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78Pacific World7. T. W. Rhys Davids, trans., The Questions of King Milinda, Sacred Booksof the East 35–36 (Oxford: Clarendon Press, 1890–1894; reprint ed., NewYork: Dover Publications, 1963).8. M¥lamadhyamakakårikå 24.10.9. Masaaki Hattori, Dignåga On Perception, Harvard Oriental Series 47(Cambridge, MA: Harvard University Press, 1968).10. Paul J. Griffiths made this point about Hakamaya Noriaki’s practice ofCritical Buddhism in “The Limits of Criticism,” in Hubbard and Swanson,eds., Pruning the Bodhi Tree, pp.145–160.11. Robert Cummings Neville made a similar point about his owntheology when he said that tradition functions as a source but not as anorm. See A Theology Primer (Albany: State University of New YorkPress, 1991), ch. 2.12. Taitetsu Unno, trans., Tannisho: A Shin Buddhist Classic (Honolulu:Buddhist Study Center Press, 1996), p. 33.13. The Sanskrit text of the sutras is found in Mahåyånas¥trasaµgraha,vol. 1, ed. P. L. Vaidya (Darbhanga: Mithila Institute, 1961). Both sutrashave been translated by Luis O. Gómez in The Land of Bliss: TheParadise of the Buddha of Measureless Light (Honolulu: University ofHawai’i Press, 1996).14. I am basing this summary of the key vows on the text of the Sanskritversion. One of the most crucial problems in the study of the Pure Landsutras has to do with the text of these two vows (numbers 18 and 19 in theSanskrit version). The Chinese translation differs not only in the order ofthese two vows but in the conditions set for Amitåbha’s compassionateintervention. See Gómez, The Land of Bliss, pp. 71 and 167–168, with noteson pp. 231–232 and 247–248.15. Here and in subsequent paragraphs, I follow the account of the vowfound in part 2 of my To See the Buddha: A Philosopher’s Quest for theMeaning of Emptiness (HarperCollins: San Francisco, 1992; reprint ed.,Princeton: Princeton University Press, 1994).16. J. W. de Jong, “La légende de Ûåntideva,” Indo-Iranian Journal 16 (1975):pp. 161–182.17. Verse 9.34 in Bodhicaryåvatåra of Ûåntideva, ed. P. L. Vaidya,Buddhist Sanskrit Texts Series, no. 12 (Darbhanga: Mithila Institute,1960).18. On the devotional and philosophical significance of this act of vision,see To See the Buddha, part 3.19. Ibid., p. 77.