Asura's Harp: Engagement with Language as Buddhist Path by Dennis Hirota

By Dennis Hirota

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In other words, reality takes verbal form to disclose itself to ignorant human beings. "37 When we apply this conception to the linguistic forms manifested by dharmabody as dharma-nature, we may say that reality and name, while differing as that characterized by . formlessness (inconceivability) and that characterized by 34 35 36 37 Notes on "Essentials of Faith Alone', CWS I: 461 adapted (SSZ 2: 630-631). Notes on Once-Calling and Many-Calling, CWS I: 486 adapted (SSZ 2: 616). Quoted in "Chapter on Realization," 17, CWS I: 165 (SSZ 2: 111).

These two aspects of reality are expressed by the Chinese Pure Land master T'an-luan in terms of two dimensions of dharma-body "dharma-body as dharma-nature [suchness or as-isness]" (hossh6 hosshin) and "dharmabody as compassionate means" (h6ben hosshin). ) from Notes on Once-Calling and Many-Calling. I. Dharma-body as dharma-nature has neither color nor form; thus, the mind cannot grasp it nor words describe it. From this oneness, form was manifested. This form is called dharma-body as compassionate 33 See "Chapter on Realization," CWS I: 165.

We have considered this passage above: 53 For a modem treatment of this view of regret, see Nishida Kitaro, in Dennis Hirota, "Nishida's Gutolru Shinran," Eastern Buddhist, xxviii:2 (Autumn 1995),231-244.

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