淨土 Pure Land · 書目Bibliography

I. The Base Scripture and the Alternate Translation

• 佛說阿彌陀經, The Amitābha Sūtra · one fascicle · translated by Kumārajīva under the Later Qin · T12n0366 (the base text of this edition)
• 稱讚淨土佛攝受經, The Sūtra on Praising the Pure Land and the Buddha’s Embrace · one fascicle · translated by Xuanzang under the Tang · T12n0367 (alternate translation · collation witness)

II. The Two Mirrors of Carrying Forward

• Kuiji’s 阿彌陀經通贊疏, Comprehensive Praise Commentary on the Amitābha Sūtra · three fascicles · T37n1758 (principal mirror of carrying forward · a line-by-line commentary on the sūtra)
• Kuiji’s 阿彌陀經疏, Commentary on the Amitābha Sūtra · one fascicle · T37n1757 (the same name is attached to it · differing in fullness and brevity · the relation of the two commentaries recorded without adjudication)
• Shandao’s 轉經行道願往生淨土法事讚, Liturgical Hymns for Turning the Sūtra and Walking the Path in Aspiration for Birth in the Pure Land · T47n1979 (the way of ritual practice · the whole sūtra recited through)
• Daoxuan’s 續高僧傳, Continued Lives of Eminent Monks · fascicle 27 · T50n2060 (the earliest entry on Shandao · the Translator section of the front matter rests on it to show him Kuiji’s contemporary)

III. Scriptures and Treatises of the Same Line on This Axis (points of cross-reading)

• 佛說觀無量壽佛經, The Sūtra on Contemplating the Buddha of Measureless Life · T12n0365 (Kuiji’s commentary repeatedly adduces it in evidence upon this sūtra: the nets among the trees, the pool water, the instruments of music, the ground of gold, the marks of light on the Buddha’s body, and the extinction of offences)
• 佛說無量壽經, The Sūtra of Measureless Life · T12n0360 (the forty-eight vows of the bhikṣu Dharmākara; Kuiji takes its first vow as warrant for 「無三惡趣」—“there are no three bad destinies,” and its vows as warrant for 「一生補處」—“the final-birth bodhisattva”)
• 無量壽經優波提舍, Upadeśa on the Sūtra of Measureless Life · T26n1524 (composed by Vasubandhu · translated by Bodhiruci)

IV. Cited within the Commentary (their citations recorded verbatim · not verified on its behalf)

佛地論 Buddhabhūmi treatise · 大智度論 Treatise on the Perfection of Wisdom · 清淨覺經 Sūtra of Pure Awakening · 瑞應經 Sūtra of Auspicious Response · 瑞相經 Sūtra of Auspicious Marks · 法華經 Lotus Sūtra · 淨土論 Treatise on the Pure Land · 文殊般若經 Mañjuśrī Prajñāpāramitā Sūtra · 觀佛三昧經 Sūtra on the Samādhi of Contemplating the Buddha · 鼓音聲經 Sūtra of the Drum Sound · 賢愚經 Sūtra of the Wise and the Foolish · 平等覺經 Sūtra of Equal Awakening · 大阿彌陀經 Great Amitābha Sūtra · 十疑論 Treatise on Ten Doubts · 華嚴 Flower Ornament · 毘婆沙論 Vibhāṣā treatise · 正法念經 Sūtra of Mindfulness of the Right Dharma · 大術經 · 仁王經 Humane Kings Sūtra · 攝大乘論 Mahāyānasaṃgraha · 俱舍論 Abhidharmakośa · 毘奈耶律 Vinaya

V. Collation Witnesses

The four printings recorded in the Taishō collation notes: Song 【宋】 · Yuan 【元】 · Ming 【明】 · the current circulation text 【流布本】. This edition sets them down item by item in the ninth topic of the Apparatus of each unit.

VI. What Does Not Enter This Edition

• The writings of modern scholars — authoritative citation is limited to scripture and the ancient masters (the fifth section of the Conventions). Conclusions reached in private consultation do not appear in what the reader is given.
• Modern critical editions of the Sanskrit — Sanskrit is taken only as the ancient masters transmitted it (the same section).
• Composite conflations of the recensions — these are not translations.

I. Base Text

• T12n0360　Foshuo Wuliangshou Jing 佛說無量壽經, two fascicles. Base Chinese Source Text; fascicle-front attribution to Kang Sengkai under the Cao Wei.

All source quotations and page-register-line citations in the thirteen Source Text units are checked against this canonical stream. The transmitted title, attribution, and graph forms are preserved without using an alternate recension to rewrite the base.

II. Three Alternate Translations and One Assembly

• T12n0361　Foshuo Wuliang Qingjing Pingdengjue Jing 佛說無量清淨平等覺經, associated with Lokakṣema.
• T12n0362　Foshuo Amituo Sanye Sanfo Salou Fotan Guodu Rendao Jing 佛說阿彌陀三耶三佛薩樓佛檀過度人道經, associated with Zhi Qian.
• T12n0363　Foshuo Dacheng Wuliangshou Zhuangyan Jing 佛說大乘無量壽莊嚴經, associated with Faxian.
• T11n0310, Assembly Five　The Assembly of the Tathāgata of Measureless Life 無量壽如來會, translated by Bodhiruci.

These witnesses support controlled comparison of wording, structure, vow count, and scene placement. They are never merged into a replacement source text.

Together with T360, the base text listed above, these comprise the edition's comparative frame of four translations and one assembly.

III. Ancient Treatise and Three Commentarial Mirrors

• T26n1524　Vasubandhu, Treatise on the Sūtra of Measureless Life 無量壽經優波提舍, translated by Bodhiruci under the Northern Wei.
• T37n1745　Huiyuan, Commentary on the Meaning of the Sūtra of Measureless Life 無量壽經義疏.
• T37n1748　Jingxing, Linked-Meaning Exposition and Praise on the Sūtra of Measureless Life 無量壽經連義述文贊.
• T40n1819　Tanluan, Commentary on the Treatise on Birth in That Land 無量壽經優婆提舍願生偈註.

T1524 supplies Vasubandhu's root treatise and verses. T1745 and T1748 provide distinct sūtra outlines and line-by-line explanations; T1819 carries T1524 into the five gates of mindful practice, entry and emergence, and original-vow power. The latter three are the edition's ancient commentarial mirrors; the root treatise is not silently counted as a fourth mirror.

IV. Same-Axis Sūtras

• T12n0365　Contemplation Sūtra of the Buddha of Measureless Life 佛說觀無量壽佛經.
• T12n0366　Amitābha Sūtra 佛說阿彌陀經.

These texts belong to the same Pure Land scriptural axis and clarify shared questions such as the grades of birth, recollection of the Buddha, and the land’s adornments. Their wording is cited only where a unit or ancient commentary actually invokes it.

V. Citation Practice

Canonical references use collection, volume, text number, and page-register-line locus, for example T37n1748 0160b13. A quoted Chinese string belongs to the named source, not merely to a nearby paragraph. English renderings follow the quotation and preserve its relevant doctrinal qualifications.

Names of works and translators follow the forms used throughout this edition. Where an Indic form is not anciently transmitted or otherwise established for the corpus, no reconstruction is added merely to make a name appear more original.

VI. Scope and Exclusions

This bibliography records the canonical witnesses actually governing the edition. It does not use a modern Sanskrit reconstruction to fill Chinese wording, does not treat a conflated recension as T360, and does not import a commentary’s classification into the sūtra without attribution.

Historical questions left unresolved by these materials remain unresolved here. Bibliographic inclusion establishes the source of a reading; it does not make every included witness agree.

I. Base Text

• T12n0365　Foshuo Guan Wuliangshou Fo Jing 佛說觀無量壽佛經, one fascicle; received attribution to Kālayaśas under the Liu Song. The scriptural range begins with the title at 0340c26 and ends with the closing title at 0346b21.

The Imperially Composed Praise of the Buddha of Measureless Life at 0340b23–0340c24 is preserved before the title but kept distinct from the scripture translated by Kālayaśas. All eighteen Source Text units and all T365 loci return to this canonical stream.

II. Same-Axis Scriptures

• T12n0360　The Sūtra of Measureless Life 佛說無量壽經, two fascicles.
• T12n0366　Amitābha Sūtra 佛說阿彌陀經, translated by Kumārajīva.
• T12n0367　The Sūtra on Praising the Pure Land and the Buddha’s Embrace 稱讚淨土佛攝受經, translated by Xuanzang.

These works provide controlled parallels for the land’s adornments, the Buddha and two bodhisattvas, hearing the Name, grades of birth, welcome, and transmission. None is an alternate translation of T365, and none supplies replacement wording.

III. Two Ancient Commentarial Mirrors

• T37n1753　Shandao, Commentary on the Contemplation Sūtra in Four Fascicles 觀經四帖疏. Principal mirror for the introduction, thirteen contemplations of the good done in concentration, nine grades of the good done in a scattered mind, benefits, and transmission.
• T37n1750　Zhiyi, Commentary on the Sūtra on Contemplating the Buddha of Measureless Life 觀無量壽佛經疏. Witness for the sixteen contemplations, governing principle, terminology, stages, and benefits.

The two works preserve distinct outlines and interpretations. Each citation keeps author, wording, and locus; disagreement is not rewritten as an anonymous consensus.

IV. Treatise, Commentaries, and Later Witnesses

• T26n1524　Vasubandhu, Treatise on the Sūtra of Measureless Life 無量壽經優波提舍, translated by Bodhiruci.
• T40n1819　Tanluan, Commentary on the Treatise on Birth in That Land 無量壽經優婆提舍願生偈註.
• T37n1758　Kuiji, Comprehensive Praise Commentary on the Amitābha Sūtra 阿彌陀經通贊疏.
• X74n1499　Jeweled Repentance of the Dharma-Wheel for the Great Water-and-Land Feast of Sages and Ordinary Beings of the Dharma-Realm 法界聖凡水陸大齋法輪寶懺, a later Qing ritual witness.
• GA072n0077　Gazetteer of Mount Jiuhua 九華山志, revised by the monk Yinguang in the Republic; the cited locus occurs in its biographical section on Zhixu of the Qing and preserves a reply attributed to him without naming the sūtra.

The treatises and commentaries enter only where their actual wording bears on mind and Buddha, vow-power, recollection, or birth. X74n1499 and GA072n0077 establish only the fact of later citation; they are not made into retrospective doctrinal authorities for T365.

V. Citation Practice

Canonical references give collection, volume, text number, and page-register-line locus, for example T37n1753 0278a24. A Chinese quotation belongs to the named source, not merely to the surrounding paragraph. Its English rendering follows while preserving relevant qualifications.

Same-axis parallels belong to the comparison or grounding topics; the two mirrors belong to line-by-line and divergent-reading topics; later citations belong to Carrying Forward; and base-text variants belong to textual placement. The categories show where evidence comes from without making the sources interchangeable.

VI. Scope and Exclusions

This bibliography records the Chinese canonical and ancient works that govern the edition. It does not use a modern Sanskrit reconstruction to supply the sūtra’s wording, a conflated text to replace T365, or modern academic authority to settle the inherited doctrinal readings.

Where these sources do not answer, the question remains unanswered. Bibliographic inclusion supplies a path of verification; it does not force the included witnesses to agree.