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Willams: Seeing through Images 87
Commentary on Vasubandhu’s Discourse, pp. 176–177. The underlined
portions represent passages quoted from the Guan Wuliangshou fo jing.
100. On the development of the two/three truth theories in southern China
from the fourth through the sixth centuries see, for example, Whalen Lai,
“Chinese Buddhist Causation Theories: An Analysis of the Sinitic Mahāyāna
Understanding of Pratītya-samutpāda,” Philosophy East and West 27, no. 3
(July 1977): pp. 241–264; “Sinitic Understanding of the Two Truths Theory
in the Liang Dynasty (502–557): Ontological Gnosticism in the Thoughts
of Prince Chao-ming,” Philosophy East and West 28, no. 3 (July 1978): pp.
339–351; “Further Developments of the Two Truths Theory in China: The
Ch’eng-shih-lun Tradition and Chou Yung’s San-tsung-lun,” Philosophy East
and West 30, no. 2 (April 1980): pp. 139–161; and “Sinitic Speculations on
Buddha-nature: The Nirvāṇa School (420–589),” Philosophy East and West
32, no. 2 (April 1982): pp. 135–149; and Paul Swanson, Foundations of T’ient’ai
Philosophy: The Flowering of the Two Truths Theory in Chinese Buddhism,
Nanzan Studies in Religion and Culture (Berkeley, CA: Asian Humanities
Press, 1989).
101. For overviews of these formulations, see Ming-wood Liu, Madhyamaka
Thought in China, Sinica Leidensia, vol. 30 (Leiden: E. J. Brill, 1994), pp.
226–232; and Paul Swanson, Foundations of T’ien-t’ai Philosophy, pp. 115–
156.
102. This aspect of Zhiyi’s thought is brought out most clearly by Yu-Kwan
Ng, T’ien-t’ai Buddhism and Early Mādhyamika (Honolulu: Tendai Institute
of Hawaii and the Buddhist Studies Program of the University of Hawai’i,
distributed by the University of Hawai’i Press, 1993), pp. 44, 62–89.
103. See also note 20.
104. The primary source for Tanqian’s biography is the XGSZ (Taishō, vol.
50, no. 2060, pp. 571b.12–574b.6); see Chen, Monks and Monarchs; for a
translation of Tanqian’s essay “Wang shifei lun” () see Whalen
Lai, “T’an-ch’ien and the Early Ch’an Tradition: Translation and Analysis
of the Essay ‘Wang-shih-fei-lun,’” in Early Ch’an in China and Tibet, ed.
Whalen Lai and Lewis Lancaster, Berkeley Buddhist Studies Series, no.
5 (Berkeley, CA: Center for South and Southeast Asian Studies and The
Group in Buddhist Studies, University of California, and The Institute of
Buddhist Studies, 1983), pp. 65–87. Tanqian fled south to the Canton area
after the Northern Zhou conquered the Northern Qi in 577 and extended
its Buddhist persecution into the northeast. He appears to have been
involved with the early history of the influential apocryphal text Dacheng
qixin lun (), The Awakening of Faith in the Mahāyāna; see Whalen
Lai, “The Chan-ch’a ching: Religion and Magic in Medieval China,” in
Chinese Buddhist Apocrypha, ed. Robert E. Buswell, Jr. (Honolulu: The
University of Hawaii Press, 1990), pp. 187–188. The Shelun () school, a