realization, it is natural to take the object of thought and language as Buddha-nature, or reality as the potential for awakening pervading sentient beings, for preceding the passage, Shinran states: Delusional and deflled sentient beings cannot, here [in this world], see [Buddha-] nature, for it is covered over by 46 141).
Unhindered" means not obstructed by the karmic evil and blind passions of beings. Know, therefore, that Amida Buddha is light, and that light is the form taken by wisdom. " The cause of enlightenment refers to Amida's Vows to bring all beings to birth into the Pure Land. The fulfilled body therefore is described in terms of activity to save beings, such as manifesting bodies that radiate light throughout the cosmos and dispelling the darkness of ignorance. Dharma-body as Compassionate Means: Emergence from Timeless Reality The reverse relationship between the concepts of "dharma-body as compassionate means" and "fulfilled Buddha-body" is seen in the exposition presented in passage II.
4S 45 Quoted from Treatise on Nembutsu-Samadhi Treasure-King (Nembutsu-zammai h06 ron) by Fei-hsi (Hishaku, fl. "46 Thus, to be utterlyfree of all thought is to "attain entrance" into reality. Fei-hsi, in his commentary on the expression "attaining entrance," states that the condition of nothought, which includes awareness of the frrst arising of thought, "cannot be known even by bodhisattvas of the tenth stage," that is, of the highest level of attainment immediately preceding enlightenment. He concludes, therefore, Such people as ourselves .