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89. This is the second stage of the “ten stages of the pervasive teaching”
(shidi tongjiao, ); see, e.g., Leon Hurvitz, “Chih-i (538–597): An
Introduction to the Life and Ideas of a Chinese Buddhist Monk,” Mélanges
chinois et bouddhiques 12 (1960–1962): pp. 260–262, 361.
90. Taishō, vol. 15, no. 643, pp. 694c.29–695b.7.
91. A similar situation can be inferred from Tanluan’s Zan Amituo fo jie (
; Taishō, vol. 47, no. 1978, pp. 420c–424b), or Verses in Praise of
Amitābha Buddha. These verses are to be recited while bowing before the
Buddha; ostensibly the visualization these verses describe is to be performed
at the same time. For a translation of these verses, or canticles, as Roger
Corless has termed them, see Roger Corless, trans., “T’an-luan’s Canticles
to Amita Buddha,” The Pure Land, n.s., 6 (December 1989): pp. 262–278; and
7 (December 1990): pp. 124–137.
92. See Buddhaghosa, The Path of Purification (Visuddhimagga), trans.
Bhikkhu Ñāṇamoli, 4th ed. (Kandy, Sri Lanka: Buddhist Publication
Society, 1979), pp. 129–130, 161, 165, and 171. These correspond to sections
IV.29, IV.138, IV.152, and IV.181 in Bhikkhu Ñāṇamoli’s translation.
93. Funayama Toru (“Masquerading as Translation: Examples of Chinese
Lectures by Indian Scholar-Monks in the Six Dynasties Period,” Asia Major,
3rd ser., 19, nos. 1–2 [2006]: pp. 48–50) discusses this text as one in which
translated sections are intermixed with commentary by Bodhiruci.
94. Taishō, vol. 25, no. 1512, p. 863b–c.
95. Taishō, vol. 40, no. 1819. This text has been translated, annotated, and
discussed by both Roger Corless (“T’an-luan’s Commentary on the Pure
Land Discourse: An Annotated Translation and Soteriological Analysis
of the Wang-sheng-lun-chu [Taishō no. 1819]” (PhD diss., University of
Wisconsin, Madison, 1973) and Hisao Inagaki (Ōjōronchū: T’an-luan’s
Commentary on Vasubandhu’s Discourse on the Pure Land [Kyoto: Nagata
Bunshōdō, 1998]). I am indebted to Professor Roger Corless for bringing
Tanluan’s writings to my attention and showing me their importance for
understanding late sixth-century meditative and ritual practice.
96. Taishō, vol. 40, no. 1819, p. 841b; see Corless, “T’an-luan’s Commentary
on the Pure Land Discourse,” pp. 297–298; and Inagaki, Ōjōronchū: T’anluan’s
Commentary on Vasubandhu’s Discourse, pp. 264–265.
97. Taishō, vol. 40, no. 1819, p. 832a; see Corless, “T’an-luan’s Commentary
on the Pure Land Discourse,” pp. 171–176; and Inagaki, Ōjōronchū: T’anluan’s
Commentary on Vasubandhu’s Discourse, pp. 172–177.
98. The passage from the Guan Wuliangshou fo jing occurs at Taishō, vol. 12,
no. 365, p. 343a.19–22.
99. Taishō, vol. 40, no. 1819, p. 832a; see Corless, “T’an-luan’s Commentary
on the Pure Land Discourse,” p. 172; and Inagaki, Ōjōronchū: T’an-luan’s