The Elements of Pure Land Buddhism in Yongming Yanshou’s Thought and Practice
Open accessAbstract
This article makes three points through an analysis of the oldest biography of Yongming Yanshou 永明延寿 (904–976) and his works.First, according to the Chinese researcher Shi Chuanyun 釈伝云,the Repentance ritual of the Da fangdeng tuoluoni jing 大方等陀羅尼経 and the releasing of captive animals recorded in the oldest biography of Yanshou should be regarded as practices of Pure Land Buddhism. However, according to this oldest biography of Yanshou, together with his own writings, it is clear that these practices were not performed for the purpose of being reborn in the Pure Land of Amitābha Buddha.Second, the ultimate intent of these various practices as taught by Yanshou was rather the attainment of enlightenment in this life.Third, Yanshou’s intention of praying to Amitābha Buddha everyday was to offer guidance to enable those of middle or lesser capacities to understand the Buddhist teachings.
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TL;DR
This article re-examines a prior study (Shi Chuanyun 2018) that treated the "Fangdeng repentance" (方等懺) and "releasing living beings" (放生) in Yongming Yanshou's biography in the *Song Gaoseng Zhuan* as Pure Land practices, and argues that this reading cannot be sustained. Yanshou's own *Wan Shan Tong Gui Ji* links neither practice to rebirth in the Western Pure Land; the Pure Land framing is a later interpretation dating from roughly a century to three centuries after his death.
Key findings
- Of the four grounds the earlier study cites, two (a passage in the *Sui Tiantai Zhizhe Dashi Biezhuan* and a line from Yijing's *Humming Fangsheng Guiyi Fa*) appear in neither Yanshou's biography nor his writings; the "Lotus repentance" (法華懺) is not the "Fangdeng repentance" (方等懺) named in the biography; and the anecdote about Yanshou's death-defying remark on rebirth is a legend first recorded more than 600 years after his death, in Ming-dynasty sources (the *Zhiyue Lu* and similar), with the earliest trace of the release-of-life episode in Su Shi's *Dongpo Zhilin* lacking the quoted remark.
- In the *Song Gaoseng Zhuan* the biography states only that the king had Yanshou perform the Fangdeng repentance and that he ransomed and freed creatures; it does not present either as a Pure Land practice. In the *Wan Shan Tong Gui Ji*, the sole mention of the Fangdeng repentance (by the author's reckoning) attributes it to Nanyue Huisi and lists results such as the Buddha's empowering response, removal of the three obstacles, and sudden ascent of the sacred stages — with no reference to Western rebirth; the releasing-life passage cites the *Brahmajala*, *Avatamsaka*, and *Nirvana* sutras and stories such as Deng Yinfeng, Kong Yu, and Yang Bao, and promises avoidance of the three disasters, rebirth in the six heavens of desire, long life, and seeds of compassion.
- The understanding of Yanshou as a Pure Land thinker and of the *Wan Shan Tong Gui Ji* as a book aimed at Western rebirth arose in three texts composed about 100–300 years after his death — the *Xinxiu Wangsheng Zhuan*, the *Lebang Wenlei*, and the *Fozu Tongji* (which made him the sixth patriarch of the Lotus school). Shibata (1969, 752) already noted how few Western-rebirth statements the collection contains; the *Lebang Wenlei* could extract only six such dialogues, and these exclude the repentance and releasing-life passages.
- Yanshou's stated aim in compiling the collection was to clarify the relation between fundamental enlightenment and the myriad good deeds converging on it, not to promote Pure Land teaching; Shibata (1990, 68) counted only about forty Western-Pure-Land references across his works, and the *Zongjing Lu* names sudden enlightenment and perfect cultivation as the core. The author conjectures that the form-based Amitabha-Pure-Land practices in the *Zixing Lu* (a list of 108 daily practices compiled by Kaihua Xingming, 932–1101) were performed as a model for others of duller capacity, since one cannot urge on others what one does not do oneself.
Methods
- Textual and philological analysis of the *Song Gaoseng Zhuan* biography of Yanshou and of Yanshou's own writings, chiefly the *Wan Shan Tong Gui Ji* and the *Zongjing Lu*, with reference to the *Zixing Lu*.
- Source-critical tracing of the four grounds used by the earlier study, checking each against Yanshou's biography and works and dating the later Pure Land sources.
- Engagement with prior scholarship, especially Shibata Tai (1969, 1990), whose two observations and one question about Yanshou's Pure Land thought the author takes up and answers by conjecture.
Limitations
- The paper states that Yanshou himself gives no direct explanation for the apparent mismatch between his mind-only emphasis and the form-Pure-Land practices in the *Zixing Lu*; the author's answer to Shibata's question is explicitly presented as an inference from a *Wan Shan Tong Gui Ji* passage rather than a documented statement by Yanshou.
- The claim that the *Wan Shan Tong Gui Ji* passage is the only place Yanshou mentions the Fangdeng repentance is qualified by the author as holding "so far as his humble survey extends" (管見の限り), i.e., it is bounded by the scope of the sources consulted.
- Evident from the text: the argument is largely a negative, source-critical rebuttal, so its force depends on the completeness of the search through Yanshou's corpus and on the dating of the later Pure Land sources; the reconstruction of Yanshou's own intent rests on a small number of quoted passages.
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0 of 18 cited sources checked · 0 supported · 0 flagged
- Findingown data
In Yanshou's own works, as far as the author can see, he mentions fangdengchan only in one place in Wanshan Tonggui Ji.
“次に延寿自身の著作を紐解くと，彼が「方等懺」に言及するのは，管見の限り 『万善同帰集』に見える以下の一箇所のみである．”
Quote in the paperSubstantial claim - Findingnone given
Yanshou himself did not link either fangdengchan or fahua chan to Pure Land rebirth.
“しかも後述するように，延寿自身は「方等懺」にせよ「法華懺」 にせよ，それを浄土往生と結びつけていない．”
Quote in the paperSubstantial claim- Rests on an assumption: The absence of a link in Yanshou's extant works is sufficient to conclude that Yanshou himself did not make that link.
- Findingcitation
The Song Gaoseng Zhuan Yanshou biography records fangdengchan, not fahua chan.
“次に第二の論述について， 『宋高僧伝』の延寿伝に記されるのは「方等 0 0 懺」で あって「法華 0 0 懺」ではない．”
Quote in the paperSubstantial claim - Findingnone given
The fangdengchan in Yanshou's mind is that of Nanyue Huisi, not that of Faxi.
“また後に述べるように延寿の念頭にある「方等懺」は南 岳 慧 思 (515-577)のものであって，法喜のものではない．”
Quote in the paperSubstantial claim - Interpretationreasoning
Using an article unrelated to Yanshou's biography and works to regard the fangdengchan in Yanshou's biography as a practice for Pure Land rebirth is inappropriate.
“延寿の伝記とも著作とも直接関係のない記事を用 いて，延寿伝の「方等懺」を浄土往生のための実践と看 做 すのは不当である．”
Quote in the paperSubstantial claim
- Premisecitation§ 延寿の思想における浄土的要素の位置づけ
Shibata (1990, 68) extracted all passages concerning Western Pure Land from Yanshou's works and found their total to be only around forty.
“(1)については柴田(1990, 68)がその著作から西方浄土に 関する個所を全て抽出し，その総計が僅か四十前後にしかならないことを指摘し ている．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites 柴田(1990, 68)
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Premisecitation
At the time, fangdengchan was mainly regarded as a ritual for healing illness and prolonging life, not necessarily solely for Pure Land rebirth.
“そもそも「方等懺」は当 時，主に病気治療や延命増寿の修法と見られており，必ずしも浄土往生のみを目 的とするものではなかった 1) ．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites 小林(1993, 27)
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- Interpretationown data§ 放生について
Neither the Song Gaoseng Zhuan Yanshou biography nor Yanshou's own works contain direct evidence that fangsheng was a Pure Land practice.
“したがって先の「方等懺」と同様「放生」についても， 『宋高僧伝』の延寿伝 ならびに延寿自身の著作のいずれにも，それを浄土的実践とする直接的根拠は見 つからないということになる．”
Quote in the paperSubstantial claim - Interpretationreasoning§ 延寿の思想における浄土的要素の位置づけ
Yanshou compiled Wanshan Tonggui Ji not to propagate Pure Land teachings, but to clarify the relationship between fundamental enlightenment and the myriad good deeds that return to it.
“延寿が『万善同帰集』を編んだのは，浄土の教えを宣揚するためではなく，根 本となる悟りと，そこに同帰する万善(一切の善行)との関係を明かすためであっ た．”
Quote in the paperSubstantial claim - Interpretationreasoning
Even if fahua chan was a practice for Pure Land rebirth, it is unrelated to the fangdengchan recorded in Yanshou's biography.
“したがって，たとえ釈論文が言うように「法華懺」 が浄土往生の実践であったとしても，延寿伝に記される「方等懺」とは関係のな いことである．”
Quote in the paperSubstantial claim
- May combine two claims. 20
- Classified as probably not a substantial claim. 10
- The quote only partly states this claim. 1
May combine two claims.
Findingown data§ 放生についてThe sentence in Yijing's Huming Fangsheng Guiyi Fa, 'in future life one should be born in Pure Land,' is not mentioned in Yanshou's biography or works, and no direct relation can be found.
“まず第一の議論について， 『護命放生軌儀法』の当該の一文は延寿の伝記・著 作のいずれにも言及されないものであり，直接の関係性は元来見いだせない．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites T45.902b
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Findingcitation§ 放生についてIn the Wanshan Tonggui Ji passage on fangsheng, Yanshou cites various sutras and stories but there is no mention of rebirth in Western Pure Land; the benefits he lists are not encountering the three disasters, ascending to the six desire heavens, becoming a cause of longevity, and accumulating seeds of great compassion.
“放生および生き物を害してはならないことについて，延寿は『梵網経』や『華厳 経』 『涅槃経』など各種経典，および隠 峰 射 猿 (猿を射殺した鄧隠峰がその残酷さに 気づき出家した話)や孔 愉 放 亀 (孔愉が亀の命を救ったことで金印を帯びる長官に出世し た話) 4) ，楊 雀 銜 環 (楊宝が雀の命を救ったことで四枚の白環を得，その四人の子孫が位 人臣を極めた話) 5) など各種の故事を引くが，西方浄土への往生に関する話は一切 見えない．放生や不殺生の功徳として延寿が挙げるのは「 (戦争・饑餓・疫病とい う 6) )三災の地に値 わず，能く六欲の天に昇り，既に長寿の縁と為り，又た大慈 の種を積む」ことである．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites T48.981c-982a
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
FindingcitationIn the Wanshan Tonggui Ji passage, Yanshou says that Huisi performed fangdengchan and thereby saw three lives; the results he attributes to fangdengchan and other repentances do not include rebirth in Western Sukhavati.
“ここで延寿が言う「方等懺」とは南岳慧思のものであり，慧思はそれにより「三 生(に行ずる所の道事 2) )を了見」したのだという．また延寿によれば方等懺など 各種懺悔は「仏を感じて威加せしめ，善根頓 に発せん」 ， 「三障除 かば十二の縁 滅 し，衆罪消 えば五陰の舎 空ならん」 ， 「玄感を致し，頓に聖階を躡 む」などの結果 をもたらすものであり，そこに西方極楽浄土への往生に関する言葉は見えない．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites T48.965b-966a
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim. May combine two claims.
Findingcitation§ 延寿の思想における浄土的要素の位置づけIn his main work Zongjing Lu, Yanshou states that Zongjing has two meanings: sudden enlightenment to know the source, and perfect cultivation to accomplish matters; he declares sudden enlightenment and perfect cultivation to be its core.
“(2)については延寿が主著『宗鏡録』において「宗鏡に略して二意有 り，一は頓悟して宗 を知ると為し，二は円修して事を辦 うと為す」と述べ， 「頓 悟」と「円修」こそがその核心であると明言している(巻 40： T48.653b) ．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites T48.653b
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim. May combine two claims.
Findingcitation§ 延寿の思想における浄土的要素の位置づけAccording to Yanshou, sudden enlightenment is realizing that one's own mind is originally Buddha, and perfect cultivation is acting in accord with Buddha-based on one's Buddha mind, not violating precepts, and practicing all good deeds.
“「頓悟」 (182) -307 -永明延寿の思想・実践における浄土的要素(柳) とは本来仏である己が心に気付き開悟すること， 「円修」とは仏に相応しい行為 をすること--己が仏の心に基づき，戒律から外れることなく，万善を実践する こと--である 10) ．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [10]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Findingown dataThe article in the Sui Tiantai Zhizhe Dashi Biezhuan about the monk Faxi is not quoted in the Song Gaoseng Zhuan Yanshou biography nor in Yanshou's own works, and originally has no direct relation to Yanshou.
“まず第一の論述について，釈論文が根拠として挙げる当該の記事は， 『宋高僧 伝』の延寿伝はもとより延寿自身の著作にも引用されておらず，元来延寿と直接 関係ないものである．”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
Findingcitation§ 延寿の思想における浄土的要素の位置づけIn Wanshan Tonggui Ji, Yanshou states that all good deeds are only for accomplishing prajna; before understanding prajna, myriad practices are auxiliary conditions; after understanding prajna, all practices are adornment; hence the title Wanshan Tonggui Ji.
“「今 ま論ずる所の衆善とは， 秖 だ般若を成就せんが為の故なるのみ．……若 し未だ般若を明かさざれば，万行 を以て助縁と為す．……若し已 に般若を明かさば，衆行を用いて厳 飾と為す． ……故に万善同帰集と云う」 (巻下： T48.985a-b) ．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites T48.985a-b
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Findingcitation§ 放生についてThe Song Gaoseng Zhuan Yanshou biography only says that he redeemed and released creatures and was broadly loving and compassionate, and does not state that it was a practice for Pure Land rebirth.
“まず『宋高僧伝』の延寿伝には「物 類 を贖 い放生し，汎 く愛し慈柔なり」とあ るのみで，それが浄土往生のための実践だとは述べていない(T50.887b)．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites T50.887b
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
Findingcitation§ 延寿の思想における浄土的要素の位置づけZixing Lu contains many practices related to the form Amida's Pure Land that are not emphasized in Yanshou's works.
“その中には 柴田が指摘する通り，延寿の著作では重視されない有相の「弥陀の浄土」に関す る実践が多く含まれている．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites 柴田
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
Classified as probably not a substantial claim.
Findingnone given§ 延寿の思想における浄土的要素の位置づけYanshou himself did not directly explain why Zixing Lu contains many form Pure Land practices.
“この点について延寿自身は直接の説明をしていないが，以下の発言からその理 由を推測することができる．”
Quote in the paperSubstantial claimMay combine two claims.
Premisecitation§ 延寿の思想における浄土的要素の位置づけAs Shibata (1969, 752) pointed out, there are few discourses on Western Pure Land rebirth in Wanshan Tonggui Ji; that is why Lebang Wenlei could excerpt only six Pure Land questions and answers from it.
“夙 に柴田(1969, 752)が指摘する通り， 『万善同帰集』において西方極楽往生に 関する言説は少ない．だからこそ上述の『楽邦文類』も本書から西方浄土の問答 を僅か六つしか抜粋できなかったのである．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites 柴田(1969, 752)
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Interpretationreasoning§ 延寿の思想における浄土的要素の位置づけThe excerpts in Lebang Wenlei do not include the passages on fangdengchan and fangsheng, which is evidence that the two are not directly linked to Western Pure Land in Wanshan Tonggui Ji.
“なおその抜粋部分には，先に見た 「方等懺」と「放生」の話は含まれていない．このことも両者が『万善同帰集』 において西方浄土と直接結びつけられていないことの証左となろう．”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
Premisecitation§ 延寿の思想における浄土的要素の位置づけAmida's Pure Land is Amitabha's Sukhavati, with characteristics, existing in the west, as taught in the Larger Sukhavati and Amida sutras and transmitted from India to China.
“「弥陀の浄土」とは阿弥陀仏が住まう極楽浄土であり，相 を 具えたかたちで西方に存在している．これは『無量寿経』や『阿弥陀経』に説か れるもので，インドから中国に伝わった理解である．”
Quote in the paperSubstantial claim0 of 2 sources checked- cites 『無量寿経』
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
- cites 『阿弥陀経』
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Interpretationown dataNeither the Yanshou biography itself nor Yanshou's own works provide direct evidence that fangdengchan was a Pure Land practice.
“このように延寿伝そのものを見ても，延寿自身の著作を見ても， 「方等懺」を 浄土的実践とする直接的な根拠は見あたらないのである．”
Quote in the paperSubstantial claimMay combine two claims.
Interpretationcitation§ 延寿の思想における浄土的要素の位置づけThe two features-few references to Western Pure Land and Yanshou's main focus on present-life enlightenment and practice rather than future rebirth-are common to his other works.
“上述の二点--(1)西方浄土に関する言及が少ないことと(2)延寿の主眼が 来世の往生ではなく今生での開悟と実践にあること--は，延寿の他の著作にも 共通する特徴である．”
Quote in the paperSubstantial claimClassified as probably not a substantial claim.
Premisecitation§ 延寿の思想における浄土的要素の位置づけShibata (1990) points out that Yanshou's Pure Land has two kinds: Amida's Pure Land and Mind-only Pure Land.
“第一の指摘は，延寿の言う浄土には， 「弥陀の浄土」と「唯心の浄土」の二つ があることである．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites 柴田(1990)
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Interpretationreasoning§ 延寿の思想における浄土的要素の位置づけEven if Pure Land practices appear in Wanshan Tonggui Ji, they are recorded only as part of the myriad good deeds; Yanshou's main focus is not future Western Pure Land rebirth but enlightenment and practice in this life.
“その著に浄土に関する実践が見えるとはいえ，それはあくまで万善の一部と して録されているのであって，延寿の主眼は来世の西方浄土往生ではなく，今生 における開悟と実践にあるのである．”
Quote in the paperSubstantial claimThe quote only partly states this claim.
InterpretationreasoningThe four grounds used by Shi's paper cannot support the claim that the fangdengchan in the Song Gaoseng Zhuan Yanshou biography is a Pure Land practice.
“しかしながら上記二点はいずれも， 『宋高僧伝』延寿伝所載の「方等懺」を浄 土の実践とする論拠にはなりえないものである．”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
Premisecitation§ 延寿の思想における浄土的要素の位置づけShibata's second point is that Yanshou arranges these two Pure Lands in two layers, upper and lower.
“第二の指摘は，延寿がこの二種の浄土を上下二層に配置していることである．”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites 柴田(1990)
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Interpretationreasoning§ 延寿の思想における浄土的要素の位置づけThe ideal Buddhist figure Yanshou presents is one who, before enlightenment, practices all good deeds as the path to his own enlightenment, and after enlightenment, continues to practice all good deeds as a model to guide others.
“つまり延寿が示すあるべ き仏教者像とは，開悟以前は自身の悟りに至る道として，開悟以降は他者を導く 模範として，変わることなく一切の善行を行っていく実践者なのである．”
Quote in the paperSubstantial claimClassified as probably not a substantial claim. May combine two claims.
Premisecitation§ 延寿の思想における浄土的要素の位置づけAccording to Yanshou, the form Pure Land such as Amida's Pure Land is a teaching shown to people of low capacity, while those of superior capacity understand the formless Mind-only Pure Land.
“延寿によれば「弥陀の浄土」のような有相(具体的な形のある)浄土は，機根の低 い者に示される教えであって，機根の優れた者は無相(具体的な形のない) 「唯心 の浄土」を了解するという 12) ．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites [12]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Interpretationcitation§ 延寿の思想における浄土的要素の位置づけFrom Yanshou's answer in Wanshan Tonggui Ji, one can infer the reason: from the perspective of self-benefit, an already enlightened person does not need practices to reach enlightenment; from the perspective of other-benefit, such practices are still necessary because one cannot encourage others to do what one does not do oneself.
“すなわち，自利(自身を利すること) の観点からすれば，すでに悟りを得ている以上，悟りに至るための修行は不要で あるが，利他(他者を利すること)の観点からすれば，依然として必要である．な ぜなら，自分でしていないことを他者に勧めることはできないからである．”
Quote in the paperSubstantial claim0 of 1 sources checked- cites T48.987b-c
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
May combine two claims.
Interpretationreasoning§ 延寿の思想における浄土的要素の位置づけThe reason Yanshou's daily practices included form Amida's Pure Land practices is that, although unnecessary for the already enlightened Yanshou himself, they are necessary for dull-rooted others, and he had to practice them himself in order to encourage others.
“有相の「弥陀の浄土」に関する実践は機根の劣った者に示される ものであり，延寿の著作においては重視されていないが，それは鈍根の者にとっ ては必要なものである．たとえ既に悟りし延寿本人にとっては不要であっても， 鈍根の他者に勧めるためには自ら実践しなければならない．それゆえ延寿が日々 行った修行には，有相の「弥陀の浄土」に関する実践も含まれている--と．”
Quote in the paperSubstantial claimMay combine two claims.
Interpretationreasoning§ まとめAccording to Yanshou, before enlightenment one practices wanshan for one's own enlightenment, and after enlightenment one practices wanshan to guide others; wanshan includes nenbutsu for rebirth in Western Pure Land, repentance, fangsheng, and all good deeds.
“延寿によれば，開悟以前は自身の悟りのために「万善」を修め，開悟以降は他 者を導くために「万善」を行うべきであり， 「万善」には西方浄土に往生するた めの念仏をはじめ，懺悔・放生など一切の善行が含まれている．”
Quote in the paperSubstantial claimMay combine two claims.
Interpretationreasoning§ まとめLater people focused on nenbutsu and understood Yanshou as a Pure Land practitioner and patriarch of the Lotus school, but that is a later interpretation different from Yanshou's own thought; later interpretation and the person's own thought should be discussed separately.
“それゆえ後代， 念仏等に着目して延寿を浄土の実践家，蓮宗の祖師と理解する者が現われたが， それはあくまで後代の解釈であって，延寿自身の思想とは異なるものである．後 代の解釈と本人の思想とは分けて論じるべきだろう．”
Quote in the paperSubstantial claimProbably not a substantial claim: may not pass S3 (load-bearing).
Premisecitation§ 延寿の思想における浄土的要素の位置づけAccording to Yanshou, adornment refers to means to reveal truth.
“延寿によれば厳 飾とは真理を明かす手立てを指す 13) ．”
Quote in the paperNot a substantial claim0 of 1 sources checked- cites [13]
Couldn’t be matched to a paper in Crossref, so it can’t be checked.
The paper relies on this without support.
The absence of a link in Yanshou's extant works is sufficient to conclude that Yanshou himself did not make that link.
“このように延寿伝そのものを見ても，延寿自身の著作を見ても， 「方等懺」を 浄土的実践とする直接的な根拠は見あたらないのである．”
The paper relies on this without support.
Later sources from centuries after a figure's death cannot be used as grounds for reconstructing that figure's own practice.
“延寿の没後 六百年以上を経た後の明代のものであり 3) ， 『宋高僧伝』延寿伝の「放生」を論 じる際の根拠とはなり得ない．”
Cites
Computer Diffusion and Worker Empowerment
Frans, D. J. (1993) · Computers in Human Services · doi:10.1300/j407v10n01_03 · Cited by 10 · see citing works
Weller, M. (2018) · InFo Neurologie & Psychiatrie · doi:10.1007/s15005-018-2750-3 · Cited by 2 · see citing works
Flagged first, then by citations
Research works printed but not linked: 1
- 柴田泰 1969「慈愍三蔵慧日に関する二，三の問題」『印度学仏教学研究』17（2）: 749–754．
- Authors
- Yanagi, M.
- Affiliations
- Hanazono University (JP)
- Corresponding author
- Yanagi, Mikiyasu
- Venue
- Journal of Indian and Buddhist Studies (Indogaku Bukkyogaku Kenkyu)
- Published
- 2020-12-25
- Volume
- 69
- Issue
- 1
- Pages
- 312-305
- ISSN
- 0019-4344 (ISSN-L)
- 1884-0051
- OpenAlex
- W3197558241
- Cited by
- 0
- References
- 2
- 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
- Physical Sciences › Environmental Science › Health, Toxicology and Mutagenesis › Educational Reforms and Innovations
- Keywords
- Yongming Yanshou, Pure Land Buddhism, Chinese Buddhism, Buddhist biography, Buddhist philosophy, Buddhist practice, Song dynasty Buddhism
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.
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Classified by jev-1.13-20260917 (gold-guideline-v0.2) on 2026-10-05.
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