Yongming Yanshou and Pure Land Buddhist Thought in Nara
Open accessAbstract
This paper examines the influence of the Chinese monk Yongming Yanshou (904–975) on Japanese Pure Land thought, which flourished in Nara during the Insei period (1086–1185). Renowned Japanese Buddhist thinkers of the time, such as Yōkan (1033–1111) and Chinkai (1091–1152), who respectively authored the Ōjōjūin and Bodaishinshū, were informed by Yanshou’s writings.Yongming Yanshou was a disciple of Tiantai Deshao (891–972) and the third ancestor of the Fayan Chan lineage. Zen monks frequently cited Yanshou’s seminal text Zongjing lu, though he also was prominent as a patriarch of Pure Land teachings in Japan during the Heian period. The Shinshū ōjōden describes Yanshou as having achieved the highest of the nine grades of birth in the Pure Land. This story repeatedly appears in Chinkai’s Bodaishinshū, the Agui text Gensenshū, Kōfukuji sōjō, and other Buddhist writings. Yanshou’s legend circulated with the latest information that came from China in the Heian period. Here, I discuss the transmission of Yanshou’s teachings and legends from the Tōnan-in temple at Tōdai-ji and its impact on Pure Land Buddhism during this time.
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TL;DR
This article traces how the Chinese Chan-Pure Land figure Yongming Yanshou (Jpn. Eimei Enju) came to be venerated in Nara-period Pure Land circles as a uniquely privileged rebirth figure who attained the highest grade of birth without undergoing judgment by Yama. It argues that this tradition, absent from the earliest Chinese biographies, entered Japan through the *Xinxiu wangsheng zhuan* and was propagated by monks around Tōdai-ji's Tōnan-in, especially Kakushu and his disciples.
Key findings
- The claim that Yanshou achieved top-grade upper birth (*jōbon jōshō*) without passing through Yama's court does not appear in the earliest biographies — Zanning's *Song gaoseng zhuan* (988) and Daoyuan's *Jingde chuandeng lu* (1004) — but first appears chronologically in the *Xinxiu wangsheng zhuan* (1084), which also records his daily practice of 108 good deeds ("日課百八事").
- The *Xinxiu wangsheng zhuan* was printed in 1101 and reached Japan within roughly 20–30 years; surviving manuscripts include a Tōdai-ji copy of only the lower volume dated 1158 and National Diet Library copies dated 1128 and 1130, originally transmitted from Kōzan-ji.
- Chin'kai's kana *Bodhaishin shū* relates that Yama's palace displays a portrait of "Zhijue chanshi" (Yanshou) and reveres him because he was born in the highest grade without entering Yama's jurisdiction; the same tradition appears in the Anjōin-line chant manual *Gonsen shū* and in the nine-grade welcome painting at Shitennō-ji's Shōryō-in.
- Yanshou's syncretic stance (unity of doctrine and Chan, joint cultivation of principle and phenomena, all-good-practices rebirth) made him an ideal figure for Nara monks who combined Sanron, Kusha, and Shingon study with Pure Land devotion; his *Zongjing lu* was reportedly hidden in the palace by Qian Hongchu, later printed under Prince Wei Rui Xian in the Northern Song Yuanfeng era, and included in the Song canon via the Kaifeng layman Yang Jie.
Methods
- Historical-textual study of hagiographic and doctrinal sources on Yanshou, comparing Chinese biographies (*Song gaoseng zhuan*, *Jingde chuandeng lu*, *Xinxiu wangsheng zhuan*, *Longshu jingtu wen*, *Lebang wenlei*, *Fozu tongji*) with Japanese Pure Land materials (Eikan's *Ōjō shūin*, Chin'kai's *Bodhaishin shū*, *Gonsen shū*, *Hōnen shōnin gyōjō zuga*).
- Examination of manuscript provenance, colophons, and physical format (e.g., the Song-style folded binding of the Tōdai-ji *Xinxiu wangsheng zhuan*) to date transmission to Japan.
- Prosopographical reconstruction of the Tōnan-in network — Kakushu, Chin'kai, Jūyo, and their ties to Dazaifu and Kannon-ji — to identify likely agents of the tradition's dissemination.
Limitations
- The paper states no explicit limitations. Evident from the text: the argument that Kakushu and his circle originated the dissemination of the top-grade-birth tradition is presented as inference ("推測," "であろう") rather than documented fact, and the *Sanbō nihon kanjō den* attributed to Chin'kai is described as currently lost.
- The dating of the tradition's Japanese transmission rests on a small number of surviving manuscripts and on secondary scholarship (Kaneko 1976, Oshio 2006, Yokouchi 2014, and others) rather than on direct contemporary testimony.
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- Findingreasoning§ 二 南都浄土教と延寿の上品上生往生
The Xinxiu wangsheng zhuan, printed in 1101, came to Japan within twenty to thirty years after its printing.
“﹃ 新 修 往 生 伝 ﹄ は 開 版 の 後 ︑ 二 〇 - 三 〇 年 の あ い だ に 日 本 に 渡 っ て き た こ と が わ か る”
Quote in the paperSubstantial claim - Interpretationreasoning§ 二 南都浄土教と延寿の上品上生往生
The import of the Xinxiu wangsheng zhuan was brought about within this trend of continental exchange.
“﹃ 新 修 往 生 伝 ﹄ の 輸 入 も ︑ こ の よ う な 潮 流 の な か で も た ら さ れ た も の で あ る こ と を 留 意 せ ね ば な る ま い”
Quote in the paperSubstantial claim - Interpretationreasoning§ 二 南都浄土教と延寿の上品上生往生
The narrative tradition of Chijue chanshi Yanshou's top-grade top-birth, based on the Xinxiu wangsheng zhuan, began from the latest continental information.
“﹃ 新 修 往 生 伝 ﹄ を 典 拠 と す る ︑ 智 覚 禅 師 延 寿 の 上 品 上 生 往 生 の 説 話 伝 承 は ︑ 大 陸 の 最 新 の 情 報 に 基 づ い て は じ ま っ た も の で あ り”
Quote in the paperSubstantial claim - Premisecitation§ 一 延寿の影響
In Japan, Genjin's Ōjō yōshū already shows the influence of Wanshan tonggui ji through the twenty-four pleasures of Anguo chao.
“す で に 源 信 の ﹃ 往 生 要 集 ﹄ に は ︑ ﹃ 安 国 鈔 ﹄ の 二 十 四 楽 を 通 じ て ﹃ 万 善 同 帰 集 ﹄ の 影 響 が み え て い る”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [4] 生駒哲郎「中世永明延寿伝の享受者――『空華日用工夫略集』『臥雲日件録抜尤』の記事を中心に――」『山岳信仰と村落社会』岩田書院、2012
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Premisecitation§ 一 延寿の影響
Yōkan's contemplation of Amida's name was influenced by the Xinxing zuifu yinyuan ji attributed to Yanshou, in which loud recitation is a means to enter samadhi.
“永 観 の 阿 弥 陀 仏 の 名 号 観 は ︑ 延 寿 に 仮 託 さ れ た ﹃ 心 性 罪 福 因 縁 集 ﹄ の 影 響 を 受 け て お り ︑ 高 声 念 仏 は ︑ あ く ま で も 入 定 に い た る 方 便 と し て の 行 で あ り”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [6] 大谷旭雄「永観における浄土思想形成の一面」『法然浄土教とその周縁』乾巻、山喜房仏書林、2007a
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Premisereasoning§ 二 南都浄土教と延寿の上品上生往生
In this period Nara Buddhism centered on Tōdai-ji was in an environment that introduced the latest continental information.
“当 該 期 に お け る 東 大 寺 を 中 心 と し た 南 都 仏 教 は ︑ 大 陸 に お け る 最 新 の 情 報 を 導 入 す る 環 境 下 に あ っ た”
Quote in the paperSubstantial claim - Interpretationreasoning§ 二 南都浄土教と延寿の上品上生往生
Nara Pure Land Buddhism's popular education was conscious of the latest trends in continental Buddhism.
“南 都 浄 土 教 の 民 衆 教 化 は ︑ 大 陸 仏 教 の 最 新 の 動 向 を 意 識 し た も の で あ る と い え よ う”
Quote in the paperSubstantial claim - Premisenone given§ 一 延寿の影響
Yōkan of Nara greatly valued the character of Yanshou's thought.
“南 都 の 永 観 は ︑ 延 寿 の 思 想 性 を 盛 ん に 評 価 し た よ う で あ る”
Quote in the paperNot a substantial claim - Premisecitation§ 一 延寿の影響
The tradition that Yanshou attained top-grade top-birth is also found in the Angoin-ryū chant manual Gensen shū.
“延 寿 が 上 品 上 生 往 生 を 果 た し た と い う 伝 承 は ︑ 他 に も 安 居 院 流 の 唱 導 書 ﹃ 言 泉 集 ﹄ に み ら れ”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [7] 大谷旭雄「『心性罪福因縁集』と永観の密教的名号観――特に第七念仏項の影響から――」『法然浄土教とその周縁』乾巻、山喜房仏書林、2007b
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning§ 二 南都浄土教と延寿の上品上生往生
The origin of the tradition of Yanshou's top-grade top-birth should be seen in the Xinxiu wangsheng zhuan.
“延 寿 の 上 品 上 生 往 生 の 伝 承 は ︑ そ の 典 拠 を ︑ ﹃ 新 修 往 生 伝 ﹄ と み る べ き で あ る”
Quote in the paperSubstantial claim - Premisecitation§ 一 延寿の影響
A tradition emphasizing Yanshou's position is found in Chin-kai's Bodhaishin shū.
“そ の よ う な ︑ 延 寿 の 立 場 を 強 調 し た 伝 承 が ︑ 珍 海 の ﹃ 菩 提 心 集 ﹄ に み ら れ る”
Quote in the paperNot a substantial claim - Interpretationreasoning§ 二 南都浄土教と延寿の上品上生往生
For Kakushu, who studied Sanron and Kusha while holding Pure Land faith, Yanshou, who promoted unity of doctrine and Zen and dual cultivation of Zen and Pure Land with a conciliatory stance toward the schools, was an ideal being.
“三 論 宗 ︑ 倶 舎 宗 を 兼 修 し つ つ 浄 土 信 仰 を 抱 く 覚 樹 に と っ て ︑ 教 禅 一 致 ︑ 禅 浄 双 修 を 旨 と し て ︑ 諸 宗 と 融 和 的 な 立 場 を 推 進 す る 延 寿 は ︑ 理 想 的 な 存 在 で あ っ た”
Quote in the paperSubstantial claim - Premisecitation§ まとめ
The Senchakushū does not quote any Song-dynasty Pure Land texts.
“ま た ﹃ 選 択 集 ﹄ に は ︑ 宋 代 の 浄 土 教 典 籍 は ︑ 一 切 引 用 さ れ て い な い”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [16] 永井義憲「珍海の日本感通伝――散佚説話集研究のうち――」『説話文学研究』1号、1968
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationreasoning§ まとめ
There is a clear difference between the East Asian universally spreading stream of Pure Land faith and Hōnen's exclusive nenbutsu.
“東 ア ジ ア に 普 遍 的 に ひ ろ ま る 浄 土 信 仰 の 流 れ と ︑ 法 然 の 専 修 念 仏 に は ︑ 明 ら か な 相 違 が み て と れ よ う”
Quote in the paperSubstantial claim
- May combine two claims. 19
- Classified as probably not a substantial claim. 8
- The quote only partly states this claim. 1
May combine two claims.
Findingnone given§ 一 延寿の影響From the Insei period into the Kamakura period, Yanshou's tradition was highlighted as a special authority among monks and laity and appears to have spread more widely than in Nara.
“延 寿 の 伝 承 は ︑ 院 政 期 か ら 鎌 倉 期 に い た り ︑ 僧 俗 に お い て 特 別 な 権 威 と し て ク ロ ー ズ ア ッ プ さ れ ︑ 南 都 よ り 広 範 に 広 ま っ て い た よ う で あ る”
Quote in the paperNot a substantial claimMay combine two claims.
Findingown data§ 二 南都浄土教と延寿の上品上生往生The earliest biography to show the top-grade top-birth tradition is the Xinxiu wangsheng zhuan (1084), while the earlier Song gaoseng zhuan and Jingde chuandeng lu do not contain it.
“こ の う ち ︑ 実 際 に 交 渉 が あ っ た と さ れ る 賛 寧 の ﹃ 宋 高 僧 伝 ﹄ ︑ 道 原 の ﹃ 景 徳 伝 灯 録 ﹄ と い う 初 期 の 伝 記 に は ︑ 上 品 上 生 往 生 の 伝 承 は み え な い ︒ 年 代 的 に は じ め て み ら れ る の は ︑ ﹃ 新 修 往 生 伝 ﹄ で あ る”
Quote in the paperSubstantial claimMay combine two claims.
Findingreasoning§ 一 延寿の影響Yōkan did not explicitly inherit Yanshou's nenbutsu view but essentially accepted its content.
“永 観 は 延 寿 の 念 仏 観 を あ か ら さ ま に 継 承 す る こ と は な い ま で も ︑ 本 質 的 に そ の 内 容 を 受 け 入 れ て い る”
Quote in the paperSubstantial claimMay combine two claims.
Premisecitation§ 一 延寿の影響The dead must pass through Yama's court and be judged, but Yanshou is a figure who attained top-grade top-birth without reaching Yama's court.
“死 ん だ 者 は 必 ず 閻 魔 庁 を 通 り ︑ 裁 き を 受 け る の で あ る が ︑ 延 寿 は 閻 魔 庁 に 至 ら ず 上 品 上 生 の 往 生 を 果 た し た ま れ な 人 物 で あ る”
Quote in the paperNot a substantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
Premisecitation§ 二 南都浄土教と延寿の上品上生往生Kakushu, Chin-kai's Sanron teacher, is suggested to be the author of the Konjaku monogatari shū.
“珍 海 の 三 論 教 学 の 師 で あ る 覚 樹 は ︑ ﹃ 今 昔 物 語 集 ﹄ の 撰 述 者 で は な い か と 指 摘 さ れ て い る”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [13] 佐々木功成「王古と新修往生伝」『龍谷大学論叢』270、1926
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
Premisecitation§ 二 南都浄土教と延寿の上品上生往生Chin-kai compiled the kana Bodhaishin shū and the now-lost narrative collection Sanbō nihon kanjō den.
“珍 海 も ︑ 仮 名 書 き の ﹃ 菩 提 心 集 ﹄ や ︑ 現 在 は 散 失 し た ﹃ 三 宝 日 本 感 通 伝 ﹄ と い う 説 話 集 を 編 纂 し た と い う”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [12] 酒井憲二「伴信友の鈴鹿本今昔物語集研究に導かれて」『国語国文』44巻10号、1975 source
Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
Premisecitation§ 一 延寿の影響Yanshou's fame spread widely across East Asia; his biographies record 1,700 disciples and that he conferred precepts on more than ten thousand people after entering Mount Tiantai.
“延 寿 の 名 声 は ︑ 東 ア ジ ア に 広 範 に 広 が っ て お り ︑ 伝 記 に は ︑ 千 七 百 人 の 弟 子 が い た と 記 さ れ ︑ 天 台 山 に 入 っ た 後 も ︑ ﹁ 万 余 人 ﹂ に 授 戒 を 行 っ た と い う”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites 景徳伝灯録
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims. The quote only partly states this claim.
Premisecitation§ 二 南都浄土教と延寿の上品上生往生Kakushu studied Sanron at Tōnan-in while leaning toward Pure Land, and his disciples Jūyo and Chin-kai also believed in Pure Land, being Sanron scholars who also practiced Pure Land.
“弟 子 の 重 誉 や 珍 海 も 浄 土 教 を 信 仰 し て お り ︑ か れ ら は ︑ 東 南 院 に 属 す る 三 論 の 学 匠 で あ り な が ら 浄 土 教 を 兼 修 す る 僧 で あ っ た”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
Premisecitation§ 一 延寿の影響According to Kaneko (1976), the Yebao chabie jing quoted in Ōjō shūin is a grandson-quotation derived from Wanshan tonggui ji.
“金 子 ︹ 一 九 七 六 ︺ に よ れ ば ﹃ 業 報 差 別 経 ﹄ は ︑ ﹃ 万 善 同 帰 集 ﹄ の 孫 引 き と い う”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [5] 追塩千尋『中世南都の僧侶と寺院』吉川弘文館、2006
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Premisecitation§ 二 南都浄土教と延寿の上品上生往生Tōdai-ji's copy of the Xinxiu wangsheng zhuan uses the Song-dynasty board-cover folding binding, the latest continental style, and was copied at Tōdai-ji.
“東 大 寺 蔵 の ﹃ 新 修 往 生 伝 ﹄ が ︑ 宋 代 の 書 籍 の 装 丁 で あ る ︑ 板 表 紙 折 本 装 と い う 大 陸 の 最 新 の 様 式 に 乗 っ 取 り ︑ 東 大 寺 で コ ピ ー さ れ て い る と い う 指 摘”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [10] 片寄正義『今昔物語集の研究』上巻、藝林社、1974
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing), S4 (based). May combine two claims.
Premisenone given§ はじめにYanshou's syncretic doctrinal stance of unity of doctrine and Zen, dual cultivation of principle and phenomena, and birth through all good deeds was received throughout East Asia.
“教 禅 一 致 ︑ 事 理 双 修 ︑ ま た は 万 善 往 生 と い っ た 融 合 的 な 延 寿 の 教 学 的 立 場 は ︑ 東 ア ジ ア 一 帯 で 受 容 さ れ”
Quote in the paperNot a substantial claimMay combine two claims.
Premisecitation§ 一 延寿の影響Yanshou influenced Chinese Pure Land patriarchs such as Zunshi and Yuanzhao, and Yuanzhao's record of the Wuliang yuan Amida image lists Yanshou among five masters.
“延 寿 の 存 在 は ︑ 遵 式 ︑ 元 照 な ど 中 国 浄 土 教 の 祖 師 に 影 響 を あ た え”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [3] 伊藤茂樹「日本における永明延寿の伝承」『現代社会と法然浄土教 法然上人八百年大遠忌記念論文集』山喜房仏書林、2013b
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Probably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
Premisenone given§ 一 延寿の影響Yanshou was active from the late Tang into the Five Dynasties under the patronage of Wuyue king Qian Hongchu, and is regarded as the third patriarch of the Fayan school, having studied under Tiantai Deshao.
“延 寿 は ︑ 唐 末 か ら 五 代 の 時 代 に ︑ 呉 越 国 王 銭 弘 俶 の 厚 遇 を 受 け て 活 躍 し ︑ 天 台 徳 韶 に 師 事 し た 法 眼 宗 の 三 代 と さ れ る”
Quote in the paperNot a substantial claimMay combine two claims.
Premisecitation§ はじめにIn Insei-period Pure Land materials, Yanshou is recorded as an unmatched Pure Land aspirant who attained top-grade top-birth without passing through Yama's court.
“院 政 期 の 浄 土 教 で は ︑ 閻 魔 庁 を 通 ら ず に 上 品 上 生 往 生 を 果 た し た と い う ︑ 他 に 比 肩 な き 浄 土 願 生 者 と し て ︑ 浄 土 教 関 係 の 資 料 に 散 見 さ れ る”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [1] 伊藤茂樹「智覚禅師延寿の上品上生往生」『浄土宗学研究』第37号、2011年
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Premiseown data§ 二 南都浄土教と延寿の上品上生往生Kakushu was a member of the Murakami Genji clan, and his father was Minamoto no Akifusa, a close retainer of Shirakawa-in.
“覚 樹 は ︑ 村 上 源 氏 の 一 族 で ︑ 父 は 白 川 院 の 近 臣 源 顕 房 で あ っ た”
Quote in the paperNot a substantial claimMay combine two claims.
Premisecitation§ 一 延寿の影響In the picture hall of Shōryō-in at Shitennō-ji, rebuilt by Jien, a nine-grade welcome diagram is painted, and Yanshou appears in the top-grade top-birth section.
“慈 円 再 興 の 四 天 王 寺 聖 霊 院 の 絵 堂 に は ︑ 九 品 来 迎 図 が 描 か れ ︑ 上 品 上 生 段 に は 延 寿 が 見 え て い る”
Quote in the paperNot a substantial claimMay combine two claims.
Premisenone given§ まとめNara Buddhism aimed at the combined study of schools such as Sanron, Kusha and Shingon, and Pure Land was practiced alongside them.
“南 都 仏 教 は ︑ 三 論 ︑ 倶 舎 ︑ 真 言 と い っ た 諸 宗 兼 学 を 旨 と し て お り ︑ 浄 土 教 も こ の 中 に あ っ て 兼 修 さ れ る”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S4 (based). May combine two claims.
Interpretationnone given§ 二 南都浄土教と延寿の上品上生往生Yanshou was the second person since Shakyamuni to attain top-grade top-birth, a truly special patriarch.
“釈 尊 以 来 ︑ 二 人 目 の 上 品 上 生 往 生 を 果 た し た ︑ ま さ に 特 別 な 祖 師 と い え る の で あ っ た”
Quote in the paperNot a substantial claimMay combine two claims.
Interpretationreasoning§ 二 南都浄土教と延寿の上品上生往生Kakushu was a suitable figure to disseminate the tradition of Yanshou's top-grade top-birth from the Xinxiu wangsheng zhuan, and his associates would have borne its dissemination.
“民 衆 教 化 と 大 陸 仏 教 へ の 指 向 か ら ︑ 覚 樹 は ︑ ﹃ 新 修 往 生 伝 ﹄ よ り 延 寿 の 上 品 上 生 往 生 の 伝 承 を 流 布 さ せ る に ふ さ わ し い 存 在 で あ り ︑ 覚 樹 の 周 辺 人 物 は そ の 流 布 に 荷 担 し た で あ ろ う”
Quote in the paperSubstantial claimMay combine two claims.
Premisereasoning§ まとめHōnen's essence lies in the exclusivity of nenbutsu, rejecting birth through various practices and making invocation of the name the sole practice for birth; his revered master is Shandao of Tang, and he does not take up Yanshou.
“法 然 は ︑ 寓 宗 的 な 念 仏 で な く ︑ 諸 行 往 生 を 否 定 し 称 名 念 仏 を 唯 一 の 往 生 行 と す る 念 仏 の 専 修 性 に そ の 本 質 が あ る ︒ 法 然 の 信 奉 す る 人 師 は 唐 の 善 導 で あ り ︑ 延 寿 を 取 り 上 げ て い な い”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing). May combine two claims.
Premisecitation§ 二 南都浄土教と延寿の上品上生往生Oshio (2006) surmises that Kakushu, during his time at Dazaifu, had some contact with hijiri engaged in promotion and social work there and took an interest in them.
“追 塩 ︹ 二 〇 〇 六 ︺ は ︑ 覚 樹 が 大 宰 府 下 向 時 に ︑ 大 宰 府 で 活 動 す る 勧 進 や 社 会 事 業 に 従 事 し て い た 聖 と 何 ら か の 接 触 を 持 ち 彼 ら に 関 心 を 抱 い て い た こ と を 推 測 さ れ て い る”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [14] 佐藤成順『宋代仏教の研究――元照の浄土教――』山喜房仏書林、2001
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
The paper relies on this without support.
The tradition that Yanshou attained top-grade top-birth was transmitted and valued in Nara Pure Land circles as a special authority.
“延 寿 の 伝 承 は ︑ 院 政 期 か ら 鎌 倉 期 に い た り ︑ 僧 俗 に お い て 特 別 な 権 威 と し て ク ロ ー ズ ア ッ プ さ れ”
Self-check
Percentages, sums and reported differences re-computed from the paper’s own numbers.
Each contradiction between two passages listed here was confirmed by an independent check.
Yanshou is called the seventh patriarch after being listed as the sixth
MinorThe quoted lineage identifies Yanshou as the sixth patriarch and Shengchang as the seventh. The following sentence instead places Yanshou seventh in that same seven-patriarch lineage.
“蓮 社 七 祖 の 第 七 祖 に 位 置 し て い る”
“六 祖 延 寿 ︑ 七 祖 省 常”
Cites
(1975) · Jewish Education · doi:10.1080/0021642750440105 · Cited by 1 · see citing works
Flagged first, then by citations
- Authors
- Itō, S.
- Corresponding author
- Itō, Shigeki
- Venue
- Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu)
- Published
- 2018-03-20
- Volume
- 66
- Issue
- 2
- Pages
- 634-639
- ISSN
- 0019-4344 (ISSN-L)
- 1884-0051
- OpenAlex
- W2910546784
- Cited by
- 0
- References
- 1
- FWCI
- 0.00
- Type
- journal article
- Language
- en
- Open access
- diamond
- doi.org
- Locations
- JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) (publishedVersion)
- Topics
- Social Sciences › Arts and Humanities › History › Chinese history and philosophy
- Keywords
- Yongming Yanshou, Pure Land Buddhism, Nara period, Chinese Buddhist thought, Japanese Buddhist thought
About these checks
Registry, retraction, Cites and statistics results are computed, not judged, with one exception: a printed reference that no index lists is read once by a model before it counts as a citation error. Claims are extracted by a model and kept only when their quote appears verbatim in the text; each cited source is then checked, with a model’s help, for whether it says what the claim relies on. Those verdicts can be wrong — read the claim’s quote and the cited source before relying on one.
Claims read by deepseek-v4.1-flash under definition version 3 (extract-v3) on 2026-10-04.
Classified by jev-1.13-20260917 (gold-guideline-v0.2) on 2026-10-04.
Statistics and arithmetic are recomputed, not judged.
Confidence bands are shown only for fields calibrated on our annotated test set. None is calibrated yet, so no band is shown.
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