Nianfo - Knowledge

2039: 31: 1941: 2158:), which was seen as a deep and transformative experience that arises spontaneously (jinen). With this state of mind, it didn't matter how many times one recited the nembutsu. One was assured of birth if one had complete trust in Amitabha. Furthermore, all other practices were futile in attaining rebirth in the Pure land, only the nembutsu was efficacious in this. Shinran saw the nembutsu is itself nothing but the natural expression of shinjin. For those who do not yet have the settlement heart-mind of shinjin, one is to recite the nembutsu without any calculation or contrivance, and with a sense of gratitute to Amitabha. During his exile, Shinran married and remained a layperson. Many of his followers were laypeople. They formed congregations (montos) who chose their own leaders, and met in practice centers (dōjōs) instead of temples to recite the nembutsu. 1431: 2124:

not actually teach that only the oral recitation of the nembutsu was useful. He merely taught that this was the simplest, most accessible and effective practice taught by the Buddha. It was the only one that always works. As Jones writes, for Hōnen "to become a buddha, one first needed to be reborn in the Pure Land, and for this the oral nenbutsu was the only reliable expedient. One thus had to begin with it. After one had established oneself in this practice with firm faith, one could then reintroduce the other practices that aimed at rebirth there as a way of enriching the practice of oral recitation." Dr. Mark Blum similarly explains that Honen's view is not "exclusive nembutsu" but "prioritized nembutsu" in which the nembutsu becomes a "chosen practice" with a specially sacred status. As such, while

2472: 2985: 2300: 2120:(1133–1212) is perhaps the most important figure in the history of Japanese nembutsu practice. His study of Pure land literature, especially Shandao, convinced him that Pure Land practice was the only effective practice for the degenerate age. This view led to various reactions among other Buddhist schools at the time and Hōnen's sect was fiercely attacked at times. The Tendai school argued that this teaching disparaged other Buddhist practices and managed to have the exclusive practice of nembutsu banned by the government for a period of time (c. 1207). The ban was lifted in 1211. In spite of these setbacks, Hōnen's new Jōdo (Pure Land) school thrived. 2165:(1239–1289). Ippen argued that concerning oneself with faith was pointless, since one's own faith was just a kind of self-power. As such, Ippen argued that the nembutsu worked with or without faith on the side of the reciter. Like Tanluan, Ippen held that the Buddha was present in the very name of Amitabha, as his Dharmakaya was all pervasive. Reciting the name thus allowed one to realize the non-duality between oneself and Amitabha. Ippen went as far as to say that the recitation of the nembutsu brought one to the Pure Land here and now, that is, one moment of the nembutsu was a moment of the Pure Land. Ippen's teaching was quite popular, and his 2687: 1752: 2761:(T.232) and involves selecting a Buddha, facing their direction, and focusing on their name until one has a vision of all buddhas (past, present, and future). As noted by Jones, while later Chinese Pure Land thinkers interpreted this practice as oral recitation, it seems that for Zongmi this entailed mentally "holding" (chēngmíng 稱名) the sound of the name. Yúnqī Zhūhóng taught "holding the name" in various ways including: audible recitation of the name (míngchí 明持), silent contemplation of the name (mòchí 默持), or contemplation accompanied by barely audible whispering of the name (bànmíng bànmò chí 半明半默持). 2107: 2178: 2395: 2666:"ten recitation method" in which one recites the name of Amitabha ten times and then start over again at one. One should not count the recitations, but merely remain aware and focused so one knows when number ten has been reached. This practice is also taught as something that can be applied throughout the day. One program mentioned by Shi Wuling is to chant one ten count round of this method "upon waking up, before and after breakfast, before work, before and after lunch, before and after dinner, and before retiring." 308: 1330:

mind that is undistracted for one night, or two nights, or three nights, or four nights, or five nights, or six nights, or seven nights, when that son of good family or daughter of good family will die, at their time of death, that Amitāyus Tathāgata, surrounded by a saṅgha of śrāvakas and headed by a chain of bodhisattvas will stand before them and they will die with an undisturbed mind. Having died, they will arise in the world system Sukvāvatī, the buddha-land of just that Amitāyus Tathāgata.

1549:(7th century) who would go on to interpret the term nianfo to refer to the oral recitation Amitabha's name. For Shandao, the nianfo of “orally holding Amitāyus's name” (kǒuchēng Mítuó mínghào 口稱彌陀名號), was the main practice of Pure Land Buddhism. All other practices were merely auxiliary practices. These auxiliaries which were secondary to oral recitation include visualization of Amitabha and his Pure Land, worshiping Amitabha, praising him, and making offerings to him. Over time, the term 2646:“Holding the name in the midst of light” (Ch.: guangzhong chiming) in which "one hears the sound of one's own recitation and visualizes the sound revolving in the space of the heart. The sound turns into light, and one places oneself in the light and abides in it for a time." A similar method is taught by Thích Thiện Tâm who writes that one may recite nianfo while imagining oneself "seated in the midst of a huge, brilliant zone of light". Similarly, the first visualization of the 8411: 8422: 1338:(Taishō 365) was also particularly influential on East Asian Pure Land authors (Amitāyus is an alternative name for Amitābha). This passage says that even sentient beings who commit the "five grave offenses" (which include even killing one's parents) and other very evil acts can still be reborn in the Pure Land (though in the lowest stage of birth). It also explains how one's assurance of birth in the Pure Land may be attained prior to death: 5820: 5807: 3401: 2904:) is needed for birth inside the Pure land. The sūtras also mention a place outside the Pure Land called the “City of Doubt” (Ch.: yicheng), where those who lack faith but still recite the name are reborn. In its discussion of mindfulness of the Buddha and the 18th vow of Amitabha, the Larger Sukhavati sutra mentions three aspects of mind: “a sincere mind” (至心), “serene faith” (信楽), and “the desire to be reborn” (欲生). 5797: 2019:). For Genshin, meditative nembutsu as a visualization was most important. This is primarily contemplating the physical form of Amitābha, though if that is too difficult for someone, they could just visualize one of his physical features, like the curled tuft of white hair between his eyes. Genshin also taught that one could not practice this, oral recitation was just as effective in leading to birth in the Pure Land. 3046: 1422:, which is the set of beliefs and practices centered around the idea that all beings, even the most ordinary people, can attain birth in the Pure Land through the power of Amitābha Buddha. This tradition centered its practices on the nianfo. These sources were also influential on other Chinese traditions who also practiced nianfo, including Chan and Tiantai. 1519:(562–645) promoted the practice of nianfo as a way to achieve rebirth in the Pure Land of Amitabha. Tanluan taught that through the practice of nianfo, which included visualizing Amitabha and reciting Amitabha's name with faith, one could tune into the "other power" of this Buddha, which could purify one's mind and take one to the Pure Land of 1443: 2429:, "at present the popular method of practice is meditation during recitation and recitation during meditation - meditation and recitation being one and the same for Vietnamese Buddhists". This Chan Nianfo dual practice is known as "union of Zen and Pure-Land recitation". One popular teacher of Vietnamese Pure Land nienfo practice was 1586:), Shandao prescribes a specific set of rituals and practices (including visualization techniques) which can help dying Buddhist devotees avoid “evil destinies” and procure successful rebirth in the Pure Land. Shandao also taught on many dangers that he believed could hinder a dying aspirant's rebirth in the Pure Land in his " 1842:(1927–2022) have focused on promoting an exclusive focus on nianfo practice, but others teach it as general part of Chinese Buddhism. In contemporary Chinese Buddhism, nianfo retreats are a common part of the regular repertoire offered by Buddhist temples, alongside Chan meditation retreats and sutra classes. 2598:

or rosary and moving one bead for each chant of "Amitabha". One can decide ahead of time to commit to a certain number of recitations per day and track these with the mala. This can help in eliminating laziness. Patriarchs like Ouyi aimed at 30 to 100 thousand repetitions a day. An alternative method

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Secret nenbutsu (himitsu nenbutsu) teachings were influential outside of the Shingon school as well. They impacted the thought and practice of itinerant monks (hijiri) like Ippen. Esoteric nenbutsu ideas also influenced the rise of secretive movements (hiji bomon, secret dharmas) within Jodo Shinshu,

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Hōnen was widely criticized for teaching that only nembutsu was an efficacious Buddhist practice, an idea that became known as the senju nembutsu (専修念仏, "exclusive nembutsu"). However, his view is more nuanced than simple exclusivity. Even though Hōnen saw the nembutsu as the supreme practice, he did

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divides nembutsu into two main categories: meditative and vocal. The meditative nembutsu involved either visualizing the form of Amitabha, including imagining all his physical marks one by one, or one could merely contemplate the wisdom and compassion of Amitabha. The vocal nembutsu was considered an

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While Shandao taught these auxiliary practices, he also held that reciting Amitabha's name ten times was sufficient for rebirth in Sukhavati. In spite of this, constant lifelong practice was still considered useful by the Pure Land tradition, since one could improve one's stage of rebirth in the Pure

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There are also other names, such as Aparimitāyus (Unlimited Life), Aparimitāyurjñāna (Unlimited Life and Wisdom), Vajra-āyuṣa (Vajra Life), Dundubhisvararāja, Amṛtadundubhisvararāja (King of the Drum of Immortality) and Aparimitāyurjñānasuviniścitatejorāja (The Blazing King Who Is Completely Certain

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Some figures like Ippen disagreed with the view that any specific mental attitude was needed for rebirth in the Pure Land however. They argued that the power of the Buddha worked no matter what one's mental attitude was since the presence of Amitabha's name in one's mind purified the mind by itself,

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which states: "to neglect bodhicitta when practicing good deeds is the action of demons". A related element is the taking of vows, particularly the vow to be reborn in the Pure Land. Figures like Ouyi and Thích Thiện Tâm argue that vows is one of the essential elements of nianfo practice, along with

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as follows: "first, a sincere mind; second, a deep mind; and third, a mind that seeks birth there by transferring one's merit." Shandao comments on this passage by saying that the "sincere mind" is based on worshiping, praising, glorifying and contemplating the Buddha, while the "deep mind" is true

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Dōhan goes as far as equating the nembutsu with one's heart-mind (shin), one's life, and breath. As such, whether one is awake or asleep, one is already engaged in the secret nembutsu through merely breathing. Thus, the esoteric nembutsu is not limited to actively chanting the name. Indeed, since he

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and many of Hōnen's writings (as well as his tomb) were destroyed by Tendai monks. While the imperial government exiled many of Hōnen's disciples to far off provinces with the intention of suppressing it, this just served to spread Hōnen's nembutsu teachings throughout Japan. There also were various

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Later Chinese Pure Land patriarchs were known for their syncretism of nianfo recitation with Chan meditation. The "dual path of Chan and Pure Land cultivation" is an important feature of Chinese Buddhism, which often combines nianfo with Chan Buddhist meditation. Figures who are considered Pure Land

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In the Shingon school, another alternative way of saying the nembutsu was to use just the simple name of A-MI-TA, often written in the Siddham script. This three syllable invokation was subjected to extensive esoteric interpretation by various Shingon Pure Land masters like Dōhan and Kakuban. Dōhan

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The cultivator is not expected to follow all the methods presented in this volume, but rather to pick and choose according to his situation, level and circumstances. If a given method does not bring results quickly or is not suitable, the reader can switch to another." The second approach organizes

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O Śāriputra, beings do not arise in the buddha-land of Amitāyus Tathāgata by insignificant wholesome roots. O Śāriputra, whichever son of good family or daughter of good family, will hear the name of that bhagavān, Amitāyus Tathāgata, and having heard it will think of it, or will think of it with a

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19. If, when I attain buddhahood, sentient beings in the lands of the ten directions who awaken aspiration for enlightenment, do various meritorious deeds, and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not

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Like Zhūhóng, Thiện Tâm emphasizes the superiority of oral recitation, writing that only oral recitation "embraces people of all capacities, leads to swift results and is easy enough for anyone to practice." Furthermore, when practiced well, Thích Thiện Tâm states this practice will lead us to see

2210:, who emphasized nembutsu practice as a way to attain rebirth in Sukhavati. He even argued that nembutsu was the highest practice, even on the level of all other esoteric practices. Another important Shingon author on nembutsu was Chingai, who writes of the “essence of the pure teachings,” in his 2102:

concept of perfect interfusion and the interconnectness of all phenomena. He held that the chanting of the nembutsu influenced all people and all things. He began a register where people would sign up and commit to a certain number of nembutsu recitations per day, the idea being that all people in

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is an eclectic tradition which draws from all strains of Chinese Buddhism, including Chan and Pure Land. As such, the practice of "Niệm Phật" (the Vietnamese term for nianfo) is a common feature of modern Vietnamese Buddhist practice. The phrase "Nam mô A-di-đà Phật" or "Nam mô A Mi Đà" is often

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Japanese authors like Shinran also argued that nianfo works only due to the "other-power" of Amitabha, and one's own "self-power" is futile and useless. As such, making effort on our part is counterproductive, one merely has to entrust oneself in Amitabha completely. The Chinese tradition on the

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Mixed and abbreviated contemplations - these are easier and simpler methods for those who cannot do the others. They include visualizing the curled white tuft of hair between Amitabha's eyebrows radiating salvific light, as well as simple recitation of the nenbutsu while imagining oneself taking

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associated with Amitabha instead of the classic non-esoteric nianfo phrase "Namo Amitabha". Chinese translators of esoteric materials translated and composed various texts on Amitabha practice which made use of mantras and dharanis to achieve similar results as Mahayana nianfo practice (such as

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Bodhisattvas hear about the Buddha Amitabha and call him to mind again and again in this land. Because of this calling to mind, they see the Buddha Amitabha. Having seen him they ask him what dharmas it takes to be born in the realm of the Buddha Amitabha. Then the Buddha Amitabha says to these

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or other percussion instruments. Special halls are often set aside for chanting, called nianfo halls. Chinese temples and nianfo halls will often hold nianfo retreats attended by monastic and lay. They may last for several days and may include chanting, walking nianfo, and quiet sitting nianfo

2775:"Contemplating the visualization" (guānxiǎng niàn 觀想念), "means to contemplate the major and minor marks of a buddha's body without the aid of a physical image. One may select one feature upon which to focus or contemplate them all simultaneously." The sources for this nianfo practice are the 2505:

Another widespread method is the mentally “holding the name” (Ch.: chi ming), in which one mentally contemplates the Buddha by repeating the name with one's inner voice. Yet another important form of nianfo in the Pure Land tradition are based on visualization (guānxiǎng 觀想). These include

1523:. Tanluan also taught that one could practice nianfo by simply holding the name of Amitabha in one's mind as an image of the sound. He argued that the name of Amitabha contained the full reality of that Buddha and as such, one could contemplate the Buddha by just contemplating the name. 3420:

In Esoteric Buddhist traditions, there are various mantras associated with Amitabha and their recitation would be considered a type of Buddha mindfulness or nianfo. Indian esoteric sources, including Buddhist tantras and dharani collections like Atikūṭa's (阿地瞿多 mid-seventh century)

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Bowing recitation, in which one bows to the Buddha and recites, either one recitation per vow, or constant recitation as we bow again and again. According to Thích Thiện Tâm "its benefits are very great, because the practitioner engages in recitation with his body, speech and

2026:(950–1185), various itinerant ascetics and preachers traveled the country promoting the simple recitation of the nembutsu. These holy people (hiriji) who were also called shōnin, were mostly independent of major Buddhist institutions. The most well known of these figures was 1827: 2143:

views and debates on the nature of the nembutsu among Hōnen's followers, perhaps the most well known of which is the debate between once-calling (Jpn.: ichinengi, one only needs to say nembutsu once to be saved) and many-calling (Jpn.: tanengi, many times are needed).

2546:, each of which can be useful for different individuals with different needs. It is the job of a Pure Land teacher to help a student select the method best suited to them. The medicine cabinet approach is exemplified by the following passage from Elder Suddhisukha's 4282: 2354:(1592-1673), who followed a Chinese Linji tradition which promoted Chan-Pure Land dual cultivation. Nenbutsu practice was also taught in the other schools of Japanese Zen at certain times in its history, though this was not without controversy. For example, the 2963:, faith and vows are necessary for birth in the Pure Land (without them one might fail to attain rebirth there). Meanwhile, the depth of one's practice will determine the stage of rebirth (i.e. which of the nine lotus grades one will attain) in the Pure Land. 1349:

In this way, he sincerely and continuously says, “Homage to Amitāyus Buddha” ten times…. When he comes to die, he sees before him a golden lotus flower like the disk of the sun, and in an instant he is born within a lotus bud in the Land of Utmost Bliss.

1733:" which consisted of orally reciting nianfo as normal while pausing from time to time to ask oneself "Who is performing nianfo?". This practice first appears during the time of Zhiche (?-1310) who is said to have attained an awakening by this method. 1940: 1538:他力) of Amitabha. Like Tanluan, Daochuo recommended a simple practice of meditating on the name of Amitabha (rather than focusing on complex visualizations). He also introduced the practice of counting one's nianfo contemplations with the beads of a 2236:. As such, the nembutsu is a powerful mantra that turns one's heart-mind towards an awareness of one's own innate buddha-nature, which is none other than the Dharmakaya itself, the fundamental empty consciousness at the ground of all things. 2038: 2128:

emphasized the oral nembutsu, he did still promote the practice of other forms of nembutsu (like visualization) as well as Shandao's auxiliary Pure land practices (including precepts, dedicating merit to birth, recitation of sutras, etc).

2225:(1095–1143) popularized an esoteric nembutsu teaching influenced by Pure Land and Shingon esotericism. His Mitsugon-in temple was a major site for the practice of nembutsu which became popular among hijiri (itinerant ascetics). Kakuban's 2827:"Noumenal holding of the name" (lǐ chí 理持), which shifts the attention to the mind that is holding the name and eventually realizes that the non-duality of oneself and Amitabha. This is a contemplation (guān 觀) practice aimed at wisdom. 2895:

An important element of nianfo practice in East Asian Buddhism is the question of what kind of mental attitude is needed (if any) when reciting the name of the Buddha (or meditating on him). The Pure land sutras seem to indicate that

2824:"Phenomenal holding of the name" (shì chí 事持), which entails concentrating on the individual syllables of the name. This leads to a calm and focused mind, and thus to samadhi and so it is mainly a "calming" (zhǐ 止, samatha) practice. 1280:

bodhisattvas: 'If you wish to come and be born in my realm, you must always call me to mind again and again, you must always keep this thought in mind without letting up, and thus you will succeed in coming to be born in my realm.

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In China, the practice of nianfo was codified with the establishment of the separate Pure Land school of Buddhism. The most common form of this is the six syllable nianfo; some shorten it into Ēmítuófó/Āmítuófó. In the Japanese

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faith in Amitabha and his pure land without any doubt. Finally, the third mind is the intention to transfer all of one's meritorious roots towards birth in the pure land. True faith was also emphasized by Japanese authors like

1600:). These sources reflect a traditional Chinese concern regarding various more complicated requirements for rebirth in the Pure Land, which include but are not limited to the recitation of Amitābha's name on one's deathbed. 1611:. This method involves five different ways of chanting the nianfo phrase: in a slow sonorous way, slow but rising in pitch, moderate tempo, gradually accelerating in tempo, and lastly to chant only Amituofo very rapidly. 3481:(无量寿经 (無量壽經) Wú Liàng Shòu Jīng; T. 370, with alternate versions at T. 936, and T. 937). This dharani was widely translated and used in Mahayana esoteric circles as well as in Pure Land Buddhism. It is also found in the 3259:

A literal translation of this version would be "Namo Buddha of Infinite Life". Other translations may also be: "I pay homage to the Enlightened One immeasurable" or "I turn to rely on the Enlightened One immeasurable".

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To contemplate the Buddha (nianfo) is to contemplate the mind (nianxin). Birth there (in the Pure Land) does not entail birth away from here. Mind, Buddha, and sentient beings are all of one substance; the middle stream

2954:) which tunes one's mind to the Buddha's power will not be activated. Similarly, Vietnamese master Thích Thiện Tâm writes that developing bodhicitta is a "crucial step" for those who practice nianfo. He also quotes the 2809:阿彌陀經疏鈔 CBETA X.424), arguing that "contemplation of the name" was actually the highest practice since it consists of the unity of principle and phenomena. Modern Chinese Pure Land masters like Zhiyu (c. 1924–2000, cf. 1818:(1740–1796) wrote on nianfo from a Huayan perspective, seeing Amitabha and Vairocana as the same Buddha, and as identical with the “one true mind” taught in Huayan. This teaching became known as the "Huayan-nianfo". 2938:(the mind which aims at awakening for the benefit of all beings) is also another important attitude which is mentioned by Indian and Asian sources on nianfo. Bodhicitta is mentioned in Pure land scriptures like the 3469:(往生淨土神咒) is perhaps the most popular Amitabha dharani. It is seen as having similar benefits to nianfo, including rebirth in Sukhavati, purification of karma and visions of Amitabha. One version of this dharani is: 2331:(1155–1213) responded to the widespread popularity of the nembutsu practice by promoting a similar series of simple devotional practices which relied on the other power of a Buddha, though he preferred to focus on 2786:"Contemplating the true mark" (shíxiàng niàn 實相念), "one contemplates the buddha's dharma body, which is also the contemplation of one's own true self and the true nature of all phenomena. This is also based on 1473:

generally means to think, recall, contemplate, mentally focus, or even "long for". However the term is ambiguous and can also mean to recite texts aloud so as to memorize them as well as "a moment in time".

1883:(Zen) meditation and doctrinal study as necessary parts of a holistic Buddhist practice. The three are considered to be mutually reinforcing elements of Buddhist cultivation, like three legs on a tripod. 1502:

Zhìyǐ taught a practice he named Constantly Walking Samadhi (cháng xíng sānmèi 常行三昧), in which one would walk in a ritualized manner while visualizing Amitabha and reciting his name for up to ninety days.

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East Asian Buddhism contains many methods and techniques for the practice of nianfo. They are taught by monastics and lay teachers and are found in classic text and popular publications like Zhèng Wéiān's

1838:(1861-1941) was particularly influential in the modern revival of Pure Land nianfo practice, drawing tens of thousands of students and leading a new Pure Land movement. Some modern figures like Venerable 1311:

on my land, plant roots of virtue, and sincerely transfer their merits toward my land with a desire to be born there should not eventually fulfill their aspiration, may I not attain perfect enlightenment.

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and Jìxǐng Chèwù also stress the importance of bodhicitta for the successful practice of nianfo. Jìxǐng Chèwù goes as far as saying that without the bodhicitta motivation, the "sympathetic resonance" (

2924:) as the one central and essential element of nianfo practice. Nianfo will not work without it. Furthermore, for Shinran, true faith is a gift of grace by Amitabha, it cannot be generated by oneself. 2311:

Pure Land schools were extremely popular and influential. Other schools responded with various critiques of their nembutsu practice and with their own similar devotional teachings. One critic was the

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By the end of the 12th century, distinctive sects focused exclusively on the practice of nembutsu as a verbal recitation for the purposes of being reborn in the Pure Land arose. These new Pure Land (

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According to Thích Thiện Tâm, there are four major "types" of nianfo practice: (1) the practice of Pure Land nianfo alongside Chan/Zen practice; (2) practicing nianfo alongside the recitation of

2463:, rotated a string of wooden prayer beads, and recited the words "Nam mô A-di-đà Phật" before striking the match and dropping it on himself, continuing to recite Amitabha's name as he burned. 4245: 1477:

In China, nianfo became an important "dharma-gate" (fǎmén 法門), taught by numerous traditions and Buddhist masters. Perhaps one of the earliest well known Chinese practitioners of nianfo was

1245:) became a widespread practice as early as second century CE, with the Buddha Amitābha rising in prominence as a Buddha who had created a perfectly pure and easily accessible buddha-field. 2612:"Reflecting the name" in which one carefully listens to the sounds as one recites the nianfo. This is influenced by the Shurangama sutra's teaching for meditating on the hearing faculty. 1237:) is the essential practice and consists of meditating upon Amitābha Buddha. Further, the practice of dedicating one's merit attained through such practices toward rebirth in a Buddha's 1557:

Land and thus achieve Buddhahood faster once there (while those who did no practice at all would likely be born in the lower level). Shandao also practiced visualizations taught in the

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of Immeasurable Longevity and Wisdom) which are often equated or identified with Amitābha - Amitāyus and which are connected with rebirth in Sukhavati in their respective sutras.

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devotes a chapter on nianfo practice in his influential Ōjōyōshū (Essentials for Birth in the Pure Land). Genshin outlines three main categories of nienfo (Jp: nenbutsu) practice:

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At level one, the literal level of meaning, there is the conventional truth of Amitabha as a being that created the Pure land as a place of refuge for all beings who say his name.

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Paul Harrison, John McRae, trans. (1998). The Pratyutpanna Samādhi Sutra and the Śūraṅgama Samādhi Sutra, Berkeley, Calif.: Numata Center for Buddhist Translation and Research.

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Buddha's name. Technically speaking however, the term literally means "Buddha Recollection" and hence can apply to the recitation of any Buddha's name, such as reciting "Namo

2749:(圭峰宗密, 780–841), a Huayan and Chan master who also wrote on nianfo practice. He taught a path schema of four types of nianfo which was adopted by later Pure Land authors like 2482:

There are numerous ways of practicing nianfo in East Asian Buddhism. The most popular method in East Asian Pure Land Buddhism remains the simple oral recitation of the phrase

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Zhuhong taught that one could attain these realizations even through the simple nianfo methods, though he taught simple and complex methods according to his student's needs.

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tradition, also developed their own teachings on the nembutsu. Perhaps the earliest monk to call himself a "Nenbutsu-shū (Nianfo school)" monk, was the Shingon monk Eikan of

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even ten times should not be born there, may I not attain perfect enlightenment. Excluded, however, are those who commit the five grave offenses and abuse the Right Dharma.

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Patriarch Fazhao's "five stage nianfo" (五會念佛) method in which one chants nianfo melodically in five different tempos, beginning at a slow tempo and ending in a rapid tempo.

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18. If, when I attain buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, desire to be born in my land, and

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When he is about to die, he may meet a good teacher, who consoles him in various ways…but he is too tormented by pain to do so. The good teacher then advises him, “If you

2229:(Esoteric Meaning of Amida) is an important exposition of esoteric Pure Land thought on nembutsu practice. For Kakuban, Amitabha is a manifestation of the all-pervasive 1607:) was standardized by a later Pure Land patriarch, Fazhao (died c. 820). Fazhao also promoted the melodic "five stage nianfo" (五會念佛) method, and he taught nianfo at the 2366:. This caused a controversy among his Rinzai peers, who even threatened him with expulsion. Since nembutsu practice had been condemned by the great Rinzai systematizer 2103:

the register would receive the collective benefit of these combined recitations. This practice became popular, and even the Japanese emperor entered the register.

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argued that reciting the nianfo with a faithful mind was important. Shandao writes that the ideal attitude is the Three Minds (三心), which are also outlined in the

2624:"Continuously linked recitation" in which one ""recites softly, each word following the one immediately before, each phrase closely following the previous phrase". 2580: 2098:

Ryōnin's Yūzū Nembutsu sect was the first Japanese Pure Land sect which focused on nembutsu practice. Ryōnin's understanding of the nembutsu was influenced by the

2621:

Linked with the breath, one mentally recites nianfo with each in breath and out breath. One may also visualize the breath as light going in and out of one's nose.

2506:

maintaining a mental image of Amitabha Buddha, relying on a physical Buddha image, and even meditating using the numerous visualization exercises taught in the

2319:, who wrote two critical treatises against Honen's views. His central critique was that exclusive nembutsu practice lacked central Mahayana foundations, like 5494:. Based on the ed. by P.L. Vaidya: Mahāyāna-sūtra-saṃgrahaḥ, Part 1) Darbhanga : The Mithila Institute, 1961, pp. 221-253. (Buddhist Sanskrit Texts, 17) 3709: 2538:

Furthermore, Charles Jones discusses two main approaches to the various ways of practicing nianfo, the "medicine cabinet" approach and the "graded path" or "

2261:

sees the nembutsu as all pervasive, Dōhan rejects the concept of "exclusive" recitation practice, and promotes a more diverse regime of Buddhist practices.

216: 6561: 2579:(阿彌陀經通贊疏; T.1758), three types of recitation were taught: mental recitation of nianfo, light verbal nianfo only heard by oneself, and loud verbal nianfo. 1894:(617–686) was the most influential figure in promoting this practice among the wider populace. Wŏnhyo's nianfo method draws on numerous sources including 4706: 2725:

passage on twenty one kinds of nianfo contains the following schema of nianfo practice (or ascending levels of spiritual growth in relation to nianfo):

2287: 196:

as well as channel the power of the Buddha's compassionate vow to save all beings. Sukhāvatī is a place of peace and refuge. Once there one can hear the

5214:, edited by Georgios T. Halkias and Richard K. Payne, Honolulu: University of Hawaii Press, 2019, pp. 115-138. https://doi.org/10.1515/9780824877149-007 7476: 5951: 4615:, edited by Richard K. Payne and Kenneth K. Tanaka, Honolulu: University of Hawaii Press, 2003, pp. 120-138. https://doi.org/10.1515/9780824842987-006 2871:

at the top of the Buddha's head. This is repeated in forward and reverse order sixteen times until one is able to visualize Amitabha's form perfectly.

5639: 2430: 5674:

Taming the Monkey Mind: A Guide to Pure Land Practice by the Buddhist Scholar Cheng Wei-an Translation with Commentary by Dharma Master Suddhisukha.

1534:自力), were no longer effective. As such, the only truly effective method to achieve Buddhahood was to practice nianfo and rely on the "other power" ( 634: 188:

In most extant Pure Land traditions, faithfully reciting of the name of Amitābha is mainly seen as a way to obtain birth in Amitābha's pure land of

4925:

Taming the Monkey Mind: A Guide to Pure Land Practice by the Buddhist Scholar Cheng Wei-an Translation with Commentary by Dharma Master Suddhisukha

2169:

sect became the largest Pure Land sect in the fourteenth and fifteenth centuries. It then went into decline, but still survives as a minor sect.

1789: 1164: 7480: 5688: 4355:

The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration (通達) and Essence-Function (體用) in Wŏnhyo, Chinul, and Kihwa.

3251:

While almost unknown, and unused outside of the original Sanskrit, the texts provide a recitation of Amitābha's alternate aspect of Amitāyus as:

641: 7704: 2772:, T.310) which according to Jones "says that in contemplating an image of a buddha, one realizes the non-duality of the image with the buddha." 1741: 1673: 2359: 2253:

At the third level, Amitabha is the compassionate activity of ultimate reality itself and the universal doorwat to liberation for all beings.

1192:

A key feature of Mahāyāna buddhānusmṛti is that it was not restricted to Shakyamuni Buddha but could also be directed as other Buddhas, like

3581:

The latter was originally popularized by Shinran's descendant (and Rennyo's ancestor), Kakunyo, but its use was greatly expanded by Rennyo.

1703:(Taisho no. 2838, ca. 713), one of the earliest Chan histories, shows the practice of nianfo was widespread in the early Chan generation of 1627:” (Ch.: nianfo sanmei), a “single, unperturbed mind” focused on Amitabha Buddha in which one realizes that the Buddha is one's own pure and 5921: 4549:

in Richard K. Payne & Kenneth K. Tanaka (2004) "Approaching the Land of Bliss: Religious Praxis in the Cult of Amitābha" (pp. 77-119).

3831:

Legittimo, Elsa. (2012). Buddhānusmṛti between Worship and Meditation: Early currents of the Chinese Ekottarika-āgama. 10.5167/uzh-64421.

3061:

As the practice of nianfo spread from India to various other regions, the original pronunciation changed to fit various local languages.

5754: 6029: 5681: 2095:) and that only the Pure land practice of reciting the nembutsu was useful for attaining liberation (after rebirth in the Pure Land). 1564:

The recitation of the nianfo was particularly critical for the dying and it quickly became a major deathbed practice. For example, in "

5764: 2874:

Contemplation of the comprehensive mark - this involves visualizing Amitabha as a gigantic shining gold being sitting on a huge lotus

2738:

The non-obstruction of mind and its object based on mutual interpenetration and the interfusion of principle (li) and phenomena (shih)

307: 5786: 5729: 2627:

Reciting nianfo in various postures, such as while walking, while circumambulating a Buddha statue, or while standing or lying down.

2398:

Verses for reciting the Buddha's name by Venerable Thích Trí Tịnh engraved on stone and erected in the grounds of Vạn Đức Pagoda in

1972:. One of the earliest accounts of Japanese nembutsu practice is found in the works of Chikō (709–770 or 781), a monk of the Sanron ( 2615:“Vajra recitation” (Ch.: jin’gang chifa) "in which one moves the lips without emitting any sound", useful for practicing in public. 277:

III, 1 (Taisho Vol. II, p. 554a7-b9) also discuss the practice as a method of focusing the mind on the Buddha and his qualities.

8296: 7748: 2281:

after reading Honen's works. This branch of Jodo-shu has been seen by modern scholars as being the source of the Pure Land tract

1981:

easier practice for those who lacked concentration. Both practices were considered to be able to lead to absorption (samādhi).

5702: 1879:

traditionally sees the practice of nianfo as part of “Three Gates” (K.: sammun) doctrine. This teaching places nianfo alongside

7951: 5931: 2860: 2840: 1317: 3820:

The Land of Bliss, The Paradise of the Buddha of Measureless Light: Sanskrit and Chinese Versions of the Sukhāvatīvyūha Sutras

3783:

The Land of Bliss, The Paradise of the Buddha of Measureless Light: Sanskrit and Chinese Versions of the Sukhāvatīvyūha Sutras

5225: 5182: 4188: 3974: 3842: 3445:

This mantra was promoted by Shingon writers on the nembutsu, like Kakuban. In Tibetan Buddhism, the most popular mantra is:

3269: 3000: 2999:

is not mentioned originally in the bodies of the two main Pure Land sutras. It appears in the opening of the extant Sanskrit

2587:(T.1972) meanwhile provides two main categories: visualization (guānxiǎng 觀想), and recollection and invocation (yìniàn 意念). 2239:

Another influential figure which developed the philosophy of esoteric nembutsu practice was Dōhan (1179–1252), the author of

1285: 650: 422: 3364:

Buddha" etc. In these cases, the term nianfo is often prefigured by the name of that Buddha. For example, the Japanese term

2643:

The Chan influenced “Pure Land kōan” method in which one recites nianfo and pauses to ask “Who is it that performs nianfo?”.

1430: 6114: 5956: 4504: 1157: 4283:

On the Synthesis of Huayan Thought and Pure Land Practice by Early Qing Dynasty Buddhist Scholars (清初華嚴念佛思想試析——以續法與彭紹升為例).

157:. In the context of East Asian Pure Land practice, the term nianfo typically refers to the oral repetition of the name of 8291: 5725:

Li-Ying, Kuo (1995), La récitation des noms de "buddha" en Chine et au Japon. T'oung Pao, Second Series 81 (4/5), 230–268

2702:, sometimes seeking to achieve a specific number of recitations per day. Group chanting sessions may be accompanied by a 1748:(1535–1615), also taught on the unity of Chan and Pure land nianfo, as well as drawing on Huayan and Tiantai thought. 1737: 1204:

Buddha. Groups of Mahāyāna sutras were composed based on these figures. With translations of these sūtras as well as the

4064: 3473:

namo amitābhāya tathāgatāya tadyathā amṛtadbhave amṛtasaṃbhave amṛtavikrānte amṛtavikrānta gāmine gagana kīrtakare svāhā

2323:(the mind aimed at awakening for the sake of all beings). Nevertheless, Myōe was also a promoter of simply reciting the 2256:

At the deepest most secret level, Amitabha is the true nature which is active within the body-mind of all living beings.

1275:, but rather briefly describes the repetition of the name of Amitābha as a means to enter his realm through meditation. 192:("Blissful") through the Buddha's "other power". It is felt that reciting the nianfo can negate vast stores of negative 8188: 7738: 5833: 3666: 3466: 3405: 1205: 687: 6034: 5696: 5662: 4733: 3686: 2794:

This schema may have been presented as a progressive path of practice, from easiest to most difficult and profound.

8281: 2273:

branch of Jodo-shu, founded by Johen (1166-1224) and Shōkū 證空 (1177-1247). Johen was originally a Shingon priest at

7966: 7711: 5487: 3795: 3758: 3493:, an important set of mantras and dharanis in Chinese Buddhism which is often part of morning services at temples. 1006: 4806: 1566:

The Meritorious Dharma Gate of the Samādhi Involving Contemplation of the Ocean-like Marks of the Buddha Amitābha"

466: 215:

can also refer to other meditative practices, such as various visualizations or the recitations of other phrases,

8452: 8358: 8348: 6177: 3012: 1483: 1259: 1150: 3427:(T. 901) contain numerous esoteric phrases, dhāraṇīs, spells, and mudras focused on Amitabha and his Pure Land. 3029:

transformation, and implies that the first "A" is omitted. A more accessible rendering without sandhi might be:

2471: 1623:(1535–1615). Zhuhong was a learned figure who argued that the goal of Pure Land nianfo practice was the “nianfo 570: 8303: 7956: 7758: 7649: 7594: 6167: 1665: 98: 43: 2138: 1849:(1918–1995), Dharma Master Huijing (1950-) and Dharma Master Jingzong (1966-, Abbot of Hongyuan Monastery). 8273: 7971: 7654: 5946: 5779: 4792:

Jaffe, R. M. (2003). Ungo Kiyo's Ojoyoka and Rinzai Zen Orthodoxy. In R. K. Payne & K. K. Tanaka (Eds.),

3117: 3037:

A literal English translation would be "Bow for the sake of Amitābha Buddha" or "Homage to Amitābha Buddha".

1902:. Later Pure Land authors who write on nianfo practice all rely on Wŏnhyo's teachings. According to Wŏnhyo's 2984: 2132:

After his death, Hōnen's disciples spread his teachings on the nembutsu throughout Japan. There was another

595: 382: 8462: 7856: 7728: 7699: 7401: 2539: 2440: 1652:

The practice of nianfo was also widely practiced in other schools of East Asian Buddhism, including in the

1545:

While these early Chinese Pure Land authors taught nianfo as mostly a mental "holding of the name", it was

3277:

references these "lights of Amitābha". Their recitation was also taught by Chinese Pure Land figures like

701: 8457: 7547: 7456: 6926: 6571: 6084: 5979: 5682:"Nenbutsu and Meditation: Problems with the Categories of Contemplation, Devotion, Meditation, and Faith" 5545: 4668:

Mysteries of Speech and Breath: Dohan's (1179-1252) Himitsu nenbutsu sho and Esoteric Pure Land Buddhism,

4354: 2299: 2250:

At this level of meaning, Amitabha is but one aspect of the cosmic Mahāvairocana Buddha, the Dharmakaya..

1676:, (960–1028), and Ciyun Zunshi (964–1032) popularized nianfo practice by founding lay "lotus societies" ( 680: 627: 516: 177:: Namo'mitābhāya Buddhāya). It can also refer to that phrase itself, in which case it may also be called 7091: 5730:"Seeing Buddhas, Hearing Buddhas: Cognitive Significance of Nenbutsu as Visualization and as Recitation" 2831:

Zongmi's classic schema is also taught by the modern Vietnamese Pure Land master Thích Thiện Tâm in his

2820:

Zhūhóng also taught that there were two main mental attitudes that can be applied to practicing nianfo:

2797:

While Zōngmì held that the fourth method of nianfo was the most profound, the later Pure Land patriarch

2089:. The new Pure Land schools often held that the world had entered the era of the decline of the Dharma ( 8467: 8396: 7876: 7352: 6838: 5961: 5794: 5241:

From Trustworthiness to Secular Beliefs: Changing Concepts of Xin 信 from Traditional to Modern Chinese,

2659:

Utau nembutsu (singing nenbutsu) and odori nembutsu (dancing nembutsu), two popular methods from Japan.

7286: 5407: 5395: 4375:

McBride II, Richard D. 'Wŏnhyo's Pure Land Thought on Buddhānusmṛti in Its Sinitic Buddhist Context.'

2154:

sect. Shinran's view of the nembutsu centered on the concept of true faith or total entrusting (Jpn.:

1051: 8447: 8286: 8099: 8089: 7961: 6944: 6524: 6285: 6260: 2524: 2476: 1764: 1526:

The main innovation of Tanluan's student Daochuo was that he argued that the world was entering the "

816: 6310: 3843:

Jodoron: Discourse on the Sutra of Eternal Life and Gatha of Aspiration to be Born in the Pure Land.

2456: 1189:

meditation masters influenced the development of more complex Mahayana meditations on the Buddhas.

367: 8391: 7743: 7557: 7535: 7528: 7431: 6964: 6584: 6400: 6345: 5966: 5772: 5703:

Toward a Typology of Nien-fo: A Study in Methods of Buddha-Invocation in Chinese Pure Land Buddhism

3846:

Composed by Bodhisattva Vasubandhu, translated into Chinese by Bodhiruci of the Latter Wei Dynasty.

2670: 2013:), which argues that the nembutsu is the most efficacious practice in this time of Dharma decline ( 1845:

Other important modern Chinese teachers of nianfo practice include Venerable Guangqin (1892-1986),

17: 4939: 4166:

Baskind, James. "The Nianfo in Obaku Zen: A Look at the Teachings of the Three Founding Masters".

2928:

other hand holds that self-power and other-power work together through a "sympathetic resonance" (

1973: 1751: 1691:

school discuss nianfo practice as a Chan meditation method. The works of the Chan patriarchs like

357: 8328: 8308: 7639: 7619: 7376: 7106: 6350: 3505:

tradition in Japan, variant forms of the nianfo have been used since its inception. The founder,

2698:

Nianfo practice can be done alone or in a group. Individuals may track their recitations using a

2686: 2535:; (4) the exclusive practice of nianfo (either with visualization, or as oral recitation only). 1608: 1001: 27:

Meditation on Amitābha Buddha in East Asian Buddhism, usually through oral recitation of his name

5584:

The Cult of Arya Aparamitayus : Proto-Pure Land Buddhism in the Context of Indian Mahayana,

5230:

PACIFIC WORLD: Journal of the Institute of Buddhist Studies, Third Series, Number 13, Fall 2011.

4246:"Shingan's Portal - T930 The Method of Contemplating and Making Offerings to Amitāyus Tathāgata" 3392:, will also have the same effect as nianfo on the name of Amitabha (i.e. rebirth in Sukhavati). 2362:(1582-1659), was famous for having taught nembutsu. He wrote a work on the practice, called the 1781: 1729:. A later development in the dual Pure Land - Chan nianfo cultivation was the so called "nianfo 1370:). The Sanskrit edition of the Longer sutra also speaks of "remembering with a faithful mind" ( 258: 8338: 8178: 7846: 7816: 7589: 7540: 7381: 7329: 7324: 7086: 6907: 6804: 6556: 6551: 6300: 3482: 2653:"Lotus blossom method" in which one visualizes a shining lotus blossom while reciting the name. 2599:

is to move one bead for a certain number of recitations, such as five or ten rapid recitations.

2090: 2014: 1527: 1402: 6668: 5719: 5715:

Jones, Charles B. (2021). Pure Land: History, Tradition, and Practice. Shambhala Publications.

5434: 2426: 2106: 976: 602: 113: 8343: 8313: 7894: 7826: 7659: 7574: 7569: 7493: 7488: 7406: 5936: 5511:

Schopen, G. Sukhāvatī as a generalized religious goal in sanskrit mahāyāna sūtra literature.

2133: 1680:). Tiantai authors also wrote works on Pure land nianfo practice like Zōngxiǎo's (1151–1214) 1131: 916: 666: 617: 6959: 2274: 2207: 1763:

Nianfo and related practices for rebirth in the Pure Land of Amitabha was also practiced in

966: 8366: 8333: 8318: 7836: 7733: 7679: 7564: 7503: 7471: 7466: 7451: 7436: 7426: 7391: 7304: 6996: 6919: 6222: 6162: 5911: 5878: 5828: 5357:(First ed.). San Francisco, California: Buddhist Churches of America. pp. 45, 46. 3822:, p. 108. Honolulu: University of Hawaii Press, 1996. https://doi.org/10.1515/9780824850012 3004: 2508: 2386:) and Amida nembutsu to the laity, seeking to promote an easy practice for regular people. 1909: 1136: 1126: 1121: 778: 392: 246: 8206: 6821: 6690: 6616: 6492: 6230: 3785:, p. 19. Honolulu: University of Hawaii Press, 1996. https://doi.org/10.1515/9780824850012 2370:(1686-1769), this controversy cut to the core the Rinzai tradition's identity. During the 1303:

20. If, when I attain buddhahood, sentient beings in the lands of the ten directions who,

1284:

Among the most frequently cited examples in East Asian Pure Land Buddhism is found in the

1212: 1182: 242: 236: 130: 8: 8173: 8052: 7886: 7861: 7851: 7811: 7788: 7671: 7644: 7604: 7523: 7513: 7441: 7368: 6799: 6656: 6437: 6415: 6367: 6187: 5987: 5843: 5823: 5650: 4681: 4380: 3388:, indicate that "hearing" and "preserving" the name of other Buddhas like Shakyamuni and 3220: 3112: 2716: 2410: 1096: 586: 577: 362: 118: 108: 6147: 6074: 2177: 1717:. Nianfo continued to be taught as a form of Chan meditation by later Chan figures like 1374:) and "obtaining even as little as one moment of a serene thought about the Tathagata" ( 511: 402: 8236: 8141: 7983: 7946: 7941: 7871: 7821: 7768: 7763: 7634: 7629: 7624: 7614: 7599: 7584: 7579: 7518: 7498: 7461: 7386: 7191: 6892: 6816: 6694: 6636: 6477: 6377: 6305: 6280: 5926: 5856: 5646: 4270:

Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China

3710:"The Shorter Sukhāvatīvyūha Sūtra, Translated from the Sanskrit edition of P.L. Vaidya" 3465:

There are various dharanis which are associated with Amitabha and nianfo practice. The

3141: 3053:

reciting the nembutsu, each of the Chinese characters represented by a small figure of

2989: 2394: 2005: 1478: 1419: 1381:

There are a few other influential sources on East Asian nianfo practice, including the

1116: 1081: 743: 673: 266: 154: 8035: 4807:

Orthodox, Heterodox, Heretical: Defining Doctrinal Boundaries in Meiji-period Sōtō Zen

3340:Śrāntasaṃcayendusūryajihmīkaraṇaprabha - Surpassing the splendor of the moon and stars 3025:

The apostrophe and omission of the first "A" in "Amitābha" comes from normal Sanskrit

2399: 1988:

school, the Japanese branch of Tiantai which relied on meditation practices taught in

1886:

The practice of yeombul (nianfo) was adopted from Chinese Buddhist sources during the

8414: 8376: 8072: 8057: 8020: 8005: 7778: 7694: 7609: 7446: 7411: 7396: 7123: 7113: 6794: 6641: 6626: 6497: 6420: 6340: 6275: 6207: 6094: 5851: 5759: 5692: 5658: 5596: 5178: 4729: 4641:

pp. 204-205. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

4575:

pp. 117-118. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

4562:

pp. 116-117. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

4184: 3970: 3682: 3662: 3490: 3168: 3135: 3100: 3094: 3017: 2897: 2497: 2151: 2111: 1969: 1722: 1668:) schools. Tiantai nianfo practices were part of the tradition since its founding by 1106: 1091: 1086: 1069: 748: 659: 609: 289: 197: 193: 170: 63: 7358: 6152: 6052: 5531:

pp. 54-100. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

4235:

pp. 54-100. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

2551:

various nianfo methods into a graded curriculum, beginning with the easiest method.

2214:決定往生集 (T. 2684). He promoted the nembutsu along with the mantra of Amitabha and the 1487:

so as to have a vision of Buddha Amitābha. Nianfo was also taught by the founder of

1457:

In Chinese translations of Buddhist Mahayana sources, the most common character for

1185:

in more visionary directions. Some scholars like Andrew Skilton argue that Kashmiri

486: 8062: 8015: 8010: 7866: 7831: 7806: 7801: 7552: 7508: 7421: 7096: 6752: 6745: 6529: 6519: 6405: 6069: 5941: 5257: 3430: 3210: 3123: 2490:, Namo Amitabha Buddha) or just the name Amitbaha. The Japanese Pure Land sects of 2403: 2203: 1913:), the most important element of the practice of nianfo is to recite the name with 1718: 1713: 1711:

and Ta-tung. The practice is also mentioned in the early Chan monastic code titled

1616: 1569: 1322: 1254: 1101: 1074: 941: 758: 738: 562: 526: 166: 162: 7141: 5552:(10). Pacific World: Journal of the Institute of Buddhist Studies, n.10 New Series 4825:

Buddhism & Zen in Vietnam: In Relation to the Development of Buddhism in Asia,

4215:

Path of No Path: Contemporary Studies on Pure Land Buddhism Honoring Roger Corless

4080:

Grass Mountain: A Seven Day Intensive in Ch'an Training with Master Nan Huai-Chin.

2677:

as one recites the nianfo. This is considered to be for those of highest capacity.

2030:(903–972), who wandered throughout the provinces preaching on nembutsu practice. 806: 270: 8426: 8371: 8323: 8251: 8121: 7919: 7899: 7841: 7753: 7416: 7314: 7161: 6897: 6880: 6865: 6843: 6395: 6265: 6099: 6079: 4657:

pp. 212. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

3856: 3643: 3380: 3194: 2520: 2452: 2448: 2324: 2308: 2303:"Taiko Nembutsu" (nembutsu accompanied by drumming) practiced in Hakushima, Japan 2266: 2215: 1876: 1785: 1458: 1230: 1046: 981: 821: 539: 521: 506: 397: 377: 143: 86: 7171: 6325: 6315: 5673: 5626:

p. 202. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

4924: 4628:

p. 135. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

4597:

p. 126. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.

2328: 1628: 841: 92: 67: 48: 8381: 8084: 7934: 7716: 7296: 7276: 7196: 6885: 6875: 6809: 6646: 6132: 5995: 4547:

By the Power of One's Last Nenbutsu: Deathbed Practices in Early Medieval Japan

4202:

A Brief History of the Relationship Between Confucianism, Daoism, and Buddhism,

2746: 2543: 2460: 1815: 1726: 1696: 1263:(first century BCE), which is thought to have originated in ancient kingdom of 1220: 1111: 1026: 783: 547: 446: 347: 274: 5749: 5640:

The Nianfo in Obaku Zen: A Look at the Teachings of the Three Founding Masters

3205: 2433:. Some of his teachings have been translated into English, including the book 1418:

These various Mahayana sources were particularly important for the East Asian

205: 8441: 8151: 8000: 7309: 7211: 7069: 6870: 6848: 6784: 6455: 6250: 6245: 6137: 5806: 3389: 2798: 2750: 2674: 2491: 2444: 2355: 2278: 2195: 2079: 2047: 1887: 1853: 1745: 1704: 1620: 1442: 1267:. This sutra does not enumerate any vows of Amitābha or the qualities of his 1011: 996: 936: 768: 728: 471: 412: 352: 337: 6609: 6599: 5971: 5117:, p. 185. University of Hawaii Press (1986), Studies in East Asian Buddhism. 2542:" approach. The first approach sees the various nianfo methods as different 2459:, said the nianfo as his last words immediately before death. He sat in the 2230: 1806:

The Method of Contemplating and Making Offerings to Amitāyus Tathāgata Vidhi

1756: 1470: 1367: 8241: 8226: 8196: 8146: 8136: 7978: 7773: 7266: 7101: 6979: 6767: 6762: 6589: 6460: 6335: 5796: 5381: 3746:

Figments And Fragments Of Mahayana Buddhism In India: More Collected Papers

3502: 3337:

Abhibhūyanarendrāmūnnayendraprabha - Surpassing the splendor kings and gods

3231: 3054: 2735:

The cessation of both the mind and the object of visualization in emptiness

2663: 2631: 2513: 2367: 2343: 2243:. Dōhan's four layered esoteric understanding of the nembutsu as follows: 2071: 2023: 1994: 1835: 1811: 1688: 1497: 1216: 1186: 1036: 1021: 861: 7024: 7009: 6969: 6666: 6330: 5906: 5691:, 2nd ed., Berkeley, Numata Center for Buddhist Translation and Research. 3286: 1814:

Huayan school authors like Baiting Xufa (1641–1728) and the lay literatus

1530:". In this degenerate era, practices which relied solely on "self-power" ( 1366:). The shorter sutra speaks of hearing the name and "keeping it in mind" ( 851: 647: 615: 583: 560: 223:

associated with Pure Land Buddhism, the Buddha Amitābha and his attendant

131: 8211: 8040: 7181: 7166: 6949: 6757: 6685: 6465: 6295: 6197: 6044: 5916: 5210:

Rhodes, Robert F.. "Chapter 4. Nenbutsu Practice in Genshin's Ōjōyōshū".

3485:

in multiple versions (Tohoku no. 674, 673, 675) under various names like

3409: 3310:

Apratihataraśmirāgaprabha - light rays that are unobstructed and radiant

2703: 1880: 1801: 1797: 1708: 1692: 1446:

The six Chinese characters of the nianfo, resting on a lotus, flanked by

1288:

where Amitabha's vows are enumerated. The 18th, 19th and 20th vows state:

896: 871: 856: 553: 496: 439: 322: 224: 8201: 6661: 4154:

T'oung Pao Second Series, Vol. 88, Fasc. 4/5 (2002), pp. 282-331, Brill.

3614:

Buddhanusmrti in the pratyutpanna-Buddha-sammukhavasthita-samadhi-sutra.

3353: 2327:

as a way to attain rebirth in Sukhavati. Similarly, the Yogacara figure

2136:

of his followers following the posthumous publication of Hōnen's secret

1856:

also made use of the nianfo as a meditation tool and as a way to attain

1376:

hīnādhimuktikā bhaviṣyanti ye 'ntaśaekacittaprasādamapi tasmiṃstathāgate

1201: 451: 158: 150: 8156: 8114: 7990: 7796: 7721: 7335: 7319: 7281: 7261: 7156: 7131: 7039: 6974: 6954: 6700: 6631: 6502: 6385: 6355: 6290: 6240: 5898: 5888: 5861: 4794:

Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha

4613:

Approaching the Land of Bliss: Religious Praxis in the Cult of Amitābha

4541: 4539: 4152:

On Pure Land Buddhism and Ch'an/Pure Land Syncretism in Medieval China.

3371: 3357: 2968: 2960: 2935: 2721: 2691: 2381: 2336: 2320: 2046:

which depicts a vision of Amitabha Buddha to a nembutsu reciter of the

1914: 1793: 1637: 1390: 1233:

writes that in the Indian Pure Land sūtras, Mindfulness of the Buddha (

1016: 926: 911: 836: 831: 708: 456: 435: 332: 327: 254: 201: 139: 7176: 6172: 4893:(1994), pp. 114-115. Sutra Translation Committee of the United States. 3461:

oṁ puṇye puṇye mahāpuṇye aparimitāyuḥ-puṇya-jñāna-saṃbharopacite svāhā

3453:

Another mantra which is found in various Indian sources including the

2932:). As such, one should make skillful effort to practice diligently. 2859:

Contemplation of the individual marks - This involves visualizing all

2753:(1535–1615) and Zhìyù (1924–2000). Zōngmì's four types of nianfo are: 846: 387: 262: 8131: 8104: 7271: 7146: 6858: 6774: 6651: 6541: 6514: 6507: 6470: 6427: 6390: 6157: 6122: 6089: 6064: 6019: 4611:

Sanford, James H.. "4. Amida's Secret Life Kakuban's Amida hishaku".

3574: 3550:, frequently inscribed the nianfo for followers using a 10-character 3523: 3361: 3128: 3007:, although it is a reverse rendering from Chinese, as the following: 2764:"Contemplating an image" (guānxiàng niàn 觀像念), which is based on the 2418: 2375: 2371: 2342:

Later in Japanese history, the nembutsu would also become popular in

2233: 1846: 1839: 1520: 1447: 1354:

In the Sanskrit editions, the phrases related to nianfo found in the

1272: 1268: 1238: 1224: 1193: 1041: 801: 753: 491: 481: 476: 461: 407: 189: 7904: 6740: 6594: 6360: 6142: 6011: 6003: 5340:(1994), pp. 96-99. Sutra Translation Committee of the United States. 4536: 2757:"Contemplation of the name" (chēngmíng niàn 稱名念), which is based on 2512:. One Chinese master who taught nianfo along with visualization was 2075: 1808:(T. 930), among others (T. 930, 933, 950, 1056, 1064, 1069, 1155). 971: 901: 8421: 8261: 8216: 8161: 8126: 8030: 7689: 7256: 7251: 7201: 7136: 7054: 7019: 7014: 6675: 6546: 6534: 6445: 6104: 5801: 3413: 3158: 2943: 2868: 2699: 2595: 2332: 2063: 1899: 1777: 1539: 1512: 1451: 1358:

include "producing a thought directed toward a vision of Amitabha"

1264: 1209: 1197: 1178: 961: 886: 811: 763: 713: 501: 297: 250: 174: 126: 7246: 7236: 7221: 7044: 6914: 6182: 5710:

Chinese Pure Land Buddhism, Understanding a Tradition of Practice.

4704:

Hirota, Dennis. "On Attaining the Settled Mind": A Translation of

3910:

Chinese Pure Land Buddhism, Understanding a Tradition of Practice,

3748:, p. 172. 2005, Univ of Hawaii Pr, Studies in Buddhist Traditions. 3659:

Pure Land: History, Tradition, and Practice (Buddhist Foundations)

3400: 2839:

Amitabha and the Pure land in this life and even awaken us to the

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who had affinities with Pure Land practice. Later he converted to

2125: 2117: 2059: 1640:) does not abide on the two banks (this world and the Pure Land). 1561:

and taught this method of Buddha recollection to his disciples.

991: 956: 946: 906: 8166: 8109: 8094: 7241: 7231: 7206: 7081: 7076: 7034: 7004: 6936: 6902: 6789: 6730: 6725: 6579: 6482: 6320: 6270: 6057: 5883: 5737: