2028:
20:
1930:
2147:), 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.
1420:
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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
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2974:
2289:
2109:(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.
2154:(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
2676:
1741:
2750:(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).
2096:
2167:
2384:
2655:"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."
297:
1319:
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.
1538:(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
2635:“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
8400:
8411:
1327:(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:
5809:
5796:
3390:
2893:) 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).
5786:
2008:). 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.
3035:
1411:, 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.
1508:(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
1432:
2418:, "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
1575:), 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 "
1831:(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.
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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,
2112:
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
1969:
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
1545:
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
2249:
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
1318:
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
2199:, 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
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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
1268:
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
2764:"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
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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
1512:. 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.
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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
2015:(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
1816:
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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).
2535:, 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
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2343:(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
2952:, 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.
1338:
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.
1722:" 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.
1929:
1527: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
2225:. 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.
2027:
2117:
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).
2214:(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
2816:"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.
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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
2813:"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.
1269:
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
1589:). 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.
1600:. 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.
3470:(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
3248:
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".
1624:
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
2943:) 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
2798: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.
1807:(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".
2927:(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
3458:(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:
2320:(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
2775:"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
1462:
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".
1872:(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.
1491:
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
1827:(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
1300:
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.
2939:
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" (
2913:) 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.
2300:
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
2043:
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 (
2508:
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
2452:, 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.
4234:
1466:
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
1234:) 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.
2601:"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.
1226:) 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
1546:
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
3253:
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.
2844:
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:
2236:
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.
3670:
Paul Harrison, John McRae, trans. (1998). The Pratyutpanna Samādhi Sutra and the Śūraṅgama Samādhi Sutra, Berkeley, Calif.: Numata Center for Buddhist Translation and Research.
3412:
3345:
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
2738:(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
2471:
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
1633:
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.
2779:, which describes the true nature of the buddha as "unproduced and unextinguished, neither going nor coming, without name and without feature. That alone is called 'buddha'."
2195:
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
1285:
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.
19:
2645:
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.
1281:
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
1331:
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
2218:(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
1596:) 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
2355:. 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
2092:
the register would receive the collective benefit of these combined recitations. This practice became popular, and even the Japanese emperor entered the register.
2900:
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
2613:"Continuously linked recitation" in which one ""recites softly, each word following the one immediately before, each phrase closely following the previous phrase".
2569:
2087:
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
2610:
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.
2495:
maintaining a mental image of Amitabha Buddha, relying on a physical Buddha image, and even meditating using the numerous visualization exercises taught in the
2308:, who wrote two critical treatises against Honen's views. His central critique was that exclusive nembutsu practice lacked central Mahayana foundations, like
5483:. 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)
3698:
2527:
Furthermore, Charles Jones discusses two main approaches to the various ways of practicing nianfo, the "medicine cabinet" approach and the "graded path" or "
2250:
sees the nembutsu as all pervasive, Dōhan rejects the concept of "exclusive" recitation practice, and promotes a more diverse regime of Buddhist practices.
205:
6550:
2568:(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.
1883:(617–686) was the most influential figure in promoting this practice among the wider populace. Wŏnhyo's nianfo method draws on numerous sources including
4695:
2714:
passage on twenty one kinds of nianfo contains the following schema of nianfo practice (or ascending levels of spiritual growth in relation to nianfo):
2276:
185:
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
5203:, 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
7465:
5940:
4604:, 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
2860:
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.
5628:
2419:
5663:
Taming the Monkey Mind: A Guide to Pure Land Practice by the Buddhist Scholar Cheng Wei-an Translation with Commentary by Dharma Master Suddhisukha.
1523: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" (
623:
177:
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
4914:
Taming the Monkey Mind: A Guide to Pure Land Practice by the Buddhist Scholar Cheng Wei-an Translation with Commentary by Dharma Master Suddhisukha
2158:
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.
1778:
1153:
7469:
5677:
4344:
The Key Operative Concepts in Korean Buddhist Syncretic Philosophy: Interpenetration (通達) and Essence-Function (體用) in Wŏnhyo, Chinul, and Kihwa.
3240:
While almost unknown, and unused outside of the original Sanskrit, the texts provide a recitation of Amitābha's alternate aspect of Amitāyus as:
630:
7693:
2761:, 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."
1730:
1662:
2348:
2242:
At the third level, Amitabha is the compassionate activity of ultimate reality itself and the universal doorwat to liberation for all beings.
1181:
A key feature of Mahāyāna buddhānusmṛti is that it was not restricted to Shakyamuni Buddha but could also be directed as other Buddhas, like
3570:
The latter was originally popularized by Shinran's descendant (and Rennyo's ancestor), Kakunyo, but its use was greatly expanded by Rennyo.
1692:(Taisho no. 2838, ca. 713), one of the earliest Chan histories, shows the practice of nianfo was widespread in the early Chan generation of
1616:” (Ch.: nianfo sanmei), a “single, unperturbed mind” focused on Amitabha Buddha in which one realizes that the Buddha is one's own pure and
5910:
4538:
in Richard K. Payne & Kenneth K. Tanaka (2004) "Approaching the Land of Bliss: Religious Praxis in the Cult of Amitābha" (pp. 77-119).
3820:
Legittimo, Elsa. (2012). Buddhānusmṛti between Worship and Meditation: Early currents of the Chinese Ekottarika-āgama. 10.5167/uzh-64421.
3050:
As the practice of nianfo spread from India to various other regions, the original pronunciation changed to fit various local languages.
5743:
6018:
5670:
2084:) and that only the Pure land practice of reciting the nembutsu was useful for attaining liberation (after rebirth in the Pure Land).
1553:
The recitation of the nianfo was particularly critical for the dying and it quickly became a major deathbed practice. For example, in "
5753:
2863:
Contemplation of the comprehensive mark - this involves visualizing Amitabha as a gigantic shining gold being sitting on a huge lotus
2727:
The non-obstruction of mind and its object based on mutual interpenetration and the interfusion of principle (li) and phenomena (shih)
296:
5775:
5718:
2616:
Reciting nianfo in various postures, such as while walking, while circumambulating a Buddha statue, or while standing or lying down.
2387:
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
1961:. 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 (
2604:“Vajra recitation” (Ch.: jin’gang chifa) "in which one moves the lips without emitting any sound", useful for practicing in public.
266:
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.
8285:
7737:
2270:
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
1970:
easier practice for those who lacked concentration. Both practices were considered to be able to lead to absorption (samādhi).
5691:
1868:
traditionally sees the practice of nianfo as part of “Three Gates” (K.: sammun) doctrine. This teaching places nianfo alongside
7940:
5920:
2849:
2829:
1306:
3809:
The Land of Bliss, The Paradise of the Buddha of Measureless Light: Sanskrit and Chinese Versions of the Sukhāvatīvyūha Sutras
3772:
The Land of Bliss, The Paradise of the Buddha of Measureless Light: Sanskrit and Chinese Versions of the Sukhāvatīvyūha Sutras
5214:
5171:
4177:
3963:
3831:
3434:
This mantra was promoted by Shingon writers on the nembutsu, like Kakuban. In Tibetan Buddhism, the most popular mantra is:
3258:
2989:
2988:
is not mentioned originally in the bodies of the two main Pure Land sutras. It appears in the opening of the extant Sanskrit
2576:(T.1972) meanwhile provides two main categories: visualization (guānxiǎng 觀想), and recollection and invocation (yìniàn 意念).
2228:
Another influential figure which developed the philosophy of esoteric nembutsu practice was Dōhan (1179–1252), the author of
1274:
639:
411:
3353:
Buddha" etc. In these cases, the term nianfo is often prefigured by the name of that Buddha. For example, the Japanese term
2632:
The Chan influenced “Pure Land kōan” method in which one recites nianfo and pauses to ask “Who is it that performs nianfo?”.
1419:
6103:
5945:
4493:
1146:
4272:
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).
146:. In the context of East Asian Pure Land practice, the term nianfo typically refers to the oral repetition of the name of
8280:
5714:
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
2691:, sometimes seeking to achieve a specific number of recitations per day. Group chanting sessions may be accompanied by a
1737:(1535–1615), also taught on the unity of Chan and Pure land nianfo, as well as drawing on Huayan and Tiantai thought.
1726:
1193:
Buddha. Groups of Mahāyāna sutras were composed based on these figures. With translations of these sūtras as well as the
4053:
3462:
namo amitābhāya tathāgatāya tadyathā amṛtadbhave amṛtasaṃbhave amṛtavikrānte amṛtavikrānta gāmine gagana kīrtakare svāhā
2312:(the mind aimed at awakening for the sake of all beings). Nevertheless, Myōe was also a promoter of simply reciting the
2245:
At the deepest most secret level, Amitabha is the true nature which is active within the body-mind of all living beings.
1264:, but rather briefly describes the repetition of the name of Amitābha as a means to enter his realm through meditation.
181:("Blissful") through the Buddha's "other power". It is felt that reciting the nianfo can negate vast stores of negative
8177:
7727:
5822:
3655:
3455:
3394:
1194:
676:
6023:
5685:
5651:
4722:
3675:
2783:
This schema may have been presented as a progressive path of practice, from easiest to most difficult and profound.
8270:
2262:
branch of Jodo-shu, founded by Johen (1166-1224) and Shōkū 證空 (1177-1247). Johen was originally a Shingon priest at
7955:
7700:
5476:
3784:
3747:
3482:, an important set of mantras and dharanis in Chinese Buddhism which is often part of morning services at temples.
995:
4795:
1555:
The Meritorious Dharma Gate of the Samādhi Involving Contemplation of the Ocean-like Marks of the Buddha Amitābha"
455:
204:
can also refer to other meditative practices, such as various visualizations or the recitations of other phrases,
8441:
8347:
8337:
6166:
3001:
1472:
1248:
1139:
3416:(T. 901) contain numerous esoteric phrases, dhāraṇīs, spells, and mudras focused on Amitabha and his Pure Land.
3018:
transformation, and implies that the first "A" is omitted. A more accessible rendering without sandhi might be:
2460:
1612:(1535–1615). Zhuhong was a learned figure who argued that the goal of Pure Land nianfo practice was the “nianfo
559:
8292:
7945:
7747:
7638:
7583:
6156:
1654:
87:
32:
2127:
1838:(1918–1995), Dharma Master Huijing (1950-) and Dharma Master Jingzong (1966-, Abbot of Hongyuan Monastery).
8262:
7960:
7643:
5935:
5768:
4781:
Jaffe, R. M. (2003). Ungo Kiyo's Ojoyoka and Rinzai Zen Orthodoxy. In R. K. Payne & K. K. Tanaka (Eds.),
3106:
3026:
A literal English translation would be "Bow for the sake of Amitābha Buddha" or "Homage to Amitābha Buddha".
1891:. Later Pure Land authors who write on nianfo practice all rely on Wŏnhyo's teachings. According to Wŏnhyo's
2973:
2121:
After his death, Hōnen's disciples spread his teachings on the nembutsu throughout Japan. There was another
584:
371:
8451:
7845:
7717:
7688:
7390:
2528:
2429:
1641:
The practice of nianfo was also widely practiced in other schools of East Asian Buddhism, including in the
1534:
While these early Chinese Pure Land authors taught nianfo as mostly a mental "holding of the name", it was
3266:
references these "lights of Amitābha". Their recitation was also taught by Chinese Pure Land figures like
690:
8446:
7536:
7445:
6915:
6560:
6073:
5968:
5671:"Nenbutsu and Meditation: Problems with the Categories of Contemplation, Devotion, Meditation, and Faith"
5534:
4657:
Mysteries of Speech and Breath: Dohan's (1179-1252) Himitsu nenbutsu sho and Esoteric Pure Land Buddhism,
4343:
2288:
2239:
At this level of meaning, Amitabha is but one aspect of the cosmic Mahāvairocana Buddha, the Dharmakaya..
1665:, (960–1028), and Ciyun Zunshi (964–1032) popularized nianfo practice by founding lay "lotus societies" (
669:
616:
505:
166:: Namo'mitābhāya Buddhāya). It can also refer to that phrase itself, in which case it may also be called
7080:
5719:"Seeing Buddhas, Hearing Buddhas: Cognitive Significance of Nenbutsu as Visualization and as Recitation"
2820:
Zongmi's classic schema is also taught by the modern Vietnamese Pure Land master Thích Thiện Tâm in his
2809:
Zhūhóng also taught that there were two main mental attitudes that can be applied to practicing nianfo:
2786:
While Zōngmì held that the fourth method of nianfo was the most profound, the later Pure Land patriarch
2078:. The new Pure Land schools often held that the world had entered the era of the decline of the Dharma (
8456:
8385:
7865:
7341:
6827:
5950:
5783:
5230:
From Trustworthiness to Secular Beliefs: Changing Concepts of Xin 信 from Traditional to Modern Chinese,
2648:
Utau nembutsu (singing nenbutsu) and odori nembutsu (dancing nembutsu), two popular methods from Japan.
7275:
5396:
5384:
4364:
McBride II, Richard D. 'Wŏnhyo's Pure Land Thought on Buddhānusmṛti in Its Sinitic Buddhist Context.'
2143:
sect. Shinran's view of the nembutsu centered on the concept of true faith or total entrusting (Jpn.:
1040:
8436:
8275:
8088:
8078:
7950:
6933:
6513:
6274:
6249:
2513:
2465:
1753:
1515:
The main innovation of Tanluan's student Daochuo was that he argued that the world was entering the "
805:
6299:
3832:
Jodoron: Discourse on the Sutra of Eternal Life and Gatha of Aspiration to be Born in the Pure Land.
2445:
1178:
meditation masters influenced the development of more complex Mahayana meditations on the Buddhas.
356:
8380:
7732:
7546:
7524:
7517:
7420:
6953:
6573:
6389:
6334:
5955:
5761:
5692:
Toward a Typology of Nien-fo: A Study in Methods of Buddha-Invocation in Chinese Pure Land Buddhism
3835:
Composed by Bodhisattva Vasubandhu, translated into Chinese by Bodhiruci of the Latter Wei Dynasty.
2659:
2002:), which argues that the nembutsu is the most efficacious practice in this time of Dharma decline (
1834:
Other important modern Chinese teachers of nianfo practice include Venerable Guangqin (1892-1986),
4928:
4155:
Baskind, James. "The Nianfo in Obaku Zen: A Look at the Teachings of the Three Founding Masters".
2917:
other hand holds that self-power and other-power work together through a "sympathetic resonance" (
1962:
1740:
1680:
school discuss nianfo practice as a Chan meditation method. The works of the Chan patriarchs like
346:
8317:
8297:
7628:
7608:
7365:
7095:
6339:
3494:
tradition in Japan, variant forms of the nianfo have been used since its inception. The founder,
2687:
Nianfo practice can be done alone or in a group. Individuals may track their recitations using a
2675:
2524:; (4) the exclusive practice of nianfo (either with visualization, or as oral recitation only).
1597:
990:
16:
Meditation on Amitābha Buddha in East Asian Buddhism, usually through oral recitation of his name
5573:
The Cult of Arya Aparamitayus : Proto-Pure Land Buddhism in the Context of Indian Mahayana,
5219:
PACIFIC WORLD: Journal of the Institute of Buddhist Studies, Third Series, Number 13, Fall 2011.
4235:"Shingan's Portal - T930 The Method of Contemplating and Making Offerings to Amitāyus Tathāgata"
3381:, will also have the same effect as nianfo on the name of Amitabha (i.e. rebirth in Sukhavati).
2351:(1582-1659), was famous for having taught nembutsu. He wrote a work on the practice, called the
1770:
1718:. A later development in the dual Pure Land - Chan nianfo cultivation was the so called "nianfo
1359:). The Sanskrit edition of the Longer sutra also speaks of "remembering with a faithful mind" (
247:
8327:
8167:
7835:
7805:
7578:
7529:
7370:
7318:
7313:
7075:
6896:
6793:
6545:
6540:
6289:
3471:
2642:"Lotus blossom method" in which one visualizes a shining lotus blossom while reciting the name.
2588:
is to move one bead for a certain number of recitations, such as five or ten rapid recitations.
2079:
2003:
1516:
1391:
6657:
5708:
5704:
Jones, Charles B. (2021). Pure Land: History, Tradition, and Practice. Shambhala Publications.
5423:
2415:
2095:
965:
591:
102:
8332:
8302:
7883:
7815:
7648:
7563:
7558:
7482:
7477:
7395:
5925:
5500:
Schopen, G. Sukhāvatī as a generalized religious goal in sanskrit mahāyāna sūtra literature.
2122:
1669:). Tiantai authors also wrote works on Pure land nianfo practice like Zōngxiǎo's (1151–1214)
1120:
905:
655:
606:
6948:
2263:
2196:
1752:
Nianfo and related practices for rebirth in the Pure Land of Amitabha was also practiced in
955:
8355:
8322:
8307:
7825:
7722:
7668:
7553:
7492:
7460:
7455:
7440:
7425:
7415:
7380:
7293:
6985:
6908:
6211:
6151:
5900:
5867:
5817:
5346:(First ed.). San Francisco, California: Buddhist Churches of America. pp. 45, 46.
3811:, p. 108. Honolulu: University of Hawaii Press, 1996. https://doi.org/10.1515/9780824850012
2993:
2497:
2375:) and Amida nembutsu to the laity, seeking to promote an easy practice for regular people.
1898:
1125:
1115:
1110:
767:
381:
235:
8195:
6810:
6679:
6605:
6481:
6219:
3774:, p. 19. Honolulu: University of Hawaii Press, 1996. https://doi.org/10.1515/9780824850012
2359:(1686-1769), this controversy cut to the core the Rinzai tradition's identity. During the
1292:
20. If, when I attain buddhahood, sentient beings in the lands of the ten directions who,
1273:
Among the most frequently cited examples in East Asian Pure Land Buddhism is found in the
1201:
1171:
231:
225:
119:
8:
8162:
8041:
7875:
7850:
7840:
7800:
7777:
7660:
7633:
7593:
7512:
7502:
7430:
7357:
6788:
6645:
6426:
6404:
6356:
6176:
5976:
5832:
5812:
5639:
4670:
4369:
3377:, indicate that "hearing" and "preserving" the name of other Buddhas like Shakyamuni and
3209:
3101:
2705:
2399:
1085:
575:
566:
351:
107:
97:
6136:
6063:
2166:
1706:. Nianfo continued to be taught as a form of Chan meditation by later Chan figures like
1363:) and "obtaining even as little as one moment of a serene thought about the Tathagata" (
500:
391:
8225:
8130:
7972:
7935:
7930:
7860:
7810:
7757:
7752:
7623:
7618:
7613:
7603:
7588:
7573:
7568:
7507:
7487:
7450:
7375:
7180:
6881:
6805:
6683:
6625:
6466:
6366:
6294:
6269:
5915:
5845:
5635:
4259:
Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century China
3699:"The Shorter Sukhāvatīvyūha Sūtra, Translated from the Sanskrit edition of P.L. Vaidya"
3454:
There are various dharanis which are associated with Amitabha and nianfo practice. The
3130:
3042:
reciting the nembutsu, each of the Chinese characters represented by a small figure of
2978:
2383:
1994:
1467:
1408:
1370:
There are a few other influential sources on East Asian nianfo practice, including the
1105:
1070:
732:
662:
255:
143:
8024:
4796:
Orthodox, Heterodox, Heretical: Defining Doctrinal Boundaries in Meiji-period Sōtō Zen
3329:Śrāntasaṃcayendusūryajihmīkaraṇaprabha - Surpassing the splendor of the moon and stars
3014:
The apostrophe and omission of the first "A" in "Amitābha" comes from normal Sanskrit
2388:
1977:
school, the Japanese branch of Tiantai which relied on meditation practices taught in
1875:
The practice of yeombul (nianfo) was adopted from Chinese Buddhist sources during the
8403:
8365:
8061:
8046:
8009:
7994:
7767:
7683:
7598:
7435:
7400:
7385:
7112:
7102:
6783:
6630:
6615:
6486:
6409:
6329:
6264:
6196:
6083:
5840:
5748:
5681:
5647:
5585:
5167:
4718:
4630:
pp. 204-205. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
4564:
pp. 117-118. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
4551:
pp. 116-117. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
4173:
3959:
3671:
3651:
3479:
3157:
3124:
3089:
3083:
3006:
2886:
2486:
2140:
2100:
1958:
1711:
1657:) schools. Tiantai nianfo practices were part of the tradition since its founding by
1095:
1080:
1075:
1058:
737:
648:
598:
278:
186:
182:
159:
52:
7347:
6141:
6041:
5520:
pp. 54-100. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
4224:
pp. 54-100. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
2540:
various nianfo methods into a graded curriculum, beginning with the easiest method.
2203:決定往生集 (T. 2684). He promoted the nembutsu along with the mantra of Amitabha and the
1476:
so as to have a vision of Buddha Amitābha. Nianfo was also taught by the founder of
1446:
In Chinese translations of Buddhist Mahayana sources, the most common character for
1174:
in more visionary directions. Some scholars like Andrew Skilton argue that Kashmiri
475:
8051:
8004:
7999:
7855:
7820:
7795:
7790:
7541:
7497:
7410:
7085:
6741:
6734:
6518:
6508:
6394:
6058:
5930:
5246:
3419:
3199:
3112:
2479:, Namo Amitabha Buddha) or just the name Amitbaha. The Japanese Pure Land sects of
2392:
2192:
1902:), the most important element of the practice of nianfo is to recite the name with
1707:
1702:
1700:
and Ta-tung. The practice is also mentioned in the early Chan monastic code titled
1605:
1558:
1311:
1243:
1090:
1063:
930:
747:
727:
551:
515:
155:
151:
7130:
5541:(10). Pacific World: Journal of the Institute of Buddhist Studies, n.10 New Series
4814:
Buddhism & Zen in Vietnam: In Relation to the Development of Buddhism in Asia,
4204:
Path of No Path: Contemporary Studies on Pure Land Buddhism Honoring Roger Corless
4069:
Grass Mountain: A Seven Day Intensive in Ch'an Training with Master Nan Huai-Chin.
2666:
as one recites the nianfo. This is considered to be for those of highest capacity.
2019:(903–972), who wandered throughout the provinces preaching on nembutsu practice.
795:
259:
8415:
8360:
8312:
8240:
8110:
7908:
7888:
7830:
7742:
7405:
7303:
7150:
6886:
6869:
6854:
6832:
6384:
6254:
6088:
6068:
4646:
pp. 212. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
3845:
3632:
3369:
3183:
2509:
2441:
2437:
2313:
2297:
2292:"Taiko Nembutsu" (nembutsu accompanied by drumming) practiced in Hakushima, Japan
2255:
2204:
1865:
1774:
1447:
1219:
1035:
970:
810:
528:
510:
495:
386:
366:
132:
75:
7160:
6314:
6304:
5662:
5615:
p. 202. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
4913:
4617:
p. 135. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
4586:
p. 126. University of Hawai’i Press, 2023, https://doi.org/10.2307/j.ctv270ktvq.
2317:
1617:
830:
81:
56:
37:
8370:
8073:
7923:
7705:
7285:
7265:
7185:
6874:
6864:
6798:
6635:
6121:
5984:
4536:
By the Power of One's Last Nenbutsu: Deathbed Practices in Early Medieval Japan
4191:
A Brief History of the Relationship Between Confucianism, Daoism, and Buddhism,
2735:
2532:
2449:
1804:
1715:
1685:
1252:(first century BCE), which is thought to have originated in ancient kingdom of
1209:
1100:
1015:
772:
536:
435:
336:
263:
5738:
5629:
The Nianfo in Obaku Zen: A Look at the Teachings of the Three Founding Masters
3194:
2422:. Some of his teachings have been translated into English, including the book
1407:
These various Mahayana sources were particularly important for the East Asian
194:
8430:
8140:
7989:
7298:
7200:
7058:
6859:
6837:
6773:
6444:
6239:
6234:
6126:
5795:
3378:
2787:
2739:
2663:
2480:
2433:
2344:
2267:
2184:
2068:
2036:
1876:
1842:
1734:
1693:
1609:
1431:
1256:. This sutra does not enumerate any vows of Amitābha or the qualities of his
1000:
985:
925:
757:
717:
460:
401:
341:
326:
6598:
6588:
5960:
5106:, p. 185. University of Hawaii Press (1986), Studies in East Asian Buddhism.
2531:" approach. The first approach sees the various nianfo methods as different
2448:, said the nianfo as his last words immediately before death. He sat in the
2219:
1795:
The Method of Contemplating and Making Offerings to Amitāyus Tathāgata Vidhi
1745:
1459:
1356:
8230:
8215:
8185:
8135:
8125:
7967:
7762:
7255:
7090:
6968:
6756:
6751:
6578:
6449:
6324:
5785:
5370:
3735:
Figments And Fragments Of Mahayana Buddhism In India: More Collected Papers
3491:
3326:
Abhibhūyanarendrāmūnnayendraprabha - Surpassing the splendor kings and gods
3220:
3043:
2724:
The cessation of both the mind and the object of visualization in emptiness
2652:
2620:
2502:
2356:
2332:
2232:. Dōhan's four layered esoteric understanding of the nembutsu as follows:
2060:
2012:
1983:
1824:
1800:
1677:
1486:
1205:
1175:
1025:
1010:
850:
7013:
6998:
6958:
6655:
6319:
5895:
5680:, 2nd ed., Berkeley, Numata Center for Buddhist Translation and Research.
3275:
1803:
Huayan school authors like Baiting Xufa (1641–1728) and the lay literatus
1519:". In this degenerate era, practices which relied solely on "self-power" (
1355:). The shorter sutra speaks of hearing the name and "keeping it in mind" (
840:
636:
604:
572:
549:
212:
associated with Pure Land Buddhism, the Buddha Amitābha and his attendant
120:
8200:
8029:
7170:
7155:
6938:
6746:
6674:
6454:
6284:
6186:
6033:
5905:
5199:
Rhodes, Robert F.. "Chapter 4. Nenbutsu Practice in Genshin's Ōjōyōshū".
3474:
in multiple versions (Tohoku no. 674, 673, 675) under various names like
3398:
3299:
Apratihataraśmirāgaprabha - light rays that are unobstructed and radiant
2692:
1869:
1790:
1786:
1697:
1681:
1435:
The six Chinese characters of the nianfo, resting on a lotus, flanked by
1277:
where Amitabha's vows are enumerated. The 18th, 19th and 20th vows state:
885:
860:
845:
542:
485:
428:
311:
213:
8190:
6650:
4143:
T'oung Pao Second Series, Vol. 88, Fasc. 4/5 (2002), pp. 282-331, Brill.
3603:
Buddhanusmrti in the pratyutpanna-Buddha-sammukhavasthita-samadhi-sutra.
3342:
2316:
as a way to attain rebirth in Sukhavati. Similarly, the Yogacara figure
2125:
of his followers following the posthumous publication of Hōnen's secret
1845:
also made use of the nianfo as a meditation tool and as a way to attain
1365:
hīnādhimuktikā bhaviṣyanti ye 'ntaśaekacittaprasādamapi tasmiṃstathāgate
1190:
440:
147:
139:
8145:
8103:
7979:
7785:
7710:
7324:
7308:
7270:
7250:
7145:
7120:
7028:
6963:
6943:
6689:
6620:
6491:
6374:
6344:
6279:
6229:
5887:
5877:
5850:
4783:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitabha
4602:
Approaching the Land of Bliss: Religious Praxis in the Cult of Amitābha
4530:
4528:
4141:
On Pure Land Buddhism and Ch'an/Pure Land Syncretism in Medieval China.
3360:
3346:
2957:
2949:
2924:
2710:
2680:
2370:
2325:
2309:
2035:
which depicts a vision of Amitabha Buddha to a nembutsu reciter of the
1903:
1782:
1626:
1379:
1222:
writes that in the Indian Pure Land sūtras, Mindfulness of the Buddha (
1005:
915:
900:
825:
820:
697:
445:
424:
321:
316:
243:
190:
128:
7165:
6161:
4882:(1994), pp. 114-115. Sutra Translation Committee of the United States.
3450:
oṁ puṇye puṇye mahāpuṇye aparimitāyuḥ-puṇya-jñāna-saṃbharopacite svāhā
3442:
Another mantra which is found in various Indian sources including the
2921:). As such, one should make skillful effort to practice diligently.
2848:
Contemplation of the individual marks - This involves visualizing all
2742:(1535–1615) and Zhìyù (1924–2000). Zōngmì's four types of nianfo are:
835:
376:
251:
8120:
8093:
7260:
7135:
6847:
6763:
6640:
6530:
6503:
6496:
6459:
6416:
6379:
6146:
6111:
6078:
6053:
6008:
4600:
Sanford, James H.. "4. Amida's Secret Life Kakuban's Amida hishaku".
3563:
3539:, frequently inscribed the nianfo for followers using a 10-character
3512:
3350:
3117:
2996:, although it is a reverse rendering from Chinese, as the following:
2753:"Contemplating an image" (guānxiàng niàn 觀像念), which is based on the
2407:
2364:
2360:
2331:
Later in Japanese history, the nembutsu would also become popular in
2222:
1835:
1828:
1509:
1436:
1343:
In the Sanskrit editions, the phrases related to nianfo found in the
1261:
1257:
1227:
1213:
1182:
1030:
790:
742:
480:
470:
465:
450:
396:
178:
7893:
6729:
6583:
6349:
6131:
6000:
5992:
5329:(1994), pp. 96-99. Sutra Translation Committee of the United States.
4525:
2746:"Contemplation of the name" (chēngmíng niàn 稱名念), which is based on
2501:. One Chinese master who taught nianfo along with visualization was
2064:
1797:(T. 930), among others (T. 930, 933, 950, 1056, 1064, 1069, 1155).
960:
890:
8410:
8250:
8205:
8150:
8115:
8019:
7678:
7245:
7240:
7190:
7125:
7043:
7008:
7003:
6664:
6535:
6523:
6434:
6093:
5790:
3402:
3147:
2932:
2857:
2688:
2584:
2321:
2052:
1888:
1766:
1528:
1501:
1440:
1347:
include "producing a thought directed toward a vision of Amitabha"
1253:
1198:
1186:
1167:
950:
875:
800:
752:
702:
490:
286:
239:
163:
115:
7235:
7225:
7210:
7033:
6903:
6171:
5699:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice.
4693:
Hirota, Dennis. "On Attaining the Settled Mind": A Translation of
3899:
Chinese Pure Land Buddhism, Understanding a Tradition of Practice,
3737:, p. 172. 2005, Univ of Hawaii Pr, Studies in Buddhist Traditions.
3648:
Pure Land: History, Tradition, and Practice (Buddhist Foundations)
3389:
2828:
Amitabha and the Pure land in this life and even awaken us to the
2336:
2266:
who had affinities with Pure Land practice. Later he converted to
2114:
2106:
2048:
1629:) does not abide on the two banks (this world and the Pure Land).
1550:
and taught this method of Buddha recollection to his disciples.
980:
945:
935:
895:
8155:
8098:
8083:
7230:
7220:
7195:
7070:
7065:
7023:
6993:
6925:
6891:
6778:
6719:
6714:
6568:
6471:
6309:
6259:
6046:
5872:
5726:
Buddhism of Wisdom & Faith: Pure Land Principles and Practice
5327:
Buddhism of Wisdom & Faith: Pure Land Principles and Practice
5311:
Buddhism of Wisdom & Faith: Pure Land Principles and Practice
5190:(1994), p. 120. Sutra Translation Committee of the United States.
5188:
Buddhism of Wisdom & Faith: Pure Land Principles and Practice
4880:
Buddhism of Wisdom & Faith: Pure Land Principles and Practice
4829:(1994), p. 119. Sutra Translation Committee of the United States.
4827:
Buddhism of Wisdom & Faith: Pure Land Principles and Practice
3495:
3293:
Prabhāśikhotsṛṣṭaprabha - splendorous crest which emits radiance
3267:
2910:
2906:
2897:
2868:
2841:
2521:
2280:). This text has been influential in the Jodo Shinshu tradition.
2211:
2150:
One more influential Kamakura period teacher of the nembutsu was
2144:
2136:
2056:
1989:
1854:
1846:
1761:
1646:
1613:
1535:
1505:
1477:
1424:
940:
870:
865:
762:
707:
406:
361:
6842:
6610:
5709:
Nien-Fo (Buddha-Anusmrti): The Shifting Structure of Remembrance
5337:
5335:
5313:(1994), p. 31. Sutra Translation Committee of the United States.
4754:
Oxford University Press, USA. pp. 69-71. ISBN 978-0-19-518814-1.
3422:
makes use of the following mantra of Amitabha which is found in
3039:
3034:
2491:
tend to exclusively focus on the oral recitation of the nianfo.
2305:
2016:
1719:
8235:
8220:
8056:
7918:
7898:
7673:
7335:
7215:
7205:
7140:
6724:
6709:
6699:
6669:
6593:
6476:
6244:
6116:
5860:
5855:
4479:
Popular Buddhism in Japan: Shin Buddhist religion & culture
3536:
3173:
3015:
2936:
2592:
2517:
2301:
2259:
2258:(hiding nenbutsu). Esoteric nembutsu teachings also influenced
2155:
2088:
2075:
2047:) schools were part of the New Kamakura Buddhism. They include
1974:
1910:
1880:
1757:
1650:
1566:
975:
910:
880:
815:
712:
250:(AN) 11.11, AN 11.12 and AN 1.296 as a method that can lead to
209:
42:
4368:; Daegu Vol. 18, Iss. 1, (Jun 2015): 45-94. Academia Koreana,
4206:, p. 115. Numata Center for Buddhist Translation and Research.
2867:, or visualizing him as encompassing all three buddha-bodies (
2718:
Nianfo focused on an external Buddha and an external Pure land
1823:
Nianfo remains a central practice of Chinese Buddhism. Master
8375:
8210:
8068:
8034:
8014:
7984:
7913:
7330:
7175:
7053:
7048:
7018:
6973:
6820:
6815:
6694:
6399:
6224:
6191:
6181:
5332:
4063:
4061:
3168:
3142:
2985:
2766:
Sutra on the samadhi-ocean of the contemplation of the Buddha
2562:
2411:
2340:
2151:
2128:
Passages on the Selection of the Nembutsu in the Original Vow
2072:
1978:
1940:
1934:
1913:(625–702), who wrote a commentary on the Amitabha sutra, the
1884:
1850:
1658:
1481:
1237:
1020:
920:
855:
331:
5357:
2856:) along with some extra secondary marks, beginning with the
2704:
One of the earliest of these graded path models is found in
2403:
chanted in Vietnamese temples by monks and laypeople alike.
2328:
Buddha instead of Amitabha as the main object of devotion.
1815:
8245:
7038:
6704:
6201:
5539:
Pacific World: Journal of the Institute of Buddhist Studies
4918:
p. 10. Sutra Translation Committee of the U. S. and Canada.
4767:
pp. 188-190. John Wiley & Sons. ISBN 978-1-4051-6701-7.
4668:
4427:
pp. 117-118. John Wiley & Sons. ISBN 978-1-4051-6701-7.
2864:
1470:, who practiced mindfulness of the Buddha as taught in the
1336:
then you should say instead, ‘Homage to Amitāyus Buddha.’ ”
4058:
3262:
contains twelve epithets of Amitābha Buddha. Vasubandhu's
2721:
Mind-only nianfo in which one is aware that mind is Buddha
2579:
Nianfo variations and techniques include the following:
2191:
Esoteric lineages of Japanese Buddhism, especially in the
1953:
Chinese teachings on the practice of nianfo (in Japanese:
7903:
6439:
5477:"Sukhavativyuha, Vistaramatrika [longer version]"
5280:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
4414:
pp. 92-98. John Wiley & Sons. ISBN 978-1-4051-6701-7.
4401:
pp. 91-93. John Wiley & Sons. ISBN 978-1-4051-6701-7.
4039:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
4008:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
3986:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
3943:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
3912:
Mahāyāna Buddhism: The Doctrinal Foundations 2nd Edition,
3785:"Sukhavativyuha, Vistaramatrika [longer version]"
2557:, which has been translated into English under the title
1642:
722:
5215:
Awakening Faith in the Pure Land Section of the Qixinlun
3466:
Another popular dharani associated with Amitabha is the
2629:
Reciting nianfo while in the middle of daily activities.
1909:
Another important Korean exponent of nianfo practice is
3574:
also relies on the longer NAMO-A-MI-TA-BU recitation.
1577:
Correct Mindfulness for Rebirth at the Moment of Death"
5666:. Sutra Translation Committee of the U. S. and Canada.
5397:"The Aparimitāyurjñāna Sūtra (2) / 84000 Reading Room"
5123:
5121:
3424:
The Nine Grades of Rebirth Amita Samādhi Dhāraṇī Sūtra
2591:
Chanting with a loud voice, to overcome sleepiness or
1781:(c. 420–479, translated T. 1161), Śrīmitra (T. 1331),
1604:
patriarchs who also combined nianfo with Chan include
1389:浄土論), the "Chapter on Purifying a Buddha-land" in the
1376:
Mañjuśrīparivartāparaparyāyā Saptaśatikāprajñāpāramitā
4929:"Āmítuó jīng tōngzàn shū 阿彌陀經通贊疏; T.1758. NTI Reader"
3633:
Indian Buddhism: A Survey with Bibliographical Notes.
3531:"I take refuge in the Buddha of Inconceivable Light!"
2730:
The inexhaustible identity of oneself with all things
2230:
Himitsu nenbutsu shō (The Secret Meaning of Nembutsu)
1853:(1840?–1959) also taught nianfo it as a kind of Chan
1765:
rebirth in the Pure Land). They include figures like
5507:, 177–210 (1977). https://doi.org/10.1007/BF00183516
5201:
Pure Lands in Asian Texts and Contexts: An Anthology
4752:
Jokei and Buddhist Devotion in Early Medieval Japan.
4013:
3566:
of Unobstructed Light Suffusing the Ten Directions".
2875:
refuge in Amitabha and being taken to the Pure Land.
2871:). Genshin considered this the most profound method.
2183:, a cultural treasure from Eikando Temple. Note the
1170:
teachings developed the early Buddhist practices of
91:
5728:. Sutra Translation Committee of the United States.
5660:Dharma Master Thich Tinh Lac (Suddhisukha) (2000).
5118:
4911:Dharma Master Thich Tinh Lac (Suddhisukha) (2000).
4854:
4785:. Kuroda Institute Book/University of Hawaii Press.
4121:
The Wiley-Blackwell Companion to Chinese Religions,
3264:
Treatise on Birth in the Pure Land (Wang-sheng-lun)
2806:) have continued to make use of Zhūhóng's schema.
2777:
The Perfection of Wisdom Sutra Preached by Mañjuśrī
2748:
The Perfection of Wisdom Sutra preached by Mañjuśrī
1906:and with a sincere repentant mind (K: chisim 至心).
5451:The Promise of Amida Buddha: Honen's Path to Bliss
5424:"The Essence of Aparimitāyus / 84000 Reading Room"
3901:pp. 10-12. University of Hawai‘i Press / Honolulu.
2598:Quiet recitation for when one is tired or anxious.
1673:樂邦文類 (Anthology of the Land of Bliss, T.1969A).
1495:
1372:Teaching of Manjusri 700 Line Prajñāpāramitā Sutra
4741:. Wisdom Press. pp. 1, 26–41. ISBN 0-86171-390-7.
4739:Shingon Refractions: Myoe and the Mantra of Light
4715:Shingon Refractions: Myōe and the Mantra of Light
4481:. Honolulu, Hawai'i: University of Hawai'i Press.
3956:The Pure Land Tradition: History and Development,
3244:namo'mitāyuṣe buddhāya (Namo Amitāyuṣe Buddhāya)
3230:
2607:Silent recitation without moving the lips at all.
8428:
5341:
4798:, BJOAF Bd. 33, 2009. Oxford Brookes University.
2835:
150:through the phrase "Homage to Amitabha Buddha" (
5739:The Nian Fo according to the Jodo Shu tradition
5676:Inagaki Hisao, trans., Stewart, Harold (2003).
5158:
5156:
5146:
5144:
5142:
4476:
4274:Journal of Chinese Buddhist Studies, Volume 20.
3978:
2254:such as kakushi nenbutsu (hidden nenbutsu) and
1899:Sūtra on the Visualization of Immeasurable Life
1542:also came to refer to Amitabha's name itself.
67:
5104:. Traditions of Meditation in Chinese Buddhism
4996:Dharma Master Thich Tinh Lac (2000), p. 21-22.
4000:
3545:
3504:
2484:
2176:
1756:, though this tradition focused on the use of
1454:), and thus recollection of the Buddha became
193:without being distracted by the sufferings of
61:
5769:
5646:. Princeton, NJ: Princeton University Press.
3485:
3235:
2963:
2639:is to visualize a golden shining setting sun.
2135:The most influential of Hōnen's students was
1965:) school. Chikō's commentary on Vasubandhu's
1147:
6551:Basic points unifying Theravāda and Mahāyāna
5634:
5153:
5139:
4162:
3863:Mahayana Buddhism: The Doctrinal Foundations
3589:
3320:Ativīryaprabha - Supremely vigorous radiance
2455:
1661:. Later figures like Shěngcháng (959–1020),
1423:Portrait of the Chinese Pure land patriarch
1396:and the "easy path" chapter in Nagarjuna's *
79:
5344:Shinshu Seiten Jodo Shin Buddhist Teachings
5164:Pure Land: History, Tradition, and Practice
5041:Dharma Master Thich Tinh Lac (2000), p. 30.
5023:Dharma Master Thich Tinh Lac (2000), p. 24.
5005:Dharma Master Thich Tinh Lac (2000), p. 23.
4960:Dharma Master Thich Tinh Lac (2000), p. 18.
4717:. Somerville MA, USA: Wisdom Publications.
4170:Pure Land: History, Tradition, and Practice
4054:五會念佛 - Digital Dictionary of Buddhism, 2001
3969:
3850:Nagarjuna on the Mindfulness of the Buddha,
3333:In an East Asian Buddhist context the term
1992:(942–1017) popularized the nembutsu in his
1793:translated various related texts including
1349:(cittam utpādayanty amitābhasya...darśanāya
269:
5776:
5762:
5694:, Pacific World, Third Series, 3, 219–239.
3948:
3891:
3296:Sādivyamaṇiprabha - Divine Jewel Splendor
3210:[naːm˧˧mo˧˧ʔaː˧˧zi˧˧ʔɗaː˨˩fət̚˧˨ʔ]
3084:[n̪ɐmoːɐmɪt̪ɑːbʱɑːjɐbud̪̚.d̪ʱɑːjɐ]
3007:[n̪ɐmoːɐmɪt̪ɑːbʱɑːjɐbud̪̚.d̪ʱɑːjɐ]
2792:Commentary and Notes on the Amitābha Sūtra
1810:
1450:("mindfulness", "recollection") became 念 (
1238:Key Mahāyāna texts for East Asian Buddhism
1154:
1140:
234:) is a practice which can be found in the
5721:, Pacific World, Third Series, 7, 110-141
5673:, Pacific World, Third Series, 7, 91–105.
5428:84000 Translating The Words of The Buddha
5401:84000 Translating The Words of The Buddha
5385:The Aparimitāyurjñāna Sūtra (1), 84000.co
4763:Deal, William E.; Ruppert, Brian (2015).
4423:Deal, William E.; Ruppert, Brian (2015).
4410:Deal, William E.; Ruppert, Brian (2015).
4397:Deal, William E.; Ruppert, Brian (2015).
3535:Further, the "restorer" of Jodo Shinshu,
3317:Nibandhanīyaprabha - Unbreakable Radiance
3131:[naː˥˥mɔː˨˩ɔː˥˥mei̯˨˩tʰɔː˨˩fɐt̚˨]
3125:[nä˥˥mu̯ɔ˧˥ˀɤ˥˥mi˧˥tʰu̯ɔ˧˥fu̯ɔ˧˥]
3090:[n̪ɐmoːɐmɪt̪ɑːjʊʂeːbud̪̚.d̪ʱɑːjɐ]
2770:Sutra on the samadhi of seated meditation
2406:The nianfo method is often combined with
2378:
2367:priests also taught both Shaka nembutsu (
2170:Descent of Amitabha over the Mountain or
1703:The Rules of Purity in the Chan Monastery
1242:The earliest dated sutra translated into
5453:, p. 12. Simon and Schuster, May 1, 2011
4765:A Cultural History of Japanese Buddhism,
4425:A Cultural History of Japanese Buddhism,
4412:A Cultural History of Japanese Buddhism,
4399:A Cultural History of Japanese Buddhism,
4293:
3388:
3033:
2992:, as well as the later composition, the
2972:
2948:faith and practice itself. According to
2674:
2459:
2382:
2287:
2165:
2094:
2026:
2000:Essential Anthology on Attaining Rebirth
1928:
1814:
1739:
1430:
1418:
1275:Sutra on the Buddha of Immeasurable Life
106:, is a Buddhist practice central to the
18:
7738:Banishment of Buddhist monks from Nepal
5701:University of Hawai‘i Press / Honolulu.
5607:
5605:
5532:
5528:
5526:
5418:
5416:
5380:
5378:
5321:
5319:
5244:
5240:
5238:
5182:
5180:
5166:, pp. 165-188. Shambhala Publications,
5098:
5096:
4172:, pp. 165-188. Shambhala Publications,
3696:
3624:
3311:Saṃgamanīyaprabha - Harmonious Radiance
3290:Asaṃgataprabha - Inconceivable Radiance
1973:The nembutsu was also important in the
1427:reciting "the nianfo" (Amitabha's name)
142:is also the most important practice in
8429:
7941:List of Buddhist architecture in China
5445:
5443:
4898:
4896:
4894:
4892:
4890:
4888:
4777:
4775:
4773:
4638:
4636:
4596:
4594:
4592:
4518:
4516:
4514:
4512:
4463:
4461:
4459:
4457:
4455:
4453:
4451:
4449:
4447:
4445:
4435:
4433:
4384:
4382:
4380:
4378:
4360:
4358:
4356:
4354:
4352:
4328:
4326:
4324:
4322:
4320:
4318:
4261:, p. 26. Oxford University Press, USA.
4216:
4214:
4212:
4151:
4149:
4135:
4133:
4131:
4129:
4106:
4104:
4049:
4047:
3476:Āryāparimitāyurjñānanāmamahāyānasūtra
3341:generally refers to the recitation of
3129:
3123:
3029:
2699:
2658:Enlightened recitation, in which one "
2543:
2022:
1636:
1572:Ēmítuófó xiāng hǎi sānmèi gōngdé fǎmén
1325:Sutra on the Contemplation of Amitāyus
5757:
5749:The Larger Sutra of Immeasurable Life
5466:p. 83. University of Wisconsin, 1989.
5072:p. 61. Pure Land College Press, 2010.
4969:Thích Thiện Tâm (1994), pp. 121-122.
4808:
4806:
4804:
4286:
4284:
4282:
4280:
4094:
4092:
4090:
4088:
4086:
3884:
3882:
3880:
3645:
3478:. These two dharanis are part of the
3314:Upoṣaṇīyaprabha - Worshipful Radiance
3208:
3182:
3156:
3088:
3082:
3005:
2619:Practicing nianfo while looking at a
2283:
1500:Early Chinese Pure Land figures like
5711:, Pacific World, New Series 5, 40–52
5602:
5578:
5523:
5413:
5375:
5342:Buddhist Temples, Tri-State (1978).
5316:
5235:
5222:
5177:
5093:
5081:Thích Thiện Tâm (1994), pp. 123-124.
4987:Thích Thiện Tâm (1994), pp. 120-121.
4712:
4498:. BCA: Center for Buddhist Education
4491:
3720:
3718:
3639:
3323:Atulyaprabha - Incomparable Radiance
2909:, who saw complete entrustment (Jp:
2896:As such, the Pure Land masters like
2734:This method was further modified by
2161:
1924:
189:directly from the Buddha and attain
5631:, Japanese Religions 33 (1–2),19-34
5440:
4885:
4770:
4706:
4633:
4589:
4509:
4442:
4430:
4375:
4349:
4335:
4315:
4264:
4251:
4209:
4146:
4126:
4101:
4044:
3958:Fremont, CA: Jain Publishing 2006.
3855:
3650:. Shambhala. pp. 33, 48, 150.
3384:
3308:Pramodanīyaprabha - Joyful Radiance
3281:Amitaprabha - Immeasurable Radiance
1592:The well known form of the nianfo (
13:
7728:Silk Road transmission of Buddhism
5562:p. 83. University of Hawaii Press.
4849:The Secrets of Chinese Meditation.
4801:
4567:
4495:Honen Shonin And His Modern Legacy
4301:The Secrets of Chinese Meditation.
4277:
4083:
3877:
3838:
3823:
3814:
3558:Ki myō jin jip-pō mu ge kō nyo rai
3456:Amitabha Pure Land Rebirth Dharani
3426:(九品往生阿彌陀三摩地集陀羅尼經, Taisho no. 933):
3305:Premaṇīyaprabha - Lovable Radiance
3287:Asamāptaprabha - Unending Radiance
3284:Amitaprabhāso - Unbounded Radiance
3158:[na̠mɯ̟ᵝa̠mʲida̠bɯ̟ᵝt͡sɨᵝ]
2956:like the mythical wish fulfilling
2879:
2512:; (3) practicing nianfo alongside
1939:Illustrated Biography of the Monk
1414:
1246:which describes the nianfo is the
14:
8468:
5732:
5228:Meyer, Christian; Clart, Philip.
4669:Eikando Official Temple website.
3715:
2790:reversed this progression in his
2440:in an act of protest against the
1394:(Great Prajñāpāramitā Commentary)
170:nianfo, or "The Name" (Japanese:
8409:
8399:
8398:
7956:Thai temple art and architecture
7701:Huichang persecution of Buddhism
5941:Iconography in Laos and Thailand
5807:
5794:
5784:
5644:Princeton Dictionary of Buddhism
5565:
5552:
5510:
5494:
5469:
5456:
5389:
5364:
5350:
5303:
5294:
5285:
5272:
5263:
5206:
5193:
5130:
5109:
5084:
5075:
5062:
5053:
5044:
5035:
5026:
5017:
2977:Namo Amitābhāya Buddhāya in the
2566:Commentary on the Amitāyus Sūtra
2335:, influenced by the rise of the
2187:"a" for Amida on the upper-left.
1586:Línzhōng wǎngshēng zhèngniàn wén
1333:cannot concentrate on the Buddha
295:
131:"), which is a classic Buddhist
5808:
5621:
5535:"The Esoteric Meaning of Amida"
5464:Shan-tao: His Life and Thought,
5291:Jones (2019) pp. 23-25, 138-139
5059:Thích Thiện Tâm (1994), p. 124.
5050:Thích Thiện Tâm (1994), p. 126.
5032:Thích Thiện Tâm (1994), p. 124.
5014:Thích Thiện Tâm (1994), p. 123.
5008:
4999:
4990:
4981:
4978:Thích Thiện Tâm (1994), p. 125.
4972:
4963:
4954:
4945:
4921:
4905:
4872:
4863:
4841:
4832:
4819:
4788:
4757:
4744:
4731:
4687:
4662:
4649:
4620:
4607:
4576:
4554:
4541:
4485:
4470:
4417:
4404:
4391:
4306:
4227:
4196:
4183:
4113:
4074:
4031:
4022:
3991:
3935:
3926:
3917:
3904:
3868:
3801:
3777:
3764:
3740:
3727:
3367:Some Mahayana sutras, like the
3223:sect, it is often shortened to
2670:
1548:Contemplation of Amitayus Sutra
1496:The Chinese Pure Land tradition
7946:Japanese Buddhist architecture
7748:Sinhalese Buddhist nationalism
6828:Seven Factors of Enlightenment
6019:Places where the Buddha stayed
4816:Tuttle Publishing, 1992, p. 3.
3690:
3681:
3664:
3619:A Concise History of Buddhism.
3611:
3595:
3583:
3302:Rājanīyaprabha - King Radiance
3231:Variations and alternate names
2822:Buddhism of Wisdom & Faith
2485:
2424:Buddhism of Wisdom & Faith
2011:Furthermore, during the Later
1919:The meaning of the Amituo jing
1897:, Doctrinal Essentials of the
1777:(397–439, translated T. 157),
1585:
1571:
1289:attain perfect enlightenment.
1197:out of India, the practice of
80:
47:
36:
1:
7961:Tibetan Buddhist architecture
4860:Jones (2019), pp. 82-96, 130.
4193:pp. 396-397. Springer Nature.
4119:Nadeau, Randall L. (editor).
3888:Jones (2021), pp. 33, 48, 150
3852:p. 33. 2019, Kalavinka Press.
3577:
3527:Na mu fu ka shi gi kō nyo rai
3444:Sarvadurgatipariśodhanatantra
3393:Image of an engraving of the
2836:Genshin's schema of practices
1688:teach nianfo meditation. The
1323:Lastly, one passage from the
162:: Namu Amida Butsu; from the
138:Nianfo focused on the Buddha
7718:Buddhism and the Roman world
7694:Decline of Buddhism in India
7689:History of Buddhism in India
5789: Topics in
5613:Esoteric Pure Land Buddhism,
5560:Esoteric Pure Land Buddhism,
5518:Esoteric Pure Land Buddhism,
5481:gretil.sub.uni-goettingen.de
5449:Atone, Joji; Hayashi, Yoko.
5070:Going Home to the Pure Land,
4644:Esoteric Pure Land Buddhism,
4628:Esoteric Pure Land Buddhism,
4615:Esoteric Pure Land Buddhism,
4584:Esoteric Pure Land Buddhism,
4562:Esoteric Pure Land Buddhism,
4549:Esoteric Pure Land Buddhism,
4222:Esoteric Pure Land Buddhism,
4202:Payne, Richard Karl (2009).
3789:gretil.sub.uni-goettingen.de
3752:gretil.sub.uni-goettingen.de
3748:"The Smaller Sukhavativyuha"
3606:Journal of Indian Philosophy
3357:refers to the recitation of
3120:: naa1 mo4 o1 mei4 to4 fat6
2984:The Sanskrit phrase used in
2902:Amitayus Contemplation Sutra
2759:Great Jewel Collection Sutra
2683:depicting a chanting session
2637:Amitayus Contemplation Sutra
2498:Amitayus Contemplation Sutra
2139:(1173–1263), founder of the
1676:The earliest sources of the
1409:Pure Land Buddhist tradition
1361:prasannacittā māmanusmareyuḥ
1307:Shorter Sukhāvatīvyūha Sūtra
7:
6916:Twenty-two vows of Ambedkar
6656:
5558:Proffitt, Aaron P. (2023).
4341:Muller, A. Charles (1995).
4159:Vol. 33 (1 & 2): 19-34.
3829:Matsumoto, David (trans.).
3259:Longer Sukhāvatīvyūha Sūtra
2968:
2800:Lotuses at the Pond's Edge,
2436:Mahāyāna monk who famously
1860:
1849:. Modern Chan masters like
1744:Amida Nyorai with esoteric
1620:mind. According to Zhuhong:
637:
605:
573:
550:
230:Mindfulness of the Buddha (
200:In some contexts, the term
121:
92:
68:
10:
8473:
7866:The unanswerable questions
5717:Payne, Richard K. (2005).
5697:Jones, Charles B. (2019).
5690:Jones, Charles B. (2001).
5678:The Three Pure Land Sutras
5162:Jones, Charles B. (2021).
5115:Jones (2019), pp. 132-135.
4703:, Kyōgihen, Vol. II, 1998.
4168:Jones, Charles B. (2021).
3646:Jones, Charles B. (2021).
3486:East Asian Nianfo variants
3236:Alternate Sanskrit phrases
3184:[na̠mua̠mitʰa̠buɭ]
3000:namo'mitābhāya buddhāya (
2964:Phrases used in recitation
2551:Forty-Eight Ways to Nianfo
2444:of the Catholic President
2272:Attaining the Settled Mind
1473:Pratyutpanna Samādhi Sūtra
1383:Discourse on the Pure Land
1351:) and "hearing the name" (
1298:concentrate their thoughts
1249:Pratyutpanna Samādhi Sūtra
242:. The practice appears in
223:
219:
8394:
8346:
8261:
8176:
7951:Buddhist temples in Korea
7874:
7776:
7659:
7356:
7284:
7111:
6984:
6924:
6559:
6514:Chinese Esoteric Buddhism
6425:
6417:Three planes of existence
6365:
6210:
6102:
6032:
6024:Buddha in world religions
5886:
5831:
5803:
5571:Payne, Richard K. :
5245:Inagaki, Zuio H. (2000).
5090:Jones (2021), pp. 198-210
4902:Jones (2021), pp. 195-188
4671:"Introduction of Eikando"
4655:Proffitt, Aaron. (2015).
4492:Blum, Mark (2021-02-14).
4332:Jones (2021), pp. 165-188
3897:Jones, Charles B. (2019)
3546:
3505:
3395:Pure Land Rebirth Dharani
3274:Tathāgato 'mitābha - The
2840:The Japanese Tendai monk
2574:Questions about Pure Land
2537:Taming the Monkey Mind: "
2456:Ways of practicing nianfo
2177:
2031:An illustration from the
1841:Modern Chan figures like
1754:Chinese esoteric Buddhism
1580:
1562:
127:(or "recollection of the
62:
7733:Persecution of Buddhists
6954:Four stages of awakening
6335:Three marks of existence
5921:Physical characteristics
5724:Thích Thiện Tâm (1994).
5707:Keenan, John P. (1989).
4522:Jones (2021), pp.151-165
4477:Esben Andreasen (1998).
4467:Jones (2021), pp.136-151
4439:Jones (2021), pp.119-123
4388:Jones (2021), pp.107-119
4290:Jones (2021), pp. 96-107
3997:Jones (2019), pp. 21-22.
3932:Jones (2021), pp. 17-18.
3590:Buswell & Lopez 2013
3498:, used a nine-character
3270:. The twelve names are:
3079:Namo'mitābhāya Buddhāya
3038:Japanese itinerant monk
3022:Namo Amitābhāya Buddhāya
2414:). Indeed, according to
2210:Later, the Shingon monk
2033:Yūzū Nembutsu Engi Emaki
1933:A Nenbutsu Gathering in
1773:no. 1011, and T. 1356),
1769:(c. 222–252, translated
1304:And this passage in the
270:Indian Mahāyāna Buddhism
7096:Ten principal disciples
5979:(aunt, adoptive mother)
5669:Grumbach, Lisa (2005).
5627:Baskind, James (2008).
5533:Inagaki, Hisao (1994).
5278:Williams, Paul (2008).
5269:Jones (2019), pp. 61-85
5212:Callahan, Christopher.
5102:Gregory, Peter N. (ed.)
4750:Ford, James L. (2006).
4573:Yamasaki (1988), p. 41.
4270:Liu, Kuei-Chieh (劉貴傑).
4189:Mou, Zhongjian (2023).
4098:Jones (2021), pp. 82-96
4080:Jones (2021), pp. 69-82
4037:Williams, Paul (2008).
4028:Jones (2021), pp. 56-69
4019:Jones (2019) pp. 23-25.
4010:pp. 250-251. Routledge.
4006:Williams, Paul (2008).
3984:Williams, Paul (2008).
3975:Jones (2019) pp. 18-19.
3945:pp. 247-248. Routledge.
3941:Williams, Paul (2008).
3910:Williams, Paul (2008).
3848:, Bhikshu Dharmamitra.
3724:Jones (2021), p. 10-11.
3697:Shingan, Shaku (2022).
3046:emerging from his mouth
2850:32 marks of a great man
2438:burned himself to death
2339:lineage, introduced by
2063:and smaller sects like
1893:Muryangsu-gyŏng chongyo
1811:Modern Chinese Buddhism
1785:(671–741, T. 932), and
1517:last days of the Dharma
640:Śūraṅgama Samādhi Sūtra
8442:Language and mysticism
7806:Buddhism and democracy
7319:Tibetan Buddhist canon
7314:Chinese Buddhist canon
6546:Pre-sectarian Buddhism
6541:Early Buddhist schools
3568:
3562:"I take refuge in the
3533:
3464:
3452:
3440:
3432:
3430:oṃ amṛta teje hara hūṃ
3406:
3202:: Nam mô A-di-đà Phật
3047:
2981:
2929:Longer Sukhavati sutra
2824:(1994, pp. 116-119).
2684:
2660:turns the light around
2559:Taming the Monkey Mind
2468:
2442:anti-Buddhist policies
2396:
2379:In Vietnamese Buddhism
2293:
2188:
2103:
2040:
1950:
1820:
1749:
1645:traditions and in the
1631:
1443:
1428:
1341:
1321:
1302:
1271:
670:Tathāgataguhyaka Sūtra
617:Tathāgatagarbha sūtras
101:
24:
23:Chinese Nianfo carving
7816:Eight Consciousnesses
5926:Life of Buddha in art
5590:www.buddhamountain.ca
5300:Jones (2019), p. 100.
5150:Jones (2019), p. 134.
5136:Jones (2019), p. 133.
5127:Jones (2019), p. 137.
5068:Venerable Shi Wulin.
4869:Jones (2019), p. 132.
4838:Jones (2019), p. 138.
4534:Stone, Jacqueline I.
3954:Foard, James Harlan.
3554:
3521:
3460:
3448:
3436:
3428:
3392:
3037:
2976:
2678:
2463:
2386:
2291:
2169:
2123:religious persecution
2098:
2030:
1963:East Asian Madhyamaka
1943:and His Disciple Ta'a
1932:
1818:
1743:
1729:of the Ming, such as
1622:
1434:
1422:
1329:
1316:
1279:
1266:
631:Mahāparinirvāṇa Sūtra
608:Saṃdhinirmocana Sūtra
552:Buddhāvataṃsaka Sūtra
537:Prajñāpāramitā sūtras
22:
8293:East Asian religions
7723:Buddhism in the West
7294:Early Buddhist texts
6909:Four Right Exertions
6375:Ten spiritual realms
5868:Noble Eightfold Path
5640:Lopez, Donald S. Jr.
5232:p. 185. BRILL, 2023.
4951:Jones (2019), p. 130
4701:Rennyo Shōnin Kenkyū
4505:– via YouTube.
4312:Jones (2019), p. 142
4110:Jones (2019), p. 110
3923:Jones (2019) p. 129.
3874:Jones (2021), p. 12.
3468:Aparamitāyus Dhāraṇī
3205:Nam mô A-di-đà Phật
3075:नमोऽमितयुसे बुद्धाय
3073:नमोऽमिताभाय बुद्धाय
1957:) were adopted into
1746:seed syllable mantra
1480:Buddhism, patriarch
1294:having heard my Name
1232:viśuddhabuddhakṣetra
382:Bodhisattva Precepts
342:Transcendent Virtues
236:Early Buddhist Texts
114:is a translation of
51:), alternatively in
8452:Buddhist meditation
8416:Religion portal
8163:Temple of the Tooth
8042:Jaya Sri Maha Bodhi
7081:Upāsaka and Upāsikā
6574:Bodhipakkhiyādhammā
6357:Two truths doctrine
6177:Mahapajapati Gotamī
5977:Mahapajapati Gotamī
5611:Proffitt, Aaron P.
5586:"Ten Small Mantras"
5516:Proffitt, Aaron P.
5247:"Liturgy for Birth"
4794:LoBreglio, John S.
4737:Unno, Mark (2004).
4713:Unno, Mark (2004).
4642:Proffitt, Aaron P.
4626:Proffitt, Aaron P.
4613:Proffitt, Aaron P.
4582:Proffitt, Aaron P.
4560:Proffitt, Aaron P.
4547:Proffitt, Aaron P.
4370:Keimyung University
4220:Proffitt, Aaron P.
3687:Jones (2021), p. 6.
3608:6 (1):35-57 (1978).
3375:Medicine Guru Sutra
3030:Nianfo in East Asia
2994:Contemplation Sutra
2990:Infinite Life Sutra
2796:Āmítuó jīng shūchǎo
2700:Graded nianfo paths
2544:Many nianfo methods
2400:Vietnamese Buddhism
2099:Statue of Hōnen in
2023:The Pure Land sects
1947:Yugyō Shōnin engi-e
1637:In other traditions
1402:Shí zhù pípóshā lùn
1353:buddhanāmaṣravaṇena
1053:Regional traditions
592:Lalitavistara Sūtra
567:Mahāsaṃnipāta Sūtra
560:Mahāratnakūṭa Sūtra
456:Prajñāpāramitā Devī
372:Non-abiding Nirvana
337:Transcendent Wisdom
110:. The Chinese term
108:East Asian Buddhism
8447:Pure Land Buddhism
8338:Western philosophy
7936:Dzong architecture
7758:Vipassana movement
7753:Buddhist modernism
7181:Emperor Wen of Sui
6949:Pratyekabuddhayāna
6882:Threefold Training
6684:Vipassana movement
6400:Hungry Ghost realm
6220:Avidyā (Ignorance)
6167:Puṇṇa Mantānīputta
5916:Great Renunciation
5911:Eight Great Events
5793:
5636:Buswell, Robert Jr
4157:Japanese Religions
4041:p. 252. Routledge.
3988:p. 248. Routledge.
3914:p. 243. Routledge.
3733:Schopen, Gregory.
3630:Nakamura, Hajime.
3601:Harrison, Paul M.
3407:
3397:discovered at the
3278:Immeasurable Light
3048:
2982:
2854:mahāpuruṣa lakṣaṇa
2708:commentary on the
2685:
2514:esoteric practices
2469:
2397:
2294:
2284:Later developments
2189:
2104:
2041:
1967:Pure Land Treatise
1951:
1821:
1750:
1484:(538–597). In his
1444:
1429:
1404:十住毘婆沙論, T.1521).
1398:Dasabhumikavibhāsā
1204:rapidly spread to
1195:spread of Buddhism
677:Kāraṇḍavyūha Sūtra
663:Golden Light Sutra
576:Vimalakirtinirdeśa
392:Bodhisattva stages
357:Consciousness-only
144:Pure Land Buddhism
135:(smṛti) practice.
25:
8457:Buddhist devotion
8424:
8423:
8062:Om mani padme hum
7768:Women in Buddhism
7684:Buddhist councils
7554:Western countries
7342:Madhyamakālaṃkāra
7103:Shaolin Monastery
6680:Samatha-vipassanā
6290:Pratītyasamutpāda
6094:Metteyya/Maitreya
6012:
6004:
5996:
5988:
5980:
5972:
5964:
5841:Four Noble Truths
5325:Thích Thiện Tâm.
5309:Thích Thiện Tâm.
5282:p. 241. Routledge
5186:Thích Thiện Tâm.
5172:978-1-61180-890-2
4878:Thích Thiện Tâm.
4825:Thích Thiện Tâm.
4696:Anjin ketsujō shō
4675:www.eikando.or.jp
4257:Jiang Wu (2011).
4178:978-1-61180-890-2
4139:Sharf, Robert H.
3964:978-0-89581-092-2
3617:Skilton, Andrew.
3480:Ten Small Mantras
3349:Buddha" or "Namo
3256:Furthermore, the
3216:
3215:
3153:Namu Amida Butsu
2555:Niànfó sìshíbā fǎ
2410:meditation (i.e.
2277:Anjin ketsujō shō
2162:Esoteric nembutsu
2101:Bukkyo University
1959:Japanese Buddhism
1925:Nembutsu in Japan
1915:Amit’a-gyŏng ŭigi
1819:Photo of Yinguang
1690:Ch’uan fa-pao chi
1594:na-mo a-mi-tuo fo
1228:pure buddha-field
1164:
1163:
649:Laṅkāvatāra Sūtra
624:Śrīmālādevī Sūtra
599:Samādhirāja Sūtra
322:Mind of Awakening
288:Mahāyāna Buddhism
240:ten recollections
158:: Nāmó Ēmítuófó,
8464:
8437:Buddhist mantras
8414:
8413:
8402:
8401:
8241:Sacred languages
8089:Maya Devi Temple
8052:Mahabodhi Temple
7856:Secular Buddhism
7821:Engaged Buddhism
6661:
6509:Tibetan Buddhism
6460:Vietnamese Thiền
6059:Mahāsthāmaprāpta
6010:
6002:
5994:
5986:
5978:
5970:
5962:
5811:
5810:
5798:
5788:
5778:
5771:
5764:
5755:
5754:
5657:
5616:
5609:
5600:
5599:
5597:
5596:
5582:
5576:
5569:
5563:
5556:
5550:
5549:
5547:
5546:
5530:
5521:
5514:
5508:
5498:
5492:
5491:
5489:
5488:
5473:
5467:
5460:
5454:
5447:
5438:
5437:
5435:
5434:
5420:
5411:
5410:
5408:
5407:
5393:
5387:
5382:
5373:
5368:
5362:
5361:
5354:
5348:
5347:
5339:
5330:
5323:
5314:
5307:
5301:
5298:
5292:
5289:
5283:
5276:
5270:
5267:
5261:
5260:
5258:
5257:
5242:
5233:
5226:
5220:
5210:
5204:
5197:
5191:
5184:
5175:
5160:
5151:
5148:
5137:
5134:
5128:
5125:
5116:
5113:
5107:
5100:
5091:
5088:
5082:
5079:
5073:
5066:
5060:
5057:
5051:
5048:
5042:
5039:
5033:
5030:
5024:
5021:
5015:
5012:
5006:
5003:
4997:
4994:
4988:
4985:
4979:
4976:
4970:
4967:
4961:
4958:
4952:
4949:
4943:
4942:
4940:
4939:
4925:
4919:
4909:
4903:
4900:
4883:
4876:
4870:
4867:
4861:
4858:
4852:
4845:
4839:
4836:
4830:
4823:
4817:
4812:Thich Thien-an,
4810:
4799:
4792:
4786:
4779:
4768:
4761:
4755:
4748:
4742:
4735:
4729:
4728:
4710:
4704:
4691:
4685:
4684:
4682:
4681:
4666:
4660:
4653:
4647:
4640:
4631:
4624:
4618:
4611:
4605:
4598:
4587:
4580:
4574:
4571:
4565:
4558:
4552:
4545:
4539:
4532:
4523:
4520:
4507:
4506:
4504:
4503:
4489:
4483:
4482:
4474:
4468:
4465:
4440:
4437:
4428:
4421:
4415:
4408:
4402:
4395:
4389:
4386:
4373:
4362:
4347:
4339:
4333:
4330:
4313:
4310:
4304:
4297:
4291:
4288:
4275:
4268:
4262:
4255:
4249:
4248:
4246:
4245:
4239:sites.google.com
4231:
4225:
4218:
4207:
4200:
4194:
4187:
4181:
4166:
4160:
4153:
4144:
4137:
4124:
4117:
4111:
4108:
4099:
4096:
4081:
4078:
4072:
4067:Yuan, Margaret.
4065:
4056:
4051:
4042:
4035:
4029:
4026:
4020:
4017:
4011:
4004:
3998:
3995:
3989:
3982:
3976:
3973:
3967:
3952:
3946:
3939:
3933:
3930:
3924:
3921:
3915:
3908:
3902:
3895:
3889:
3886:
3875:
3872:
3866:
3861:Williams, Paul;
3859:
3853:
3844:Arya Nagarjuna,
3842:
3836:
3827:
3821:
3818:
3812:
3805:
3799:
3798:
3796:
3795:
3781:
3775:
3768:
3762:
3761:
3759:
3758:
3744:
3738:
3731:
3725:
3722:
3713:
3712:
3710:
3709:
3703:Shingan's portal
3694:
3688:
3685:
3679:
3668:
3662:
3661:
3643:
3637:
3628:
3622:
3615:
3609:
3599:
3593:
3587:
3551:
3549:
3548:
3519:(讃阿弥陀佛偈) hymns:
3510:
3508:
3507:
3420:Shingon Buddhism
3385:Esoteric phrases
3212:
3186:
3160:
3133:
3127:
3092:
3086:
3053:
3052:
3009:
2945:Avatamsaka sutra
2804:Chipan lian chao
2711:Gandavyuha Sutra
2572:'s (1286?–1354)
2490:
2489:
2434:South Vietnamese
2393:Ho Chi Minh City
2182:
2180:
2179:
2172:Yamagoe no Amida
1988:The Tendai monk
1771:Taisho Tripitaka
1712:Zhongfen Mingben
1708:Yongming Yanshou
1606:Yongming Yanshou
1587:
1582:
1573:
1564:
1458:. The character
1156:
1149:
1142:
931:Hongzhi Zhengjue
748:Tibetan Buddhism
656:Ghanavyūha sūtra
644:
612:
585:Pure Land Sutras
580:
555:
516:Wrathful deities
299:
289:
274:
273:
248:Anguttara Nikaya
124:
95:
85:
84:
73:
71:
65:
64:
49:
40:
8472:
8471:
8467:
8466:
8465:
8463:
8462:
8461:
8427:
8426:
8425:
8420:
8408:
8390:
8342:
8257:
8172:
7909:Ordination hall
7870:
7772:
7743:Buddhist crisis
7655:
7352:
7304:Mahayana sutras
7280:
7276:Thích Nhất Hạnh
7107:
6980:
6920:
6870:Bodhisattva vow
6555:
6421:
6361:
6320:Taṇhā (Craving)
6255:Five hindrances
6206:
6098:
6028:
5882:
5827:
5799:
5782:
5735:
5654:
5642:, eds. (2013).
5624:
5619:
5610:
5603:
5594:
5592:
5584:
5583:
5579:
5570:
5566:
5557:
5553:
5544:
5542:
5531:
5524:
5515:
5511:
5499:
5495:
5486:
5484:
5475:
5474:
5470:
5461:
5457:
5448:
5441:
5432:
5430:
5422:
5421:
5414:
5405:
5403:
5395:
5394:
5390:
5383:
5376:
5369:
5365:
5360:. 25 June 2023.
5356:
5355:
5351:
5340:
5333:
5324:
5317:
5308:
5304:
5299:
5295:
5290:
5286:
5277:
5273:
5268:
5264:
5255:
5253:
5243:
5236:
5227:
5223:
5211:
5207:
5198:
5194:
5185:
5178:
5161:
5154:
5149:
5140:
5135:
5131:
5126:
5119:
5114:
5110:
5101:
5094:
5089:
5085:
5080:
5076:
5067:
5063:
5058:
5054:
5049:
5045:
5040:
5036:
5031:
5027:
5022:
5018:
5013:
5009:
5004:
5000:
4995:
4991:
4986:
4982:
4977:
4973:
4968:
4964:
4959:
4955:
4950:
4946:
4937:
4935:
4927:
4926:
4922:
4910:
4906:
4901:
4886:
4877:
4873:
4868:
4864:
4859:
4855:
4846:
4842:
4837:
4833:
4824:
4820:
4811:
4802:
4793:
4789:
4780:
4771:
4762:
4758:
4749:
4745:
4736:
4732:
4725:
4711:
4707:
4692:
4688:
4679:
4677:
4667:
4663:
4654:
4650:
4641:
4634:
4625:
4621:
4612:
4608:
4599:
4590:
4581:
4577:
4572:
4568:
4559:
4555:
4546:
4542:
4533:
4526:
4521:
4510:
4501:
4499:
4490:
4486:
4475:
4471:
4466:
4443:
4438:
4431:
4422:
4418:
4409:
4405:
4396:
4392:
4387:
4376:
4363:
4350:
4340:
4336:
4331:
4316:
4311:
4307:
4303:1964. pp. 83–84
4298:
4294:
4289:
4278:
4269:
4265:
4256:
4252:
4243:
4241:
4233:
4232:
4228:
4219:
4210:
4201:
4197:
4188:
4184:
4167:
4163:
4154:
4147:
4138:
4127:
4118:
4114:
4109:
4102:
4097:
4084:
4079:
4075:
4066:
4059:
4052:
4045:
4036:
4032:
4027:
4023:
4018:
4014:
4005:
4001:
3996:
3992:
3983:
3979:
3974:
3970:
3953:
3949:
3940:
3936:
3931:
3927:
3922:
3918:
3909:
3905:
3896:
3892:
3887:
3878:
3873:
3869:
3865:, 2008, p. 211.
3860:
3856:
3843:
3839:
3828:
3824:
3819:
3815:
3807:Gomez, Luis O.
3806:
3802:
3793:
3791:
3783:
3782:
3778:
3770:Gomez, Luis O.
3769:
3765:
3756:
3754:
3746:
3745:
3741:
3732:
3728:
3723:
3716:
3707:
3705:
3695:
3691:
3686:
3682:
3669:
3665:
3658:
3644:
3640:
3629:
3625:
3616:
3612:
3600:
3596:
3588:
3584:
3580:
3559:
3557:
3543:
3528:
3524:
3517:Sanamidabutsuge
3502:
3488:
3438:oṃ amideva hrīḥ
3413:Dhāraṇīsaṃgraha
3387:
3370:Ajitasena sutra
3238:
3233:
3198:
3179:Namu Amita Bul
3172:
3146:
3116:
3115:: Nāmó Ēmítuófó
3105:
3032:
2971:
2966:
2931:. Figures like
2882:
2880:Mental attitude
2838:
2702:
2673:
2561:). As early as
2546:
2510:Mahayana sutras
2458:
2430:Thích Quảng Đức
2420:Thich Thien Tam
2381:
2314:Mantra of Light
2298:Kamakura period
2286:
2256:kakure nenbutsu
2205:Mantra of Light
2201:Ketsujō ōjō shū
2174:
2164:
2025:
1927:
1866:Korean Buddhism
1863:
1813:
1639:
1498:
1417:
1415:Nianfo in China
1240:
1220:Hajime Nakamura
1160:
1131:
1130:
1054:
1046:
1045:
1041:Thích Nhất Hạnh
1036:14th Dalai Lama
971:Abhayākaragupta
786:
778:
777:
693:
683:
682:
531:
529:Mahayana sutras
521:
520:
431:
417:
416:
387:Bodhisattva vow
307:
287:
272:
254:and ultimately
238:as part of the
228:
222:
59:
17:
12:
11:
5:
8470:
8460:
8459:
8454:
8449:
8444:
8439:
8422:
8421:
8419:
8418:
8406:
8395:
8392:
8391:
8389:
8388:
8383:
8378:
8373:
8368:
8363:
8358:
8352:
8350:
8344:
8343:
8341:
8340:
8335:
8330:
8325:
8320:
8315:
8310:
8305:
8300:
8295:
8290:
8289:
8288:
8283:
8273:
8267:
8265:
8259:
8258:
8256:
8255:
8254:
8253:
8248:
8238:
8233:
8228:
8223:
8218:
8213:
8208:
8203:
8198:
8193:
8188:
8182:
8180:
8174:
8173:
8171:
8170:
8165:
8160:
8159:
8158:
8153:
8148:
8143:
8138:
8128:
8123:
8118:
8113:
8108:
8107:
8106:
8101:
8096:
8091:
8086:
8076:
8071:
8066:
8065:
8064:
8054:
8049:
8044:
8039:
8038:
8037:
8032:
8027:
8022:
8017:
8007:
8002:
7997:
7992:
7987:
7982:
7977:
7976:
7975:
7973:Greco-Buddhist
7965:
7964:
7963:
7958:
7953:
7948:
7943:
7938:
7933:
7928:
7927:
7926:
7924:Burmese pagoda
7916:
7911:
7906:
7901:
7896:
7891:
7880:
7878:
7872:
7871:
7869:
7868:
7863:
7858:
7853:
7848:
7843:
7838:
7833:
7828:
7823:
7818:
7813:
7808:
7803:
7798:
7793:
7788:
7782:
7780:
7774:
7773:
7771:
7770:
7765:
7760:
7755:
7750:
7745:
7740:
7735:
7730:
7725:
7720:
7715:
7714:
7713:
7706:Greco-Buddhism
7703:
7698:
7697:
7696:
7686:
7681:
7676:
7671:
7665:
7663:
7657:
7656:
7654:
7653:
7652:
7651:
7646:
7641:
7639:United Kingdom
7636:
7631:
7626:
7621:
7616:
7611:
7606:
7601:
7596:
7591:
7586:
7584:Czech Republic
7581:
7576:
7571:
7566:
7561:
7551:
7550:
7549:
7544:
7534:
7533:
7532:
7522:
7521:
7520:
7515:
7505:
7500:
7495:
7490:
7485:
7480:
7475:
7474:
7473:
7463:
7458:
7448:
7443:
7438:
7433:
7428:
7423:
7418:
7413:
7408:
7403:
7398:
7393:
7388:
7383:
7378:
7373:
7368:
7362:
7360:
7354:
7353:
7351:
7350:
7348:Abhidharmadīpa
7345:
7338:
7333:
7328:
7321:
7316:
7311:
7306:
7301:
7296:
7290:
7288:
7282:
7281:
7279:
7278:
7273:
7268:
7266:B. R. Ambedkar
7263:
7258:
7253:
7248:
7243:
7238:
7233:
7228:
7223:
7218:
7213:
7208:
7203:
7198:
7193:
7188:
7186:Songtsen Gampo
7183:
7178:
7173:
7168:
7163:
7158:
7153:
7148:
7143:
7138:
7133:
7128:
7123:
7117:
7115:
7109:
7108:
7106:
7105:
7100:
7099:
7098:
7088:
7083:
7078:
7073:
7068:
7063:
7062:
7061:
7051:
7046:
7041:
7036:
7031:
7026:
7021:
7016:
7011:
7006:
7001:
6996:
6990:
6988:
6982:
6981:
6979:
6978:
6977:
6976:
6971:
6966:
6961:
6951:
6946:
6941:
6936:
6930:
6928:
6922:
6921:
6919:
6918:
6913:
6912:
6911:
6901:
6900:
6899:
6894:
6889:
6879:
6878:
6877:
6872:
6867:
6865:Eight precepts
6862:
6852:
6851:
6850:
6845:
6840:
6835:
6825:
6824:
6823:
6813:
6808:
6803:
6802:
6801:
6796:
6791:
6781:
6776:
6771:
6766:
6761:
6760:
6759:
6754:
6744:
6739:
6738:
6737:
6732:
6727:
6722:
6717:
6712:
6707:
6702:
6697:
6692:
6687:
6677:
6672:
6667:
6662:
6653:
6643:
6638:
6636:Five Strengths
6633:
6628:
6623:
6618:
6613:
6608:
6603:
6602:
6601:
6596:
6591:
6586:
6576:
6571:
6565:
6563:
6557:
6556:
6554:
6553:
6548:
6543:
6538:
6533:
6528:
6527:
6526:
6521:
6516:
6511:
6501:
6500:
6499:
6494:
6489:
6484:
6479:
6474:
6469:
6464:
6463:
6462:
6457:
6452:
6447:
6431:
6429:
6423:
6422:
6420:
6419:
6414:
6413:
6412:
6407:
6402:
6397:
6392:
6387:
6377:
6371:
6369:
6363:
6362:
6360:
6359:
6354:
6353:
6352:
6347:
6342:
6332:
6327:
6322:
6317:
6312:
6307:
6302:
6297:
6292:
6287:
6282:
6277:
6275:Mental factors
6272:
6267:
6262:
6257:
6252:
6247:
6242:
6237:
6232:
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6208:
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6179:
6174:
6169:
6164:
6159:
6154:
6149:
6144:
6139:
6134:
6129:
6127:Mahamoggallāna
6124:
6119:
6114:
6108:
6106:
6100:
6099:
6097:
6096:
6091:
6086:
6081:
6076:
6071:
6066:
6061:
6056:
6051:
6050:
6049:
6042:Avalokiteśvara
6038:
6036:
6030:
6029:
6027:
6026:
6021:
6016:
6015:
6014:
6006:
5998:
5990:
5982:
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5953:
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5863:
5858:
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5820:
5815:
5804:
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5773:
5766:
5758:
5752:
5751:
5746:
5741:
5734:
5733:External links
5731:
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4853:
4847:Luk, Charles.
4840:
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4299:Luk, Charles.
4292:
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3657:978-1611808902
3656:
3638:
3623:
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3355:Shaka Nembutsu
3331:
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3318:
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2979:Siddhaṃ script
2970:
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2962:
2881:
2878:
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2872:
2861:
2837:
2834:
2818:
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2814:
2781:
2780:
2773:
2762:
2751:
2736:Guīfēng Zōngmì
2732:
2731:
2728:
2725:
2722:
2719:
2701:
2698:
2679:A painting by
2672:
2669:
2668:
2667:
2662:" towards our
2656:
2649:
2646:
2643:
2640:
2633:
2630:
2627:
2623:
2617:
2614:
2611:
2608:
2605:
2602:
2599:
2596:
2589:
2545:
2542:
2533:skillful means
2473:Namo Amituo-fo
2466:Baoning Temple
2457:
2454:
2450:lotus position
2416:Thích Thiên-Ân
2380:
2377:
2285:
2282:
2247:
2246:
2243:
2240:
2237:
2216:Amida Hishaku
2163:
2160:
2024:
2021:
1926:
1923:
1862:
1859:
1836:Master Xuānhuà
1812:
1809:
1805:Peng Shaosheng
1716:Hanshan Deqing
1684:(580-651) and
1638:
1635:
1608:(904–975) and
1598:imperial court
1583:; pinyin:
1579:(Chinese:
1504:(476–542) and
1497:
1494:
1416:
1413:
1345:Sukhāvatīvyūha
1239:
1236:
1210:Southeast Asia
1162:
1161:
1159:
1158:
1151:
1144:
1136:
1133:
1132:
1129:
1128:
1123:
1118:
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1033:
1028:
1023:
1018:
1013:
1008:
1003:
998:
996:Rangjung Dorje
993:
988:
983:
978:
973:
968:
966:Ratnākaraśānti
963:
958:
956:Śaṅkaranandana
953:
948:
943:
938:
933:
928:
923:
918:
913:
908:
906:Shāntarakshita
903:
898:
893:
888:
883:
878:
873:
868:
863:
858:
853:
848:
843:
838:
833:
828:
823:
818:
813:
808:
803:
798:
793:
787:
784:
783:
780:
779:
776:
775:
773:Chung Tai Shan
770:
765:
760:
755:
750:
745:
740:
735:
730:
725:
720:
715:
710:
705:
700:
694:
689:
688:
685:
684:
681:
680:
673:
666:
659:
652:
645:
634:
627:
620:
613:
602:
595:
588:
581:
570:
563:
556:
547:
540:
532:
527:
526:
523:
522:
519:
518:
513:
508:
503:
498:
493:
488:
483:
478:
476:Avalokiteśvara
473:
468:
463:
458:
453:
448:
443:
438:
432:
423:
422:
419:
418:
415:
414:
412:Three Turnings
409:
404:
399:
394:
389:
384:
379:
374:
369:
367:Three vehicles
364:
359:
354:
349:
344:
339:
334:
332:Skillful Means
329:
324:
319:
314:
308:
305:
304:
301:
300:
292:
291:
283:
282:
271:
268:
224:Main article:
221:
218:
15:
9:
6:
4:
3:
2:
8469:
8458:
8455:
8453:
8450:
8448:
8445:
8443:
8440:
8438:
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8417:
8412:
8407:
8405:
8397:
8396:
8393:
8387:
8384:
8382:
8379:
8377:
8374:
8372:
8369:
8367:
8364:
8362:
8359:
8357:
8354:
8353:
8351:
8349:
8345:
8339:
8336:
8334:
8331:
8329:
8326:
8324:
8321:
8319:
8316:
8314:
8311:
8309:
8306:
8304:
8301:
8299:
8296:
8294:
8291:
8287:
8284:
8282:
8279:
8278:
8277:
8274:
8272:
8269:
8268:
8266:
8264:
8260:
8252:
8249:
8247:
8244:
8243:
8242:
8239:
8237:
8234:
8232:
8229:
8227:
8224:
8222:
8219:
8217:
8214:
8212:
8209:
8207:
8204:
8202:
8199:
8197:
8194:
8192:
8189:
8187:
8184:
8183:
8181:
8179:
8178:Miscellaneous
8175:
8169:
8168:Vegetarianism
8166:
8164:
8161:
8157:
8154:
8152:
8149:
8147:
8144:
8142:
8139:
8137:
8134:
8133:
8132:
8129:
8127:
8124:
8122:
8119:
8117:
8114:
8112:
8109:
8105:
8102:
8100:
8097:
8095:
8092:
8090:
8087:
8085:
8082:
8081:
8080:
8077:
8075:
8072:
8070:
8067:
8063:
8060:
8059:
8058:
8055:
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8026:
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8021:
8018:
8016:
8013:
8012:
8011:
8008:
8006:
8003:
8001:
7998:
7996:
7993:
7991:
7990:Buddha in art
7988:
7986:
7983:
7981:
7978:
7974:
7971:
7970:
7969:
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7962:
7959:
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7929:
7925:
7922:
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7912:
7910:
7907:
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7902:
7900:
7897:
7895:
7892:
7890:
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7886:
7885:
7882:
7881:
7879:
7877:
7873:
7867:
7864:
7862:
7859:
7857:
7854:
7852:
7849:
7847:
7844:
7842:
7839:
7837:
7834:
7832:
7829:
7827:
7824:
7822:
7819:
7817:
7814:
7812:
7809:
7807:
7804:
7802:
7799:
7797:
7794:
7792:
7789:
7787:
7784:
7783:
7781:
7779:
7775:
7769:
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7741:
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7736:
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7729:
7726:
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7721:
7719:
7716:
7712:
7709:
7708:
7707:
7704:
7702:
7699:
7695:
7692:
7691:
7690:
7687:
7685:
7682:
7680:
7677:
7675:
7672:
7670:
7667:
7666:
7664:
7662:
7658:
7650:
7647:
7645:
7644:United States
7642:
7640:
7637:
7635:
7632:
7630:
7627:
7625:
7622:
7620:
7617:
7615:
7612:
7610:
7607:
7605:
7602:
7600:
7597:
7595:
7592:
7590:
7587:
7585:
7582:
7580:
7577:
7575:
7572:
7570:
7567:
7565:
7562:
7560:
7557:
7556:
7555:
7552:
7548:
7545:
7543:
7540:
7539:
7538:
7535:
7531:
7528:
7527:
7526:
7523:
7519:
7516:
7514:
7511:
7510:
7509:
7506:
7504:
7501:
7499:
7496:
7494:
7491:
7489:
7486:
7484:
7481:
7479:
7476:
7471:
7467:
7464:
7462:
7459:
7457:
7454:
7453:
7452:
7449:
7447:
7444:
7442:
7439:
7437:
7434:
7432:
7429:
7427:
7424:
7422:
7419:
7417:
7414:
7412:
7409:
7407:
7404:
7402:
7399:
7397:
7394:
7392:
7389:
7387:
7384:
7382:
7379:
7377:
7374:
7372:
7369:
7367:
7364:
7363:
7361:
7359:
7355:
7349:
7346:
7344:
7343:
7339:
7337:
7334:
7332:
7329:
7327:
7326:
7322:
7320:
7317:
7315:
7312:
7310:
7307:
7305:
7302:
7300:
7297:
7295:
7292:
7291:
7289:
7287:
7283:
7277:
7274:
7272:
7269:
7267:
7264:
7262:
7259:
7257:
7254:
7252:
7249:
7247:
7244:
7242:
7239:
7237:
7234:
7232:
7229:
7227:
7224:
7222:
7219:
7217:
7214:
7212:
7209:
7207:
7204:
7202:
7201:Padmasambhava
7199:
7197:
7194:
7192:
7189:
7187:
7184:
7182:
7179:
7177:
7174:
7172:
7169:
7167:
7164:
7162:
7159:
7157:
7154:
7152:
7149:
7147:
7144:
7142:
7139:
7137:
7134:
7132:
7129:
7127:
7124:
7122:
7119:
7118:
7116:
7114:
7113:Major figures
7110:
7104:
7101:
7097:
7094:
7093:
7092:
7089:
7087:
7084:
7082:
7079:
7077:
7074:
7072:
7069:
7067:
7064:
7060:
7059:Western tulku
7057:
7056:
7055:
7052:
7050:
7047:
7045:
7042:
7040:
7037:
7035:
7032:
7030:
7027:
7025:
7022:
7020:
7017:
7015:
7012:
7010:
7007:
7005:
7002:
7000:
6997:
6995:
6992:
6991:
6989:
6987:
6983:
6975:
6972:
6970:
6967:
6965:
6962:
6960:
6957:
6956:
6955:
6952:
6950:
6947:
6945:
6942:
6940:
6937:
6935:
6932:
6931:
6929:
6927:
6923:
6917:
6914:
6910:
6907:
6906:
6905:
6902:
6898:
6895:
6893:
6890:
6888:
6885:
6884:
6883:
6880:
6876:
6873:
6871:
6868:
6866:
6863:
6861:
6860:Five precepts
6858:
6857:
6856:
6853:
6849:
6846:
6844:
6841:
6839:
6838:Dhamma vicaya
6836:
6834:
6831:
6830:
6829:
6826:
6822:
6819:
6818:
6817:
6814:
6812:
6809:
6807:
6804:
6800:
6797:
6795:
6792:
6790:
6787:
6786:
6785:
6782:
6780:
6777:
6775:
6772:
6770:
6767:
6765:
6762:
6758:
6755:
6753:
6750:
6749:
6748:
6745:
6743:
6740:
6736:
6733:
6731:
6728:
6726:
6723:
6721:
6718:
6716:
6713:
6711:
6708:
6706:
6703:
6701:
6698:
6696:
6693:
6691:
6688:
6685:
6681:
6678:
6676:
6673:
6671:
6668:
6666:
6663:
6660:
6659:
6654:
6652:
6649:
6648:
6647:
6644:
6642:
6639:
6637:
6634:
6632:
6629:
6627:
6624:
6622:
6619:
6617:
6614:
6612:
6609:
6607:
6606:Buddhābhiṣeka
6604:
6600:
6597:
6595:
6592:
6590:
6587:
6585:
6582:
6581:
6580:
6577:
6575:
6572:
6570:
6567:
6566:
6564:
6562:
6558:
6552:
6549:
6547:
6544:
6542:
6539:
6537:
6534:
6532:
6529:
6525:
6522:
6520:
6517:
6515:
6512:
6510:
6507:
6506:
6505:
6502:
6498:
6495:
6493:
6490:
6488:
6485:
6483:
6480:
6478:
6475:
6473:
6470:
6468:
6465:
6461:
6458:
6456:
6453:
6451:
6448:
6446:
6443:
6442:
6441:
6438:
6437:
6436:
6433:
6432:
6430:
6428:
6424:
6418:
6415:
6411:
6408:
6406:
6403:
6401:
6398:
6396:
6393:
6391:
6388:
6386:
6383:
6382:
6381:
6378:
6376:
6373:
6372:
6370:
6368:
6364:
6358:
6355:
6351:
6348:
6346:
6343:
6341:
6338:
6337:
6336:
6333:
6331:
6328:
6326:
6323:
6321:
6318:
6316:
6313:
6311:
6308:
6306:
6303:
6301:
6298:
6296:
6293:
6291:
6288:
6286:
6283:
6281:
6278:
6276:
6273:
6271:
6268:
6266:
6263:
6261:
6258:
6256:
6253:
6251:
6250:Enlightenment
6248:
6246:
6243:
6241:
6240:Dhamma theory
6238:
6236:
6235:Buddha-nature
6233:
6231:
6228:
6226:
6223:
6221:
6218:
6217:
6215:
6213:
6209:
6203:
6200:
6198:
6195:
6193:
6190:
6188:
6185:
6183:
6180:
6178:
6175:
6173:
6170:
6168:
6165:
6163:
6160:
6158:
6155:
6153:
6150:
6148:
6145:
6143:
6140:
6138:
6135:
6133:
6130:
6128:
6125:
6123:
6120:
6118:
6115:
6113:
6110:
6109:
6107:
6105:
6101:
6095:
6092:
6090:
6087:
6085:
6082:
6080:
6077:
6075:
6074:Samantabhadra
6072:
6070:
6067:
6065:
6062:
6060:
6057:
6055:
6052:
6048:
6045:
6044:
6043:
6040:
6039:
6037:
6035:
6031:
6025:
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5686:1-886439-18-4
5683:
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5675:
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5668:
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5653:9780691157863
5649:
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4993:
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4934:
4933:ntireader.org
4930:
4924:
4917:
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4908:
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4753:
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4740:
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4724:0-86171-390-7
4720:
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4338:
4329:
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4325:
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4319:
4309:
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4296:
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4267:
4260:
4254:
4240:
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4230:
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4217:
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4205:
4199:
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4179:
4175:
4171:
4165:
4158:
4152:
4150:
4142:
4136:
4134:
4132:
4130:
4123:p. 109. 2012.
4122:
4116:
4107:
4105:
4095:
4093:
4091:
4089:
4087:
4077:
4070:
4064:
4062:
4055:
4050:
4048:
4040:
4034:
4025:
4016:
4009:
4003:
3994:
3987:
3981:
3972:
3965:
3961:
3957:
3951:
3944:
3938:
3929:
3920:
3913:
3907:
3900:
3894:
3885:
3883:
3881:
3871:
3864:
3858:
3851:
3847:
3841:
3834:
3833:
3826:
3817:
3810:
3804:
3790:
3786:
3780:
3773:
3767:
3753:
3749:
3743:
3736:
3730:
3721:
3719:
3704:
3700:
3693:
3684:
3678:; pp. 2–3, 19
3677:
3676:1-886439-06-0
3673:
3667:
3659:
3653:
3649:
3642:
3635:
3634:
3627:
3620:
3614:
3607:
3604:
3598:
3592:, p. 580
3591:
3586:
3582:
3575:
3571:
3567:
3565:
3560:
3553:
3542:
3538:
3532:
3529:
3525:
3520:
3518:
3514:
3501:
3497:
3493:
3483:
3481:
3477:
3473:
3472:Tibetan Canon
3469:
3463:
3459:
3457:
3451:
3447:
3445:
3439:
3435:
3431:
3427:
3425:
3421:
3417:
3415:
3414:
3404:
3400:
3396:
3391:
3382:
3380:
3379:Medicine Guru
3376:
3372:
3371:
3365:
3364:
3362:
3356:
3352:
3351:Mahavairocana
3348:
3344:
3340:
3336:
3328:
3325:
3322:
3319:
3316:
3313:
3310:
3307:
3304:
3301:
3298:
3295:
3292:
3289:
3286:
3283:
3280:
3277:
3273:
3272:
3271:
3269:
3265:
3261:
3260:
3254:
3250:
3243:
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3241:
3228:
3226:
3222:
3211:
3207:
3204:
3201:
3196:
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3190:
3189:
3185:
3181:
3178:
3175:
3170:
3167:
3164:
3163:
3159:
3155:
3152:
3149:
3144:
3141:
3138:
3137:
3134:
3132:
3126:
3122:
3119:
3114:
3111:
3108:
3103:
3100:
3097:
3096:
3093:
3091:
3085:
3081:
3078:
3076:
3072:
3069:
3068:
3064:
3062:Romanization
3061:
3058:
3055:
3054:
3051:
3045:
3041:
3036:
3027:
3021:
3020:
3019:
3017:
3008:
3003:
2999:
2998:
2997:
2995:
2991:
2987:
2980:
2975:
2961:
2959:
2953:
2951:
2946:
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2926:
2922:
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2914:
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2908:
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2899:
2894:
2892:
2888:
2873:
2870:
2866:
2862:
2859:
2855:
2851:
2847:
2846:
2845:
2843:
2833:
2831:
2830:Original Mind
2825:
2823:
2815:
2812:
2811:
2810:
2807:
2805:
2801:
2797:
2793:
2789:
2788:Yúnqī Zhūhóng
2784:
2778:
2774:
2771:
2767:
2763:
2760:
2756:
2755:Dà bǎojī jīng
2752:
2749:
2745:
2744:
2743:
2741:
2740:Yúnqī Zhūhóng
2737:
2729:
2726:
2723:
2720:
2717:
2716:
2715:
2713:
2712:
2707:
2697:
2694:
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2682:
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2665:
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2657:
2654:
2650:
2647:
2644:
2641:
2638:
2634:
2631:
2628:
2624:
2622:
2621:Buddha image.
2618:
2615:
2612:
2609:
2606:
2603:
2600:
2597:
2594:
2590:
2586:
2582:
2581:
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2577:
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2552:
2541:
2538:
2534:
2530:
2525:
2523:
2519:
2515:
2511:
2506:
2505:(1861–1940).
2504:
2500:
2499:
2492:
2488:
2482:
2478:
2477:Namo Amida Bu
2474:
2467:
2464:Nianfo hall,
2462:
2453:
2451:
2447:
2446:Ngô Đình Diệm
2443:
2439:
2435:
2431:
2427:
2425:
2421:
2417:
2413:
2409:
2404:
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2257:
2251:
2244:
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2238:
2235:
2234:
2233:
2231:
2226:
2224:
2223:Mahavairocana
2221:
2217:
2213:
2208:
2206:
2202:
2198:
2194:
2186:
2185:seed syllable
2173:
2168:
2159:
2157:
2153:
2148:
2146:
2142:
2138:
2133:
2130:
2129:
2124:
2119:
2116:
2110:
2108:
2102:
2097:
2093:
2090:
2085:
2083:
2082:
2077:
2074:
2070:
2069:Yūzū Nembutsu
2066:
2062:
2058:
2054:
2050:
2046:
2038:
2037:Yūzū Nembutsu
2034:
2029:
2020:
2018:
2014:
2009:
2007:
2006:
2001:
1997:
1996:
1991:
1987:
1985:
1980:
1976:
1971:
1968:
1964:
1960:
1956:
1948:
1944:
1942:
1936:
1931:
1922:
1920:
1916:
1912:
1907:
1905:
1901:
1900:
1894:
1890:
1886:
1882:
1878:
1877:Unified Silla
1873:
1871:
1867:
1858:
1856:
1852:
1848:
1844:
1843:Nan Huai-Chin
1839:
1837:
1832:
1830:
1826:
1817:
1808:
1806:
1802:
1798:
1796:
1792:
1788:
1784:
1780:
1776:
1772:
1768:
1763:
1759:
1755:
1747:
1742:
1738:
1736:
1735:Yunqi Zhuhong
1732:
1728:
1727:Eminent monks
1723:
1721:
1717:
1713:
1709:
1705:
1704:
1699:
1695:
1691:
1687:
1683:
1679:
1674:
1672:
1671:Lèbāng wénlèi
1668:
1664:
1660:
1656:
1652:
1648:
1644:
1634:
1630:
1628:
1621:
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1615:
1611:
1610:Yunqi Zhuhong
1607:
1601:
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1588:
1578:
1574:
1568:
1560:
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1309:
1308:
1301:
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1276:
1270:
1265:
1263:
1259:
1255:
1251:
1250:
1245:
1235:
1233:
1229:
1225:
1224:buddhānusmṛti
1221:
1217:
1215:
1211:
1207:
1203:
1202:buddhānusmṛti
1200:
1196:
1192:
1188:
1184:
1179:
1177:
1176:Sarvāstivādin
1173:
1172:buddhānusmṛti
1169:
1157:
1152:
1150:
1145:
1143:
1138:
1137:
1135:
1134:
1127:
1124:
1122:
1119:
1117:
1114:
1112:
1109:
1107:
1104:
1102:
1099:
1097:
1094:
1092:
1089:
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1084:
1082:
1079:
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1072:
1069:
1065:
1062:
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1060:
1057:
1056:
1050:
1049:
1042:
1039:
1037:
1034:
1032:
1029:
1027:
1024:
1022:
1019:
1017:
1014:
1012:
1009:
1007:
1004:
1002:
999:
997:
994:
992:
989:
987:
986:Sakya Pandita
984:
982:
979:
977:
974:
972:
969:
967:
964:
962:
959:
957:
954:
952:
949:
947:
944:
942:
939:
937:
934:
932:
929:
927:
926:Dahui Zonggao
924:
922:
919:
917:
914:
912:
909:
907:
904:
902:
899:
897:
894:
892:
889:
887:
884:
882:
879:
877:
874:
872:
869:
867:
864:
862:
859:
857:
854:
852:
849:
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844:
842:
839:
837:
834:
832:
829:
827:
824:
822:
819:
817:
814:
812:
809:
807:
804:
802:
799:
797:
794:
792:
789:
788:
782:
781:
774:
771:
769:
766:
764:
761:
759:
758:Fo Guang Shan
756:
754:
751:
749:
746:
744:
741:
739:
736:
734:
731:
729:
726:
724:
721:
719:
716:
714:
711:
709:
706:
704:
701:
699:
696:
695:
692:
691:Major schools
687:
686:
679:
678:
674:
672:
671:
667:
665:
664:
660:
658:
657:
653:
651:
650:
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643:
642:
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635:
633:
632:
628:
626:
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621:
619:
618:
614:
611:
610:
609:
603:
601:
600:
596:
594:
593:
589:
587:
586:
582:
579:
578:
577:
571:
569:
568:
564:
562:
561:
557:
554:
553:
548:
546:
545:
541:
539:
538:
534:
533:
530:
525:
524:
517:
514:
512:
509:
507:
506:Samantabhadra
504:
502:
499:
497:
494:
492:
489:
487:
484:
482:
479:
477:
474:
472:
469:
467:
464:
462:
461:Bhaiṣajyaguru
459:
457:
454:
452:
449:
447:
444:
442:
439:
437:
434:
433:
430:
426:
421:
420:
413:
410:
408:
405:
403:
402:Luminous mind
400:
398:
395:
393:
390:
388:
385:
383:
380:
378:
375:
373:
370:
368:
365:
363:
360:
358:
355:
353:
350:
348:
345:
343:
340:
338:
335:
333:
330:
328:
327:Buddha-nature
325:
323:
320:
318:
315:
313:
310:
309:
303:
302:
298:
294:
293:
290:
285:
284:
280:
276:
275:
267:
265:
261:
257:
253:
249:
245:
241:
237:
233:
232:buddhānusmṛti
227:
226:Buddhānusmṛti
217:
215:
211:
207:
203:
198:
196:
192:
188:
184:
180:
175:
173:
169:
165:
161:
157:
153:
149:
145:
141:
136:
134:
130:
126:
125:
123:
122:buddhānusmṛti
117:
113:
109:
105:
104:
99:
94:
89:
83:
77:
70:
58:
54:
50:
44:
39:
34:
30:
21:
8356:Bodhisattvas
8276:Christianity
8271:Baháʼí Faith
8136:Dharmachakra
8126:Prayer wheel
8116:Prayer beads
7884:Architecture
7763:969 Movement
7547:Saudi Arabia
7525:Central Asia
7518:South Africa
7340:
7323:
7256:Panchen Lama
7161:Buddhapālita
6768:
6757:Satipatthana
6752:Mindful Yoga
6665:Recollection
6579:Brahmavihara
6450:Japanese Zen
6445:Chinese Chan
6405:Animal realm
6212:Key concepts
6034:Bodhisattvas
5846:Three Jewels
5744:The Tannisho
5725:
5698:
5661:
5643:
5622:Bibliography
5612:
5593:. Retrieved
5589:
5580:
5572:
5567:
5559:
5554:
5543:. Retrieved
5538:
5517:
5512:
5504:
5501:
5496:
5485:. Retrieved
5480:
5471:
5463:
5462:Jōji Atone.
5458:
5450:
5431:. Retrieved
5427:
5404:. Retrieved
5400:
5391:
5366:
5352:
5343:
5326:
5310:
5305:
5296:
5287:
5279:
5274:
5265:
5254:. Retrieved
5250:
5229:
5224:
5213:
5208:
5200:
5195:
5187:
5163:
5132:
5111:
5103:
5086:
5077:
5069:
5064:
5055:
5046:
5037:
5028:
5019:
5010:
5001:
4992:
4983:
4974:
4965:
4956:
4947:
4936:. Retrieved
4932:
4923:
4912:
4907:
4879:
4874:
4865:
4856:
4848:
4843:
4834:
4826:
4821:
4813:
4790:
4782:
4764:
4759:
4751:
4746:
4738:
4733:
4714:
4708:
4700:
4694:
4689:
4678:. Retrieved
4674:
4664:
4656:
4651:
4643:
4627:
4622:
4614:
4609:
4601:
4583:
4578:
4569:
4561:
4556:
4548:
4543:
4535:
4500:. Retrieved
4494:
4487:
4478:
4472:
4424:
4419:
4411:
4406:
4398:
4393:
4366:Acta Koreana
4365:
4342:
4337:
4308:
4300:
4295:
4266:
4258:
4253:
4242:. Retrieved
4238:
4229:
4221:
4203:
4198:
4190:
4185:
4169:
4164:
4156:
4140:
4120:
4115:
4076:
4068:
4038:
4033:
4024:
4015:
4007:
4002:
3993:
3985:
3980:
3971:
3955:
3950:
3942:
3937:
3928:
3919:
3911:
3906:
3898:
3893:
3870:
3862:
3857:
3849:
3840:
3830:
3825:
3816:
3808:
3803:
3792:. Retrieved
3788:
3779:
3771:
3766:
3755:. Retrieved
3751:
3742:
3734:
3729:
3706:. Retrieved
3702:
3692:
3683:
3666:
3647:
3641:
3636:1999. p. 205
3631:
3626:
3621:2004. p. 162
3618:
3613:
3605:
3602:
3597:
3585:
3572:
3569:
3561:
3555:
3540:
3534:
3530:
3526:
3522:
3516:
3499:
3492:Jodo Shinshu
3489:
3475:
3467:
3465:
3461:
3453:
3449:
3443:
3441:
3437:
3433:
3429:
3423:
3418:
3411:
3408:
3374:
3368:
3366:
3358:
3354:
3338:
3334:
3332:
3263:
3257:
3255:
3251:
3247:
3239:
3225:na man da bu
3224:
3221:Jodo Shinshu
3217:
3150:: なむ あみだ ぶつ
3128:
3087:
3074:
3049:
3025:
3013:
2983:
2954:
2944:
2940:
2928:
2923:
2918:
2915:
2901:
2895:
2890:
2883:
2853:
2839:
2826:
2821:
2819:
2808:
2803:
2799:
2795:
2791:
2785:
2782:
2776:
2769:
2768:(T.643) and
2765:
2758:
2754:
2747:
2733:
2709:
2703:
2696:meditation.
2686:
2671:Group nianfo
2636:
2578:
2573:
2570:Tiānrú Wéizé
2565:
2558:
2554:
2550:
2547:
2536:
2526:
2507:
2496:
2493:
2487:Jōdo Shinshū
2476:
2472:
2470:
2428:
2423:
2405:
2398:
2368:
2361:Meiji period
2357:Hakuin Ekaku
2352:
2333:Japanese Zen
2330:
2295:
2275:
2271:
2252:
2248:
2229:
2227:
2215:
2209:
2200:
2190:
2171:
2149:
2141:Jōdo Shinshū
2134:
2126:
2120:
2111:
2105:
2086:
2080:
2067:(1072–1132)
2061:Jodo Shinshu
2059:(1173–1263)
2051:(1133–1212)
2044:
2042:
2032:
2010:
2004:
1999:
1993:
1984:Mohe Zhiguan
1982:
1972:
1966:
1954:
1952:
1946:
1938:
1918:
1914:
1908:
1896:
1892:
1874:
1864:
1840:
1833:
1822:
1799:
1794:
1751:
1731:Zhibo Zhenke
1724:
1701:
1689:
1678:Chinese Chan
1675:
1670:
1666:
1663:Sìmíng Zhīlǐ
1649:(Lotus) and
1640:
1632:
1623:
1602:
1593:
1591:
1584:
1576:
1570:
1563:阿彌陀佛相海三昧功德法門
1554:
1552:
1547:
1544:
1539:
1533:
1524:
1520:
1514:
1499:
1487:Móhē zhǐguān
1485:
1471:
1465:
1455:
1451:
1445:
1406:
1401:
1397:
1392:Dà zhìdù lùn
1390:
1386:
1382:
1380:Vasubandhu's
1375:
1371:
1369:
1364:
1360:
1352:
1348:
1344:
1342:
1335:
1332:
1330:
1324:
1322:
1317:
1305:
1303:
1297:
1293:
1291:
1287:
1282:
1280:
1272:
1267:
1247:
1241:
1231:
1223:
1218:
1206:Central Asia
1180:
1165:
1026:D. T. Suzuki
831:Buddhapālita
675:
668:
661:
654:
647:
638:
629:
622:
615:
607:
597:
590:
583:
574:
565:
558:
543:
535:
429:Bodhisattvas
362:Three bodies
258:. Likewise,
246:suttas like
229:
214:bodhisattvas
201:
199:
176:
171:
167:
137:
118:
111:
46:
28:
26:
8201:Dharma talk
8030:Asalha Puja
7826:Eschatology
7629:Switzerland
7609:New Zealand
7537:Middle East
7446:Philippines
7366:Afghanistan
7171:Bodhidharma
7156:Buddhaghosa
7076:Householder
6986:Monasticism
6939:Bodhisattva
6794:Prostration
6747:Mindfulness
6675:Anapanasati
6658:Kammaṭṭhāna
6455:Korean Seon
6395:Asura realm
6390:Human realm
6330:Ten Fetters
6285:Parinirvana
6187:Uppalavanna
6152:Mahākaccana
6137:Mahākassapa
6069:Kṣitigarbha
6064:Ākāśagarbha
5961:Suddhodāna
5906:Four sights
5833:Foundations
5502:Indo-Iran J
5251:web.mit.edu
4851:1964. p. 85
4071:1986. p. 55
3399:Mogao Caves
3191:Vietnamese
3102:Traditional
3059:As written
2706:Chengguan's
2693:wooden fish
2664:true nature
2365:Sōtō school
1937:, from the
1879:(668–935).
1857:practice.
1791:Amoghavajra
1789:(705–774).
1787:Amoghavajra
1775:Dharmakṣema
1283:think of me
1064:Han Chinese
886:Amoghavajra
861:Bodhidharma
851:Candrakīrti
846:Dharmakīrti
841:Bhāvaviveka
796:Ashvaghosha
785:Key figures
544:Lotus Sūtra
501:Ākāśagarbha
496:Kṣitigarbha
486:Vajrasattva
377:One Vehicle
312:Bodhisattva
133:mindfulness
90::
78::
8431:Categories
8318:Psychology
8298:Gnosticism
8286:Comparison
8281:Influences
8263:Comparison
8146:Bhavacakra
8104:Kushinagar
8079:Pilgrimage
8025:Māgha Pūjā
7980:Bodhi Tree
7796:Buddhology
7786:Abhidharma
7778:Philosophy
7711:Menander I
7579:Costa Rica
7530:Uzbekistan
7371:Bangladesh
7325:Dhammapada
7309:Pali Canon
7271:Ajahn Chah
7251:Dalai Lama
7151:Kumārajīva
7146:Vasubandhu
7121:The Buddha
7029:Zen master
6964:Sakadagami
6944:Buddhahood
6875:Pratimokṣa
6690:Shikantaza
6646:Meditation
6621:Deity yoga
6492:Madhyamaka
6385:Deva realm
6280:Mindstream
6230:Bodhicitta
6142:Aṅgulimāla
6009:Devadatta
5985:Yaśodharā
5888:The Buddha
5878:Middle Way
5595:2021-07-10
5545:2024-08-25
5487:2024-08-09
5433:2024-08-19
5406:2024-08-19
5256:2024-07-29
4938:2024-08-18
4680:2024-08-25
4502:2024-08-19
4244:2024-08-19
3846:Kumarajiva
3794:2024-08-20
3757:2024-08-20
3708:2024-08-20
3578:References
3556:帰命尽十方無碍光如来
3361:Shakyamuni
3347:Shakyamuni
3107:Simplified
2958:mani jewel
2950:Ouyi Zhixu
2925:Bodhicitta
2681:Li Mei-shu
2653:Yinguang's
2651:Patriarch
2516:, such as
2395:, Vietnam.
2326:Shakyamuni
2310:bodhicitta
2220:Dharmakaya
1904:bodhicitta
1783:Vajrabodhi
1655:Avatamsaka
1643:Chan / Zen
1627:nonduality
1400:(Chinese:
1387:Jìngtǔ lùn
1357:manasikara
1314:no. 366):
1006:Longchenpa
1001:Tsongkhapa
916:Mazu Daoyi
901:Shāntideva
826:Sthiramati
821:Vasubandhu
811:Kumārajīva
768:Fa Gu Shan
698:Mādhyamaka
446:Adi-Buddha
436:Shakyamuni
397:Pure Lands
352:Two truths
317:Buddhahood
244:Pali Canon
191:Buddhahood
154:: 南無阿彌陀佛,
98:Vietnamese
8386:Festivals
8366:Buddhists
8328:Theosophy
8131:Symbolism
8121:Hama yumi
8094:Bodh Gaya
7861:Socialism
7836:Evolution
7811:Economics
7649:Venezuela
7564:Australia
7559:Argentina
7483:Sri Lanka
7478:Singapore
7396:Indonesia
7358:Countries
7299:Tripiṭaka
7261:Ajahn Mun
7136:Nagarjuna
7131:Aśvaghoṣa
7014:Anagārika
7009:Śrāmaṇerī
7004:Śrāmaṇera
6999:Bhikkhunī
6959:Sotāpanna
6848:Passaddhi
6789:Offerings
6764:Nekkhamma
6641:Iddhipada
6561:Practices
6531:Theravada
6504:Vajrayana
6497:Yogachara
6467:Pure Land
6380:Six Paths
6367:Cosmology
6147:Anuruddha
6122:Sāriputta
6112:Kaundinya
6104:Disciples
6079:Vajrapāṇi
5931:Footprint
5896:Tathāgata
5575:p. 19-36;
3564:Tathagata
3541:Jūjimyōgō
3523:南無不可思議光如来
3513:Shoshinge
3500:Kujimyōgō
3276:Tathāgata
3176:: 나무아미타불
3139:Japanese
3118:Cantonese
3109:: 南无阿弥陀佛
3070:Sanskrit
3056:Language
2371:Shakamuni
2349:Ungo Kiyō
2057:Shinran's
1779:Kālayaśas
1510:Sukhavati
1437:Sakyamuni
1262:Sukhāvatī
1258:pure land
1216:as well.
1214:East Asia
1121:Indonesia
1031:Sheng-yen
806:Lokakṣema
791:Nāgārjuna
743:Vajrayāna
733:Pure Land
481:Vajrapāṇi
466:Vairocana
451:Akshobhya
347:Emptiness
306:Teachings
179:Sukhāvatī
103:niệm Phật
8404:Category
8333:Violence
8303:Hinduism
8251:Sanskrit
8206:Hinayana
8191:Amitābha
8151:Swastika
8020:Uposatha
8010:Holidays
7995:Calendar
7841:Humanism
7679:Kanishka
7669:Timeline
7493:Thailand
7461:Kalmykia
7456:Buryatia
7441:Pakistan
7426:Mongolia
7421:Maldives
7416:Malaysia
7381:Cambodia
7246:Shamarpa
7241:Nichiren
7191:Xuanzang
7126:Nagasena
7044:Rinpoche
6774:Pāramitā
6616:Devotion
6536:Navayana
6524:Dzogchen
6487:Nichiren
6435:Mahayana
6427:Branches
6305:Saṅkhāra
6054:Mañjuśrī
6011:(cousin)
6003:(cousin)
5971:(mother)
5963:(father)
5951:Miracles
5901:Birthday
5818:Glossary
5791:Buddhism
5371:淨業持名四十八法
3966:. p. 110
3515:and the
3403:Dunhuang
3373:and the
3343:Amitabha
3339:nembutsu
3200:Quốc ngữ
3197:: 南無阿彌陀佛
3171:: 南無阿彌陀佛
3148:Hiragana
3145:: 南無阿弥陀仏
3113:Mandarin
3104:: 南無阿彌陀佛
3098:Chinese
2969:Sanskrit
2858:ushnisha
2772:(T.614).
2583:Using a
2503:Yìnguāng
2481:Jōdo-shū
2426:(1991).
2322:Maitreya
2296:The new
2268:Jōdo-shū
2264:Eikan-dō
2197:Zenrinji
2065:Ryōnin's
2053:Jōdo-shū
1995:Ōjōyōshū
1955:nembutsu
1917:(阿彌陀經義記
1861:In Korea
1829:Jìngkōng
1825:Yinguang
1801:Qing era
1767:Zhi Qian
1762:dharanis
1694:Hung-jen
1441:Amitabha
1254:Gandhāra
1199:Mahāyāna
1191:Amitābha
1187:Maitreya
1183:Akṣobhya
1168:Mahāyāna
1116:Malaysia
1111:Mongolia
951:Nichiren
876:Xuanzang
801:Āryadeva
753:Dzogchen
738:Nichiren
703:Yogācāra
491:Maitreya
471:Mañjuśrī
441:Amitabha
279:a series
277:Part of
206:dharanis
164:Sanskrit
156:Mandarin
148:Amitābha
140:Amitābha
116:Sanskrit
96:, or in
69:nenbutsu
53:Japanese
8381:Temples
8361:Buddhas
8323:Science
8313:Judaism
8308:Jainism
8226:Lineage
8186:Abhijñā
8156:Thangka
8099:Sarnath
8084:Lumbini
8005:Funeral
8000:Cuisine
7876:Culture
7851:Reality
7801:Creator
7791:Atomism
7661:History
7634:Ukraine
7594:Germany
7513:Senegal
7503:Vietnam
7431:Myanmar
7231:Shinran
7221:Karmapa
7196:Shandao
7166:Dignāga
7091:Śrāvaka
7071:Donchee
7066:Kappiya
7024:Sayadaw
6994:Bhikkhu
6969:Anāgāmi
6926:Nirvana
6892:Samadhi
6779:Paritta
6720:Tonglen
6715:Mandala
6670:Smarana
6651:Mantras
6599:Upekkha
6569:Bhavana
6519:Shingon
6472:Tiantai
6325:Tathātā
6315:Śūnyatā
6310:Skandha
6300:Saṃsāra
6295:Rebirth
6270:Kleshas
6260:Indriya
6162:Subhūti
6047:Guanyin
6001:Ānanda
5993:Rāhula
5873:Nirvana
5813:Outline
4659:p. 404.
3511:in the
3496:Shinran
3490:In the
3363:Buddha.
3268:Shandao
3195:Chữ Hán
3165:Korean
2941:gǎnyìng
2933:Tanluan
2919:gǎnyìng
2911:shinjin
2907:Shinran
2898:Shandao
2891:śraddhā
2869:trikaya
2842:Genshin
2757:(大寶積經
2563:Kuiji's
2522:dharani
2389:Thủ Đức
2353:Ōjōyōka
2347:master
2212:Kakuban
2193:Shingon
2178:山越えの阿弥陀
2145:shinjin
2137:Shinran
2073:Ippen's
2049:Honen's
1990:Genshin
1895:(無量壽經宗要
1889:Tanluan
1847:samādhi
1758:mantras
1686:Shenxiu
1667:lianshe
1647:Tiantai
1614:samādhi
1581:臨終往生正念文
1559:Chinese
1536:Shandao
1506:Daochuo
1502:Tanluan
1478:Tiantai
1468:Huiyuan
1425:Shandao
1244:Chinese
1166:Indian
1091:Tibetan
1086:Vietnam
1016:Hanshan
991:Dolpopa
941:Shinran
871:Shandao
866:Huineng
836:Dignāga
763:Tzu Chi
728:Shingon
708:Tiantai
425:Buddhas
407:Dharani
256:nirvana
252:samādhi
220:Origins
210:mantras
195:samsara
93:yeombul
33:Chinese
8376:Sutras
8371:Suttas
8236:Siddhi
8221:Koliya
8196:Brahmā
8111:Poetry
8057:Mantra
8047:Kasaya
7919:Pagoda
7899:Kyaung
7894:Vihāra
7889:Temple
7831:Ethics
7674:Ashoka
7624:Sweden
7619:Poland
7614:Norway
7604:Mexico
7589:France
7574:Canada
7569:Brazil
7508:Africa
7488:Taiwan
7451:Russia
7376:Bhutan
7336:Vinaya
7216:Naropa
7206:Saraha
7141:Asanga
6897:Prajñā
6806:Refuge
6769:Nianfo
6730:Tertön
6725:Tantra
6710:Ganana
6700:Tukdam
6626:Dhyāna
6594:Mudita
6589:Karuṇā
6482:Risshū
6477:Huayan
6410:Naraka
6350:Anattā
6345:Dukkha
6340:Anicca
6245:Dharma
6197:Channa
6132:Ānanda
6117:Assaji
6084:Skanda
5987:(wife)
5956:Family
5936:Relics
5861:Sangha
5856:Dharma
5851:Buddha
5684:
5650:
5358:"阿彌陀佛"
5170:
4721:
4176:
3962:
3674:
3654:
3537:Rennyo
3335:nianfo
3174:Hangul
3016:sandhi
2937:Wohnyo
2794:(Ch.:
2626:mind."
2593:torpor
2553:(Ch.:
2518:mantra
2345:Rinzai
2260:Seizan
2156:Ji-shu
2089:Huayan
2076:Ji-shu
2039:school
1975:Tendai
1911:Uisang
1881:Wŏnhyo
1855:huàtóu
1714:, and
1682:Daoxin
1651:Huayan
1569::
1567:pinyin
1561::
1540:niànfó
1456:niànfó
1312:Taisho
1212:, and
1189:, and
1106:Bhutan
1071:Taiwan
1011:Hakuin
981:Atisha
976:Nāropā
961:Virūpa
911:Wohnyo
891:Saichō
881:Fazang
816:Asanga
718:Huayan
713:Tendai
260:Agamas
202:nianfo
187:Dharma
174:名号).
129:Buddha
112:nianfo
86:;
76:Korean
48:niànfó
45::
43:pinyin
35::
29:Nianfo
8348:Lists
8216:Kalpa
8211:Iddhi
8074:Music
8069:Mudra
8035:Vassa
8015:Vesak
7985:Budai
7931:Candi
7914:Stupa
7846:Logic
7599:Italy
7498:Tibet
7436:Nepal
7406:Korea
7401:Japan
7391:India
7386:China
7331:Sutra
7286:Texts
7236:Dōgen
7226:Hōnen
7211:Atiśa
7176:Zhiyi
7086:Achar
7054:Tulku
7049:Geshe
7034:Rōshi
7019:Ajahn
6974:Arhat
6934:Bodhi
6904:Vīrya
6821:Sacca
6816:Satya
6811:Sādhu
6799:Music
6742:Merit
6735:Terma
6695:Zazen
6631:Faith
6584:Mettā
6265:Karma
6225:Bardo
6192:Asita
6182:Khema
6172:Upāli
6157:Nanda
5995:(son)
5969:Māyā
5946:Films
5823:Index
4699:. in
3359:Namo
3169:Hanja
3143:Kanji
3044:Amida
2986:India
2887:faith
2529:mārga
2475:(Jp:
2412:zazen
2408:Thiền
2373:Butsu
2369:Namu
2341:Ingen
2337:Ōbaku
2318:Jōkei
2304:monk
2302:Kegon
2152:Ippen
2115:Hōnen
2107:Hōnen
2081:mappō
2013:Heian
2005:mappō
1979:Zhiyi
1941:Ippen
1935:Kyoto
1885:Zhiyi
1851:Xūyún
1698:Fa-ju
1659:Zhiyi
1618:empty
1482:Zhìyǐ
1448:smṛti
1101:Newar
1096:Nepal
1081:Korea
1076:Japan
1059:China
1021:Taixu
946:Dōgen
936:Hōnen
921:Jinul
896:Kūkai
856:Zhiyi
262:like
208:, or
183:karma
172:myōgō
8246:Pāḷi
8231:Māra
8141:Flag
7542:Iran
7466:Tuva
7411:Laos
7039:Lama
6887:Śīla
6855:Śīla
6843:Pīti
6833:Sati
6784:Puja
6705:Koan
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