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Willams: Seeing through Images 73
7. Daoxing Boruojing (), ch. 10 (Taishō, vol. 8, no. 224, p. 476b.17–
22). The eight similes of the Buddha’s voice and body are as: (1) a lute, (2)
a pipe, (3) an image, (4) a drum, (5) a painting, (6) a palace of the gods, (7)
an echo, and (8) a magically created man. For a more complete discussion
of these similes see Lewis Lancaster, “An Early Mahayana Sermon about
the Body of the Buddha and the Making of Images,” Artibus Asiae 36, no.
4 (1974): pp. 287–291.
8. This has recently been translated into English by Paul Harrison; see Paul
Harrison, trans., The Pratyutpanna Samādhi Sūtra, BDK English Tripiṭaka,
25-II (Berkeley, CA: Numata Center for Buddhist Translation and Research,
1998). For a critical edition of the later Tibetan versions of this sutra, as
well as an English translation of this edition, see Paul Harrison, ed., The
Tibetan Text of the Pratyutpanna-Buddha-Sammukhāvasthita-Samādhi-
Sūtra, Studia Philologica Buddhica, Monograph Series, no. 1 (Tokyo:
Reiyukai Library, 1978); and Paul Harrison, trans., The Samādhi of Direct
Encounter with the Buddhas of the Present: An Annotated English Translation
of the Tibetan Version of the Pratyutpanna-Buddha-Sammukhvasthita-
Samādhi-Sūtra, Studia Philologica Buddhica, Monograph Series, no. 5
(Tokyo: International Institute for Buddhist Studies, 1990).
9. See, e.g., Harrison, The Pratyutpanna Samādhi Sūtra, p. 18: “It is the same,
Bhadrapāla, for the minds of the bodhisattvas: when they perform this
calling to mind, the famous great mountains and the Mount Sumerus in
all the Buddha-realms, and all the places of darkness between them, are
laid open to them, so that their vision is not obscured, and their minds
are not obstructed. These bodhisattvas mahāsattvas do not see through
[the obstructions] with the divine eye, nor hear through them with the
divine ear, nor travel to that Buddha-field by means of the supernormal
power of motion, nor do they die here to be reborn in that Buddha-field
there, and only then see; rather, while sitting here they see the Buddha
Amitābha, hear the sutras which he preaches, and receive them all. Rising
from meditation they are able to preach them to others in full.”
10. See, e.g., Harrison, The Pratyutpanna Samādhi Sūtra, pp. 28 and 29.
11. See, for example, the division of late Six Dynasties and early Tang
() dynasty schools into philosophical and practice traditions in the
very influential article by Stanley Weinstein, “Imperial Patronage in the
Formation of T’ang Buddhism,” in Perspectives on the T’ang, ed. Arthur F.
Wright and Denis Twitchett (New Haven, CT: Yale University Press, 1973),
pp. 268–274. In addition to the Ten Stages lineages other schools classified
as philosophical include Tiantai, Faxiang (), and Huayan ().
12. The most extensive treatment in English of Huiyuan’s commentary
to the Guan Wuliangshou jing, or Visualization Sutra as it is called by Pure
Land scholars and adherents, is by Kenneth Tanaka, The Dawn of Chinese